20150120《靜思妙蓮華》慈悲等觀會真如性(第483集)
（法華經•譬喻品第三）
⊙「如實智證實相之體，既得默契會真如性，背塵合覺得轉法輪。」
⊙「現在未來佛，其數無有量，亦以諸方便，演說如是法。」《法華經譬喻品第三》
⊙「如今者世尊，從生及出家，得道轉法輪，亦以方便說。」《法華經譬喻品第三》
⊙佛為一大事，現相出家，修行悟道證真諦法。
⊙轉佛自心中所護念之法，度入眾生心，名轉法輪。
⊙佛說法，如車輪旋轉，能轉凡成聖，使令遠離一切煩惱，得成聖道法，稱謂轉法輪。
【證嚴上人開示】
「如實智證實相之體，既得默契會真如性，背塵合覺得轉法輪。」
如實智證
實相之體
既得默契
會真如性
背塵合覺
得轉法輪
「如實智」就是真如本性。凡夫人人本具真如本性，卻是因為我們六道輪轉，所以不斷，本性受了外面的塵勞，將我們遮蓋著，無明一層一層將我們掩蓋起來，所以我們的如實智，就是無法突破了煩惱。
現在在聽法，一直不斷反覆，就是說，說過之後，為了再更清楚，又再反覆來說，用種種的方法，這叫做譬喻、言辭。
所以像舍利弗，智慧第一，但是他瞭解了，空啊！還有什麼東西好執著呢？形形色色的相，不需要執著，真空，外面的形色，不會再擾亂他的心，所以去欲，就都什麼沒有了。不過他應該是，還不明白那個真如本性，這種的妙有，還不很清楚。
一直到佛陀在法華會上，一而再，再而三，他費了很多的口舌，開始舍利弗終於瞭解了，真空裡面，有一個很微妙的妙有，這個妙有就是「如實智」。舍利弗已經證了「如實智」，瞭解了。證就是證明、瞭解。瞭解什麼？實相之體。真如實相，那個體，他已經體會了。
就像前(面)也一直在說，佛陀，宇宙大覺者，就是在他的心，寧靜的境界，突然間與宇宙真體會合，所以宇宙萬法，大法與佛的心來印證起來，這也叫做體會。體會、覺悟，這就是實相之體，那就是「如實智」，那就是真如。
「既得默契」，已經能得到默契，那就是印證。我們的心與這個道理，互相印證起來，體會了，所以「會真如性」。因為已經默契了，心與道理這樣會合起來，所以叫做「既得默契會真如性」。
「背塵合覺」，就是「得轉法輪」。我們過去在凡夫芸芸，紛紛擾擾，這就是我們在六道中，在芸芸人群中，人我是非混在一起，無法很清楚，所以這像塵，塵埃，塵，大家應該知道了，沙塵漫天，沙一陣風吹，就漫天颺塵。乾旱的土地，沙很多，受到風一吹，看它吹什麼樣的方向，就往哪個方向，看起來就是一層霧一樣，這叫做塵，我們的心就是受塵霾，這種污染的灰塵在我們的裡，所以我們看不清楚外面的境界。現在學佛，我們已經「背塵合覺」。
也常常說「皈」，皈依的皈，反黑歸白。與這樣的意思一樣，過去的無明煩惱，已經反過來了，面對的是清白、純真的法，所以叫做「背塵合覺」。若能夠到這樣，就「得轉法輪」。我們學佛，就是希望能學得，我們看得清楚；若看不清楚，哪怕就是佛、菩薩，在我們的面前，我們也是將他當作凡夫，凡夫就是以貌取人。
就像在經典裡，就有這一段故事，就說：一位迦羅越，這位迦羅越就是一位大長者，很虔誠，他讀佛經讀很多，常常去寺院禮拜，也很認真讀經。
經典裡就說：文殊師利是莊嚴智慧，已經是過去七佛之師。他的學生當中，就有七位成佛了，前後成佛。所以，這位長者一直覺得，若能見到文殊師利菩薩，這是他一生中修行最大的願望。於是，他就在他的家裡設供，常常在供僧，供僧當中，一定留一個空位，這個位置就是在高位，讓它高一點，就期待文殊菩薩能感應，前來受供，經常經常設供。
有一天，辦得很豐富，也是很多比丘來，順著他的位置這樣坐好，那個空位、高座，還是空的。所以，有一位全身垢穢，整張臉說有多髒就有多髒；眼，眼睛都是骯髒的東西糊住，鼻子流著不淨的東西，所以全身很骯髒、很不乾淨，所穿的是很破爛，所以他這樣一跛一跛，意思就是說，跛腳，一跛一跛的，這樣拄著枴杖到了，很大方，就坐到高座上。
這位長者看到了，心很不歡喜，從高座將他扶下來，說：「這不是您要坐的，來，下來。」將他拉下來之後，半推半拉，將他拉到旁邊去，讓他在一個角落，還是布施給他吃。這樣來來回回，有好幾天都有出現這樣的人。
就是，這位長者，有一天他就去寺院，還是向佛頂禮，在寺院向佛像頂禮，還是在那裡誦經，還是一樣在那裡祈求、發願：「我一直一個心願，別無他求，只要求見得，莊嚴的文殊師利菩薩。福慧雙俱、形象應該是莊嚴的菩薩，為何這個高座都是空的呢？」
向佛這樣祈求之後，人很累，回到家裡，就開始休息了。這當中，好像夢中有人這樣說，這個聲音就說：「你要求見菩薩的願，有成就啊！文殊菩薩七次上你的高座，卻是被你七次把他拉下來。這就是有前後七返，菩薩在你的高座上，你硬是不正面看他，你你的用凡夫心來看菩薩。」
那時候恍然大悟：「原來文殊師利菩薩，現這樣的相來受應供，我卻是以相取人。」自己很後悔！這個聲音又說：「學佛，要學得真如實智，要撥開那個形象，修行必定要用慈悲平等的心，你要供養，你要用大愛無私，真實的心供養，這叫做虔誠，這叫做慈悲。虔誠、慈悲的心，必定是要平等，這叫做慈悲等觀，你還有分別心。」所以這位長者恍然大悟，原來就是這樣。
我們常常在讀經，就會被這個經的文，文字相綁住我們的心，我們應該要解除這種執著，所以叫做「背塵合覺」。那種的無明，凡夫執相的執著不要有，哪有男女相？哪有貧富的相呢？哪有貴賤的相呢？其實道理，無形無相，所以我們應該要能夠體會。
所以「如實智證實相之體」。這個實相的體就像人的四肢、五官，一個人的全身，都不能缺少這四肢和五官，這叫做相。體呢？每個人我們都有六根、六識，我們的性就有七識、八識。我們有七識，就是有思想，外面所看到的形象，在我們的心，我們會去思考。讀經時，我們將文字入心，在我們的思想中，法若有入心，這個法的種子，就在裡面，你若有所執著，我們的習氣就無法完全去除，要過濾了，這個阿賴耶識（第八識），才能到達，阿摩羅識，那種第九識。這個第九識是經過第八識，過濾過，完全清淨了，這就是體，我們的真實的智慧。體會到真實的道理，所以，若能夠這樣，就是默契會真如了；若能夠這樣，那也就是背塵合覺，轉法輪，這樣就能夠，入人群中，說大法、轉大法輪。
前面，前面的經文，「現在未來佛，其數無有量，亦以諸方便，演說如是法。」
現在未來佛
其數無有量
亦以諸方便
演說如是法
《法華經譬喻品第三》
現在的佛是釋迦牟尼佛，未來是彌勒佛，還有未來無量數、時間長久的諸佛，所以「其數無有量」，全都是「亦以諸方便，演說如是法」。無量數的諸佛出現人間，一個目的，就是度眾生、轉法輪，將迷的心轉為覺的性。這是諸佛，佛佛道同，過去、現在、未來都一樣。
所以，接下來，這段(經)文就這樣說：「如今者世尊」，過去、未來的佛，和現在的釋迦佛一樣，「從生及出家，得道轉法輪，亦以方便說」。
如今者世尊
從生及出家
得道轉法輪
亦以方便說
《法華經譬喻品第三》
每一尊佛都是一樣，出現人間，順著人間的道理，還是上有父母，所以「從生及出家」。因為雖然，同樣都父母生的，但是佛的智慧來人間，借父母的緣來生，生在人間，對著人間，人、事、物種種的境界，那個體會就不同， 那個發心立志的宏願，與一般人也不同，必定要經過出家、成佛，這樣修行的過程都一樣。
覺悟了，「得道轉法輪」。覺悟了天地宇宙萬物，種種道理，有為法、無為法，分析得通徹清楚，這樣才能夠轉法輪。這雖然是這樣在轉法輪，這個法輪，還是要在土地上輪轉，這就像方便。所以，佛為一大事，現相出家，修行悟道證真諦法。這樣才有辦法轉法輪。人一樣設間
佛為一大事
現相出家
修行悟道
證真諦法
這是這樣才有辦法轉法輪，轉佛自心中所護念之法，轉，就是佛已經覺悟之後，那個心境，他所透徹瞭解宇宙萬物實相，種種的物體，都是從那個道理，有很多道理的會合，才能顯現形象。難道不就是，也向大家譬喻過了嗎？東西的相，各有名稱，桌子，桌子的相，地板、窗戶、天花板，它同樣是木，木材有各種不同的木材，它的材質，木材的性質，什麼樣的木材，能成什麼的器具，什麼樣的木材，不適用桌子、椅子、門窗戶牖，不適合。這就是各種的物質，這就是各種的物質，都有各種的因緣成就；各各種不同的種子，因緣成就，成長大地，它的性、它的質又不同，所以名稱也不同。名稱同樣的，用在不同地方，卻是有它不同的名，所以說來，佛陀對我們人，同樣都是人，四肢、五官俱足，但是人的體與性，各有不同，雖然各有不同的性，但是卻也有那個真如的實體，那就是真如的本性。總而言之，佛陀已經體悟到了，所以現在轉大法輪，也是轉大法輪。
不像過去是用小法，現在是說大法，所以轉佛所護念之法。將佛陀保護在內心的真實法，這樣完全輸送出來，度入眾生心，這叫做轉法輪。
轉佛自心中
所護念之法
度入眾生心
名轉法輪
法輪，就像車輪一樣，車子它要有輪子，上面載著的東西，才能從這個地方，運到那個地方去。同樣的道理，佛陀將他心中的法，運來到我們眾生的心，希望眾生接受到佛陀這個法，這樣我們能接受過來。
佛說法
如車輪旋轉
能轉凡成聖
使令遠離一切煩惱
得成聖道法
稱謂轉法輪
所以像車輪，輪子要轉，這輛車才叫做行。這個法，要輸送到眾生的心中去，希望讓眾生的慧命能成長起來，「能轉凡成聖」，轉凡夫的心成為聖人的心，所以，使眾生能遠離一切煩惱。
眾生的心，煩惱若不去除，永遠叫做凡夫。要用法來絞碎掉我們的煩惱，就像輪子在地上，有這些髒污的東西，輪子這樣把它絞碎之後，再清掃掉。這也是一種，轉煩惱，成為真實法，所以使凡夫遠離一切煩惱，「得成聖道法」。
我們若是用清淨心，就是接受到佛法在我們的心中，萬法歸一體，這樣能夠應用在人間。
各位，學佛沒有其他，就是期待我們人人，要得「如實智」，才能夠證實相之體。我們的真如本性，要用我們的智慧，自我反觀自照，啟發出我們的真如本性。所以我們人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Realize True Suchness with Impartial Compassion (慈悲等觀會真如性)
Date: January.20. 2015
“With wisdom of suchness, we realize the essence of ultimate reality. Once in a state of agreement, we will realize the nature of True Suchness. Turning from the dust toward awakening, we can turn the Dharma-wheel.”
The wisdom of suchness is our nature of True Suchness. We ordinary people intrinsically have the nature of True Suchness, but because we transmigrate in the Six Realms, our intrinsic nature continues to be covered by the dust of the afflictions in our environment. Layers and layers of ignorance cover [our minds], so our wisdom of suchness cannot break through our afflictions. Right now, we listen to the Dharma continuously, repeated over and over. This means that, after the [Buddha] taught the Dharma, to make things clearer, He would teach it repeatedly with various methods, such as parables and expressions.
For example, take Sariputra, foremost in wisdom. Once he understood the empty nature of things, he realized there was nothing to be attached to. There was no need to cling to any appearances. This is true emptiness. External appearances and forms no longer disturbed his mind. Once he eliminated his desires, there were no more problems. However, he still did not understand the nature of True Suchness. This wondrous existence was not clear to him. Then at the Lotus Dharma-assembly, through the Buddha’s repeated and lengthy explanations, Sariputra finally began to understand that within true emptiness, there is a very subtle and wondrous existence. This wondrous existence is “wisdom of suchness”.
Sariputra had now realized the “wisdom of suchness”. To realize is to verify, to understand. What did he understand? The essence of ultimate reality was what he had realized. As I have said before, the mind of the Buddha, the Great Enlightened One, was in a tranquil state when it suddenly converged with the true essence of the universe.
So, [the truths of] all things in the universe were verified by the Buddha’s mind. Thus He experienced this and awakened. This is the essence of ultimate reality or the “wisdom of suchness,” which is True Suchness.
“Once we in a state of agreement…” If we are able to reach agreement, that is a form of verification. Our minds and these principles have verified each other; we have comprehended them. So, “we will realize the nature of True Suchness,” because we have already reached agreement our minds and the principles have converged. Therefore, “Once in a state of agreement, we will realize the nature of True Suchness.” “Turning from the dust toward awakening” means “we can turn the Dharma-wheel.”
In the past, while amongst all ordinary beings, we were bothered and troubled. When we are in the Six Realms, among the multitudes of people, we become mixed up in interpersonal conflicts, so we could not be very clear. This is like being in the midst of dust. Dust, as everyone should know, can fly up all over the sky. When the wind blows, flying dust can fill the sky. When the land is very arid and dry, there is a lot of sand. Once the wind blows, the sand will fly in the same direction and create what looks like a layer of fog. This is dust.
Our minds are covered by a dusty haze. This dust pollutes our hearts, so we cannot clearly see the world around us.Now that we are learning the Buddha’s Way, we are “turning from the dust toward awakening”.I often talk about “taking refuge,” which is to turn from black to white.The underlying idea is the same.Our past ignorance and afflictions are what we have turned away from so we can face the clean and pure Dharma.This is “turning from the dust toward awakening”.
If we can achieve this, then “we can turn the Dharma-wheel”.
We learn the Buddha’s Way in the hope that we can learn to see clearly.If we cannot see clearly, then even if Buddhas and Bodhisattvas are right in front of us, we would still treat them as ordinary people.
Ordinary people judge others by their appearances.In the sutras, there is a story about this.There was a kulapati, a very respected elder, who was very reverent and had read many Buddhist sutras.He often went to temples to pay his respects, and also studied the sutras very earnestly.The sutras state that.Manjusri is dignified and wise.He was once the teacher of seven Buddhas.
Among his students, seven of them had already attained Buddhahood.
So, this elder always felt that to see Manjusri Bodhisattva was his greatest wish as a spiritual practitioner.So at his home, he often made offerings to monastics.Whenever he made offerings, he always left an empty seat.This seat was on a dais, elevated above others, because he hoped Manjusri Bodhisattva would respond and come to receive offerings.This elder often made these offerings.
One day, the offerings were very abundant.Many bhiksus came and sat in the order of their arrival.That elevated seat was still empty.Then, a very filthy person came.His face was as soiled as can be imagined, filthy things were stuck all over his eyes and dirty things flowed out of his nose.
His entire body was very dirty and unclean and his clothes were very tattered.He hobbled in, one step at a time, which is to say he was crippled and limping.Just like that, he limped in on a cane and without reservation sat in the elevated seat.
When the elder saw this, he was very displeased.So, he guided him down off the elevated seat, saying, “this seat is not for you, please come down”.After he pulled him down, he coaxed him toward the side to sit in a corner and gave him something to eat.
This happened over and over again; a person like this appeared several times over those few days.
One day, this elder went to a temple to pay respects to the Buddha.He prostrated to the statue of the Buddha, recited sutras, prayed and made vows as he always did “I only have one wish; there is only one thing I ask for I want to see the magnificent Manjusri Bodhisattva, who possesses both blessings and wisdom. Why is this Bodhisattva, surely dignified-looking, leaving the elevated seat empty?”
After he prayed to the Buddha, he was very tired.He went home and fell asleep.In his dream, someone seemed to be talking to him.The voice said, “Your wish to see the Bodhisattva has been fulfilled. Manjusri sat in that elevated seat seven times, but you pulled him down seven times. This occurred repeatedly seven times. The Bodhisattva was in that elevated seat, but you did not see his true face; you looked at him with your unenlightened mind.”
At that moment, he suddenly realized that Manjusri Bodhisattva had manifested this kind of appearance to accept offerings, but he had judged him based on appearance.He felt deeply regretful.
The voice spoke again, “When you learn the Buddha’s Way,
you must learn the wisdom of suchness and set aside appearances. When you engage in spiritual practice, you must have a compassionate and impartial mind. When you make offerings, you must do so out of great love, selflessness and deep sincerity. This shows reverence and compassion. A reverent and compassionate mind must be impartial. This is impartial compassion for all, but you still have a discriminating mind”.
So, the elder suddenly had a great realization; truly this is how things are. Often, when we are reading the sutras, our minds will often be limited by the text our minds will often be limited by the text. We must liberate ourselves from this attachment. This is “turning from the dust toward awakening”. That type of ignorance, that unenlightened attachment to appearances, is something we must avoid. Is there any difference between men and women? Is there any difference between rich and poor? Is there any difference between noble and lowly?
Actually, principles have no forms or appearances.This is something we should be able to realize. So, “with wisdom of suchness, we realize the essence of ultimate reality”. The essence of ultimate reality is like our five facial features and four limbs. A complete human body has these four limbs and five features. This is our appearance.
And our essence? We all have the Six Roots and the Six Consciousnesses. By nature, we have seventh and an eighth consciousness. Our seventh consciousness is our thinking. We see appearances in our surroundings and then contemplate them in our minds. When we read sutras, the text enters our minds, and we contemplate it. If we have taken the Dharma to heart, the seeds of the Dharma will be in our minds. If we are attached to something, we cannot fully eliminate our habitual tendencies. Things are filtered through the alaya (eighth) consciousness before they reach the amala consciousness, the ninth consciousness. What reaches the ninth consciousness is filtered through the eighth consciousness, so it is completely clean. This is our essence, our true wisdom, which can comprehend the true principles.
So, if we can do this, we will be in a agreement with True Suchness. In this way, we are “turning form the dust toward awakening, and can “turn the Dharma-wheel”. We can go among people to teach the Great Dharma and turn the great Dharma-wheel. The earlier sutra passage [states],
“The Buddhas of the present and future, whose numbers are beyond calculation, also use skillful means to expound Dharma such as this”.
The present Buddha is Sakyamuni Buddha, the future Buddha is Maitreya Buddha and other countless Buddhas in the long expanse of the future. So, Their “numbers are beyond calculation”, and all “also use skillful means to expound Dharma such as this”. Countless Buddhas have appeared in the world. Their one purpose is to transform sentient beings and turn the Dharma-wheel to turn deluded minds toward their awakened nature. This is the path shared by all Buddhas; past, present and future, they are all the same. So, in the next passage, it states,
“Similarly at this time, the World-Honored One…”
The past and future Buddhas were just like the present Buddha, Sakyamuni. “From His birth to leaving the lay life, attaining the Way and turning the Dharma-wheel, [He] also teaches by using skillful means”.
Every Buddha does the same. They appear in this world, so according to the workings of the world. They must have parents. This is “from birth to leaving the lay life”. Although They are also born form parents. They come to the world with Buddha-wisdom. With the help of Their affinities with Their parents. They are born. Though born in this world, the way these Buddhas interact with people and deal with matters and objects lead Them to achieve different realizations. The aspirations They form and the great vows They make are also different from other people’s. They have to leave Their lay life to attain Buddhahood. This process of spiritual cultivation is the same. After becoming enlightened, They attain the Way and turn the Dharma-wheel. Only by realizing the principles of all things in the universe and thoroughly and clearly analyzing conditioned phenomena and unconditioned Dharma can They turn the Dharma-wheel. Though They turn the Dharma-wheel in this way, the Dharma-wheel has to be turned on Earth. This is like a kind of skillful means.
“So, the Buddha, for the sake of one great cause, manifested leaving the lay life and engaging in spiritual practice to realize the Path and verify Absolute Truth”.
This was how the Buddha was able to turn the Dharma-wheel and teach the Dharma He had safeguarded in His mind. After the Buddha attained enlightenment, with that state of mind, He could thoroughly understand the ultimate reality of all things in the universe. Things arise according to their principles. Only when many [causes and conditions] converge will an appearance manifest.
Haven’t I often given examples of this? Each kind of appearance has its own name. A table has the appearance of a table. The floor, window and ceiling are all made of wood. There are different types of wood, each with its own texture and quality. Certain kinds of wood can be turned into certain kinds of objects. Certain kinds of wood are not suitable for making tables, chairs, doors or windows. So, different kinds of material objects are formed by different causes and conditions. Each different kind of seed matures under [different] causes and conditions and grows from the land. Their nature and essence are different, so their names are different. Things with the same name, put to different uses, may then be given different names. So, to the Buddha, we are all humans. We have the same limbs and facial features, but our essence and nature differ. Although we have different [habitual] natures, we all have the essence of True Suchness, the same intrinsic nature of True Suchness.
All in all, the Buddha has already realized this. Now, He was turning the great Dharma-wheel, which is turning the wheel of Great Dharma. This was different from the limited teachings of the past. Now He was teachings the Great Dharma. He was transmitting the Dharma He safeguarded. The True Dharma that He had safeguarded in His mind was now being fully shared in order to transform the minds of sentient beings. This was turning the Dharma-wheel.
The Dharma-wheel is like the wheel of a cart． A cart needs wheels so that it can transport its cargo from one place to another．By the same principle, the Buddha transported the Dharma from His mind into the minds of sentient beings, in hopes that we can accept the Buddha-Dharm.This is how we receive the Dharma．
The Buddha’s teaching of the Dharma is like the turning of the wheel of a cart.It can turn ordinary people into noble beings, enabling them to transcend all afflictions an attain the Dharma of the Noble Path.This is turning the Dharma-wheel．
So, [the Dharma-wheel] is like the wheel of a cart. Only when the wheels turn can the cart move.By transporting the Dharma into sentient beings minds, He hopes they can develop their wisdom-life and turn from ordinary people into noble beings, thus transforming ordinary minds into noble minds.This helps sentient beings transcend all afflictions.If sentient beings do not eliminate afflictions from their minds, they will always remain ordinary people.We must use the Dharma to break down our afflictions.
Similarly, as wheels roll over the ground, they will grind and break down filthy things so those can be swept away turning afflictions into True Dharma．
This can enable ordinary people to transcend all afflictions and attain the Dharma of the Noble Path.If we accept the Buddha-Dharma into our hearts with a pure mind, then all Dharma converges into one entity, which can then be applied in the world.
Everyone, as we learn the Buddha’s Way, I only hope that we can all attain the “wisdom of suchness” so we can realize the essence of ultimate reality, our nature of True Suchness.So, we must apply our wisdom in self-observation and self-reflection to awaken our nature of True Suchness.Therefore, 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）
⊙「如實智證實相之體，既得默契會真如性，背塵合覺得轉法輪。」
⊙「現在未來佛，其數無有量，亦以諸方便，演說如是法。」《法華經譬喻品第三》
⊙「如今者世尊，從生及出家，得道轉法輪，亦以方便說。」《法華經譬喻品第三》
⊙佛為一大事，現相出家，修行悟道證真諦法。
⊙轉佛自心中所護念之法，度入眾生心，名轉法輪。
⊙佛說法，如車輪旋轉，能轉凡成聖，使令遠離一切煩惱，得成聖道法，稱謂轉法輪。
【證嚴上人開示】
「如實智證實相之體，既得默契會真如性，背塵合覺得轉法輪。」
如實智證
實相之體
既得默契
會真如性
背塵合覺
得轉法輪
「如實智」就是真如本性。凡夫人人本具真如本性，卻是因為我們六道輪轉，所以不斷，本性受了外面的塵勞，將我們遮蓋著，無明一層一層將我們掩蓋起來，所以我們的如實智，就是無法突破了煩惱。
現在在聽法，一直不斷反覆，就是說，說過之後，為了再更清楚，又再反覆來說，用種種的方法，這叫做譬喻、言辭。
所以像舍利弗，智慧第一，但是他瞭解了，空啊！還有什麼東西好執著呢？形形色色的相，不需要執著，真空，外面的形色，不會再擾亂他的心，所以去欲，就都什麼沒有了。不過他應該是，還不明白那個真如本性，這種的妙有，還不很清楚。
一直到佛陀在法華會上，一而再，再而三，他費了很多的口舌，開始舍利弗終於瞭解了，真空裡面，有一個很微妙的妙有，這個妙有就是「如實智」。舍利弗已經證了「如實智」，瞭解了。證就是證明、瞭解。瞭解什麼？實相之體。真如實相，那個體，他已經體會了。
就像前(面)也一直在說，佛陀，宇宙大覺者，就是在他的心，寧靜的境界，突然間與宇宙真體會合，所以宇宙萬法，大法與佛的心來印證起來，這也叫做體會。體會、覺悟，這就是實相之體，那就是「如實智」，那就是真如。
「既得默契」，已經能得到默契，那就是印證。我們的心與這個道理，互相印證起來，體會了，所以「會真如性」。因為已經默契了，心與道理這樣會合起來，所以叫做「既得默契會真如性」。
「背塵合覺」，就是「得轉法輪」。我們過去在凡夫芸芸，紛紛擾擾，這就是我們在六道中，在芸芸人群中，人我是非混在一起，無法很清楚，所以這像塵，塵埃，塵，大家應該知道了，沙塵漫天，沙一陣風吹，就漫天颺塵。乾旱的土地，沙很多，受到風一吹，看它吹什麼樣的方向，就往哪個方向，看起來就是一層霧一樣，這叫做塵，我們的心就是受塵霾，這種污染的灰塵在我們的裡，所以我們看不清楚外面的境界。現在學佛，我們已經「背塵合覺」。
也常常說「皈」，皈依的皈，反黑歸白。與這樣的意思一樣，過去的無明煩惱，已經反過來了，面對的是清白、純真的法，所以叫做「背塵合覺」。若能夠到這樣，就「得轉法輪」。我們學佛，就是希望能學得，我們看得清楚；若看不清楚，哪怕就是佛、菩薩，在我們的面前，我們也是將他當作凡夫，凡夫就是以貌取人。
就像在經典裡，就有這一段故事，就說：一位迦羅越，這位迦羅越就是一位大長者，很虔誠，他讀佛經讀很多，常常去寺院禮拜，也很認真讀經。
經典裡就說：文殊師利是莊嚴智慧，已經是過去七佛之師。他的學生當中，就有七位成佛了，前後成佛。所以，這位長者一直覺得，若能見到文殊師利菩薩，這是他一生中修行最大的願望。於是，他就在他的家裡設供，常常在供僧，供僧當中，一定留一個空位，這個位置就是在高位，讓它高一點，就期待文殊菩薩能感應，前來受供，經常經常設供。
有一天，辦得很豐富，也是很多比丘來，順著他的位置這樣坐好，那個空位、高座，還是空的。所以，有一位全身垢穢，整張臉說有多髒就有多髒；眼，眼睛都是骯髒的東西糊住，鼻子流著不淨的東西，所以全身很骯髒、很不乾淨，所穿的是很破爛，所以他這樣一跛一跛，意思就是說，跛腳，一跛一跛的，這樣拄著枴杖到了，很大方，就坐到高座上。
這位長者看到了，心很不歡喜，從高座將他扶下來，說：「這不是您要坐的，來，下來。」將他拉下來之後，半推半拉，將他拉到旁邊去，讓他在一個角落，還是布施給他吃。這樣來來回回，有好幾天都有出現這樣的人。
就是，這位長者，有一天他就去寺院，還是向佛頂禮，在寺院向佛像頂禮，還是在那裡誦經，還是一樣在那裡祈求、發願：「我一直一個心願，別無他求，只要求見得，莊嚴的文殊師利菩薩。福慧雙俱、形象應該是莊嚴的菩薩，為何這個高座都是空的呢？」
向佛這樣祈求之後，人很累，回到家裡，就開始休息了。這當中，好像夢中有人這樣說，這個聲音就說：「你要求見菩薩的願，有成就啊！文殊菩薩七次上你的高座，卻是被你七次把他拉下來。這就是有前後七返，菩薩在你的高座上，你硬是不正面看他，你你的用凡夫心來看菩薩。」
那時候恍然大悟：「原來文殊師利菩薩，現這樣的相來受應供，我卻是以相取人。」自己很後悔！這個聲音又說：「學佛，要學得真如實智，要撥開那個形象，修行必定要用慈悲平等的心，你要供養，你要用大愛無私，真實的心供養，這叫做虔誠，這叫做慈悲。虔誠、慈悲的心，必定是要平等，這叫做慈悲等觀，你還有分別心。」所以這位長者恍然大悟，原來就是這樣。
我們常常在讀經，就會被這個經的文，文字相綁住我們的心，我們應該要解除這種執著，所以叫做「背塵合覺」。那種的無明，凡夫執相的執著不要有，哪有男女相？哪有貧富的相呢？哪有貴賤的相呢？其實道理，無形無相，所以我們應該要能夠體會。
所以「如實智證實相之體」。這個實相的體就像人的四肢、五官，一個人的全身，都不能缺少這四肢和五官，這叫做相。體呢？每個人我們都有六根、六識，我們的性就有七識、八識。我們有七識，就是有思想，外面所看到的形象，在我們的心，我們會去思考。讀經時，我們將文字入心，在我們的思想中，法若有入心，這個法的種子，就在裡面，你若有所執著，我們的習氣就無法完全去除，要過濾了，這個阿賴耶識（第八識），才能到達，阿摩羅識，那種第九識。這個第九識是經過第八識，過濾過，完全清淨了，這就是體，我們的真實的智慧。體會到真實的道理，所以，若能夠這樣，就是默契會真如了；若能夠這樣，那也就是背塵合覺，轉法輪，這樣就能夠，入人群中，說大法、轉大法輪。
前面，前面的經文，「現在未來佛，其數無有量，亦以諸方便，演說如是法。」
現在未來佛
其數無有量
亦以諸方便
演說如是法
《法華經譬喻品第三》
現在的佛是釋迦牟尼佛，未來是彌勒佛，還有未來無量數、時間長久的諸佛，所以「其數無有量」，全都是「亦以諸方便，演說如是法」。無量數的諸佛出現人間，一個目的，就是度眾生、轉法輪，將迷的心轉為覺的性。這是諸佛，佛佛道同，過去、現在、未來都一樣。
所以，接下來，這段(經)文就這樣說：「如今者世尊」，過去、未來的佛，和現在的釋迦佛一樣，「從生及出家，得道轉法輪，亦以方便說」。
如今者世尊
從生及出家
得道轉法輪
亦以方便說
《法華經譬喻品第三》
每一尊佛都是一樣，出現人間，順著人間的道理，還是上有父母，所以「從生及出家」。因為雖然，同樣都父母生的，但是佛的智慧來人間，借父母的緣來生，生在人間，對著人間，人、事、物種種的境界，那個體會就不同， 那個發心立志的宏願，與一般人也不同，必定要經過出家、成佛，這樣修行的過程都一樣。
覺悟了，「得道轉法輪」。覺悟了天地宇宙萬物，種種道理，有為法、無為法，分析得通徹清楚，這樣才能夠轉法輪。這雖然是這樣在轉法輪，這個法輪，還是要在土地上輪轉，這就像方便。所以，佛為一大事，現相出家，修行悟道證真諦法。這樣才有辦法轉法輪。人一樣設間
佛為一大事
現相出家
修行悟道
證真諦法
這是這樣才有辦法轉法輪，轉佛自心中所護念之法，轉，就是佛已經覺悟之後，那個心境，他所透徹瞭解宇宙萬物實相，種種的物體，都是從那個道理，有很多道理的會合，才能顯現形象。難道不就是，也向大家譬喻過了嗎？東西的相，各有名稱，桌子，桌子的相，地板、窗戶、天花板，它同樣是木，木材有各種不同的木材，它的材質，木材的性質，什麼樣的木材，能成什麼的器具，什麼樣的木材，不適用桌子、椅子、門窗戶牖，不適合。這就是各種的物質，這就是各種的物質，都有各種的因緣成就；各各種不同的種子，因緣成就，成長大地，它的性、它的質又不同，所以名稱也不同。名稱同樣的，用在不同地方，卻是有它不同的名，所以說來，佛陀對我們人，同樣都是人，四肢、五官俱足，但是人的體與性，各有不同，雖然各有不同的性，但是卻也有那個真如的實體，那就是真如的本性。總而言之，佛陀已經體悟到了，所以現在轉大法輪，也是轉大法輪。
不像過去是用小法，現在是說大法，所以轉佛所護念之法。將佛陀保護在內心的真實法，這樣完全輸送出來，度入眾生心，這叫做轉法輪。
轉佛自心中
所護念之法
度入眾生心
名轉法輪
法輪，就像車輪一樣，車子它要有輪子，上面載著的東西，才能從這個地方，運到那個地方去。同樣的道理，佛陀將他心中的法，運來到我們眾生的心，希望眾生接受到佛陀這個法，這樣我們能接受過來。
佛說法
如車輪旋轉
能轉凡成聖
使令遠離一切煩惱
得成聖道法
稱謂轉法輪
所以像車輪，輪子要轉，這輛車才叫做行。這個法，要輸送到眾生的心中去，希望讓眾生的慧命能成長起來，「能轉凡成聖」，轉凡夫的心成為聖人的心，所以，使眾生能遠離一切煩惱。
眾生的心，煩惱若不去除，永遠叫做凡夫。要用法來絞碎掉我們的煩惱，就像輪子在地上，有這些髒污的東西，輪子這樣把它絞碎之後，再清掃掉。這也是一種，轉煩惱，成為真實法，所以使凡夫遠離一切煩惱，「得成聖道法」。
我們若是用清淨心，就是接受到佛法在我們的心中，萬法歸一體，這樣能夠應用在人間。
各位，學佛沒有其他，就是期待我們人人，要得「如實智」，才能夠證實相之體。我們的真如本性，要用我們的智慧，自我反觀自照，啟發出我們的真如本性。所以我們人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Realize True Suchness with Impartial Compassion (慈悲等觀會真如性)
Date: January.20. 2015
“With wisdom of suchness, we realize the essence of ultimate reality. Once in a state of agreement, we will realize the nature of True Suchness. Turning from the dust toward awakening, we can turn the Dharma-wheel.”
The wisdom of suchness is our nature of True Suchness. We ordinary people intrinsically have the nature of True Suchness, but because we transmigrate in the Six Realms, our intrinsic nature continues to be covered by the dust of the afflictions in our environment. Layers and layers of ignorance cover [our minds], so our wisdom of suchness cannot break through our afflictions. Right now, we listen to the Dharma continuously, repeated over and over. This means that, after the [Buddha] taught the Dharma, to make things clearer, He would teach it repeatedly with various methods, such as parables and expressions.
For example, take Sariputra, foremost in wisdom. Once he understood the empty nature of things, he realized there was nothing to be attached to. There was no need to cling to any appearances. This is true emptiness. External appearances and forms no longer disturbed his mind. Once he eliminated his desires, there were no more problems. However, he still did not understand the nature of True Suchness. This wondrous existence was not clear to him. Then at the Lotus Dharma-assembly, through the Buddha’s repeated and lengthy explanations, Sariputra finally began to understand that within true emptiness, there is a very subtle and wondrous existence. This wondrous existence is “wisdom of suchness”.
Sariputra had now realized the “wisdom of suchness”. To realize is to verify, to understand. What did he understand? The essence of ultimate reality was what he had realized. As I have said before, the mind of the Buddha, the Great Enlightened One, was in a tranquil state when it suddenly converged with the true essence of the universe.
So, [the truths of] all things in the universe were verified by the Buddha’s mind. Thus He experienced this and awakened. This is the essence of ultimate reality or the “wisdom of suchness,” which is True Suchness.
“Once we in a state of agreement…” If we are able to reach agreement, that is a form of verification. Our minds and these principles have verified each other; we have comprehended them. So, “we will realize the nature of True Suchness,” because we have already reached agreement our minds and the principles have converged. Therefore, “Once in a state of agreement, we will realize the nature of True Suchness.” “Turning from the dust toward awakening” means “we can turn the Dharma-wheel.”
In the past, while amongst all ordinary beings, we were bothered and troubled. When we are in the Six Realms, among the multitudes of people, we become mixed up in interpersonal conflicts, so we could not be very clear. This is like being in the midst of dust. Dust, as everyone should know, can fly up all over the sky. When the wind blows, flying dust can fill the sky. When the land is very arid and dry, there is a lot of sand. Once the wind blows, the sand will fly in the same direction and create what looks like a layer of fog. This is dust.
Our minds are covered by a dusty haze. This dust pollutes our hearts, so we cannot clearly see the world around us.Now that we are learning the Buddha’s Way, we are “turning from the dust toward awakening”.I often talk about “taking refuge,” which is to turn from black to white.The underlying idea is the same.Our past ignorance and afflictions are what we have turned away from so we can face the clean and pure Dharma.This is “turning from the dust toward awakening”.
If we can achieve this, then “we can turn the Dharma-wheel”.
We learn the Buddha’s Way in the hope that we can learn to see clearly.If we cannot see clearly, then even if Buddhas and Bodhisattvas are right in front of us, we would still treat them as ordinary people.
Ordinary people judge others by their appearances.In the sutras, there is a story about this.There was a kulapati, a very respected elder, who was very reverent and had read many Buddhist sutras.He often went to temples to pay his respects, and also studied the sutras very earnestly.The sutras state that.Manjusri is dignified and wise.He was once the teacher of seven Buddhas.
Among his students, seven of them had already attained Buddhahood.
So, this elder always felt that to see Manjusri Bodhisattva was his greatest wish as a spiritual practitioner.So at his home, he often made offerings to monastics.Whenever he made offerings, he always left an empty seat.This seat was on a dais, elevated above others, because he hoped Manjusri Bodhisattva would respond and come to receive offerings.This elder often made these offerings.
One day, the offerings were very abundant.Many bhiksus came and sat in the order of their arrival.That elevated seat was still empty.Then, a very filthy person came.His face was as soiled as can be imagined, filthy things were stuck all over his eyes and dirty things flowed out of his nose.
His entire body was very dirty and unclean and his clothes were very tattered.He hobbled in, one step at a time, which is to say he was crippled and limping.Just like that, he limped in on a cane and without reservation sat in the elevated seat.
When the elder saw this, he was very displeased.So, he guided him down off the elevated seat, saying, “this seat is not for you, please come down”.After he pulled him down, he coaxed him toward the side to sit in a corner and gave him something to eat.
This happened over and over again; a person like this appeared several times over those few days.
One day, this elder went to a temple to pay respects to the Buddha.He prostrated to the statue of the Buddha, recited sutras, prayed and made vows as he always did “I only have one wish; there is only one thing I ask for I want to see the magnificent Manjusri Bodhisattva, who possesses both blessings and wisdom. Why is this Bodhisattva, surely dignified-looking, leaving the elevated seat empty?”
After he prayed to the Buddha, he was very tired.He went home and fell asleep.In his dream, someone seemed to be talking to him.The voice said, “Your wish to see the Bodhisattva has been fulfilled. Manjusri sat in that elevated seat seven times, but you pulled him down seven times. This occurred repeatedly seven times. The Bodhisattva was in that elevated seat, but you did not see his true face; you looked at him with your unenlightened mind.”
At that moment, he suddenly realized that Manjusri Bodhisattva had manifested this kind of appearance to accept offerings, but he had judged him based on appearance.He felt deeply regretful.
The voice spoke again, “When you learn the Buddha’s Way,
you must learn the wisdom of suchness and set aside appearances. When you engage in spiritual practice, you must have a compassionate and impartial mind. When you make offerings, you must do so out of great love, selflessness and deep sincerity. This shows reverence and compassion. A reverent and compassionate mind must be impartial. This is impartial compassion for all, but you still have a discriminating mind”.
So, the elder suddenly had a great realization; truly this is how things are. Often, when we are reading the sutras, our minds will often be limited by the text our minds will often be limited by the text. We must liberate ourselves from this attachment. This is “turning from the dust toward awakening”. That type of ignorance, that unenlightened attachment to appearances, is something we must avoid. Is there any difference between men and women? Is there any difference between rich and poor? Is there any difference between noble and lowly?
Actually, principles have no forms or appearances.This is something we should be able to realize. So, “with wisdom of suchness, we realize the essence of ultimate reality”. The essence of ultimate reality is like our five facial features and four limbs. A complete human body has these four limbs and five features. This is our appearance.
And our essence? We all have the Six Roots and the Six Consciousnesses. By nature, we have seventh and an eighth consciousness. Our seventh consciousness is our thinking. We see appearances in our surroundings and then contemplate them in our minds. When we read sutras, the text enters our minds, and we contemplate it. If we have taken the Dharma to heart, the seeds of the Dharma will be in our minds. If we are attached to something, we cannot fully eliminate our habitual tendencies. Things are filtered through the alaya (eighth) consciousness before they reach the amala consciousness, the ninth consciousness. What reaches the ninth consciousness is filtered through the eighth consciousness, so it is completely clean. This is our essence, our true wisdom, which can comprehend the true principles.
So, if we can do this, we will be in a agreement with True Suchness. In this way, we are “turning form the dust toward awakening, and can “turn the Dharma-wheel”. We can go among people to teach the Great Dharma and turn the great Dharma-wheel. The earlier sutra passage [states],
“The Buddhas of the present and future, whose numbers are beyond calculation, also use skillful means to expound Dharma such as this”.
The present Buddha is Sakyamuni Buddha, the future Buddha is Maitreya Buddha and other countless Buddhas in the long expanse of the future. So, Their “numbers are beyond calculation”, and all “also use skillful means to expound Dharma such as this”. Countless Buddhas have appeared in the world. Their one purpose is to transform sentient beings and turn the Dharma-wheel to turn deluded minds toward their awakened nature. This is the path shared by all Buddhas; past, present and future, they are all the same. So, in the next passage, it states,
“Similarly at this time, the World-Honored One…”
The past and future Buddhas were just like the present Buddha, Sakyamuni. “From His birth to leaving the lay life, attaining the Way and turning the Dharma-wheel, [He] also teaches by using skillful means”.
Every Buddha does the same. They appear in this world, so according to the workings of the world. They must have parents. This is “from birth to leaving the lay life”. Although They are also born form parents. They come to the world with Buddha-wisdom. With the help of Their affinities with Their parents. They are born. Though born in this world, the way these Buddhas interact with people and deal with matters and objects lead Them to achieve different realizations. The aspirations They form and the great vows They make are also different from other people’s. They have to leave Their lay life to attain Buddhahood. This process of spiritual cultivation is the same. After becoming enlightened, They attain the Way and turn the Dharma-wheel. Only by realizing the principles of all things in the universe and thoroughly and clearly analyzing conditioned phenomena and unconditioned Dharma can They turn the Dharma-wheel. Though They turn the Dharma-wheel in this way, the Dharma-wheel has to be turned on Earth. This is like a kind of skillful means.
“So, the Buddha, for the sake of one great cause, manifested leaving the lay life and engaging in spiritual practice to realize the Path and verify Absolute Truth”.
This was how the Buddha was able to turn the Dharma-wheel and teach the Dharma He had safeguarded in His mind. After the Buddha attained enlightenment, with that state of mind, He could thoroughly understand the ultimate reality of all things in the universe. Things arise according to their principles. Only when many [causes and conditions] converge will an appearance manifest.
Haven’t I often given examples of this? Each kind of appearance has its own name. A table has the appearance of a table. The floor, window and ceiling are all made of wood. There are different types of wood, each with its own texture and quality. Certain kinds of wood can be turned into certain kinds of objects. Certain kinds of wood are not suitable for making tables, chairs, doors or windows. So, different kinds of material objects are formed by different causes and conditions. Each different kind of seed matures under [different] causes and conditions and grows from the land. Their nature and essence are different, so their names are different. Things with the same name, put to different uses, may then be given different names. So, to the Buddha, we are all humans. We have the same limbs and facial features, but our essence and nature differ. Although we have different [habitual] natures, we all have the essence of True Suchness, the same intrinsic nature of True Suchness.
All in all, the Buddha has already realized this. Now, He was turning the great Dharma-wheel, which is turning the wheel of Great Dharma. This was different from the limited teachings of the past. Now He was teachings the Great Dharma. He was transmitting the Dharma He safeguarded. The True Dharma that He had safeguarded in His mind was now being fully shared in order to transform the minds of sentient beings. This was turning the Dharma-wheel.
The Dharma-wheel is like the wheel of a cart． A cart needs wheels so that it can transport its cargo from one place to another．By the same principle, the Buddha transported the Dharma from His mind into the minds of sentient beings, in hopes that we can accept the Buddha-Dharm.This is how we receive the Dharma．
The Buddha’s teaching of the Dharma is like the turning of the wheel of a cart.It can turn ordinary people into noble beings, enabling them to transcend all afflictions an attain the Dharma of the Noble Path.This is turning the Dharma-wheel．
So, [the Dharma-wheel] is like the wheel of a cart. Only when the wheels turn can the cart move.By transporting the Dharma into sentient beings minds, He hopes they can develop their wisdom-life and turn from ordinary people into noble beings, thus transforming ordinary minds into noble minds.This helps sentient beings transcend all afflictions.If sentient beings do not eliminate afflictions from their minds, they will always remain ordinary people.We must use the Dharma to break down our afflictions.
Similarly, as wheels roll over the ground, they will grind and break down filthy things so those can be swept away turning afflictions into True Dharma．
This can enable ordinary people to transcend all afflictions and attain the Dharma of the Noble Path.If we accept the Buddha-Dharma into our hearts with a pure mind, then all Dharma converges into one entity, which can then be applied in the world.
Everyone, as we learn the Buddha’s Way, I only hope that we can all attain the “wisdom of suchness” so we can realize the essence of ultimate reality, our nature of True Suchness.So, we must apply our wisdom in self-observation and self-reflection to awaken our nature of True Suchness.Therefore, we must always be mindful．
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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