【證嚴上人開示】
眾生不解佛心
不悟佛之知見
輪迴六道無有休息
佛陀以三乘法
隨凡至聖悟佛知見
每天每天我們都在說佛心，到底眾生能夠了解到佛的心嗎？我們若是不了解佛心，就無法覺悟佛之知見，所以我們就要輪迴六道，沒有休息。
所以佛陀的慈悲，不斷向所有的眾生，不同的根機，用各種的方法要來逗眾生的機，能夠使眾生的見解能開，所以還是不斷以「三乘法」。
前面說過就是用「四聖諦法」，或者是「十二因緣法」，但是佛陀的本懷，就是「菩薩法」，不只是覺悟，我們的生死來去，還要覺悟如何投入，人群眾生的世界去廣度眾生。
佛陀，他現相人間也四十多年了，到底目前那些眾生在靈山會上，大家那麼地踴躍來聽法，到底有多少人能體會呢？利用這個場合，所以文殊、彌勒對唱，文殊菩薩就來敘述，過去日月燈明佛他出現人間，同樣對當時的眾生，還是有初善、中善、後善。
有種種的方法，就是要使令眾生，未種善根者令種，已種善根者令成熟，已成熟者希望人人能夠解脫，所說的解脫，那就是開啟心門，沒有自私己利的煩惱，這叫做開啟心門。
過去的日月燈明佛是這樣，還有不只是一尊而已，還有：
次復有佛
亦名日月燈明
次復有佛
亦名日月燈明
如是二萬佛
皆同一字
號日月燈明
又同一姓
姓頗羅墮
大家會認為一尊佛，就已經那麼長，那麼久的時間，還有第二尊、第三尊，不只還有二萬佛，都是同名、同姓，這時間到底是拉多長？
告訴大家，聽經，我們要去體會裡面的含意，若是我的體會「日」、「月」，表示「智慧」、「慈悲」，「燈」表示「光明」，引導眾生的方向，一而再、再而三，那就是鍥而不捨；因為芸芸眾生還是智慧未開，心地昏暗，所以不斷用燈來指路。
到底一而再、再而三，所用的是什麼方法呢？那就是圓滿的智慧、慈悲；所以「萬」就是表示「圓具」，充足圓滿，所以前後二萬佛的意義，我們應該要了解。
其實「聖人無名，因德以彰」，真正的聖人不執著在名，那有說這麼多這麼多佛，同一個姓名，這麼多這麼多佛，同一個德，這是一個比喻，眾生若能夠了解佛陀的心，我們才能體會佛的知見，我們若能覺悟佛的知見，我們身體力行，才不必再於六道輪迴，沒有休息。
佛陀的慈悲，儘管用不同的方法來引導，但是目的只有一種，希望人人能夠徹悟，人人本具的佛性。
所以說到這裡，文殊菩薩再次再叫彌勒菩薩，這是表示合心，佛菩薩就是這麼親密、合心，你既然問我我就跟你說，說了之後，對機者是彌勒，所以我就要再叫，彌勒，你要知道：
彌勒當知
初佛後佛
皆同一字
名日月燈明
叫彌勒是一個對機，那就是要提醒大家，再注意聽，這是一種智慧，怕大家聽久了，是不是鬆懈掉了？那個好奇，一直想，為什麼佛陀在放光，有疑問，又再求法的心又冷下去，所以他才重新叫彌勒菩薩，也就是叫大家要提高精神，好好聽、聽好，那尊日月燈明佛之後，還有二、三佛還有萬佛，二萬佛都是同一個名，為什麼呢？十號具足，這麼多這麼多佛，同樣：
十號具足
所可說法
初中後善
其最後佛
未出家時
有八王子
這就是跟大家說，每一尊佛，二萬多位佛在人間，一定要十號具足，如來、應供、正遍知，這大家都會背，這就是佛陀的德，他已經有這個德，所以就有這個號。
這個號是佛佛道同，每一尊佛都同樣要成就十號，這十德圓滿，所以過去日月燈明佛，雖然是經過了二萬多人，號，還是同樣，同名同姓，這是顯德。
過去、現在、未來，一定這個德行是固定的，一定要有這樣的具足，這樣才堪得稱名為佛，這樣才堪得稱名為大覺者。
所以他必定要十號具足，他同樣所說的法，就是初善、中善、後善，同樣，其最後佛，未出家時，這二萬日月燈明佛，最後那尊佛，還未出家之前，也是有八王子，這是約法，用這個法來比喻，這個大家要聽得很清楚。
約法：
八子表八識
佛表心王
在俗八子
萬喻心王在纏
轉變八識
八子皆名意者
意乃心之用也
來「八子」就是表示「八識」，「佛」是表示「心王」，這是一個比喻，用很多的方法來比，「萬喻心王在纏轉變八識」，「八子皆名意者」，他的名字都有一個「意」。
這八子有八個名字，八個人名字，都有一個「意」字的意思，所以應該這就是，一種隱明顯暗，我們將這個法隱起來，將這個事提出來，這裡所說的「八子」，表示「八識」，我們過去有解釋過了，前五識，五根緣外面的五塵境，會合回來就是意識，去納受名面的五塵，是因為五根，眼、耳、鼻、舌、身，這五根緣外面的五塵那個境界，全部納回來是意識，這個「意」來分別外面的境界，這都常常在說過。
所以除了六識，還有七、八識，所以我們凡夫，就是停滯在八識裡面，最後第八識就是「業識」，既然佛，佛就是比喻「心王」，所以從「心王」，產生出了「八子」。
什麼是「心王」？大家曾經聽過我常常在說，八識的後面，還有一個第九識，所以我們要去體會，人人與佛同等，我們有與佛同等的，我們的本性，事論，前面是用這個法來隱含，這個法裡面它的事相，裡面它的事相就是，父親生子有八個，這叫做事相。
所以叫做用事來論：
事論
燈明在俗為輪王
實有八子
雖明有子事同
其實下文提要
第八子成佛
號曰燃燈
燈明在俗為輪王，那位日月燈明(佛)，他在世俗的時候，是一個國家的領導者，所以在俗就是還未出家之前，他就是一位轉輪聖王，是國家的領導者，他有八子，還未出家之前，就有八個兒子，雖明有八子(事同)，其實事是同樣，在世俗的時候就是這樣。
其實這段(經)文的意思，就是要顯露，後面所說的「八子」，再下去還有一段很長的經文，所以我們現在，先用故事(來引述)，文殊菩薩，他將理放在下面，將事相浮上來，這位日月燈明佛，他在世俗的時候，就是最後那一位，就有八個孩子，這是在事。
其實萬法，都是從心中生出來的，心就是萬法之王，故稱「心王」，剛才在說，佛比喻心王，心王就是佛，因為人人本具佛性，很多萬法，萬法都是從心中所生出來的，佛陀覺悟宇宙萬物真理，他已經覺悟這個萬物宇宙，無不都是從心所生，所以萬法是從心中所生的，心就是萬法的王。
其實一切法都是由心造，這個心王，它能夠了解萬法，萬法從心生，所以稱為法之王，萬法之王，就是我們的心，這叫做「心王」。
萬法
都是從心中所生
心就是萬法之王
故稱心王
元是一心之體
分成八識之用
用雖有別
其體是一故
元是一心之體，分成八識之用，用雖有別，其體是一；其實那個「體」到底是什麼？一性，但是這個一性，我們人人本來具有，這個具有的覺性，變成了無明，生了三細，從這個清明的一念，就只是一個無明一起，所以他就散掉了，散成了八識。
所以前面說過，苦、集、滅、道，這苦、集、滅、道，是因為人，人人聚居在這個人間，人人集中於這個煩惱，個人的煩惱、執著，貪、瞋、癡、慢、疑這麼多，所以會製造人世間很多的苦難。
人生是苦，要如何才能消除呢？人是怎麼來的？佛陀又再向我們解釋，說「十二因緣法」，開頭那一念的無明，不就是從這個心王開始，其體是一，雖然它的用有別、有分別，其實它的體是一，所以分成了八識，這是我們要很用心去體會。
我們若能夠好好，來體會佛陀所說法、用心，不要辜負了釋迦牟尼佛來人間，不斷地慈航倒駕，一大事因緣，不斷就是來開示，一直就是在等待著，芸芸眾生能夠體悟，體悟佛所說法，所以開、示、悟、入，眾生到底有悟了嗎？到底法有入心還是沒有？先自己問自己，希望我們人人要自己來問心，因為我們的心王，就是等待我們來反問自己，問我們自己到底了解多少了？假如我們沒有好好，自己反觀自性、自問自己，我們可能還在八識，悠遊在外面，懵懵懂懂還是不斷地在造業。
所以我們要了解，都是從心中所生，一切的法，心就是萬法之王，希望大家這一段(經文)，要好好地刻入心中去，去體會去找，找我們的心王在哪裡，所以人人都可成佛，佛住在我們人人的心裡，人人都有這念覺的本性，所以請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Supreme Mind-king is Within Everyone (萬法心王 人人本具)
Date: September. 03, 2013
Sentient beings do not understand the Buddha-mind and cannot realize the Buddha’s wisdom, so they cycle through the Six Realms without pause. The Buddha used the Three Vehicles to help [everyone], from ordinary to noble beings, realize the Buddha’s wisdom.
We talk about the Buddha-mind every day, but can we really understand His mind? If we do not understand the Buddha-mind, we cannot realize the Buddha’s wisdom. So, we then cycle through the Six Realms, without respite. The Buddha, in His compassion, continuously teaches all sentient beings of varying capabilities. He used all kinds of methods to teach according to their capabilities to open up their views and understandings. So, the Buddha continuously employs the teachings of the Three Vehicles.
As I said, He uses the Four Noble Truths and the Twelve Links of Cyclic Existence, but He originally intended to teach the Bodhisattva-path. He wanted us to awaken not just from the cycle of rebirth, but also awaken to the need of going into this world to help transform all sentient beings. The Buddha’s manifestation in the world had taught for over 40 years. But how many people out of those who eagerly gathered to hear Him speak at the Vulture Peak could truly comprehend Him? Taking advantage of this gathering, Manjusri and Maitreya started a dialog in which Manjusri described how Sun-Moon-Lamp Radiant Buddha appeared in this world and taught the people of that time the goodness of the beginning, middle and end with various methods. He did this to enable those sentient beings who had not planted roots of goodness to plant them, those roots that had not matured to mature, those whose roots had matured to be liberated. The liberation He spoke of is an opening of the mind. To have no self-centered afflictions is to open the mind. The Sun-Moon-Lamp Radiant Buddha was like this, and He was not the only one.
There was another Buddha named Sun-Moon-Lamp Radiant. And then another Buddha named Sun-Moon-Lamp Radiant. There were 20,000 Buddhas all with the same name, Sun-Moon-Lamp Radiant. They also had the same surname, Bharadvaja.
People may think that a single Buddha remains in the world for a very long time. But then there was a second and a third. Not only that, there were 20,000 Buddhas all with the same name and surname. So just how much time did They cover? I think that when we hear the teachings, we have to experience their meaning. My experience is that “sun” and “moon” represent “wisdom” and “compassion,” “lamp” represents the “illumination” which can lead sentient beings in the right direct.This has to be done again and again, with great perseverance.Because sentient beings have not attained wisdom, their minds are in darkness.So, they need a lamp to show them the way.
What was the method used again and again?One of perfect wisdom and compassion.The number 20,000 also signifies perfect attainment perfect attainment.Thus, we should comprehend the meaning of 20,000 Buddhas.“Saints have no names, only their virtues are evident”.True saints have no attachments to their names.When we say there are so many Buddhas with the same name, so many Buddhas with the same virtues, it is only a comparison.
If we can understand the Buddha’s heart we can then comprehend His wisdom.If we can realize His wisdom and exercise it, then we need not cycle endlessly through the Six Realms.Out of His compassion, the Buddha uses different ways to lead us.But He only has one purpose, for all people to completely realize their intrinsic Buddha-nature.So at this juncture, Manjusri called on Maitreya once again; this shows that their hearts were untied.
Buddhas and Bodhisattvas are closely connected.
“Since you ask me, I will tell you.”Since he was speaking to Maitreya, he said, “So, I call on you once again.Maitreya, you should know that all of those Buddhas, from the first to last, had the same name: Sun-Moon-Lamp Radiant.”
Calling to Maitreya was using fitting conditions.It reminded everybody to listen carefully.This shows [Manjusri’s] wisdom, as he worried those who had been listening for a long time may have lost focus.Some were curious and kept wondering, “Why is the Buddha emitting light?”Because they had questions and their interest in receiving Dharma had waned, he called on Maitreya again, to remind everybody to refocus and to listen carefully.After the first Sun-Moon-Lamp Radiant Buddha, there was a second, a third, another 10,000.In the end, 20,000 Buddhas had the same name.Why?[They] were all endowed with ten epithets.
There were so many Buddhas who had these same ten epithets and taught the goodness of the beginning, middle and end.
Before the last of Them became a monastic, he had eight princes.
This tells us that each of these Buddhas, these 20,000 Buddhas who appeared in this world, must be endowed with ten epithets, like Tathagata,.Worthy of Offerings, Perfect in Wisdom and Action, [and so on], we can all recite them.These [represent] the Buddha’s virtues.
Because He possesses virtues, He therefore has these epithets.These epithets are shared by all Buddhas.Every Buddha must prefect the ten virtues.So, Sun-Moon-Lamp Radiant Buddhas of the past, even though there are 20,000 of them, all have the same epithets, name and surname.These are manifested virtues.
In the past, present and future, they absolutely have to have these virtues and be fully endowed with them in order to be worthy of being called a Buddha, a Great Enlightened One.
So, They must be endowed with the ten epithets and teach the goodness of the beginning, middle and end.
Before the 20,000 Sun-Moon-Lamp radiant Buddhas became a monastic, he had eight princes. These princes are also analogies for teaching. We must understand this clearly.
The “eight princes” represent the Eight Consciousnesses. The “Buddha” represents the “mind-king”. This is a metaphor. The [eight princes] is an analogy for “the mind-king in bonds, which transforms into eight consciousnesses. The eight princes are all called 'intentions'”. Each of their names contain the word “intention”.
The eight princes each have a name and all eight names contain the word “intention” all eight names contain the word “intention”. So, this is a way to conceal the obvious and reveal the hidden. We conceal the Dharma in the discussion of this matter. The eight princes represent the Eight Consciousnesses.
Previously, I have explained how the five sense organs connect with the five sense objects to give rise to the five consciousnesses, which converge in the mind-consciousness. The five sense objects are experienced when the five roots, eyes, ears, nose, tongue and body, connect to them. Then everything comes together in the mind. The mind makes discernment about the external conditions. We have talked about this often. Besides the six consciousnesses, there are the seventh and eighth consciousness. We unenlightened beings are stuck at the eighth consciousness, which is karmic-consciousness. Since the Buddha represents “the mind-king,” it is the king that gives rise to “the eight princes”. What is “the mind-king”? You have often heard me mention that after the eighth consciousness is the ninth consciousness.So, we have to realize that we all have the same intrinsic nature as the Buddha. We discuss phenomena as representations of the Dharma concealed within. The representation here is a father who begot eight sons. Using representations is a way for us to discuss [Dharma] using phenomena.
The phenomenon we are discussing: Lamp Radiant was a wheel-turning sage king when he was layperson and actually had eight sons. Even though this can seem like a representation, the following text mentions that the eighth son became a Buddha and was named Burning Lamp.
Lamp Radiant was a wheel-turning sage king when he was layperson. Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. Before he became a monastic, he was a wheel-turning sage king, the leader of a country.He had eight sons. Before he became a monastic, he had eight sons, eight princes. Even though he had eight sons, his story as a layperson is similar [to Sakyamuni's]. So, this section (of the sutra) is used to reveal this. After the “eight sons” were mentioned, a very long sutra passage follows. So, right now we are first going to illustrate this with a story. Manjusri Bodhisattva delayed speaking the principles by first presenting the situation. The very last Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. As a layperson, he had eight children. This was the story.
Actually, all phenomena arises from the mind. The mind is the king of all phenomena, that is why it is called “the mind-king”. I have just said that a Buddha is analogous to the mind-king. The mind-king is a Buddha because everyone intrinsically has Buddha-nature. All phenomena arise from the mind. A Buddha has realized the truth of all things in the universe, which is that everything arises from the mind. So, because all phenomena arise from the mind, the mind is the king of all phenomena.Indeed, all phenomena are created by the mind. The mind-king can understand all phenomena.
All phenomena are created by the mind, so it is called the king of all phenomena. The king of all phenomena is our mind, so it is called “the mind-king.”
Originally the mind is a single embodiment; it is divided into eight consciousnesses of use. Even though there are differences in function, its embodiment still of one nature.
What is this embodiment? One-nature. But this one-nature that we all intrinsically have this intrinsic awakened nature, has turned into ignorance and has given rise to the Three Subtleties. Because one ignorant thought arose, our clear and pure nature was scatted and become the Eight consciousnesses.
So, earlier we spoke of the truth of suffering, causation, cessation and the path. Suffering arises because humans live in this world and are focused on their afflictions. Everyone has many afflictions, attachments, greed, anger, ignorance, arrogance and doubt. This created a lot of suffering in this world life is full of suffering.
So, how do we eliminate this suffering? How do human beings come to be? The Buddha then further explained the twelve of Cyclic Existence. That first ignorance thought also arose from the mind-king. Its embodiment is still of one nature. Even though there are differences in functions, the embodiment is of one nature, but separated into eight consciousnesses.We have to make an effort to realize this. If we can thoroughly comprehend the Dharma expounded by the Buddha, and be mindful, we will not let down the Buddha, who continues to return to this world on the ship of compassion. His one great cause has always been to “open and reveal” [teachings.] he continues to wait for the multitude of sentient beings to comprehend the Dharma He taught, to “realize and enter” it.
But are sentient beings attaining realizations? Has the Dharma entered their hearts? I hope we will first self-reflect on this because our mind-king is waiting for us to self-reflect.Just how much we have understood? If we have not yet reflected on our self-nature, we may still be in the Eight Cosciousnesses, wandering aimlessly, continuously creating karma out of confusion. So we must understand that all phenomena arise from the mind. The mind is the kings of all phenomena, I hope we can understand this sutra passage and engrave it deeply into our minds so we can experience and discover our mind-king. Everyone can become a Buddha; the Buddha abides in each of our minds. We all have this awakened, intrinsic nature so we must always be mindful!
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
眾生不解佛心
不悟佛之知見
輪迴六道無有休息
佛陀以三乘法
隨凡至聖悟佛知見
每天每天我們都在說佛心，到底眾生能夠了解到佛的心嗎？我們若是不了解佛心，就無法覺悟佛之知見，所以我們就要輪迴六道，沒有休息。
所以佛陀的慈悲，不斷向所有的眾生，不同的根機，用各種的方法要來逗眾生的機，能夠使眾生的見解能開，所以還是不斷以「三乘法」。
前面說過就是用「四聖諦法」，或者是「十二因緣法」，但是佛陀的本懷，就是「菩薩法」，不只是覺悟，我們的生死來去，還要覺悟如何投入，人群眾生的世界去廣度眾生。
佛陀，他現相人間也四十多年了，到底目前那些眾生在靈山會上，大家那麼地踴躍來聽法，到底有多少人能體會呢？利用這個場合，所以文殊、彌勒對唱，文殊菩薩就來敘述，過去日月燈明佛他出現人間，同樣對當時的眾生，還是有初善、中善、後善。
有種種的方法，就是要使令眾生，未種善根者令種，已種善根者令成熟，已成熟者希望人人能夠解脫，所說的解脫，那就是開啟心門，沒有自私己利的煩惱，這叫做開啟心門。
過去的日月燈明佛是這樣，還有不只是一尊而已，還有：
次復有佛
亦名日月燈明
次復有佛
亦名日月燈明
如是二萬佛
皆同一字
號日月燈明
又同一姓
姓頗羅墮
大家會認為一尊佛，就已經那麼長，那麼久的時間，還有第二尊、第三尊，不只還有二萬佛，都是同名、同姓，這時間到底是拉多長？
告訴大家，聽經，我們要去體會裡面的含意，若是我的體會「日」、「月」，表示「智慧」、「慈悲」，「燈」表示「光明」，引導眾生的方向，一而再、再而三，那就是鍥而不捨；因為芸芸眾生還是智慧未開，心地昏暗，所以不斷用燈來指路。
到底一而再、再而三，所用的是什麼方法呢？那就是圓滿的智慧、慈悲；所以「萬」就是表示「圓具」，充足圓滿，所以前後二萬佛的意義，我們應該要了解。
其實「聖人無名，因德以彰」，真正的聖人不執著在名，那有說這麼多這麼多佛，同一個姓名，這麼多這麼多佛，同一個德，這是一個比喻，眾生若能夠了解佛陀的心，我們才能體會佛的知見，我們若能覺悟佛的知見，我們身體力行，才不必再於六道輪迴，沒有休息。
佛陀的慈悲，儘管用不同的方法來引導，但是目的只有一種，希望人人能夠徹悟，人人本具的佛性。
所以說到這裡，文殊菩薩再次再叫彌勒菩薩，這是表示合心，佛菩薩就是這麼親密、合心，你既然問我我就跟你說，說了之後，對機者是彌勒，所以我就要再叫，彌勒，你要知道：
彌勒當知
初佛後佛
皆同一字
名日月燈明
叫彌勒是一個對機，那就是要提醒大家，再注意聽，這是一種智慧，怕大家聽久了，是不是鬆懈掉了？那個好奇，一直想，為什麼佛陀在放光，有疑問，又再求法的心又冷下去，所以他才重新叫彌勒菩薩，也就是叫大家要提高精神，好好聽、聽好，那尊日月燈明佛之後，還有二、三佛還有萬佛，二萬佛都是同一個名，為什麼呢？十號具足，這麼多這麼多佛，同樣：
十號具足
所可說法
初中後善
其最後佛
未出家時
有八王子
這就是跟大家說，每一尊佛，二萬多位佛在人間，一定要十號具足，如來、應供、正遍知，這大家都會背，這就是佛陀的德，他已經有這個德，所以就有這個號。
這個號是佛佛道同，每一尊佛都同樣要成就十號，這十德圓滿，所以過去日月燈明佛，雖然是經過了二萬多人，號，還是同樣，同名同姓，這是顯德。
過去、現在、未來，一定這個德行是固定的，一定要有這樣的具足，這樣才堪得稱名為佛，這樣才堪得稱名為大覺者。
所以他必定要十號具足，他同樣所說的法，就是初善、中善、後善，同樣，其最後佛，未出家時，這二萬日月燈明佛，最後那尊佛，還未出家之前，也是有八王子，這是約法，用這個法來比喻，這個大家要聽得很清楚。
約法：
八子表八識
佛表心王
在俗八子
萬喻心王在纏
轉變八識
八子皆名意者
意乃心之用也
來「八子」就是表示「八識」，「佛」是表示「心王」，這是一個比喻，用很多的方法來比，「萬喻心王在纏轉變八識」，「八子皆名意者」，他的名字都有一個「意」。
這八子有八個名字，八個人名字，都有一個「意」字的意思，所以應該這就是，一種隱明顯暗，我們將這個法隱起來，將這個事提出來，這裡所說的「八子」，表示「八識」，我們過去有解釋過了，前五識，五根緣外面的五塵境，會合回來就是意識，去納受名面的五塵，是因為五根，眼、耳、鼻、舌、身，這五根緣外面的五塵那個境界，全部納回來是意識，這個「意」來分別外面的境界，這都常常在說過。
所以除了六識，還有七、八識，所以我們凡夫，就是停滯在八識裡面，最後第八識就是「業識」，既然佛，佛就是比喻「心王」，所以從「心王」，產生出了「八子」。
什麼是「心王」？大家曾經聽過我常常在說，八識的後面，還有一個第九識，所以我們要去體會，人人與佛同等，我們有與佛同等的，我們的本性，事論，前面是用這個法來隱含，這個法裡面它的事相，裡面它的事相就是，父親生子有八個，這叫做事相。
所以叫做用事來論：
事論
燈明在俗為輪王
實有八子
雖明有子事同
其實下文提要
第八子成佛
號曰燃燈
燈明在俗為輪王，那位日月燈明(佛)，他在世俗的時候，是一個國家的領導者，所以在俗就是還未出家之前，他就是一位轉輪聖王，是國家的領導者，他有八子，還未出家之前，就有八個兒子，雖明有八子(事同)，其實事是同樣，在世俗的時候就是這樣。
其實這段(經)文的意思，就是要顯露，後面所說的「八子」，再下去還有一段很長的經文，所以我們現在，先用故事(來引述)，文殊菩薩，他將理放在下面，將事相浮上來，這位日月燈明佛，他在世俗的時候，就是最後那一位，就有八個孩子，這是在事。
其實萬法，都是從心中生出來的，心就是萬法之王，故稱「心王」，剛才在說，佛比喻心王，心王就是佛，因為人人本具佛性，很多萬法，萬法都是從心中所生出來的，佛陀覺悟宇宙萬物真理，他已經覺悟這個萬物宇宙，無不都是從心所生，所以萬法是從心中所生的，心就是萬法的王。
其實一切法都是由心造，這個心王，它能夠了解萬法，萬法從心生，所以稱為法之王，萬法之王，就是我們的心，這叫做「心王」。
萬法
都是從心中所生
心就是萬法之王
故稱心王
元是一心之體
分成八識之用
用雖有別
其體是一故
元是一心之體，分成八識之用，用雖有別，其體是一；其實那個「體」到底是什麼？一性，但是這個一性，我們人人本來具有，這個具有的覺性，變成了無明，生了三細，從這個清明的一念，就只是一個無明一起，所以他就散掉了，散成了八識。
所以前面說過，苦、集、滅、道，這苦、集、滅、道，是因為人，人人聚居在這個人間，人人集中於這個煩惱，個人的煩惱、執著，貪、瞋、癡、慢、疑這麼多，所以會製造人世間很多的苦難。
人生是苦，要如何才能消除呢？人是怎麼來的？佛陀又再向我們解釋，說「十二因緣法」，開頭那一念的無明，不就是從這個心王開始，其體是一，雖然它的用有別、有分別，其實它的體是一，所以分成了八識，這是我們要很用心去體會。
我們若能夠好好，來體會佛陀所說法、用心，不要辜負了釋迦牟尼佛來人間，不斷地慈航倒駕，一大事因緣，不斷就是來開示，一直就是在等待著，芸芸眾生能夠體悟，體悟佛所說法，所以開、示、悟、入，眾生到底有悟了嗎？到底法有入心還是沒有？先自己問自己，希望我們人人要自己來問心，因為我們的心王，就是等待我們來反問自己，問我們自己到底了解多少了？假如我們沒有好好，自己反觀自性、自問自己，我們可能還在八識，悠遊在外面，懵懵懂懂還是不斷地在造業。
所以我們要了解，都是從心中所生，一切的法，心就是萬法之王，希望大家這一段(經文)，要好好地刻入心中去，去體會去找，找我們的心王在哪裡，所以人人都可成佛，佛住在我們人人的心裡，人人都有這念覺的本性，所以請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Supreme Mind-king is Within Everyone (萬法心王 人人本具)
Date: September. 03, 2013
Sentient beings do not understand the Buddha-mind and cannot realize the Buddha’s wisdom, so they cycle through the Six Realms without pause. The Buddha used the Three Vehicles to help [everyone], from ordinary to noble beings, realize the Buddha’s wisdom.
We talk about the Buddha-mind every day, but can we really understand His mind? If we do not understand the Buddha-mind, we cannot realize the Buddha’s wisdom. So, we then cycle through the Six Realms, without respite. The Buddha, in His compassion, continuously teaches all sentient beings of varying capabilities. He used all kinds of methods to teach according to their capabilities to open up their views and understandings. So, the Buddha continuously employs the teachings of the Three Vehicles.
As I said, He uses the Four Noble Truths and the Twelve Links of Cyclic Existence, but He originally intended to teach the Bodhisattva-path. He wanted us to awaken not just from the cycle of rebirth, but also awaken to the need of going into this world to help transform all sentient beings. The Buddha’s manifestation in the world had taught for over 40 years. But how many people out of those who eagerly gathered to hear Him speak at the Vulture Peak could truly comprehend Him? Taking advantage of this gathering, Manjusri and Maitreya started a dialog in which Manjusri described how Sun-Moon-Lamp Radiant Buddha appeared in this world and taught the people of that time the goodness of the beginning, middle and end with various methods. He did this to enable those sentient beings who had not planted roots of goodness to plant them, those roots that had not matured to mature, those whose roots had matured to be liberated. The liberation He spoke of is an opening of the mind. To have no self-centered afflictions is to open the mind. The Sun-Moon-Lamp Radiant Buddha was like this, and He was not the only one.
There was another Buddha named Sun-Moon-Lamp Radiant. And then another Buddha named Sun-Moon-Lamp Radiant. There were 20,000 Buddhas all with the same name, Sun-Moon-Lamp Radiant. They also had the same surname, Bharadvaja.
People may think that a single Buddha remains in the world for a very long time. But then there was a second and a third. Not only that, there were 20,000 Buddhas all with the same name and surname. So just how much time did They cover? I think that when we hear the teachings, we have to experience their meaning. My experience is that “sun” and “moon” represent “wisdom” and “compassion,” “lamp” represents the “illumination” which can lead sentient beings in the right direct.This has to be done again and again, with great perseverance.Because sentient beings have not attained wisdom, their minds are in darkness.So, they need a lamp to show them the way.
What was the method used again and again?One of perfect wisdom and compassion.The number 20,000 also signifies perfect attainment perfect attainment.Thus, we should comprehend the meaning of 20,000 Buddhas.“Saints have no names, only their virtues are evident”.True saints have no attachments to their names.When we say there are so many Buddhas with the same name, so many Buddhas with the same virtues, it is only a comparison.
If we can understand the Buddha’s heart we can then comprehend His wisdom.If we can realize His wisdom and exercise it, then we need not cycle endlessly through the Six Realms.Out of His compassion, the Buddha uses different ways to lead us.But He only has one purpose, for all people to completely realize their intrinsic Buddha-nature.So at this juncture, Manjusri called on Maitreya once again; this shows that their hearts were untied.
Buddhas and Bodhisattvas are closely connected.
“Since you ask me, I will tell you.”Since he was speaking to Maitreya, he said, “So, I call on you once again.Maitreya, you should know that all of those Buddhas, from the first to last, had the same name: Sun-Moon-Lamp Radiant.”
Calling to Maitreya was using fitting conditions.It reminded everybody to listen carefully.This shows [Manjusri’s] wisdom, as he worried those who had been listening for a long time may have lost focus.Some were curious and kept wondering, “Why is the Buddha emitting light?”Because they had questions and their interest in receiving Dharma had waned, he called on Maitreya again, to remind everybody to refocus and to listen carefully.After the first Sun-Moon-Lamp Radiant Buddha, there was a second, a third, another 10,000.In the end, 20,000 Buddhas had the same name.Why?[They] were all endowed with ten epithets.
There were so many Buddhas who had these same ten epithets and taught the goodness of the beginning, middle and end.
Before the last of Them became a monastic, he had eight princes.
This tells us that each of these Buddhas, these 20,000 Buddhas who appeared in this world, must be endowed with ten epithets, like Tathagata,.Worthy of Offerings, Perfect in Wisdom and Action, [and so on], we can all recite them.These [represent] the Buddha’s virtues.
Because He possesses virtues, He therefore has these epithets.These epithets are shared by all Buddhas.Every Buddha must prefect the ten virtues.So, Sun-Moon-Lamp Radiant Buddhas of the past, even though there are 20,000 of them, all have the same epithets, name and surname.These are manifested virtues.
In the past, present and future, they absolutely have to have these virtues and be fully endowed with them in order to be worthy of being called a Buddha, a Great Enlightened One.
So, They must be endowed with the ten epithets and teach the goodness of the beginning, middle and end.
Before the 20,000 Sun-Moon-Lamp radiant Buddhas became a monastic, he had eight princes. These princes are also analogies for teaching. We must understand this clearly.
The “eight princes” represent the Eight Consciousnesses. The “Buddha” represents the “mind-king”. This is a metaphor. The [eight princes] is an analogy for “the mind-king in bonds, which transforms into eight consciousnesses. The eight princes are all called 'intentions'”. Each of their names contain the word “intention”.
The eight princes each have a name and all eight names contain the word “intention” all eight names contain the word “intention”. So, this is a way to conceal the obvious and reveal the hidden. We conceal the Dharma in the discussion of this matter. The eight princes represent the Eight Consciousnesses.
Previously, I have explained how the five sense organs connect with the five sense objects to give rise to the five consciousnesses, which converge in the mind-consciousness. The five sense objects are experienced when the five roots, eyes, ears, nose, tongue and body, connect to them. Then everything comes together in the mind. The mind makes discernment about the external conditions. We have talked about this often. Besides the six consciousnesses, there are the seventh and eighth consciousness. We unenlightened beings are stuck at the eighth consciousness, which is karmic-consciousness. Since the Buddha represents “the mind-king,” it is the king that gives rise to “the eight princes”. What is “the mind-king”? You have often heard me mention that after the eighth consciousness is the ninth consciousness.So, we have to realize that we all have the same intrinsic nature as the Buddha. We discuss phenomena as representations of the Dharma concealed within. The representation here is a father who begot eight sons. Using representations is a way for us to discuss [Dharma] using phenomena.
The phenomenon we are discussing: Lamp Radiant was a wheel-turning sage king when he was layperson and actually had eight sons. Even though this can seem like a representation, the following text mentions that the eighth son became a Buddha and was named Burning Lamp.
Lamp Radiant was a wheel-turning sage king when he was layperson. Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. Before he became a monastic, he was a wheel-turning sage king, the leader of a country.He had eight sons. Before he became a monastic, he had eight sons, eight princes. Even though he had eight sons, his story as a layperson is similar [to Sakyamuni's]. So, this section (of the sutra) is used to reveal this. After the “eight sons” were mentioned, a very long sutra passage follows. So, right now we are first going to illustrate this with a story. Manjusri Bodhisattva delayed speaking the principles by first presenting the situation. The very last Sun-Moon-Lamp Radiant Buddha was also a king when he was a layperson. As a layperson, he had eight children. This was the story.
Actually, all phenomena arises from the mind. The mind is the king of all phenomena, that is why it is called “the mind-king”. I have just said that a Buddha is analogous to the mind-king. The mind-king is a Buddha because everyone intrinsically has Buddha-nature. All phenomena arise from the mind. A Buddha has realized the truth of all things in the universe, which is that everything arises from the mind. So, because all phenomena arise from the mind, the mind is the king of all phenomena.Indeed, all phenomena are created by the mind. The mind-king can understand all phenomena.
All phenomena are created by the mind, so it is called the king of all phenomena. The king of all phenomena is our mind, so it is called “the mind-king.”
Originally the mind is a single embodiment; it is divided into eight consciousnesses of use. Even though there are differences in function, its embodiment still of one nature.
What is this embodiment? One-nature. But this one-nature that we all intrinsically have this intrinsic awakened nature, has turned into ignorance and has given rise to the Three Subtleties. Because one ignorant thought arose, our clear and pure nature was scatted and become the Eight consciousnesses.
So, earlier we spoke of the truth of suffering, causation, cessation and the path. Suffering arises because humans live in this world and are focused on their afflictions. Everyone has many afflictions, attachments, greed, anger, ignorance, arrogance and doubt. This created a lot of suffering in this world life is full of suffering.
So, how do we eliminate this suffering? How do human beings come to be? The Buddha then further explained the twelve of Cyclic Existence. That first ignorance thought also arose from the mind-king. Its embodiment is still of one nature. Even though there are differences in functions, the embodiment is of one nature, but separated into eight consciousnesses.We have to make an effort to realize this. If we can thoroughly comprehend the Dharma expounded by the Buddha, and be mindful, we will not let down the Buddha, who continues to return to this world on the ship of compassion. His one great cause has always been to “open and reveal” [teachings.] he continues to wait for the multitude of sentient beings to comprehend the Dharma He taught, to “realize and enter” it.
But are sentient beings attaining realizations? Has the Dharma entered their hearts? I hope we will first self-reflect on this because our mind-king is waiting for us to self-reflect.Just how much we have understood? If we have not yet reflected on our self-nature, we may still be in the Eight Cosciousnesses, wandering aimlessly, continuously creating karma out of confusion. So we must understand that all phenomena arise from the mind. The mind is the kings of all phenomena, I hope we can understand this sutra passage and engrave it deeply into our minds so we can experience and discover our mind-king. Everyone can become a Buddha; the Buddha abides in each of our minds. We all have this awakened, intrinsic nature so we must always be mindful!
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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