⊙「無漏無為緣覺處，無生無滅菩薩地。」《無量義經德行品第一
⊙「或得無量陀羅尼，無礙樂說大辯才。」《無量義經德行品第一》
⊙梵語「陀羅尼」，華言能持，謂菩薩能持諸善法令不散不失。
⊙「陀羅尼」又云總持，謂能持善不失，持惡不生。
⊙菩薩總持善法，隨順一切眾生，開導正信，行諸善法，令滅諸惡不生。
⊙四無礙智：一、義無礙智；二、法無礙智；三、辭無礙智；四、樂說無礙智。
⊙無礙樂說大辯才，四無礙智之一。謂菩薩隨順一切眾生根性，所樂聞法，而為說之，圓融無滯，故名樂說無礙智。
⊙「天人所奉尊，適從三昧起，讚妙光菩薩，汝為世間眼。」《法華經序品第一》
⊙「天人所奉尊」，即天人尊稱為師，指日月燈明佛。
⊙「汝為世間眼」。佛能為世人之眼，使令見正道。讚妙光菩薩智慧第一，故云：汝為世間眼。
⊙「一切所歸信，能奉持法藏，如我所說法，唯汝能證知。」《法華經序品第一》
⊙「法藏」，亦名如來藏，法性之理也，法性含藏無量之性德。
心，真的是要好好穩住我們的心。前面所說，「無漏無為緣覺處，無生無滅菩薩地」。
無漏無為緣覺處
無生無滅菩薩地
《無量義經德行品第一》
我們要知道，身，來到人間就是苦難處多，很多的煩惱，構成了生生滅滅、生老病死，所以來來去去由不得自己。那就是我們時時都是以有漏的心在人間生活。「有漏」，就是貪瞋癡等等的煩惱。
我們不是說過了，一切「有漏」，就是從「六根門」：眼、耳、鼻、舌、身、意，去緣著外面的境界來煽動我們的心，所以一直法、真理一直漏失掉。所以，「六根門」常常打開，所以將我們的智慧就是這樣不斷洩漏掉。所以智慧洩漏，無明不斷累積，如此就會「漏」，這個煩惱讓我們入三惡道，這叫做「漏落三塗」，這個「漏」讓我們落入三塗中。所以雖然說來很簡單，卻是在我們的生活中要注意。
甚至我們要修行到「無生無滅菩薩地」。無生，無滅，我們若無生，自然就無滅。也說過，我們有無始以來本具就有的佛性，所以這是不知道要說多久前生來，就是與生俱來，所以叫做「無生」，不知從什麼時候開始，這叫做真理，這就是如來藏。因為他無生，自然沒有滅，讓我們的心能常常穩定。
其實，這就是菩薩的境界。所以，菩薩除了在「無生無滅菩薩地」，他還能「或得無量陀羅尼」，尤其是無礙辯才。
或得無量陀羅尼
無礙樂說大辯才
《無量義經德行品第一》
「陀羅尼」是梵語，解釋為華言的意思是「能持」，也就是說，「菩薩能持諸善法令不散失」。
梵語「陀羅尼」
華言能持
謂菩薩能持諸善法
令不散不失
諸善法不散不失，這就是菩薩的定境。他的智慧，選擇對的事情，堅持做就對了，絕對是堅持到底，讓它諸善不散、諸善不失。這就是菩薩的心境。「陀羅尼」，又再解釋叫做「總持」，總持一切法，也就是持善不失，持惡不生。
「陀羅尼」
又云總持
謂能持善不失
持惡不生
佛陀的智慧，那就是宇宙的真理，對天地之間一切的善惡法，分明了了，每件事都瞭解，知道什麼是善，什麼是惡。一切善都是在諸佛菩薩的心境，所以他能總持一切法，一切的善法不失；也瞭解一切惡，這一切惡他也能堅持令惡不生。所以這個陀羅尼，叫做「總持門」，所有的法全都瞭解了。所以，「總」就是總一切法，「持」是持一切善。既然是善的，那就是眾善奉行；既然是惡的，就眾惡莫作。這是陀羅尼。菩薩是總持善法，隨順一切眾生，開導正信，行諸善法，令滅諸惡不生。
菩薩總持善法
隨順一切眾生
開導正信
行諸善法
令滅諸惡不生
「令滅諸惡」，所有的惡都不生。這說來也是很簡單，也是我們的責任。我們既然是佛的弟子，承擔起如來家業，一切善應該在我們的心中、我們的日常生活中、在我們身的行為中。如此，自然令人見了就會感覺到這是一位有道行者，所說的話值得我們信任，所教的法值得我們依賴。這就是我們要在日常生活中，行動出來。
再來，「無礙樂說大辯才」。無礙樂說，就是在四無礙智之一。修行要了徹道理，了徹道理後，必定要向芸芸眾生解釋。常說，「人能弘道，非道弘人。」我們要如何弘揚佛法的正教？我們必定我們要先瞭解它的道理，道理瞭解之後要如何向人說法，所以有四種方法。
四無礙智：
一、義無礙智
二、法無礙智
三、辭無礙智
四、樂說無礙智
第一、我們瞭解道理之後，要與人說話，我們要有「義無礙智」。我們要瞭解道理內含的意義，這種的智慧。
第二、要有「法無礙智」。道理都瞭解之後，用什麼方法來對境說法、對機逗教？要對人說話，因人、因時、因地。我要向這個人說話，因人、因時，這個時間妥當嗎？這個時間雖然可以，但是在這個地點適合嗎？所以，我們要說法，儘管道理都瞭解，真正度人的方法，也要知道對機逗教，應機施法。
(第三)還要「辭無礙」。辭無礙要很多名詞的解釋。有很多各方不同的文化、語言的含義，這都叫做「辭」，辭無礙的智慧。
還要「樂說無礙」。你已經道理都知道，方法也瞭解等等，只是懶得說，你不說，對方哪會知道呢？你瞭解，那就是要從你的音聲發出，發出來，人家才會瞭解。學佛不只自度，我們還要度人，所以我們必定要有「無礙樂說大辯才」。
無礙樂說大辯才
四無礙智之一
謂菩薩
隨順一切眾生根性
所樂聞法
而為說之
圓融無滯
故名樂說無礙智
就是說，「菩薩隨順一切眾生根性，所樂聞法」。這就是要看眾生根機，應機說法，所以他歡喜聽什麼，我們就隨他的根機，所以「而為說之」，能「圓融無滯」。「無滯」就是無障礙，所說的道理真正圓融，絕對沒有其他的障礙。
所以，我們要歡喜說法，也要講說得通的法。所以我們要用心在佛所教的法，要虔誠，拳拳服膺，聽(法)後不要漏掉，要用在日常生活中，如此才能將我們的習氣，慢慢解除、煩惱去除，這才是我們修行的目標。
《法華經》開始，我們前面已經說過，因為日月燈明佛，他已經在法座上，開始放光現瑞，照耀了一切的境界。大家都很歡喜，虔誠期待，要聽聞日月燈明佛所說的妙法。下面這段(經)文就說：「天人所奉尊，適從三昧起，讚妙光菩薩，汝為世間眼」。
天人所奉尊
適從三昧起
讚妙光菩薩
汝為世間眼
《法華經序品第一》
這「天人所奉尊」，就是天人稱佛為師。現在在這道場裡是日月燈明佛，所以天人在日月燈明佛的道場，見到這麼多的瑞相，見到這麼多日月燈明佛的弟子四眾，四部眾都是如此精進，所以諸天很歡喜。所以，「所奉尊」，就是最尊敬的，就是日月燈明佛。這是在日月燈明佛的道場裡，諸天要來供養那個道場，那就是日月燈明佛。
「天人所奉尊」
即天人尊稱為師
指日月燈明佛
所以日月燈明佛「適從三昧起」，開始從這個三昧出定了，在這個正定慢慢已經出定，開始用著非常慈悲、莊嚴的形態，他就是讚歎，讚歎妙光菩薩。日月燈明佛這樣說：「汝為世間眼」。「世間眼」，就是「佛能為世人之眼」。佛陀的智慧，佛陀慈眼視眾生，佛陀的慧眼能觀見宇宙萬物真理，所以佛眼就是能為世間人的眼。這是讚歎。使令世間人人能瞭解，人人就是在這種複雜的器世間生起了很多無明煩惱，所以「使令見正道」。
因為人生茫茫，何去何從，在這種煩惱的大海中沉沉浮浮，唯有佛，佛的智慧能引領、指導眾生的方向，所以，佛能為世間人的眼目，方向、見解正確。
「讚妙光菩薩」，這就是由日月燈明佛的口中開始來證明，妙光菩薩是智慧第一，他所說的教法，人人應該堪得肯定與信賴。這就是互相宣揚正法，菩薩來輔佐諸佛，諸佛是讚歎菩薩、肯定菩薩的智慧。這是彼此之間如何將正法能宣傳，能讓人人安心受持。這是佛與菩薩的智慧境界。
「汝為世間眼」
佛能為世人之眼
使令見正道
讚妙光菩薩
智慧第一
故云
汝為世間眼
所以，「一切所歸信，能奉持法藏，如我所說法，唯汝能證知」。
一切所歸信
能奉持法藏
如我所說法
唯汝能證知
《法華經序品第一》
這是(日月)燈明佛讚歎妙光菩薩，大家應該堪得皈依、信賴，你能奉持法藏。「法藏」就是如來藏，是法性之理。我們的「如來藏」人人本具，我們人人都有法性真理存在，一般人都有，何況佛與菩薩之間。所以佛陀讚歎「能奉持法藏」，就是自己，妙光菩薩自己都已經透徹瞭解，還能使令人人也能清楚，人人本具佛性，所以能奉持。因為大家都很肯定、信賴，甚至能奉持。
大家瞭解人人本具法藏自性在，這是法性含藏無量，人人都有含藏無量的性德，這是人人本具，「故曰法藏」。
「法藏」
亦名如來藏
法性之理也
法性含藏
無量之性德
日月燈明佛說：你所說的一切(法)，就如我說的，(毫)無差(異)。我所要說的法，你已經很清楚了，「唯汝能證知」，唯有你能宣說我所說的法。
各位，這就是佛與菩薩心心相印。佛所說的法，不是人人都能說到佛的本懷裡，所以，佛的本懷到底要說多少法，來教育我們正確的方向，那也要看我們眾生用什麼心情來接受，所以我們要依教奉行。
佛陀的教法，其實佛佛道同，發心的菩薩也要用心，才能體會佛的本懷，何況我們凡夫。請大家還是要有自信，不過要時時多用心。
xplanations by Master Cheng-Yan
Subject: Bodhisattvas Retain and Practice All Teachings (無漏智慧了悟因緣)
Date: November. 01, 2013
Our minds. We really need to steady our minds.
As previously stated, “Some reach the state of Pratyekabuddhas, free of Leaks and unconditioned. Some attain the Bodhisattva Ground of non-arising and non-ceasing.”
We need to know that having physical form leads to much suffering. These many afflictions lead us to constantly go through birth, aging, illness and death, so our comings and goings are beyond our control. That is what happens when we constantly live with Leaks in our minds. We “have Leaks,” which are afflictions such as greed, anger and ignorance. As I have explained, all Leaks in our physical existence come from the Six Gateways, our eyes, ears, nose, tongue, body and mind. They come in contact with external conditions to incite our minds. This is why teachings and true principles constantly leak out of [of our minds].
Therefore, if the Six Gateways are always open, our wisdom will continuously leak out in this way. As wisdom flows out, ignorance continuously accumulates. These are Leaks, afflictions that lead to the Three Evil Destinies. “With Leaks, we fall into the Three Evil Destinies.” Even though this sounds very simple, we must pay attention to it in our daily living. Moreover, we engage in spiritual practice to “attain the Bodhisattva Ground of non-arising and non-ceasing.” If we experience no arising, naturally there will be no ceasing.
I have also said that since Beginningless Time, we have intrinsically had Buddha-nature. We do not know how many lifetimes we have had it. It is intrinsic, that is why we call it “non-arising”. We do not know when we began [to have it]. This is a true principle, also known as Tathagata-garbha. As it is non-arising, naturally it will not cease. Therefore, our minds can always be steady. Indeed, this is the state of Bodhisattvas. Bodhisattvas, aside from reaching the “Ground of non-arising and non-ceasing,”
can also “acquire infinite dharanis” particularly the ability of unobstructed eloquence. Dharani is a Sanskrit word which means “able to uphold,” which indicates that Bodhisattvas can uphold all virtuous Dharma, so it will never be dispersed or lost.
Virtuous Dharma will never be dispersed or lost. Since Bodhisattvas are in a state of Samadhi, in their wisdom, they choose to persist in doing the right thing. They will absolutely persevere until the end, then no good deeds will be dispersed or lost. This is a Bodhisattva’s state of mind.
Dharani can also be explained as “total retention”. By retaining all Dharma, they can retain control to not lose goodness and to not give rise to evil.
The Buddha’s wisdom is the truth of the universe. They clearly understand what is positive and negative in this world.They clearly understand what is positive and negative in this world.All goodness exists in the states of mind of Buddhas and Bodhisattvas, so they are able to retain all virtuous Dharma and understand all evil.
Therefore, they can persevere in not giving rise to evil.Therefore, Dharani is “the way to total retention” and the understanding of all Dharma.So, “total retention” is about retaining all teachings and practicing all good deeds.
If something is good, we do it.If something is evil, we refrain from doing it.This is Dharani.
Bodhisattvas retain and practice virtuous Dharma.They accommodate all sentient beings to guide them to have Right Faith, do all good deeds, and eliminate all evil so that it does not arise.
Eliminate all evil so that it will not arise.Although this sounds simple, it is also our responsibility.Since we are the Buddha’s disciples and are shouldering the Tathagata’s mission, we should remain virtuous in our hearts, in our daily living and in our physical behavior.Then when people see us, they will naturally feel that we are [virtuous] spiritual practitioners whose words are trustworthy and whose teachings can be relied upon.This is what we must practice in our daily living.
Next is the “ability of unobstructed joyful eloquence,” which is one of the Four Unobstructed Wisdoms.We engage in practice to thoroughly understand principles.
After we understand, we must explain them to all sentient beings.I often say, “People promote the Way; the Way cannot promote itself.”To promote the right Buddhist teachings, we must understand its principles.After we achieve understanding, how do we teach others?There are four methods.
Four Unobstructed Wisdoms:
1.Wisdom of unobstructed meaning.
2.Wisdom of unobstructed Dharma.
3.Wisdom of unobstructed rhetoric.
4.Wisdom of unobstructed joyful eloquence.
First, we need to talk to others after understanding the principles.We must have “wisdom of unobstructed meaning, the wisdom to understand the meanings contained within the principles.
Second, we must have ”unobstructed wisdom of the Dharma”.After understanding principles, what methods do we use to give teachings based on people’s circumstances and capabilities?When we talk to others, we need to consider the people, timing and circumstances.We must speak appropriately.Is this the right time?Even if it is, this the right place?Therefore, if we are to teach, even though we understand all the principles, to truly transform others, we must teach according to capabilities and conditions.
[Thirdly], we also need “unobstructed wisdom of rhetoric”.With this wisdom, we must explain many terms in many different ways, for many different cultures and languages.
This is called rhetoric.In addition to unobstructed wisdom of rhetoric, we must have “unobstructed joy in speaking”.You already know these principles and understand the methods but you do not make an effort to speak.So how can other people understand?
After we understand, we must share so that people can also understand.We do not learn the Buddha's Way only to transform ourselves, but also others. Therefore, we must have the “ability of unobstructed joyful eloquence”.
The ability of unobstructed joyful eloquence is one of the Four Unobstructed Wisdom. It is said that Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy. Then what is taught is harmonious and smooth. Thus, it is wisdom of unobstructed joyful eloquence.
In other words, “Bodhisattvas accommodate the capabilities and natures of sentient beings and give teachings that fill listeners with joy”. This is teaching according to capabilities of sentient beings. Based on what they delight in hearing, we will teach them accordingly. So, “what was taught is harmonious and smooth”. “Smooth” means there are no obstructions. The principles that we teach are truly harmonious and absolutely free of other obstructions. So, we need to joyously expound the Dharma, and we need to give teachings that make sense.
Thus, we need to be mindful of the Buddha's teachings and reverently and earnestly [practice them]. After we listen to Dharma, we cannot let it leak to. We must apply it to our daily living, so we can gradually get rid of our habitual tendencies and afflictions. This must be the goal of our spiritual cultivation. At the beginning of the Lotus Sutra, as I have mentioned before, Sun-Moon-Lamp-Radiant Buddha sat on the Dharma- seat and radiated light and manifested auspicious signs. He illuminated all states, so everyone was very happy and reverently waited to hear the wondrous teachings He would give.
The next passage in the sutra states, “the one revered by all heavenly beings and humans emerged from Samadhi and praised Wondrous Light Bodhisattva, You act as eyes for the world”.
『One revered by all heavenly beings and humans” means that they called the Buddha their teacher. At Sun-Moon-Lamp-Radiant's Dharma-assembly, heavenly beings and humans saw many auspicious appearances. Many of Sun-Moon-Lamp-Radiant's disciples, the fourfold assembly, were very diligent, so heavenly beings were very happy. “The one [they] revered” most was Sun-Moon-Lamp-Radiant Buddha. This was His Dharma-assembly, so all heavenly beings made offerings to Him.
“The one revered by heavenly beings and human refers to the one respectfully called teacher by heavenly beings and humans.” This is Sun-Moon-Lamp Radiant Buddha.
So, Sun-Moon-Lamp-Radiant Buddha “emerged from Samadhi at that moment”. He gradually emerged from that state of Right Concentration and began to manifest a truly compassionate and magnificent appearance. He then praised Wondrous Light Bodhisattva, saying, “You act as the eyes for the world”. “Eyes for the world” means that “the Buddha can act as the eyes for people in this world”. With His wisdom, the Buddha views sentient beings with eyes of loving-kindness. With the Buddha's wisdom-eyes, He saw the truths of all things in the universe. So, Buddha-eyes can be eyes for beings. This is praise. He enables people in the world to understand how, in this complicated material world, they give rise to ignorance and afflictions. So, “he enables them to see the Right Path”.
Life is vast and boundless; we are confused and directionless. We float in this sea of afflictions. Only the Buddha’s wisdom can lead and guide sentient beings.That is why the Buddha acts as eyes of people, so they can be on the right course and have correct views and understanding. “[Praise for] Wondrous Light Bodhisattva” came from Sun- Moon-Radiant Buddha to confirm that Wondrous Light Bodhisattva was foremost in wisdom. The teachings he gave are worthy to be affirmed and trusted by everyone. This is how Right Dharma is mutually promoted.
Bodhisattvas come to assist Buddhas, and all Buddhas praise Bodhisattvas and affirm their wisdoms. Between them, this is how they propagate the Right Dharma so that everyone can practice it with ease. This is the wisdom of Buddhas and Bodhisattvas.
“You act as the eyes for the world.” A Buddha can be the eyes for people in this world and enable them to see the Right Path. This is praising Wondrous Light Bodhisattva, the foremost in wisdom. Therefore, He said, “You act as eyes for the world.” Therefore, “They all trust you because ‘you reverently uphold the Dharma-treasury. As for the Dharma I teach, you alone can verify it.’”
This is Sun-Moon-Lamp-Radiant Buddha’s praise for Wondrous Light Bodhisattvas. Everyone should take refuge and have trust in him because he can “uphold the Dharma-treasury, which is the Tathagata-garbha, the principle of Dharma-nature. We all intrinsically have the Tathagata-garbha. True Dharma-nature exists in every one of us, that is even more true of Buddhas and Bodhisattvas. So, when the Buddha offered the praise, can uphold the Dharma-treasury, He was talking about everyone.
Wondrous Light Bodhisattvas himself had already thoroughly understood and also could help others to thoroughly understand. We all intrinsically have Buddha-nature, so we can uphold it. Because we affirm, trust and even uphold [the teachings], we understand that we are all endowed with the self-nature of Dharma-treasury, and we all contain infinite virtue.
We are all endowed with “what is called Dharma-treasury. Dharma-treasury” is also called Tathagata-garbha.” The principle of Dharma-nature is that Dharma-nature contains infinite virtue.
Sun-Moon-Lamp-Radiant Buddha said, “All (the Buddha’s teachings) that you expound are the same as mine, with no differences. You have already thoroughly understood what I will teach. You alone can verity it’ means only you can proclaim the Dharma I expounded.”
Everyone, [this means] Buddhas and Bodhisattvas are in resonance. Not everyone can express the wondrous Dharma of the Buddha’s original intention. [In teaching] His original intention, how many methods did the Buddha have to use to put us on the right course? This depends on the state of mind we sentient beings use to receive it.
Therefore, we must practice according to His teachings. Indeed, all Buddhas share the same path. Bodhisattvas who make aspirations must make an effort to realize the Buddha’s original intent, not to mention us ordinary beings. Everyone, please believe in yourselves, but always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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