⊙「如是法輪相如是，清淨無邊難思議。」《無量義經德行品第一》
⊙法輪：佛所說法，輾轉弘傳教化眾生，就如車輪旋轉，無遠弗屆。
⊙離惡行之過失，離煩惱之垢染，云清淨。
⊙清淨心：淨者信也，起淨信之心，又不雜煩惱心，名為淨心。
⊙「汝一心精進，當離於放逸，諸佛甚難值，億劫時一遇。」《法華經序品第一》
⊙謂發菩提心，修習善業，不令放捨，遠離一切懈怠心也。
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【證嚴上人開示】
這個時刻，大家的心是不是很恬寂呢？《無量義經》說，我們要「出沒水火身自由」，也跟大家分享，我們見性之後，我們的心能夠很自由，不管是從直的、從橫的，縱廣，我們都能夠很自由自在，我們就不受身外，器世間、人事物把我們影響了，我們能夠善解、自在。這就是我們修行最大的目的。
所以，我們要好好記住，每一天，我們必定要抱持著心與境，心不受境搖動，但是我們對境要認真。這就是菩薩遊戲，對法認真，對世間事物，就放得很寬大，就像在遊戲，心就沒有煩惱。我們將法入心，才能夠和大家分享，所以，「如是法輪相如是，清淨無邊難思議。」也是《無量義經》的一段(經)文。
如是法輪相如是
清淨無邊難思議
《無量義經德行品第一》
法輪，法輪就是佛所說的法。佛所說法，就像車輪一樣，車輪若啟動，這輛車就往前走，同樣的道理，佛法要有人起動，自然佛法就能夠通行在人間，所以叫做輾轉。輪子一轉動就是不斷往前，不管你是要直的走，走得很遠、很長，或者是普遍周圍，沒有地方你走不到的。這是譬喻佛所說法，縱與廣都能夠很普遍，所以就像輪子一轉，我們的法就能夠進行、起動。
法輪：
佛所說法
輾轉弘傳教化眾生
就如車輪旋轉
無遠弗屆
「輾轉弘傳，教化眾生」。常常說，我們要瞭解道理。佛陀的教法，是在我們的生活中，我們的生活能夠啟悟了，我們還要輾轉，輾轉弘揚、輾轉來教育，所以「輾轉弘傳，教化眾生」，這是我們大家的任務。
所以，如是法輪相如是，就像法輪在轉一樣，相都是一樣，輪子不轉，法就不會轉；法不轉，是因為我們的心不轉。我們的心輪不轉，光是知道，沒有用。除了你一個人以外，還要很多人共造福業，才能夠轉除人生社會的不安定，所以，必定我們的心一轉，要將法傳。
所以說，「清淨無邊難思議」。我們的心，接受了法之後，法若有入心，我們的心自然清淨。因為，這個法很寬大，不是有辦法測量的。我們不是有說過，法是「甚深、甚深、真實甚深！」是不可思議法。所以，我們能夠瞭解這個法，我們的心自然很清淨，就不可思議，清淨無邊不思議。
所說的清淨，就是「離惡行之過失，離煩惱之垢染」。
離惡行之過失
離煩惱之垢染
云清淨
我們的心，已經貪、瞋、癡、慢、疑，完全去除，因為法入心了，我們瞭解了，外面一切世間人、事、物，虛妄、假相，我們已經脫離了，所以「離惡行之過失」，就不再有這些過失了。「離煩惱之垢染」，煩惱的垢染，已經不會在我們的心生起。這就是一定要將法真實入心，才有辦法化除外面紛紛擾擾的人、事、物等等的煩惱。所以，我們必定要起清淨心。清淨的心是很重要。
清淨心
淨者信也
起淨信之心
又不雜煩惱心
名為淨心
我們的信心也要起清淨，要知道信心，真的若有一點點偏差，可能我們會差毫釐，失千里。所以，「淨者信也」，我們所信的要信正法，清淨的心，去掉煩惱，我們要靠著這念信心。
常常跟大家說，「信為道源功德母，長養一切諸善根」。我們一切的功德，要從這字「信」，若有正信的心，就能常常成長很多的智慧，「長養一切諸善根」。所以我們的信，若能很清淨的信，我們的心，正法、正念時時在我們的心裡，怎麼會被外面的境界誘引呢？所以，「不雜煩惱心，名為淨心」。信，要很清淨的信，我們不要有煩惱。
就如在佛經中，有這樣的一段典故。有一位叫做迦羅越(註：華言「居士」)，這位迦羅越是信仰三寶，非常非常的敬信，但是，每一次他到寺院，他最歡喜的就是到文殊菩薩法相前，他恭敬禮拜，抬頭仰視文殊菩薩的法相。見到文殊菩薩的金身，瓔珞七寶，掛得滿身，好像很豪華，手拿著斬斷煩惱的智慧劍，多麼的威風啊！
所以，他每一次到寺院，一定向文殊菩薩的法相特別欣賞，所以久而久之就有一個祈求：「文殊菩薩，我仰慕您的智慧，我仰慕您的法相，我知道若能有像您的智慧，就能夠深入佛法浩瀚如大海，所以我一直期待文殊菩薩能夠真實現身，讓我親眼看到文殊菩薩。我發這樣的願，供養千僧，但願千僧之中就有文殊菩薩，您能現身，讓我親眼看到。」
這當中回去之後，一段時間很虔誠準備，終於供千僧的法會已經開始了，最虔誠、非常豐盛的盛況。
其中，他就去準備一個很高貴、豪華的座位。陸陸續續，很多的出家人都來了，這當中就來了一位全身襤褸，很醜陋、骯髒這樣的人，拄著一支柺杖，一跛一跛的，很多空位都不去坐，就是來坐在這張椅子，很豪華的高座坐上去。
這一位迦羅越，就說：「請您下來，我還有另外的人(要坐)。」他不下來，他就強把他拉下去。拉下去之後，又站在門口等，盼望著一定會來。但是，回過頭來，他()又再上去坐了。同樣的方式，還是勸他下來，還是不下來，還是同樣將他拉下來。這樣來來回回，第七次，第七次這位迦羅越，就面上有不悅，很不歡喜，就說：「我今天是很歡喜心，很虔誠，我要迎請我心目中最敬仰的人。你怎麼一再上來這個座位呢？」又把他拉下來。
這位長者迦羅越，心情很低落，法會結束了，結束之後他又到寺院，同樣又是到文殊菩薩的相，法相面前，叩頭禮拜，訴說他心靈上那分的盼望，以及那分的失望。但是，也是很恭敬的，就這樣回去了。
那晚睡覺的時候，做了一個夢，夢見文殊菩薩他很莊嚴，身披瓔珞，華麗的服裝，同樣來到他的面前。看到文殊菩薩，他趕緊恭敬叩頭禮拜。
文殊菩薩就說：「你不是很期待見我的真身，你要親眼看到嗎？」
「是啊！是啊！但是我一直盼望不到。」
文殊菩薩說：「有啊！我到了，我上座有七次，你七次都把我拉下來。」那時候嚇一跳，驚醒過來。
這位長者自己很懊惱，原來諸佛菩薩現相人間，相、不定相，這常常聽的道理，為什麼我不能用在日常生活中呢？也知道佛所說法，「慈悲等觀」，慈悲要施捨，要有平等的觀念，為什麼我在相上起分別心！自己很懺悔，趕快醒來，天亮了再到寺院，再向文殊菩薩叩頭禮拜，向菩薩求懺悔。
知道菩薩的智慧，文殊菩薩的智慧，在化度眾生，就是要教育他，心要清淨，不可心有著相。既然是信仰，要清淨的心來信仰，不要有特別的要求。這也就是我們常常說的，我們要付出無所求，不只無所求，還要說感恩。
在人、事、物中，我們應該要如何待人，如何處事，心如何不要受染著，如何才能夠與眾生結好緣，如何才能將佛陀的教法，輸送到人的心，這叫做「法輪」。我們自己的「心輪」轉，將法也能夠轉到別人的心裡，這種轉法輪，這是我們日常所學的法，那就是這樣。
所以在《法華經》，前面也是說過了，日月燈明佛對妙光菩薩的讚歎：「你知我心，所以我要說的法，你都能很體會。」這就是師徒之間心相契合。所以，日月燈明佛還是再這樣的讚歎：「汝一心精進，當離於放逸，諸佛甚難值，億劫時一遇」。
汝一心精進
當離於放逸
諸佛甚難值
億劫時一遇
《法華經序品第一》
所說的「汝」，是佛指著道場裡面的任何一個人。要一心精進，那就是發菩提心，修習善業，不令放捨，遠離一切懈怠心也。
謂發菩提心
修習善業
不令放捨
遠離一切懈怠心也
善的業就是六度。不令放捨，不要這樣輕易就放棄，不要捨掉。這是我們要精進向前修習的，要去修，要去行，不要捨棄這種行菩薩道的心。所以，遠離一切懈怠的心，我們要很勤、很精進，也不要好事不去做。好事不肯去做，那就不對了。
所以，我們學法，要很瞭解如何相信。相信，要信在沒有雜念，要信佛所說法，不要再有迷信，不要再有煩惱，不要再有額外的追求，我們就是一心相信就對了。所以，《無量義經》是這麼講，《法華經》也是這麼說，大家要一心精而不雜，向前精進。行菩薩道，要遠離，離開放逸，放逸就是無所事事，我們要把握時間、把握因緣，做就對了。
要知道佛，要值遇佛世是很困難，所以「億劫時一遇」，要過很長久(時間) ，才有一尊佛出世。雖然正法、像法，這個時候到底是要正法，或者是末法？告訴大家，一切唯心造，若是佛在心，佛的正法就在我們的心裡。所以希望大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Compassionately Turning the Dharma-wheel (心轉法輪慈悲等觀)
Date: November. 06, 2013
At this moment, are our minds serene? The Sutra of Infinite Meanings tells us we can “freely go in and out of water or fire.” It tells us that after we behold our true nature, our minds will be very free and can go anywhere, at any time. [Wherever we go], we are free and at ease and will be free from external influences, such as people, matters, objects in the physical world. To be understanding and at ease is the greatest goal of our spiritual practice. Therefore, every day we must remember to maintain an unwavering mindset while seriously dealing with our conditions. This is how Bodhisattvas play effortlessly. We are earnest about the Dharma and are very generous as we deal with things in the world. This is like playing, so our minds will be free of afflictions. Only when the Dharma penetrates our minds can we share it with others.
“Such are the manifestations of the Dharma-wheel, pure, boundless and inconceivable!”
This is also passage from the Sutra of Infinite Meanings. The Dharma-wheel refers to the Buddha’s teachings. His Dharma is like the wheels on a cart. When the wheels start moving, this cart moves forward. With this same logic, if someone sets the Buddha-Dharma in motion, it will naturally travel through this world. So, we call this “turning”. Once the wheels start spinning, we will keep moving forward. We can keep going straight to a distant place or cover a lot of ground in our surroundings. There is no place we cannot reach. This is comparable to how the Buddha’s Dharma can spread universally to all places. So, just like turning a wheel, our Dharma can be set in motion and can move forward.
Dharma-wheel: The Dharma expounded by the Buddha is passed on and spread to teach and transform sentient beings. Like the turning wheels of a car, there is no place it cannot reach.
“[It] is passed on and spread to teach and transform sentient beings.” I often say we must understand principles. The Buddha’s teachings are found in our daily living. Once we are awakened, we must turn [the wheel] and pass it on by teaching others. So, “it is passed on and spread to teach and transform sentient beings.” This is our mission. So, such are the manifestations of the Dharma-wheel. The Dharma and the wheel are similar. If the wheel does not turn, the Dharma will not turn. The Dharma will not turn if the wheels of our minds do not turn. If we do not turn the wheels of our mind, just knowing something is ineffective.Aside from you, many others must collectively create good karma to turn around the suitability of society.
So, we must turn our mindset and spread the Dharma.Then “its boundless purity will be inconceivable”.After our minds receive the Dharma.If the Dharma penetrates the mind, it will naturally be pure.The scope of the Dharma is so vast that it cannot be measured.
I previously said that the Dharma is “extremely profound, truly profound” and inconceivable.So, if we can understand these teachings, naturally, our minds’ boundless purity will be inconceivable.
The purification we speak of is to “transcend the faults of evil actions, transcend the defilements of afflictions”.
Then our minds will have completely eliminated greed, anger, ignorance, arrogance and doubt because the Dharma has penetrated our minds, so we understand all people, matters and objects.We have already transcended unreal and illusory appearances.
When we “transcend the faults of evil actions,” we will no longer have these faults.
To “transcend the defilements of afflictions” means our minds will not give rise to afflictions.
Therefore, we must truly allow the Dharma penetrate our minds, so we can eliminate all kinds of afflictions from our external conditions.Therefore, it is very important to have a pure mind.
A pure mind. Our faith [must be] pure.A mind that gives rise to pure faith and is not distracted or afflicted is a pure mind.
So, our faith must also become pure.We must realize that if we deviate even slightly from [Right Faith], we may end up far off course.So, “our faith [must be ] pure,” and we must have faith in the Right Dharma.For a pure mind to eliminate afflictions, we need to rely on our faith.I often say, “Faith is the source of the Way, mother of merits.It nurtures all roots of goodness.”All of our merits and virtues arise from faith.
If we have Right Faith, we can constantly grow in wisdom.“It nurtures all roots of goodness.”If we have pure faith, Right Dharma and Right Mindfulness will always remain in our minds, so we will not be enticed by external phenomena.“A mind that is not distracted or afflicted is called a pure mind. Our faith must be very pure, and” we must not have afflictions.
What follows is a classic story from a Buddhist sutra.There was a kulapati (clan chief) who had faith in the Three Treasures and had utmost respect for them.Every time he visited a monastery, he most enjoyed prostrating respectfully to and looking up at the image of Manjusri Bodhisattva.The golden image of Manjusri Bodhisattva was luxuriously adorned with seven treasures and held the sword of wisdom to sever afflictions.
What a majestic presence! So every time he visited the monastery, he particularly admired Manjusri Bodhisattva's [sacred] image. So, after some time, he had a wish “Manjusri Bodhisattva, I admire your wisdom and your image. I know if I had wisdom like yours, I could penetrate the Buddha-Dharma, which is as boundless as great oceans. I keep hoping that you, Manjusri Bodhisattva, will manifest a physical form, so I can see you in person. I vow to make offerings to 1000 monks, and I hope you will be among them, so I can see your physical manifestation”. After the went home, he reverently made lengthy preparations. Finally, this Dharma-assembly for making offerings to 1000 monks began. At this most reverent and grand occasion, he set out a fancy and extravagant chair. Then the monks came, one after another. As this was happenings, he saw a man who looked ragged. This man was very disheveled, ugly and dirty, and he arrived hobbling and limping on a cane. He ignored the many empty seats, but strutted and limped to sit in the very extravagant and elevated chair. The kulapati then said, “Please come down, I planned for someone else to sit here”. Since [the man] refused, he was yanked off the chair. Then the kulapati went back to waiting by the door hoping that [Manjusri] would come. But when he turned around, [the man] was back on the chair. Again, the kulapati tried to coax him to come down. Again, the kulapati tried to coax him to come down, but he refused, so he was pulled down again. This happened again and again.
After this happened seven times, the kulapati showed displeasure and said, “Today I am waiting happily and reverently to welcome the person I admire most. Why do you keep sitting on this chair”? Then, he pulled the man off again. The kulapati 's mood was very downcast. After the Dharma-assembly ended, he returned to the temple and went before the Manjusri Bodhisattva image again. He bowed and prostrated; then he described the wish that was in his heart and the disappointment he felt. But, he did so very respectfully. Then he went home. That night in his sleep, he dream of the magnificent Manjusri Bodhisattva, adorned with jewels and extravagant clothing, walking toward him.
At the sight of Manjusri Bodhisattva, he quickly prostrated respectfully. Manjusri Bodhisattva said, “Weren't you looking forward to seeing me in person? Yes, but I never got to [see you]”. Manjusri Bodhisattva said, “I was there. I sat on the chair seven times, and you pulled me down all seven times”. The kulapati was startled awake. He felt very upset [ and realized]. “When Buddhas and Bodhisattvas manifest in this world, their appearance is not fixed. I have often heard this principle, so why couldn't I apply it to my daily living? I also know the Buddha's teachings of impartially showing compassion to all. When we are compassionate, we must be giving, in that giving we must be impartial”.
“So, why did I discriminate based on appearance?” He felt very repentant. After he woke up, he went to the temple at dawn and prostrated before Manjusri Bodhisattva again and repented. He knew that Manjusri Bodhisattva applied his wisdom to transforming sentient beings and was teaching him to have a pure mind that is not attached to appearances.
When we believe, we must have a pure mind free at expectations. This is what I mean when a say that we must give unconditionally. Not only that, we must also express our gratitude we know how to treat people and deal things. Without allowing our minds to be defiled. We learn to form good affinities with all beings and how to deliver the Buddha’s teachings into people’s minds. This is called the Dharma-wheel.By turning the wheels of our own minds, we can propel the Dharma into the minds of others. The turning of the Dharma-wheel is something we learn every day.
As previously discussed in the Lotus Sutra, Sun-Moon-Lamp Radiant Buddha praised Wondrous Light Bodhisattva by saying, “You know my mind, therefore you can comprehend all of my teachings” This is how the minds of teacher and disciple were connected
So, Sun-Moon-Lamp Radiant Buddha further said, “You should wholeheartedly advance with vigor, and avoid lack of restraint, for Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.”
The “you” here was used by the Buddha to refer to every person at the Dharma-assembly. They all needed to be wholeheartedly diligent, which is to arouse Bodhicitta, to cultivate good karma, to not give up, to transcend all thoughts of being lax.Good karma results from the Six Perfections and from not giving up. We must not give up easily .We must diligently advance in and cultivate these practices. We cannot give up on this aspiration to walk the Bodhisattva-path. So, we must transcend all desire of beings lax.We must be very hardworking and diligent and not avoid doing good deeds. That is not the right thing to do.
When we study the Dharma, we must understand how to believe, to have faith without discursive thoughts. We must have faith in Buddha’s teachings and no longer have deluded beliefs, afflictions or additional expectations.We must just wholeheartedly believe. Both the Sutra of Infinite Meanings and the Lotus Sutra say that we must wholeheartedly focus without distractions and diligently move forward on the Bodhisattva-path. We must transcend a lack of restraint, so we do not spend time on doing nothing.We must seize the moment and our opportunities to just do it. We should know that encountering the Buddha in this world is difficult. It is “once in 100 million kalpas”. A lot of time has to pass for a Buddha to be born to this world. [After eras of] True Dharma, Dharma Semblance, are were in the Era of True Dharma or the Era of Dharma Degeneration?
Let me tell you, everything is created by the mind. If the Buddha is in our minds, then His Right Dharma is in our minds. So, I hope everyone will always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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