佛法永住在人間，時時刻刻、分分秒秒，都在我們心中，心的輪轉，即法輪轉。
心輪，誰能為我們轉？唯有我們自己。自己要懂得好樂佛法，追求佛法，時時沐浴在佛的法流中。若能這樣，先洗滌了我們內心的貪、瞋、癡等等煩惱污垢，自然我們就清淨了。清淨的心，來追求佛法，法是微妙難思議。所以請大家要時時記住，若要法輪轉，就要先轉好自己的心輪；心輪轉，法輪才能轉。
⊙[我等咸復共稽首，歸依法輪轉以時。]《無量義經德行品第一》
現在再說，[我等咸復共稽首，歸依法輪轉以時]。
現在這個時候，我和你們大家，我們現在[咸復]——大家共同，很虔誠皈依、稽首。[稽首]就是最虔誠的禮，最恭敬的禮。大家發自內心的虔誠，表達在身上的敬重禮敬，這叫做[稽首]。稽首、皈依，大家心甘情願，很歡喜，能恭敬禮拜佛陀，同時從內心虔誠來請佛皈依。
[皈依]，就是法輪轉——開始我們的心要轉動了，從凡夫無明，要轉換到聖人清淨無染的心。
⊙皈依者，皈敬依投之義。《勝鬘經》云：[一切法常住，是故我皈依。]
[皈依]，就是皈敬依投的意思。在《勝鬘經》裡面，有一段(經文)說：[一切法常住，是故我皈依。]
凡夫迷茫的心，何去何從？我們不知道要走往哪裡去？有一位指路者，拿著一盞明燈要為我們照路，為我們帶路，我們應該要依循這位帶路、指路的人，這就是皈投。我們的心能夠相信、確認這條路是我們所要走的路，才會說[一切法常住，是故我皈依]。我們所皈依的就是佛陀的如來清淨本性，也是一切法常住的真理。
法，常住；法，法性平等；皈依，人人都有同樣的佛性。這是我們常常強調，法性、眾生平等。不過，在佛陀的時代，四姓階級分得很清楚，佛陀為了打破不平等的四姓階級制度，所以出家了，成佛之後就說：眾生佛性平等，人人本具佛性。這個真理，佛陀已經非常的肯定，所以佛陀遊化教導眾生。
來到舍衛國，四姓階級同樣是這麼分明。在城中有一位賤民{梵語[首陀羅])，就是很卑微的人。這位賤民，名字叫尼提，他是在城內為人清掃糞便。佛陀看這位尼提，正是可以接受佛法，皈依的因緣應該是成熟了，所以佛陀就故意走到這個城。
佛陀從城外遠遠地將要進城來了，尼提看到了，心生起非常恭敬，看到佛陀那樣莊嚴的形態，他感覺自己的身分非常低微，很卑劣，所以趕緊要閃開。沒想到佛陀入城之後，繞個路，又見到佛陀從他面前的巷子出現了。那時候，尼提心一急，身上所抱著的這一甕，是很不清淨的糞便，去撞到牆壁，這個甕破掉了，整桶糞便都灑在尼提的身上。
那個時候，尼提非常的慌張，他抬頭看佛，佛陀就跟他說：[你有想要出家嗎？]尼提就回答：[佛陀啊，您是剎帝利，是這麼高貴的種姓，我是一位賤民，哪有資格和他們一樣做為您的弟子呢？]
佛陀就說：[人人本具佛性，不分貧富貴賤，不分男女形態，誰願意發心，想要探討人生的真理，他就有資格能夠出家，皈依當我的弟子。]
在這當中，尼提半信半疑，有可能嗎？佛陀就向阿難說：[來，阿難，帶尼提去沐浴，用河水洗淨他的身體，帶回來精舍。]
就這樣，佛陀回到了精舍。尼提來到精舍，洗乾淨的身體，回歸他乾淨的身，來到佛面前，向佛跪拜頂禮，佛陀就為他說法，尼提恍然大悟，證了四果阿羅漢。他的心輪一轉，對佛陀的教法，很快就全部能夠接受，瞭解所有的道理。
從此開始，舍衛城內，大家議論紛紛，忿忿不平，就說：[為什麼在城中低賤的賤民，這種的奴隸，佛陀為什麼要度他去出家呢？]大家很不能諒解。
國王看到人民，大家對佛陀僧團的不滿，所以親自來拜訪佛。要入精舍前，在山門的地方，有一位出家人坐在石頭上，很莊嚴，就如諸天圍繞。這位國王走過來時，看到這位出家人是這麼端莊、莊嚴，他就用很恭敬的心，走到他的面前，就說：[我想要拜訪佛陀，請尊者能代替我先通報一聲。]
這位出家人看到國王來，要求見佛陀，他轉個身，好像鑽進石頭中似的，不見了。原來這位尊者已經出現在釋迦佛的面前，很恭敬地向佛陀稟報：[國王要來求見佛陀。]佛陀就說：[很好，你用什麼方式來看我，你也同樣用這個方式再回去，向國王說，請他進來。]
這位尊者瞭解佛陀的意思，同樣從這個石頭鑽進去，突然間，這位尊者浮現在石頭上，還是很端莊，向這位國王說：[佛陀有請，請您進去見面。]
這位國王很震撼，進到裡面，看到佛，恭敬作禮，首先問的是：[佛陀啊，剛才那位尊者，怎麼那樣莊嚴，神通廣大，我打從內心生起尊重。]佛陀微笑回答他說：[國王，這位尊者就是您要來問我，那個問題的人物，叫做尼提。]
國王就說：[原本的尼提是一位賤民，怎麼出家之後……]佛陀就開始又再向國王說法，這種佛性平等，沒有種族分別……等等的法，向國王解釋。國王心開意解了，知道眾生皆平等，人人有佛性，所以來皈依者沒有種族分別。這是在佛陀時代，度化眾生的一段故事。
由此可知，[皈依]是一件很殊勝的事情，我們若是皈依，自然法輪轉。所以，皈依是要下定決心，發心立願，既然發心立願，這個心一發出來，就像法輪起動一樣。所以我們既然發心，要時時不斷自我心輪、法輪平轉，才會進步。所以大家要用心。
《法華經》的經文，日月燈明佛向大家宣告：[所有的諸法實相，都已經向你們說了，我現在，應該就是在今天的中夜，就要入涅槃。]這是向大眾宣告，佛陀一期的化度已經因緣圓滿了，向大家宣告，應該要入涅槃的時候。
所以接下來說：[汝等一心精進，當離於放逸。]大家要一心精進，要離開這種放逸的心。[諸佛甚難值，億劫時一遇。]這是在前面說過的(經)文。
現在我們看，[世尊諸子等，聞佛入涅槃，各各懷悲惱，佛滅一何速]。
⊙[世尊諸子等，聞佛入涅槃，各各懷悲惱，佛滅一何速。]《法華經序品第一》
[世尊諸子等]，所有的弟子，心真的是很擔憂。[聞佛入涅槃]，聽到佛要入涅槃，[各各懷悲惱，佛滅一何速]，佛怎麼這麼快入滅！大家都非常的悲，心情悲惱。
應該說，佛將要入涅槃，這就是一種警惕，要警惕大家，人生壽命有限，所以人人要好好珍惜時間，把握因緣，要好好修行。所以不要再依賴，以為佛是永遠住世，佛也是有離開，與大家分離的時候，不是永遠都住世。所以，[勿令恃佛久存]，不要依靠佛永遠都在，還有時間，有佛來開示，若是這樣就會放逸。
⊙佛入涅槃，亦有警眾覺悟之義，令勿恃佛久存，恆自懈逸也。
所以，[各各懷悲惱]。佛就如世間的光明，若是佛陀滅度，入涅槃了，不就讓人人都沉淪在黑暗的夜裡嗎？這是大家所擔憂的。夜晚，若天暗了也需要有燈，若是燈又熄滅了，人要走往哪裡呢？[眾生失導]，失掉了那位提燈照路、帶路的人，那將要走往哪裡去呢？所以大家[懷悲惱]。
⊙悲惱：非世情之悲惱，以佛為世間之光明，一入涅槃，如晝無日，如闇無燈，眾生失導，故可悲惱也。
才會說[佛滅一何速]，佛怎麼這麼快就要入滅了呢！這是人人所擔心、所害怕的，就是光明若失掉，未來的人間是不是很黑暗？
總而言之，我們要了解，佛陀在人間，其實一盞燈火亮起來，只要你有一支蠟燭，同樣這盞燈火，用蠟燭來引一下燭光，人人心中的這支燭燈就都會亮起來了，還有什麼好擔心會不會黑暗的呢？道理入心，永遠是光明的，法輪轉在我們的心裡，這條軌道就會很清楚，怎麼會再走錯路呢？
所以，心燈尚未點燃的，要趕快點；法尚未瞭解的，現在要趕快下定決心，自己的心輪趕快轉，將法趕快入心來。我們人人心中有佛，只要我們大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Take Refuge in Pure Tathagata-nature(皈依如來清淨性)
Date: November. 07 2013
The Buddha-Dharma is always in the world. In every moment, minute and second, it is in our minds. As the wheels of our minds turn, the Dharma-wheel turns. Who can turn the wheels of our minds? Only we can. We must learn to take pleasure in and pursue the Buddha’s teachings, as well as constantly bathe ourselves in Dharma-water. If we cleanse our minds of afflictions and filth such as greed, anger and ignorance, then naturally we will have pure minds. When we seek Buddha-Dharma with a pure mind, the Dharma is subtle, wondrous and inconceivable. So everyone, please always remember that if we want the Dharma-wheel to turn, we must first turn the wheel in our minds. Only then will the Dharma-wheel turn.
Next we will talk about, “Again we all prostrate together and take refuge in the Dharma-wheel that turns at the right time.”
At this moment, you and I, “again, we all, together, ” take refuge and prostrate with great reverence. “Prostrating” is the most reverent way to pay our respect. We can express the reverence from our hearts through respectful and courteous actions. This is called “prostrating”. We “prostrate and take refuge”. With great willingness and joy, we respectfully prostrate to the Buddha as we reverently ask to take refuge with Him. Taking refuge means turning the Dharma-wheel. We must start to transform our minds from the ignorant mind of ordinary beings to a pure and undefiled mind of the sages.
So, to take refuge means to respectfully turn to and rely on [something]. A passage in the Srimala Sutra states, “All Dharma is ever-abiding. Therefore, I take refuge with it all.”
As deluded ordinary beings, where did we come from, where do we go? Do we know where to go? If there is a guide who shines a bright lamp to point out a path for us, we should rely on this guide. This is what we are relying on. When we believe and affirm that this is the path we want to take, then we will say, “All Dharma is ever-abiding”. So, what we are taking refuge with is the Buddha’s pure Tathagata-nature, the ever-abiding true principles of all things. The Dharma is ever-abiding and Dharma-nature is equal. We all take refuge in the same Buddha-nature. I often emphasize that all sentient beings have the same Dharma-nature.
However, during the Buddha’s lifetime, the four castes were very clearly divided.
The four castes were very clearly divided.In order to break down this unjust system, the Buddha left home.After He attained enlightenment, He began to teach that all sentient beings have the same intrinsic Buddha-nature.The Buddha was very certain of this true principle.As He traveled around to teach sentient beings, He came to the kingdom of Sravasti, where the four-caste system was also prevalent.
In the city, [He encountered] an untouchable.Among the four castes, the untouchables were the lowest.This untouchable was called Sunita.Sunita cleaned human waste within the city.When the Buddha saw him, He felt that he could accept His Dharma and that the karmic conditions for him to take refuge were present.So, the Buddha intentionally came to this city.As He was approaching the city from afar, Sunita saw Him, and felt a deep sense of respect.
When he saw the Buddha’s dignified appearance, he felt very low and abject in comparison and quickly tried to get out of the way.
Unexpectedly, after the Buddha went into the city, He took another route so He emerged from an alley in front of Sunita.At that moment, Sunita felt very anxious.
He was holding a bucket of human waste and when he ran into a wall, it shattered and splashed all over him.In that moment, Sunita was very flustered and as he looked up at the Buddha, the Buddha asked.“Do you want to become a monastic?”Sunita responded by saying, “Venerable Buddha!You are a Ksatriya a member of a noble caste.I am an untouchable.How am I qualified to be your disciple?”The Buddha said, “Everyone intrinsically has Buddha-nature regardless of wealth, status or gender.Anyone who willingly aspires to learn life’s true principles is qualified to become a monastic and take refuge as my disciple.”
As this was happening, Sunita was dubious.Was this possible?
So, the Buddha told Ananda, “Take Sunita to the river for a bath.Then bring him back to the abode.”Then the Buddha returned to the abode.Sunita arrived with a clean body and came in front of the Buddha to bow and prostrate before Him.Then the Buddha gave him teachings.As [he listened], Sunita suddenly had a great realization and attained the fourth fruit of Arhatship.Once the wheel of his mind turned, he quickly accepted all of the Buddha’s teachings and understood all principles.
However, people in the city of Sravasti began to complain indignantly and asked why the Buddha transformed this lowly slave, an untouchable, into a monastic.
This lowly slave, an untouchable, into a monastic. They really could not understand this. The king saw that his people were displeased with the Buddha's Sangha, so he personally visited the Buddha. By the door of the abode, he saw a monk sitting on a rock, looking very dignified and seemingly surrounded by heavenly beings. When the king walked past and saw this monk who seemed so refined and dignified, he approached him respectfully and said, “I would like to see the Buddha. Venerable One, can you please announce my arrival?”. After the monk had seen the king approach and ask to see the Buddha, he turned around and seemed to disappear into the rock he sat on.
Actually, he had gone to appear in front of the Buddha. He respectfully reported to the Buddha, “The king has asked to see You”. The Buddha said, “Very well. Whatever means you used to come here, use the same means to go back and invite the king to come in”. The monk understood what He meant. So, he appeared suddenly again on the rock, still looking very dignified, and said to the king, “The Buddha invites you to come in and see Him”. The king was very shocked. After he went inside to see the Buddha and respectfully pay his respects, his first question was, “Venerable Buddha, how can that practitioner I just saw be so magnificent and have such great spiritual powers? I feel so much respect for him”.
The Buddha smiled and responded, “Your Majesty, this monk is the person you have come to ask me about. His name is Sunita”. The king said, “Sunita was originally an untouchable. How is it that after he became a monastic...”? The Buddha began to teach the king the Dharma. He explained that the Buddha-nature is the same in everyone and does not differ between [castes]. The king opened his mind and understood. He recognized that all sentient beings are equal and have Buddha-nature. Therefore, those taking refuge are not divided by [castes]. This is a story of the Buddha transforming sentient beings during His lifetime.
So, we should know that taking refuge is a very exceptional event. When we take refuge, the Dharma- wheel will naturally begin to turn at this moment. So, taking refuge requires resolve, aspiration and vows.Since we have made aspirations and vows, brought forth this mind, it is like the Dharma-wheel has been set in motion. Since we have made aspiration, we must always keep the wheels in our minds turning along with the Dharma- wheel. This is the only way to make progress. Therefore, we must work hard.
In the text of the Lotus Sutra, Sun-Moon-Lamp Radiant Buddha declared to all, “I have taught you the ultimate truth of all things. I will enter Parinirvana tonight at midnight”. Thus, He announced that His period of transforming [sentient beings] had come to a perfect end. So, He told them that this was the time for Him to enter Parinirvana. Then He said, “You should wholeheartedly advance with vigor and avoid becoming lax. Everyone must be diligent. We must transcend this lack of restraint.” So, “Buddhas are indeed difficult to meet, encountered but once in millions of kalpas.” This was the previous passage.
Next, we will look at, “All the disciples of the World-Honored One heard of the Buddha entering into Parinivana. Each harbored grief; why must the Buddha enter extinction so soon?
“All the disciples of the World-Honored One became very worried. They “heard of the Buddha entering Parinivana. Each harbored grief; why must the Buddha enter extinction so soon?” How could He enter Parinivana so soon? Everyone grieved and was anguished. It should be said that the Buddha’s entry into Parinivana a warning for all of us.
It is warning us that human life is limited, so we must all cherish our time and our causes and conditions for spiritual practice. We cannot rely on the Buddha to remain in this world forever. There will still be a time when He will past with us He does not remain here forever.
So, “they cannot rely on the Buddha to stay long.” Do not count on the Buddha always having time for more teachings. If [we think] this way, we will be lax.
The Buddha entering Parinivana was also a warning for everyone to awaken. They cannot rely on the Buddha to stay long and thus forever remain lax.
So, everyone harbored grief. The Buddha is the light of world. If the Buddha entered Parinivana, wouldn’t everyone be immersed in the darkness of the night? This is what everyone was worried about. In the evening, we need lamps when it gets dark. If the lamps were turned off, how would people know where to go? When “sentient beings lose their guide, lose sight of the guide with the lamp, where do they go?So, everyone harbored grief.
Grief: This is not grief for worldly matters. The Buddha is the light of the world. Once He enters Parinirvana, it will be like night, without the sun; like the darkness, without a lamp. Sentient beings are losing their guide, so they feel grief.
This was why they asked, “Why must the Buddha enter extinction so soon?” why did the Buddha enter Parinirvana so early? this was what everyone worried about. They were afraid that if they lose the light. The world would be very dark in the future.
In summary, we need to know that the Buddha in this world is like a kindled lamp. If we have a candle and touch it to the lamp, the candle in each person’s heart will be lit. So, why would we worry about being in the dark?
When principles enter the heart, there will always be light. When the Dharma-wheel turns in our minds, this path will be very clear. How could we take the wrong path? So, if the lamp in our heart is unlit we need to quickly light it. If we have not understood the teachings we must quickly resolve to turn the wheel in our minds so the Dharma can enter our hearts. There is a Buddha in all our hearts, so we need to always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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