⊙「或躍飛騰現神足，出沒水火身自由。」《無量義經德行品第一》
⊙「神足」，又曰神境智證通，或曰心如意通。隨念即至，可在一想念間，十方國土同時遍達，變化無窮。
⊙「出沒水火身自由」。自由，意指自在，所謂見性之後縱橫盡得的境界。菩薩成道，稱為得大自在。
⊙「佛說是法華，令眾歡喜已，尋即於是日，告於天人眾。」《法華經序品第一》
⊙謂非獨與四眾為師，所有天上、人間、魔王外道、釋梵天龍，悉皆歸命，依教奉行，俱作弟子，故號天人師。
⊙「諸法實相義，已為汝等說，我今於中夜，當入於涅槃。」《法華經序品第一》
⊙諸法實相者，非虛妄之義。相者無相也，是指稱萬有本體之語。
⊙曰法性，曰真如，曰實相，其體同一也。
⊙就其為萬法體性之義言之，則為法性。
【證嚴上人開示】
每一天，還是同樣一句話問大家，心，是不是靜寂清澄？有把自己的心照顧好嗎？這是我們每一天、每一時間的功課，叫做修行者。修行者的功課，就是要顧好自己的心，要靜寂清澄如淨鏡。我們的鏡子，有沒有再去污染到塵埃、骯髒？要時時照顧，有，有(就)趕緊擦掉。
人生難免，日常生活中言語動作、人我之間，難免會有小小的摩擦。趕快反省一下：「抱歉，剛剛的形態……。」或者是稍微無明動心，要趕緊改過，這是我們每天每天的功課。修行，沒有什麼很奧妙的，只是在這樣的日常生活中。
所以，我們前面《無量義經》，就是要自己清淨了我們的心，我們的明鏡清淨，才能夠照耀別人。法的道理甚深微妙，我們要先入心，我們才能夠在人間，人與人之間、人群中互相遊戲。彼此之間，我們要用很認真，但是用遊戲的態度。
認真，就是在道理上，道理甚深微妙，很深、很廣，不是能夠測量，但是它很微妙，是在人與人之間，所以，道理是那麼微妙，我們要認真。但是，在人群中，我們就要用遊戲的態度，要好好演好我們的角色。我們現在扮演的是修行者的角色，修行者對人，我們要有一種使命感，就是要度化眾生。
度化眾生，我們必定要隨順眾生的根機。眾生根機，不整齊，不是只用一種態度，就能夠通通適應，所以，我們必定要用不同的方式來對機，這樣也是遊戲。前面所說的是這樣，現在又是這樣說：「或躍飛騰現神足，出沒水火身自由」。
或躍飛騰現神足
出沒水火身自由
《無量義經德行品第一》
《無量義經》這都是在說心靈的境界。神足，這個神就是精神。精神是在我們的內心，我們的精神理念能夠與外面的境界契合，我們能夠很了解，所以叫做「神境智證通」。
「證」，我們都會聽到志工在說見證，今天在醫院看到人生無常、生老病死等等。看到了，體會到佛法的真理，什麼叫做無常的人生，怎麼知道病的苦根，苦的根源。走入那個境界去體會人生的苦，所以見苦證知，能夠體會、瞭解。證之後，我們通達了，體會之後，我們通達了，所以叫做「神境智證通」。
「神足」
又曰神境智證通
或曰心如意通
隨念即至
可在一想念間
十方國土
同時遍達
變化無窮
又說，這就是心如意通。「或躍飛騰」就是很自由，這種心如意。我坐在這裡，向你們說大愛電視臺，我的腦海中已經浮起了在關渡的周圍環境。看，這個心，已經到了臺北了，這就是「躍飛騰」。躍，就是起來動作，飛，就已經離開這裡，到別的地方了。相信大家若有去過那個境界，我在描述時，你們應該也會想到。只要你們走過、去過那個地方，一點即通，你們的心與我一樣，同樣已經如意通。你們也坐在這裡，我也坐在這裡，但是我們各別都能到同一個地方，這就是「心如意通」。
「隨念即至」，只是一個念頭一動，我們就到達了。這就是我們的精神，內心與外面的境界能夠通達無礙，這叫做「或躍飛騰現神足」。
出沒水火身自由
自由意指自在
所謂見性之後
縱橫盡得的境界
菩薩成道
稱為得大自在
接著「出沒水火身自由」。水火，那就是四大：地、水、火、風。器世間不離開水、火，還有地與風。剛剛是說心，現在說的是身。這個自由，應該也就是自在。有一句，慈濟人都會背，「福從做中得歡喜，慧從善解得自在」。善解，我們若能善解，世間還有什麼事情，好令我們煩惱呢？世間，什麼讓我們最歡喜？我們做得到的事情，我們最歡喜，做不到的事情，我們就很懊惱。所以，福，就是每項我們想做的都做得到，所以叫做「福從做中得歡喜，慧從善解得自在。」意思就在這裡。自在，就是我們懂得善解。
這個地方說，「見性之後，縱橫盡得」。我們若能夠體會佛的道理，我們將我們的慧眼反觀自性，將智慧之光回向過來看自己，髒污的地方，趕緊擦一擦，有錯趕緊改，讓我們的心清淨，這叫做「見性」。
見性之後，就「縱橫盡得」。不論要直的、橫的，過去、現在、未來，或者是此處、彼處，一切境界都不會障礙我們。所以，菩薩成道稱為「得大自在」。大自在，就是自由的意思。
所以，我們要好好用心來體會，人生的境界到底是什麼，佛的境界是什麼，凡夫境界又是什麼。所以我們能夠時時用心。
佛說是法華
令眾歡喜已
尋即於是日
告於天人眾
《法華經序品第一》
接下來，那就是《法華經》，「佛說是法華」，現在日月燈明佛說是法華，「令眾歡喜(已)」，開始出定了就講《法華經》，當中，很多很多人聽了之後很歡喜。過去所接觸的，就是教如何將「四諦法」認清楚，接下來，若要知道身的來去，是怎麼來、怎麼去？你要去探討「十二因緣」法，這是過去(所講)要真實用功。
到了這時候，佛就要告訴他們，你為自己而修行，明白道理，現在你要去實行菩薩道，要自覺而之後，趕快覺悟他人。這是《法華經》的道理。這種覺悟他人，有很多很多的法已經說了，所以，大眾歡喜，既然自覺，還可以覺悟他人，當然令眾歡喜。
「尋即於是日，告於天人眾」。日月燈明佛看到大家都能接受了，能自覺，也能覺他了，聽了這個法這麼歡喜，所以佛也安心了。就在那期間，《法華經》講完的期間，那一天「告於天人眾」。
佛陀是人間導師、四生慈父，天人導師、四生慈父，這都是佛，過去的日月燈明佛是這樣，現在的釋迦佛也是這樣。所以，已經到達覺悟的大覺者，都能堪稱四眾稱佛為師。同時天人也來皈依以佛為師，魔王、外道，甚至「釋梵」，釋提桓因、梵天王。釋提桓因還在欲界中，梵天王是在色界。
總之，佛是三界導師、四生慈父，所以，所說的「告於天人眾」是包含這些。「悉皆歸命」，這些人都已經來皈依大覺者了，依教奉行，所以這是一個很圓滿的道場。所以「俱作(弟子)」，俱作，都一樣，以佛為師。這叫做天人師。
謂非獨與四眾為師
所有天上人間
魔王外道
釋梵天龍
悉皆歸命
依教奉行
俱作弟子
故號天人師
「諸法實相義，已為汝等說，我今於中夜，當入於涅槃。」
諸法實相義
已為汝等說
我今於中夜
當入於涅槃
《法華經序品第一》
所有的諸法實相的道理，都跟你們說過了，除了人間、天人、三界之內，連魔王都來歸投了，這是非常圓滿的道場。所以佛陀就向大家，說「諸法實相義」，這個「實相」的意思就是「非虛妄之義」，是真實，不是虛妄。「相者無相也，是指稱萬有本體之語」。
諸法實相者
非虛妄之義
相者無相也
是指稱
萬有本體之語
「相」真的是「無相」。到底是什麼相呢？常以木料來比喻。木料從哪裡來的？那粒種子。種子要俱諸因緣，土、水、空氣等等，所以從幼苗，幼苗而成樹、成大樹，幾十年後，這棵樹就被人砍下來了，開始在我們人的生活中。
我們的境界，頭頂著也是樹(天花板)，牆壁圍著的，也是樹(室內隔間)，地上坐著的，也是樹(木質地板)，眼睛，你們大家所看到的，這張桌子也是樹(木桌)。但是，總名稱是樹，是不是叫做樹呢？窗戶也是木料框起來的，壁也是木料圍起來的，不過它叫做「窗戶」框，它叫做「牆壁」，它叫做「地板」等等，各有名相。
這個相，其實是虛妄啊！這不是它的真實名，也不是它真實原來的相。世間沒有一項是它原來真實的相。你說那朵花，同樣的，它有花種，花種的相，但是，花種從哪裡來？花種就是從那朵花，長成之後、開花之後，謝了，裡面有種子。種子又再因緣和合，又是花了。所以說，真正的，我們說的實相，那就是慧，不是看了之後，結果的「相」，是它真實道理的源頭，這就是叫做實相。
實相，「相者無相也，是指稱萬有本體(之語)」。萬有本體，所有的萬理的本體裡面的法，這叫做法性。
曰法性
曰真如
曰實相
其體同一也
佛陀所說的法，都是從名相中，說出裡面源頭的法性。所以實相，就是法性，法性的名稱叫做實相，所以「曰真如」；「法性」也能夠稱做「真如」。「真如」就是回歸我們人人的本性來。
所以說，我們這輩子是長成這樣子，我們上輩子長成什麼樣子？我們不知道。來生又是要長成什麼樣子？我們也是不很清楚。但是，同樣我們的不生不滅，本性真理，還是稱做真如本性，也就是叫做實相。
「其體同一」，真正的實體是一項，不論什麼法，都有它的真如實相存在。「真如」就是道理，所以「就其為萬法體性之義」，所以叫做「法性」，法性稱做「實相」。
就其為
萬法體性之義言之
則為法性
總而言之，我們能夠瞭解萬法，無不都是從相(而顯)，相的當中，還有真實微妙的道理存在。所以說來，佛法深奧，需要我們的大圓鏡智的智慧，好好去體會、瞭解。要不然，越說越深，越聽越茫。所以要回歸我們的本性，真如體會，這樣才能真正，日常生活的道理，存在我們的心中。
所以，甚深微妙，我們要認真，這個道理在我們的心裡。人與人之間，我們要用隨順眾生，遊戲人間。總之，人人要很用心。
Explanations by Master Cheng-Yan
Subject: Become Bodhisattvas, Attain Great Ease (菩薩成道得大自在)
Date: November. 05, 2013
Every day, I ask all of you the same thing. “Is your mind tranquil and clear? Are you taking good care of your mind?” We have to do this at all times, every day, to be a spiritual practitioner. The work of a spiritual practitioner is to take good care of the mind so that it is as tranquil and clear as a pure mirror. Has dust and filth tainted our mirror? We must care for it at all times and immediately wipe off [dust and filth]. Inevitably, in our daily living there is bound to be friction with others due to words and actions, so we must constantly self-reflect. We must apologize quickly for anything we just did. And if we allow ignorance to stir our minds, we must quickly change our ways. This is what we must work on every day.
There is nothing mysterious about spiritual practice. It is just part of our daily living. So, the purpose of the Sutra of Infinite Meanings is to purify our minds. Our mirror must be pure and clear in order to illuminate other people. The principles of the Dharma are extremely profound, subtle and wondrous. We must first let [the Dharma] into our hearts, so we can have a sense of playfulness and ease in our interactions. But, we must be very earnest while we maintain this attitude of playfulness. We have to be serious about the principles, which are extremely profound subtle and wondrous. They are deep and vast beyond measure. But their subtlety and wonder are found in our interactions. So, principles can be subtle and wondrous. We need to be serious, but as we interact with people, we have to adopt a playful attitude and carry out our roles well.
Right now, we are playing the role of a spiritual practitioner. As such, we must have a sense of mission, which is to transform sentient beings. To do so, we must teach according to the capability of sentient beings. They vary in their capabilities, and no single method will be suitable for all of them. We must use different methods for those of different capabilities. This is also like playing. This is what the sutra said before; now it states,
“Some display the spiritual power of transporting oneself by jumping up and flying, or by freely going in and out of water or fire.”
The Sutra of Infinite Meanings discusses our spiritual state. The “spiritual” part of the spiritual power of transporting oneself resides in our minds. When our spirit and principles are in harmony with external phenomena, we can achieve complete understanding. This is called “realized the power of being anywhere.” We often hear volunteers share their realizations.
In the hospital they see the impermanence of life, birth, aging, illness and death and so on.They see and realize the truth of the Dharma, and learn to recognize the impermanence of life.To see the source of illness and suffering, they must go into that environment to experience the sufferings in life.So, they see, realize and recognize suffering.After they comprehend and realize it, they have thorough understanding.
So, they “realize the power of being anywhere”.
The spiritual power of transporting oneself is realizing the power of being anywhere or the power to appear anywhere at will.Just by thinking it, they can instantly appear in any land of the ten directions.There are endless possibilities.
So, they also have “the power to appear anywhere at will.Jumping up and flying” conveys great freedom.What is “the power to appear anywhere at will?”I will sit here and talk to you about Da Ai TV right now.Mentally, image of Guandu and the Da Ai building already surface in my mind.See, my mind is in Taipei already.This is called “jumping up and flying”.Jumping up is an action.Flying means leavinghere and going elsewhere.I believe that if you have been to that place, you will probably think about it as I describe it.If you have been to that place, you understand my reference right away.
Your mind and mine are already [communicating].You and I are both sitting here, but we can independently arrive at the same place.This is “have powered to appear anywhere at will”.“Just but thinking it,” with the stirring of a thought, we arrive there.This is how our spirit, our minds freely interact with external conditions a without obstructions.This is how “some display spiritual powers of.
Freely going in and out of water or fire.Freedom has a sense of ease.Therefore, after they behold their true nature, they can go to any state, anywhere”.
A Bodhisattva who attains the Way is called One who Attained Great Ease.
As for “freely going in and out of water or fire,” water and fire are part of the four elements, earth, water, fire and air.The physical world is composed of water and fire, and also of earth and air.Previously, we discussed the mind; now we are talking about the body.This freedom is a sense of ease.Tzu Chi volunteers can also recite this saying, “Blessings are the joy we gain through giving.”“Wisdom is the freedom we gain from being understanding. ”
If we rare understanding, nothing in this world can afflict us.What makes us most happy in this world?Being able to accomplish things makes us happiest .Not be able to accomplish things gives us afflictions.”So, to have blessings means we can accomplish everything we want to do.Therefore, “blessings are the joy we gain through giving.”
“Wisdom is the freedom we gain from being understanding.”The meaning can be found here we are at ease when we are understanding.This passage states, “Therefore, after they behold their true nature, they can go to any state, anywhere.”
If we comprehend the Buddha’s principles, we use our wisdom-eyes to observe our self-nature.We turn the light of wisdom back toward ourselves.Where there is dirt, we quickly wipe it clean; where there is error, we quickly correct it.When we purify our mind, we behold our true nature.Then we “can go to any state, anywhere”.We can go up or down, to the past, present or future, to here or there.No phenomenon can hinder us.
So, a Bodhisattva who has attained the Way is called “One who Attained Great Ease”
That “epithet” refers to freedom. So, we must make an effort to comprehend what this world we live in is really like, what the Buddha’s state is like and what an unenlightened being’s state is like. We must be mindful at all times.
The Buddha, having given the Lotus teachings, caused the assembly to rejoice. Later that very day, He made an announcement to heavenly beings and humans.
What follows in the Lotus Sutra is “the Buddha gave the Lotus teachings”. After Sun-Moon-Lamp Radiant Buddha expounded the Lotus Sutra, He caused the assembly to rejoice. After He emerged from Samadhi, He expounded the Lotus Sutra. After listening to it, many people were very happy. In the past, they were taught how to recognize the Four Noble Truths. Then in order to know how they were born and where they go after they die, they had to study the 12 Links of Cyclic Existence. In the past, they were told to work on these. But now, they Buddha tells them that, having engaged in spiritual practice for themselves to understand the principles, they now must practice the Bodhisattva-path. After they awaken themselves, they must quickly awaken others. This is the principle of the Lotus Sutra.
Many teachings about awakening others had already been given, so people were very happy. Not only could they awaken themselves, they could also awaken others. This naturally made them happy. “Later that very day, He made an announcement to heavenly beings and humans.” Sun-Moon-Lamp Radiant Buddha, upon seeing that people were receptive, could awaken themselves and others and were happy after listening to the Dharma, felt at peace.
On the day He finished expounding the sutra, “He made an announcement to heavenly beings and humans.” The Buddha is a teacher for heavenly beings and humans, father to those of the four forms of birth. This applies to all Buddhas. Sun-Moon-Lamp Radiant Buddha was and now so is Sakyamuni Buddha. These Enlightened Ones have attained a great awakening, so They deserve to be called teacher by the fourfold assembly. Even heavenly beings take refuge with Them, Mara, non-Buddhists and even Sakra-devanam Indra and King Brahma Sakra-devanam Indra is still in the desire realm. King Brahma is still in the form realm. In short, the Buddha is a teacher for the Three Realms, a father to those of the four forms of birth.
So, those [He made and announcement to] include “[those who] dedicated their lives to Him”. They had all taken refuge with the Enlightened One and accepted and practiced His teachings. So, this was a very perfect Dharma-assembly. They were all “His disciples”. They all called the Buddha their teacher. So, He is Teacher of Heavenly Beings and Humans.
He was not just a teacher of the fourfold assembly. All beings in the heavens, in this world, Mara and non-Buddhists, Indra, Brahma, heavenly dragons, also dedicate their lives to [Him] and accept and practice His teachings. So, they are His disciples. Therefore, He is the Teacher of Heavenly Beings and Humans.
“The meanings of the ultimate truth of all things has already been expounded for all of you. And now at midnight, I shall enter Parinivana.”
I have spoken to you all about the ultimate truth of all things. In addition to humans, heavenly beings and those of the Three Realms, even Mara came to take refuge. This was a very perfect Dharma-assembly. So the Buddha told everyone about “the ultimate reality of all things”.
“Ultimate reality’ means it is not an illusory or false appearance. It is true, not illusory or false. All appearance is without appearance refers to the basic embodiment of all things.”
“Appearance” is truly “without appearance.” Really, what is appearance? I often use wood as an example. Where does wood come from? From a seed, which converges with conditions such as soil, water and air and so on. It grows from a tiny seeding into a great tree. After decades, this tree is chopped down and becomes a part of people’s lives. In our environment, we have trees over our heads (ceiling), we have trees all around us (walls) and we sit on trees (wooden floors). It is in everything we see. This desk was also a tree. We can classify all these things as trees. But can we call them trees? A window is also framed by wood. Walls are also made of wood. But we call this the window frame, the wall and the floor, and so on each has a different name and appearance.
This appearance is actually illusory. This is not its true name nor its original appearance. Nothing in this world has a true form. Take a flower, for example. Similarly, it [came from] a flower seed, with the appearance of a seed. But where does a flower seed come from? From the flower. After the flower has bloomed and withered, the seeds it contained [falls out]. The seed, along with all the necessary conditions, then becomes a flower.
So truly, the ultimate reality is wisdom, not the fruition we see. These source of true principles is ultimate reality. The ultimate reality is that “all appearance is without appearance and “refers to the basic embodiment of all things.” The basic essence of everything is called Dharma-nature.
What is call Dharma-nature, what is called True Suchness, what is called ultimate reality, are all essentially the same thing.
All the teachings given by the Buddha use labels and appearance to describe the Dharma-nature at its source. So, the ultimate reality is Dharma-nature. This name of Dharma-nature is ultimate reality. So, “[It] is called True Suchness.” Dharma-nature can be called True Suchness. True Suchness means returning to our true nature.
What do we look like in this lifetime? What did we look like in our previous lifetime? We do not know. What will we look like the next life time? We are not clear about that either. But we have a true nature without beginning or end. This intrinsic nature or true principle is called the nature of True Suchness. It is also called ultimate reality. So, there is only intrinsic body. No matter what phenomenon it is, it has a True Suchness, an ultimate reality. True Suchness, is Dharma.
So, “it is intrinsic body of all Dharma.” It is called Dharma-nature.
We call Dharma-nature “the ultimate reality.” In summary, we still have to use appearances to understand all things. Within appearances, there are subtle and wondrous principles. So, the Buddha-Dharma is extremely profound. We have to use our great perfect mirror wisdom to realize and comprehend it. If not, the more we hear, the more confused we are. So, to return to our true nature we must realize True Suchness. This is how we can truly [integrate] principles of daily living with our minds. So, it is extremely profound, subtle and wondrous. We must seriously apply these principles to our minds and in our interpersonal interactions play effortlessly in this world. In short, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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