⊙佛慧深廣難解入，實相非虛妄相義，非思量分別可解，為萬法實相之義。
⊙「告舍利弗，諸佛智慧甚深無量，其智慧門難解難入，一切聲聞辟支佛所不能知。」《法華經方便品第二》
⊙「所以者何？佛曾親近百千萬億無數諸佛。」《法華經方便品第二》
⊙親近：為修菩薩行，當遠離諸惡邪見，親近善友知識。
⊙「盡行諸佛無量道法，勇猛精進，名稱普聞。」《法華經方便品第二》
⊙則行門甚深，勇猛精進，則非僅自了。
**********************************
【證嚴上人開示】
佛慧深廣難解入
實相非虛妄相義
非思量分別可解
為萬法實相之義
佛陀的智慧是深廣，難解難入。智慧就是實相，實相就不是虛妄相。我們應該要瞭解，日常的生活所對一切的景物，沒有一樣是永恆、真實。不過，我們人生的生活，明明就是在這樣的環境中，但是佛陀說，這就是成、住、壞、空的一個相。
我們人生活在這顆地球上，地球這個乾坤、這個世界，我們人住的這個世界裡，裡面包含了多麼多不可思議，山河大地、種種的物質，本來就有。對我們人類而言，天長地久，但是對佛陀而言，是成、住、壞、空。
所以說起來，甚深啊！佛慧深廣！這種的智慧，是這麼的深，這麼難解，何況人類的知識，人類的知識，要能夠瞭解佛的智慧，還差很多。所以實相，那就是佛陀所瞭解的真如實相，人人本來具有，卻是人人都無法去瞭解，這實在是很奇妙！
所以，我們人人所看到的，就是虛妄的相。小螞蟻(想)知道，須彌山有多高？無法瞭解。我們現在的人類，因為有科技，所以他能測量出喜馬拉雅山，也就是須彌山，有八千多公尺。我們還沒有知識以前，什麼都不知道，有了知識才只是一知半解，真真正正的智慧，才能完全體會到這個實相。所以說，我們現在，就像螞蟻在看須彌山一樣，和佛的智慧距離還是(差)很遠。
所以「實相非虛妄」的意思，因為實相已經到真如了。真如的法，佛陀要告訴我們的，很簡單，就是一性。一性、真如、實相，這是在佛陀的智慧，他所能體會。我們凡夫，明明直指人心，能明心見性，他直接要告訴我們，我們的內心裡，我們就是人人本具佛性，而我們就是還無法瞭解。
所以「非思量分別可解」，不是我們凡夫的知識，可以去思量、去思考、去瞭解。但意思不是說，我們沒辦法。其實我們本來就是與佛同等，只是我們有夢妄，心還沒有擦乾淨，心鏡還未明朗出來。這面鏡子在你的內心本來就有，只是這面鏡子，還是照不出外面的境界，所以才說非思量。你現在這面鏡子，所照的不是真實相，因為夢妄，還不真。
佛陀真正的智慧，就是萬法實相的道理。萬法實相的道理，就是含藏在佛的智慧裡。佛陀他已經開始要向舍利弗，用代表，舍利弗是眾僧，小乘聖人的領導者，佛陀為了要開(演)大乘法，所以就向著舍利弗，要來說真實相，那就是智慧，要開智慧之門。
希望小乘證果，阿羅漢果這些人，這些人他覺悟，覺悟的就是生滅相。知道人生無常、六道輪迴，苦不堪，自己趕緊來修，脫離生死，這種自了，獨善其身。雖然他沒有與人爭，雖然他瞭解世間萬物虛妄，但是他無法開啟他的大心，再向前前進。
現在佛陀就要向這些，小乘根機的人說，再去有很寬闊，很闊、很漂亮的境界，就是在你的內心裡，眾生萬物的境界是很美。我們自己知道，我們的心已經沒有起滅了，不會受到人間欲念，將我們誘引了，我們已經知道。知道之後，應該要發大心，入這個大門，去瞭解眾生的苦難，發心去廣度眾生。
所以，佛陀向舍利弗說，「諸佛智慧甚深，其智慧門難解難入」，這種一切一切的聲聞、辟支佛也無法瞭解。
告舍利弗
諸佛智慧甚深無量
其智慧門難解難入
一切聲聞辟支佛
所不能知
《法華經方便品第二》
哪怕是已經修行證果了，無法去瞭解佛修行的過程，這麼辛苦，已經成佛，為什麼還不斷來人間？諸菩薩也已經經過了修行，也是身心清淨了，同樣遠離了虛妄染著，為什麼這些菩薩，還要不斷倒駕慈航，入這種娑婆世界──這麼污染、虛妄的世界？
這些大乘的聖人，就不斷這樣地來，小乘的修行者，為什麼要那麼怕呢？來啊！進來！智慧就是這樣，你能夠所看到的境界就是這樣，所以「一切聲聞辟支佛，所不能知」，但是現在佛，將這扇大乘智慧之門開了。
門一開，他就要再叮嚀一下，向舍利弗叮嚀說，這「難解難入」，因為你們要進來這裡面，人人開始要先瞭解，這不是你們過去所瞭解的法，是現在開始，你們要用心來體會的法。若要用過去那種小根、小機，就無法體會，難解難入。
「所以者何？」到底是為何呢？佛陀就說：「佛曾親近百千萬億無數諸佛」。
所以者何
佛曾親近
百千萬億
無數諸佛
《法華經方便品第二》
因為，諸佛菩薩再來人間，倒駕慈航，他的時間是很久，從發心修行以來，就是親近過了，百千萬億無數諸佛。我們就能知道，到底用多長的時間，在親近諸佛，接近菩薩、接近善知識，修行的經過到底多久呢？可能用年數來說，不是用億的。所以「百千萬億無數諸佛」，那是很多很多，這就是表示修行時間很長，那個長，久遠劫以前開始發心，這樣經過了百千萬億諸佛。
開頭文殊菩薩就已經說過了，光是文殊菩薩一位，他就是生生世世來教導眾生。何況現在的釋迦牟尼佛，要告訴我們的，他就是他過去，也是久遠世以來，他所親近過的百千萬億無數諸佛。
所以「親近」就是開始發心，這一念心很堅定，就是要行菩薩道。不是一生一世，要生生世世，同修。要修行，要完全「遠離諸惡邪見」。所要修的行，第一初步，就是要遠離諸惡。
修行，常常說「諸惡莫作，眾善奉行」，就是遠離諸惡，諸惡莫作。修行，親近善知識，就是教我們要遠離諸惡。哪怕起心動念，或者是身體去造作，一切的諸惡，我們一定都要遠離。
也不只是遠離身體造作的惡業，還要遠離邪知邪見。我們若是思想一點點偏差，我們的知見若一點(偏)差，我們就又再墮落。在邪知邪見，這是一個惡，這叫做心魔。我們的心魔不斷來困擾，我們的正知正見，所以我們除了外面，必定要遠離諸惡，我們的內心更要遠離諸魔。邪知邪見，就是內心的心魔。所以必定要「親近善友知識」，我們要親近善友、善知識。
親近：
為修菩薩行
當遠離諸惡邪見
親近善友知識
其實，善知識也能說是我們的親友。《無量義經》裡，我常常向大家說過了，「無量法門悉現在前」。所有的法在你的身邊，向你說法的人是在你的前、後，每個人都是在現相向大家說法。說好話、教我們怎麼做，對的，這都是我們的善友、我們的善知識。所以我們要時時起恭敬心，我們周圍所有的人人，無不都是我們的善知識。
所以佛陀他說「親近百千萬億(無數)諸佛」，這些善知識也是在修行中，說不定他比我們更快成佛，也說不定。說不定他也是像文殊菩薩，已成佛之後再來現相，再來帶凡夫，也說不定。說不定釋迦佛在你的前後，也說不定。其實，再更親近的，那個覺者是在你自己的內心裡。
所以，我們親近百千萬億諸佛，我們現在就能親近了。凡是說話對我們有利益，教我們懂得正信、正定、正思惟，教我們懂得持戒律，教我們懂得……等等，這都是我們的善知識、我們的善友。
所以，佛他已經親近過，這麼多的諸佛了，善知識、善友都親近過，他是無漏慧。我們凡夫，別人教過我們，我們很快就又忘掉了，雜念心很多，無法依教奉行。佛就不是了。過去開始發心修行，所親近的善友，他會完全都收納在他的心，(轉)化成他的智慧，叫做無漏智、無漏慧，是戒、定、慧三無漏學。他能這樣不斷累生累世聞、思、修，戒、定、慧。他的智慧全都從聞、思、修吸收來，能安住在戒、定、慧中。
所以這是「盡行諸佛無量道法，勇猛精進，名稱普聞」。
盡行諸佛
無量道法
勇猛精進
名稱普聞
《法華經方便品第二》
有這種無量的諸佛、善知識，他經過這麼多，所聽聞的法，他全都能(收納)在內心，所以他都做得到，所以叫做「盡行諸佛無量道法」。所有諸佛無量的道法，都是在他的心與行之中。
道法當然就是要這個門，這個門既然開了，智慧門是很深，甚深、甚深，這種非常微妙智慧的門，就是叫做「道法」。
則行門甚深
勇猛精進
則非僅自了
在這智慧門裡，就是「勇猛精進，名稱普聞」。既然這麼深的智慧門，我們要全部都能實行，那就要勇猛精進。勇猛精進，那就是不只是自了，我們還要兼利他人，不只是自覺，我們還要覺悟他人，這才是真正入智慧門，瞭解道法。
這個道就是自覺、覺他、覺行圓滿。這個「道」，不是小行小乘的道，是大乘大行的道，就是自度、度人，這個覺道法。所以這一定要很用心，好好去理解，否則真的是無法去體會。希望我們大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Stay Away from Evil, Draw Near Virtuous Friends (遠離諸惡 親近善友)
Date: December. 06. 2013
The Buddha’s wisdom is profound, vast and difficult to penetrate. Ultimate reality cannot be understood through false appearances or meanings, nor through thinking, reasoning or analysis. It is the ultimate reality of all things.
The Buddha’s wisdom is profound and vast, difficult to penetrate. Wisdom is the ultimate reality, which is not false or illusory. We need to understand this. Nothing we face in everyday living is everlasting or real. However, we humans clearly live is this [seemingly solid] environment. So, the Buddha said this is the state of existence among formation, existence, decay and disappearance. We humans live on this planet, and this planet exists in the universe. This world that we inhabit contains so many incredible things, the mountains, rivers, earth and so on. These things have been there. To us humans, they have always existed. But to the Buddha, [they go through] formation, existence, decay and disappearance. So, this is extremely profound! The Buddha’s wisdom is profound and vast.
This kind of wisdom is so deep and very hard to understand. Moreover, human knowledge still has a long way to go before it can comprehend this wisdom. Therefore the ultimate reality, the True Suchness that the Buddha has realized, was originally in all of us. But none of us can comprehend it. It is truly very wondrous. Therefore, what all of us see are illusory appearances. A tiny ant may want to know how tall Mt. Sumeru is, but it cannot. Right now we humans, because we have the technology, can determine that the Himalayas, which include Mt. Sumeru, are over 8000 meters (29,000 feet) high. Before we have knowledge, we do not know anything. Once we have knowledge, we only half understand. Only with true wisdom can we completely realize this ultimate reality.
So, right now we are just like ants looking at Mt. Sumeru. Our distance from the Buddha’s wisdom is still very great. So, “ultimate reality cannot be understood through false appearances or meanings” because it is already at a state of True Suchness. The Buddha tells us that the Dharma of True Suchness is very simple; The one nature is the ultimate reality of True Suchness. This is what the Buddha realizes with His wisdom. He points directly to our minds, so we can understand our true nature. He directly tells us that inside each of us, we intrinsically have Buddha-nature. But we are still unable to comprehend this through “thinking, reasoning or analysis.” As ordinary people, we cannot use our knowledge to contemplate or understand this. But, this does not mean we never will.
Indeed, awe were originally equal to Buddhas but we have delusions; our minds are not clean.The mirror of our minds is not yet clear.This mirror has always been in our minds, but it cannot yet reflect our external conditions.So, we cannot think and reason [things out].
What our mirror reflects is not ultimate reality, just delusions, which are not real
The Buddha’s true wisdom contains the principles of the ultimate reality of all thin are contained in the Buddha’s wisdom.Now, the Buddha was [addressing] Sariputra as a representative, as leader of the Sangha’s Small Vehicle sages.Because the Buddha wanted to proclaim the Great Vehicle Dharma, He explained the ultimate reality to Sariputra.That was how He opened the door to wisdom for Small Vehicle practitioners who had attained the fruit of Arhatship.These people awakened and recognized birth and death, that life is impermanent and that cyclic existence in the Six Realms is filled with unbearable suffering.So, they quickly began to practice to transcend cyclic existence.In striving only for self-awakening, though they were not in conflict with others and understood that all things are illusory, they were unable to open their hearts and move forward.
Now the Buddha came to tell these people of.Small Vehicle capabilities that if they can keep moving forward, they will reach they will reach a very broad and beautiful state of mind.This state of all things and sentient beings is very wonderful.When we recognize this, our minds will no longer fluctuate and we will not be tempted by worldly desires.Once we realize this, we need to walk through this great doorway to understand the suffering of sentient beings and extensively transform them.
Therefore, the Buddha told Sariputra, “The wisdom of all Buddhas is extremely profound.This wisdom-door is difficult to understand and enter.”
Not even Hearers or Pratyekabuddhas can understand all of it.
Even those who attained spiritual fruits cannot understand the Buddha’s process of spiritual cultivation.It is such hard work.He has already attained Buddhahood; why does He continuously return to this world?All Bodhisattvas have also engaged in spiritual practice and are pure in body and mind and have transcended delusions and defilements.Why do these Bodhisattvas continue to return on the ship of compassion, entering this defiled and deluded Saha World?These Great Vehicle sages continuously return in this way.So, why are Small Vehicle practitioners scared of doing so?[They should] come [to see] that this is wisdom, that this is what the world is like.
Therefore, “it cannot be known by any Hearers or Pratyekabuddhas”.But now the Buddha has opened this wisdom-door of the Great Vehicle.Once He opened it, He reminded Sariputra that it is “difficult to understand and enter”.Because you want to go in there, you must all first understand that this is not the Dharma you learned in the past.These are teachings that you must mindfully comprehend, starting now.If you only apply the limited capacities we had in the past, you will not be able to comprehend it. It is hard to understand and enter.
“What is the reason?” So, why is it? The Buddha said, “All Buddhas have, in the past, drawn near to countless Buddhas.”
Since all Buddhas and Bodhisattvas [continue to] return to this world on the ship of compassion. They have been here for a long time. From the time They first aspired to engage in spiritual practice, They have drawn near to countless Buddhas. So, now we know how long it takes to draw near to Buddhas, Bodhisattvas and virtuous friends.
How long did Their spiritual cultivation take? Perhaps we need to measure it in years, not numbers [of Buddhas]. So, “countless Buddhas” are very many. This signifies that Their spiritual practice took a very long time.
Many kalpas ago They began forming aspirations and have since interacted with countless Buddhas.Manjusri Bodhisattva already said this at the beginning Manjusri alone spent lifetime after lifetime teaching sentient beings. And Sakyamuni Buddha is now telling us that, since the distant past, He too had drawn near to countless Buddhas. By drawing near, we are firmly aspiring to walk the Bodhisattva-path. And not just for one lifetime, but for lifetime after lifetime.
If we want to do so, we must completely “transcend all evil and deviant views”. The first step is to transcend all evil. About spiritual practice, I often say, “Refrain from all evil, do all good deeds.” This means to transcend all evil and refrain from any evil deeds. This is part of spiritual practice. We draw close to virtuous friends because they teach us to transcend all evil. Whether it is a thought that stirs or an action, we must distance ourselves from all evil. Not only must transcend the evil created by the body, we must also transcend evil knowledge and views. If our thinking deviates even slightly, if our knowledge and views are just a bit off, we will fall again.
Deviant knowledge and views are evil. They are the demons of the mind. These demons continuously disturb our right knowledge and views. So, aside from transcending all evil in our external conditions, we must moreover distance our minds from evil. Evil knowledge and views are demons of the mind. Therefore, we must “draw near to virtuous and spiritual friends.”
“Draw near: To cultivate Bodhisattva-practices, we transcend all evil and deviant views and draw near to virtuous and spiritual friends.”
Indeed, spiritual friends can also be our close friends. From the Sutra of Infinite meanings, I often talk about the line, “Infinite Dharma-doors readily appear before us.” All Dharma is by our side, and those who expound the Dharma are the people in front of and behind us. Every person is manifesting a teaching for us. Indeed, these are our virtuous friends, our spiritual friends. So, we must constantly feel respectful. Everyone around us is a spiritual friend.
Therefore, the Buddha told us “draw near to countless Buddhas”. These spiritual friends are also engaging in spiritual practice. Perhaps they will attain Buddhahood sooner than us. Perhaps they are like Manjusri Bodhisattva. They have returned and manifested to guide ordinary people after having attained Buddhahood. Perhaps Sakyamuni is sitting next to us. Perhaps He is even closer; the Enlightened One may be in our hearts.
Therefore, we can draw near to countless Buddhas. We can draw near to them right now. Anyone who says things that benefits us and teaches us to have Right Faith, Right Samadhi, Right Thinking and to follow the rules and so on is a spiritual and virtuous friend to us. The Buddha had already draw near to so many Buddha and spiritual and virtuous friends. He has flawless wisdom. What about us ordinary people? After others teach us, we forget it very quickly. We have many discursive thoughts, so we cannot practice according to teachings.
The Buddha is different. After He aspired to engage in spiritual practice, [the teachings from] virtuous friends He drew near were completely stored in his heart and transformed into wisdom. This is flawless wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. Over countless lifetimes, He cultivated by listening to, thinking of and practicing precepts, Samadhi and wisdom. His wisdom was entirely drawn from listening, thinking and practicing and by [cultivating] precepts, Samadhi and wisdom.
So, this is how we can “exhaustively practice all Buddhas’ infinite teachings of the path and forge ahead with courage and vigor. Thus, His name is widely known.”
Having encountered infinite Buddhas and spiritual friends and listened to so much Dharma, He was able to absorb it is all into His mind. Therefore, He could “exhaustively practice all Buddhas’ infinite teachings of the Path.” All Buddhas’ infinite teachings of the Path are in His mind and actions. These teachings are used to open this door. Once this door is open, this wisdom-door [leads to] extremely profound teachings. This is the door to very subtle, wondrous wisdom. It is a teaching of the Path.
The door to these practices is extremely profound. We must forge ahead with courage and vigor and not just [practice] to liberate ourselves.
After entering this wisdom-door, “we forge ahead with courage and vigor.” Since this wisdom-door is extremely profound, we need to be able to practice all of it by forging ahead with courage and vigor. This means we do not just take care of ourselves, we must also benefit others. Not only must we awaken ourselves, we also need to awaken other. This is how we truly enter the wisdom-door and understand the teaching Path. This Path leads us to “awaken ourselves, awaken others and have perfect awakened conduct.”
This Path is not the Small Vehicle path of limited practices; it is a Great Vehicle path of great practices to transform ourselves and others. This is the path to enlightenment. Therefore, we must put our hearts into really understanding it. Otherwise, it will truly be incomprehensible. I hope we can always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「告舍利弗，諸佛智慧甚深無量，其智慧門難解難入，一切聲聞辟支佛所不能知。」《法華經方便品第二》
⊙「所以者何？佛曾親近百千萬億無數諸佛。」《法華經方便品第二》
⊙親近：為修菩薩行，當遠離諸惡邪見，親近善友知識。
⊙「盡行諸佛無量道法，勇猛精進，名稱普聞。」《法華經方便品第二》
⊙則行門甚深，勇猛精進，則非僅自了。
**********************************
【證嚴上人開示】
佛慧深廣難解入
實相非虛妄相義
非思量分別可解
為萬法實相之義
佛陀的智慧是深廣，難解難入。智慧就是實相，實相就不是虛妄相。我們應該要瞭解，日常的生活所對一切的景物，沒有一樣是永恆、真實。不過，我們人生的生活，明明就是在這樣的環境中，但是佛陀說，這就是成、住、壞、空的一個相。
我們人生活在這顆地球上，地球這個乾坤、這個世界，我們人住的這個世界裡，裡面包含了多麼多不可思議，山河大地、種種的物質，本來就有。對我們人類而言，天長地久，但是對佛陀而言，是成、住、壞、空。
所以說起來，甚深啊！佛慧深廣！這種的智慧，是這麼的深，這麼難解，何況人類的知識，人類的知識，要能夠瞭解佛的智慧，還差很多。所以實相，那就是佛陀所瞭解的真如實相，人人本來具有，卻是人人都無法去瞭解，這實在是很奇妙！
所以，我們人人所看到的，就是虛妄的相。小螞蟻(想)知道，須彌山有多高？無法瞭解。我們現在的人類，因為有科技，所以他能測量出喜馬拉雅山，也就是須彌山，有八千多公尺。我們還沒有知識以前，什麼都不知道，有了知識才只是一知半解，真真正正的智慧，才能完全體會到這個實相。所以說，我們現在，就像螞蟻在看須彌山一樣，和佛的智慧距離還是(差)很遠。
所以「實相非虛妄」的意思，因為實相已經到真如了。真如的法，佛陀要告訴我們的，很簡單，就是一性。一性、真如、實相，這是在佛陀的智慧，他所能體會。我們凡夫，明明直指人心，能明心見性，他直接要告訴我們，我們的內心裡，我們就是人人本具佛性，而我們就是還無法瞭解。
所以「非思量分別可解」，不是我們凡夫的知識，可以去思量、去思考、去瞭解。但意思不是說，我們沒辦法。其實我們本來就是與佛同等，只是我們有夢妄，心還沒有擦乾淨，心鏡還未明朗出來。這面鏡子在你的內心本來就有，只是這面鏡子，還是照不出外面的境界，所以才說非思量。你現在這面鏡子，所照的不是真實相，因為夢妄，還不真。
佛陀真正的智慧，就是萬法實相的道理。萬法實相的道理，就是含藏在佛的智慧裡。佛陀他已經開始要向舍利弗，用代表，舍利弗是眾僧，小乘聖人的領導者，佛陀為了要開(演)大乘法，所以就向著舍利弗，要來說真實相，那就是智慧，要開智慧之門。
希望小乘證果，阿羅漢果這些人，這些人他覺悟，覺悟的就是生滅相。知道人生無常、六道輪迴，苦不堪，自己趕緊來修，脫離生死，這種自了，獨善其身。雖然他沒有與人爭，雖然他瞭解世間萬物虛妄，但是他無法開啟他的大心，再向前前進。
現在佛陀就要向這些，小乘根機的人說，再去有很寬闊，很闊、很漂亮的境界，就是在你的內心裡，眾生萬物的境界是很美。我們自己知道，我們的心已經沒有起滅了，不會受到人間欲念，將我們誘引了，我們已經知道。知道之後，應該要發大心，入這個大門，去瞭解眾生的苦難，發心去廣度眾生。
所以，佛陀向舍利弗說，「諸佛智慧甚深，其智慧門難解難入」，這種一切一切的聲聞、辟支佛也無法瞭解。
告舍利弗
諸佛智慧甚深無量
其智慧門難解難入
一切聲聞辟支佛
所不能知
《法華經方便品第二》
哪怕是已經修行證果了，無法去瞭解佛修行的過程，這麼辛苦，已經成佛，為什麼還不斷來人間？諸菩薩也已經經過了修行，也是身心清淨了，同樣遠離了虛妄染著，為什麼這些菩薩，還要不斷倒駕慈航，入這種娑婆世界──這麼污染、虛妄的世界？
這些大乘的聖人，就不斷這樣地來，小乘的修行者，為什麼要那麼怕呢？來啊！進來！智慧就是這樣，你能夠所看到的境界就是這樣，所以「一切聲聞辟支佛，所不能知」，但是現在佛，將這扇大乘智慧之門開了。
門一開，他就要再叮嚀一下，向舍利弗叮嚀說，這「難解難入」，因為你們要進來這裡面，人人開始要先瞭解，這不是你們過去所瞭解的法，是現在開始，你們要用心來體會的法。若要用過去那種小根、小機，就無法體會，難解難入。
「所以者何？」到底是為何呢？佛陀就說：「佛曾親近百千萬億無數諸佛」。
所以者何
佛曾親近
百千萬億
無數諸佛
《法華經方便品第二》
因為，諸佛菩薩再來人間，倒駕慈航，他的時間是很久，從發心修行以來，就是親近過了，百千萬億無數諸佛。我們就能知道，到底用多長的時間，在親近諸佛，接近菩薩、接近善知識，修行的經過到底多久呢？可能用年數來說，不是用億的。所以「百千萬億無數諸佛」，那是很多很多，這就是表示修行時間很長，那個長，久遠劫以前開始發心，這樣經過了百千萬億諸佛。
開頭文殊菩薩就已經說過了，光是文殊菩薩一位，他就是生生世世來教導眾生。何況現在的釋迦牟尼佛，要告訴我們的，他就是他過去，也是久遠世以來，他所親近過的百千萬億無數諸佛。
所以「親近」就是開始發心，這一念心很堅定，就是要行菩薩道。不是一生一世，要生生世世，同修。要修行，要完全「遠離諸惡邪見」。所要修的行，第一初步，就是要遠離諸惡。
修行，常常說「諸惡莫作，眾善奉行」，就是遠離諸惡，諸惡莫作。修行，親近善知識，就是教我們要遠離諸惡。哪怕起心動念，或者是身體去造作，一切的諸惡，我們一定都要遠離。
也不只是遠離身體造作的惡業，還要遠離邪知邪見。我們若是思想一點點偏差，我們的知見若一點(偏)差，我們就又再墮落。在邪知邪見，這是一個惡，這叫做心魔。我們的心魔不斷來困擾，我們的正知正見，所以我們除了外面，必定要遠離諸惡，我們的內心更要遠離諸魔。邪知邪見，就是內心的心魔。所以必定要「親近善友知識」，我們要親近善友、善知識。
親近：
為修菩薩行
當遠離諸惡邪見
親近善友知識
其實，善知識也能說是我們的親友。《無量義經》裡，我常常向大家說過了，「無量法門悉現在前」。所有的法在你的身邊，向你說法的人是在你的前、後，每個人都是在現相向大家說法。說好話、教我們怎麼做，對的，這都是我們的善友、我們的善知識。所以我們要時時起恭敬心，我們周圍所有的人人，無不都是我們的善知識。
所以佛陀他說「親近百千萬億(無數)諸佛」，這些善知識也是在修行中，說不定他比我們更快成佛，也說不定。說不定他也是像文殊菩薩，已成佛之後再來現相，再來帶凡夫，也說不定。說不定釋迦佛在你的前後，也說不定。其實，再更親近的，那個覺者是在你自己的內心裡。
所以，我們親近百千萬億諸佛，我們現在就能親近了。凡是說話對我們有利益，教我們懂得正信、正定、正思惟，教我們懂得持戒律，教我們懂得……等等，這都是我們的善知識、我們的善友。
所以，佛他已經親近過，這麼多的諸佛了，善知識、善友都親近過，他是無漏慧。我們凡夫，別人教過我們，我們很快就又忘掉了，雜念心很多，無法依教奉行。佛就不是了。過去開始發心修行，所親近的善友，他會完全都收納在他的心，(轉)化成他的智慧，叫做無漏智、無漏慧，是戒、定、慧三無漏學。他能這樣不斷累生累世聞、思、修，戒、定、慧。他的智慧全都從聞、思、修吸收來，能安住在戒、定、慧中。
所以這是「盡行諸佛無量道法，勇猛精進，名稱普聞」。
盡行諸佛
無量道法
勇猛精進
名稱普聞
《法華經方便品第二》
有這種無量的諸佛、善知識，他經過這麼多，所聽聞的法，他全都能(收納)在內心，所以他都做得到，所以叫做「盡行諸佛無量道法」。所有諸佛無量的道法，都是在他的心與行之中。
道法當然就是要這個門，這個門既然開了，智慧門是很深，甚深、甚深，這種非常微妙智慧的門，就是叫做「道法」。
則行門甚深
勇猛精進
則非僅自了
在這智慧門裡，就是「勇猛精進，名稱普聞」。既然這麼深的智慧門，我們要全部都能實行，那就要勇猛精進。勇猛精進，那就是不只是自了，我們還要兼利他人，不只是自覺，我們還要覺悟他人，這才是真正入智慧門，瞭解道法。
這個道就是自覺、覺他、覺行圓滿。這個「道」，不是小行小乘的道，是大乘大行的道，就是自度、度人，這個覺道法。所以這一定要很用心，好好去理解，否則真的是無法去體會。希望我們大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Stay Away from Evil, Draw Near Virtuous Friends (遠離諸惡 親近善友)
Date: December. 06. 2013
The Buddha’s wisdom is profound, vast and difficult to penetrate. Ultimate reality cannot be understood through false appearances or meanings, nor through thinking, reasoning or analysis. It is the ultimate reality of all things.
The Buddha’s wisdom is profound and vast, difficult to penetrate. Wisdom is the ultimate reality, which is not false or illusory. We need to understand this. Nothing we face in everyday living is everlasting or real. However, we humans clearly live is this [seemingly solid] environment. So, the Buddha said this is the state of existence among formation, existence, decay and disappearance. We humans live on this planet, and this planet exists in the universe. This world that we inhabit contains so many incredible things, the mountains, rivers, earth and so on. These things have been there. To us humans, they have always existed. But to the Buddha, [they go through] formation, existence, decay and disappearance. So, this is extremely profound! The Buddha’s wisdom is profound and vast.
This kind of wisdom is so deep and very hard to understand. Moreover, human knowledge still has a long way to go before it can comprehend this wisdom. Therefore the ultimate reality, the True Suchness that the Buddha has realized, was originally in all of us. But none of us can comprehend it. It is truly very wondrous. Therefore, what all of us see are illusory appearances. A tiny ant may want to know how tall Mt. Sumeru is, but it cannot. Right now we humans, because we have the technology, can determine that the Himalayas, which include Mt. Sumeru, are over 8000 meters (29,000 feet) high. Before we have knowledge, we do not know anything. Once we have knowledge, we only half understand. Only with true wisdom can we completely realize this ultimate reality.
So, right now we are just like ants looking at Mt. Sumeru. Our distance from the Buddha’s wisdom is still very great. So, “ultimate reality cannot be understood through false appearances or meanings” because it is already at a state of True Suchness. The Buddha tells us that the Dharma of True Suchness is very simple; The one nature is the ultimate reality of True Suchness. This is what the Buddha realizes with His wisdom. He points directly to our minds, so we can understand our true nature. He directly tells us that inside each of us, we intrinsically have Buddha-nature. But we are still unable to comprehend this through “thinking, reasoning or analysis.” As ordinary people, we cannot use our knowledge to contemplate or understand this. But, this does not mean we never will.
Indeed, awe were originally equal to Buddhas but we have delusions; our minds are not clean.The mirror of our minds is not yet clear.This mirror has always been in our minds, but it cannot yet reflect our external conditions.So, we cannot think and reason [things out].
What our mirror reflects is not ultimate reality, just delusions, which are not real
The Buddha’s true wisdom contains the principles of the ultimate reality of all thin are contained in the Buddha’s wisdom.Now, the Buddha was [addressing] Sariputra as a representative, as leader of the Sangha’s Small Vehicle sages.Because the Buddha wanted to proclaim the Great Vehicle Dharma, He explained the ultimate reality to Sariputra.That was how He opened the door to wisdom for Small Vehicle practitioners who had attained the fruit of Arhatship.These people awakened and recognized birth and death, that life is impermanent and that cyclic existence in the Six Realms is filled with unbearable suffering.So, they quickly began to practice to transcend cyclic existence.In striving only for self-awakening, though they were not in conflict with others and understood that all things are illusory, they were unable to open their hearts and move forward.
Now the Buddha came to tell these people of.Small Vehicle capabilities that if they can keep moving forward, they will reach they will reach a very broad and beautiful state of mind.This state of all things and sentient beings is very wonderful.When we recognize this, our minds will no longer fluctuate and we will not be tempted by worldly desires.Once we realize this, we need to walk through this great doorway to understand the suffering of sentient beings and extensively transform them.
Therefore, the Buddha told Sariputra, “The wisdom of all Buddhas is extremely profound.This wisdom-door is difficult to understand and enter.”
Not even Hearers or Pratyekabuddhas can understand all of it.
Even those who attained spiritual fruits cannot understand the Buddha’s process of spiritual cultivation.It is such hard work.He has already attained Buddhahood; why does He continuously return to this world?All Bodhisattvas have also engaged in spiritual practice and are pure in body and mind and have transcended delusions and defilements.Why do these Bodhisattvas continue to return on the ship of compassion, entering this defiled and deluded Saha World?These Great Vehicle sages continuously return in this way.So, why are Small Vehicle practitioners scared of doing so?[They should] come [to see] that this is wisdom, that this is what the world is like.
Therefore, “it cannot be known by any Hearers or Pratyekabuddhas”.But now the Buddha has opened this wisdom-door of the Great Vehicle.Once He opened it, He reminded Sariputra that it is “difficult to understand and enter”.Because you want to go in there, you must all first understand that this is not the Dharma you learned in the past.These are teachings that you must mindfully comprehend, starting now.If you only apply the limited capacities we had in the past, you will not be able to comprehend it. It is hard to understand and enter.
“What is the reason?” So, why is it? The Buddha said, “All Buddhas have, in the past, drawn near to countless Buddhas.”
Since all Buddhas and Bodhisattvas [continue to] return to this world on the ship of compassion. They have been here for a long time. From the time They first aspired to engage in spiritual practice, They have drawn near to countless Buddhas. So, now we know how long it takes to draw near to Buddhas, Bodhisattvas and virtuous friends.
How long did Their spiritual cultivation take? Perhaps we need to measure it in years, not numbers [of Buddhas]. So, “countless Buddhas” are very many. This signifies that Their spiritual practice took a very long time.
Many kalpas ago They began forming aspirations and have since interacted with countless Buddhas.Manjusri Bodhisattva already said this at the beginning Manjusri alone spent lifetime after lifetime teaching sentient beings. And Sakyamuni Buddha is now telling us that, since the distant past, He too had drawn near to countless Buddhas. By drawing near, we are firmly aspiring to walk the Bodhisattva-path. And not just for one lifetime, but for lifetime after lifetime.
If we want to do so, we must completely “transcend all evil and deviant views”. The first step is to transcend all evil. About spiritual practice, I often say, “Refrain from all evil, do all good deeds.” This means to transcend all evil and refrain from any evil deeds. This is part of spiritual practice. We draw close to virtuous friends because they teach us to transcend all evil. Whether it is a thought that stirs or an action, we must distance ourselves from all evil. Not only must transcend the evil created by the body, we must also transcend evil knowledge and views. If our thinking deviates even slightly, if our knowledge and views are just a bit off, we will fall again.
Deviant knowledge and views are evil. They are the demons of the mind. These demons continuously disturb our right knowledge and views. So, aside from transcending all evil in our external conditions, we must moreover distance our minds from evil. Evil knowledge and views are demons of the mind. Therefore, we must “draw near to virtuous and spiritual friends.”
“Draw near: To cultivate Bodhisattva-practices, we transcend all evil and deviant views and draw near to virtuous and spiritual friends.”
Indeed, spiritual friends can also be our close friends. From the Sutra of Infinite meanings, I often talk about the line, “Infinite Dharma-doors readily appear before us.” All Dharma is by our side, and those who expound the Dharma are the people in front of and behind us. Every person is manifesting a teaching for us. Indeed, these are our virtuous friends, our spiritual friends. So, we must constantly feel respectful. Everyone around us is a spiritual friend.
Therefore, the Buddha told us “draw near to countless Buddhas”. These spiritual friends are also engaging in spiritual practice. Perhaps they will attain Buddhahood sooner than us. Perhaps they are like Manjusri Bodhisattva. They have returned and manifested to guide ordinary people after having attained Buddhahood. Perhaps Sakyamuni is sitting next to us. Perhaps He is even closer; the Enlightened One may be in our hearts.
Therefore, we can draw near to countless Buddhas. We can draw near to them right now. Anyone who says things that benefits us and teaches us to have Right Faith, Right Samadhi, Right Thinking and to follow the rules and so on is a spiritual and virtuous friend to us. The Buddha had already draw near to so many Buddha and spiritual and virtuous friends. He has flawless wisdom. What about us ordinary people? After others teach us, we forget it very quickly. We have many discursive thoughts, so we cannot practice according to teachings.
The Buddha is different. After He aspired to engage in spiritual practice, [the teachings from] virtuous friends He drew near were completely stored in his heart and transformed into wisdom. This is flawless wisdom. Precepts, Samadhi and wisdom are the Three Flawless Studies. Over countless lifetimes, He cultivated by listening to, thinking of and practicing precepts, Samadhi and wisdom. His wisdom was entirely drawn from listening, thinking and practicing and by [cultivating] precepts, Samadhi and wisdom.
So, this is how we can “exhaustively practice all Buddhas’ infinite teachings of the path and forge ahead with courage and vigor. Thus, His name is widely known.”
Having encountered infinite Buddhas and spiritual friends and listened to so much Dharma, He was able to absorb it is all into His mind. Therefore, He could “exhaustively practice all Buddhas’ infinite teachings of the Path.” All Buddhas’ infinite teachings of the Path are in His mind and actions. These teachings are used to open this door. Once this door is open, this wisdom-door [leads to] extremely profound teachings. This is the door to very subtle, wondrous wisdom. It is a teaching of the Path.
The door to these practices is extremely profound. We must forge ahead with courage and vigor and not just [practice] to liberate ourselves.
After entering this wisdom-door, “we forge ahead with courage and vigor.” Since this wisdom-door is extremely profound, we need to be able to practice all of it by forging ahead with courage and vigor. This means we do not just take care of ourselves, we must also benefit others. Not only must we awaken ourselves, we also need to awaken other. This is how we truly enter the wisdom-door and understand the teaching Path. This Path leads us to “awaken ourselves, awaken others and have perfect awakened conduct.”
This Path is not the Small Vehicle path of limited practices; it is a Great Vehicle path of great practices to transform ourselves and others. This is the path to enlightenment. Therefore, we must put our hearts into really understanding it. Otherwise, it will truly be incomprehensible. I hope we can always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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