⊙一乘實相道法，諸佛悉皆成就，迴入娑婆人群，善巧法度入心，大忍不捨眾生，緣牽一乘實法。
⊙「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」《法華經方便品第二》
⊙「諸佛智慧甚深無量，其智慧門難解難入。」《法華經方便品第二》
⊙諸法實相：亦稱寂照。寂謂寂靜；照謂照明，以顯中道實相之德，亦為本覺之理。
⊙實相者：離本來虛妄之相，而是謂諸法之實相，即一切種智。
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【證嚴上人開示】
「一乘實相道法，諸佛悉皆成就，迴入娑婆人群，善巧法度入心，大忍不捨眾生，緣牽一乘實法。」
一乘實相道法
諸佛悉皆成就
迴入娑婆人群
善巧法度入心
大忍不捨眾生
緣牽一乘實法
這就是要告訴大家，佛陀來人間就是為了一大事。這一大事是我們生命、慧命，非常密切的事情，但是我們眾生，總是時時都對自己輕視、疏忽。凡夫就是一直迷失於，我們現前的境界，所以不斷地墮落，不斷放縱自己，這是我們凡夫之所以永遠沉淪六道。
佛陀來人間，不為了什麼，只為一大事因緣，希望人人能夠體會佛心，希望人人能入佛一乘真實實相的道法，讓大家能夠瞭解我們要及時，從迷茫中跳脫出來。這是佛陀慈悲本懷。
為了度眾生，他不斷施教，告訴大家，過去他也是很用功，在很多佛的時代，他不斷就是修行。他非常重視佛法，所以佛所教的教法，絕對是信受奉行，所以諸佛所有的法，悉皆成就，所以迴入娑婆、入人群中。
在這娑婆世界，人就是最剛強難調難伏，常常就是已經開始精進了，很快就又再墮落、懈怠，這叫做剛強。所以他就要用善巧的法，來度入眾生的心。而眾生的心，是否有將法度入我們的內心呢？心門若不開，再怎麼樣的善法，還是隔於我們的心之外，無法度入。所以我們就要將門打開；心門沒有打開，法無法度入心。
不過佛陀還是，「大忍不捨眾生」。他用大慈、大悲、大喜、大捨，就要面對這麼多剛強難調伏的眾生，他必定要大忍。大忍就是因為，一念不捨眾生之心，無論眾生是如何剛強，佛陀還是用寬闊的心，忍得住，眾生這麼懈怠、剛強、墮落。
所以要「緣牽一乘實法」，為了眾生，所以他這分緣還是不斷牽住，捨不得放掉。因為眾生還沒有得到一乘實相，還沒有真正體會到佛的道理，還未真正明心，這個心尚未明，所以人人本具的佛性，還未呈現出來。所以佛陀不忍，很不忍，不忍眾生如此不斷墮落。
各位，佛陀憐憫眾生，眾生要感恩，感恩、回報。佛陀沒有要求什麼回報，只求眾生能得度。我們的得度，將此法度入心，就是回報諸佛的大恩。所以希望我們真的要自我好好反省、警惕，為何我們若稍微累一點，我們就停，停滯，無法精進呢？這就要看我們大家，所以問心，這是我們人人時時要自己自問。
佛所成就
第一希有難解之法
唯佛與佛
乃能究竟諸法實相
《法華經方便品第二》
過去佛陀用種種方法，眾生都還是如此剛強，何況現在開始所要說的法，那就是「第一希有難解之法」，大家是否能接受呢？是否需要說？不過，佛陀的慈悲，如此提醒大家，還是繼續說。所以要告訴大家，未來所要開始說的這些法，是難解希有之法，這一定要人人很精進。因為，「希有難解之法」，那個境界唯有佛與佛才能究竟體會到。
過去諸佛的法，釋迦佛接受了，現在的釋迦佛要說的法，是未來的諸佛也要接受，如此叫做「佛佛道同」。常常告訴大家「佛佛道同」，但是過去的佛、現在的佛、未來的佛，都不能離開，這「希有難解之法」，大家一定要瞭解，這叫做「一乘法」。
如何難解呢？「難解」就是因為難知，你就不知道了，怎麼能瞭解呢？我們凡夫，為何這些法佛陀說了這麼久，我們還不知道呢？不知道就無法理解。
所以我們一定要求知，求知，我們「知」才會悟。要求什麼「知」呢？「知」就是佛知、佛見。我們要知道佛所知道之事，我們要有與佛相同的見解，這就是我們要知道的。我們若能將佛的教法，全都「知」與「見」，自然就沒有難解之法。
所以「不知」就不悟，我們既然不知，「悟」尤其難，不知道怎麼能悟呢？若「知」還要「解」，所以「知解」之後才能「悟入」。「悟入」比「知解」還要困難，所以因此叫做「難解」。就是因為這麼難解，所以才叫做「希有」。
這是唯一的一法，唯一的法，就是一乘實相之教法。佛陀說法四十多年，就只是為了這唯一實乘，此一乘實法，所以「希有」，所以很難解。
〈方便品〉之前也有如此說：「諸佛智慧甚深無量，其智慧門難解難入」。
諸佛智慧
甚深無量
其智慧門
難解難入
《法華經方便品第二》
就是說過去的諸佛的智慧門，是甚深無量。但是，我們大家都自認還是凡夫，自甘墮落，就不願意精進，所以這智慧門，凡夫就難解難入。所以，我們若想要學佛，不想在六道(中)，由不得自己地輪迴，那我們應該把握現在，趕緊向佛法精進。否則，佛之智慧門，我們永遠都是難解難入。
所以，諸法實相是什麼呢？諸法的實相就是「寂照」。「寂」就是寂靜之意。《無量義經》：「靜寂清澄，志玄虛漠」。「靜寂清澄」是在我們的內心，我們瞭解人人本具的佛性，就是寂靜，或者是靜寂。我們若能心靜寂，就能「寂照」。
我們的心若是清淨，自然大圓之鏡，這面大圓(鏡)，很圓、清楚、明朗的心鏡，自然就能照耀天地萬物、宇宙之間的真理，這叫做大覺。所以，諸法實相就是「寂照」。「寂」就是寂靜之意。
諸法實相：
亦稱寂照
寂謂寂靜
照謂照明
以顯中道實相之德
亦為本覺之理
我們的心有否常常如此清淨？不受到那些名、利來誘惑我們嗎？我們有否受到很多貪著，在內心起無明呢？我們要常常反觀自照，照我們自己的心，有污點嗎？有無明嗎？所以，「照」就是照明，叫做反觀自性，它顯中道實相之德。
「中道實相」，真空、妙有，「真空」我們不可執著，「妙有」我們要殷勤精進。因為，世間既然凡事分析，到頭來一切皆空，有什麼好計較呢？所計較的到頭來，都是「烏有]之事，「沒有」的事。所以，我們這樣的計較、造業，到頭來還是時間過去，生、老、病、死，還是一場空。但是，生、老、病、死這個經過的造業，那個因緣果報還是在，那是「妙有」。所以，我們必定在這種「真空妙有」之中，我們要取於中道，這個「中道實相」。
透徹了真空，所以凡事都要趕緊放下，放下貪、瞋、癡、我慢、懷疑，這些都要放棄。那麼天下眾生，因為因緣果報輪迴苦不堪，我們瞭解了，我們要趕緊發大心，要精進，自我解脫，引度人人同時也能走入菩提道，這叫做「中道」——不執「空」，卻是能實行「妙有」的真如之法。
這個「妙有」也就是我們的真如本性。真如本性就是佛性，佛性就是不忍眾生。這種不執著於世間一切，卻是大忍不捨眾生，這就是「妙有」。希望我們人人取於「中道實相」，如此去實行。
所以「德」是你從內修，身體力行所得來的。就如過去釋迦佛，於百千萬億諸佛所修行精進，到現在成佛，這是萬德俱全，如此(才)成佛。同理，我們若能了解法之後，自然顯出中道，我們能心寂靜、心很明，如此就是能於中道。
「寂靜」就是空，空掉了一切；「明照」，照明，就是瞭解世間萬法的真理，我們已經明瞭，還能帶人人來了脫。否則，這個世間永遠造業，就是沒完沒了。
所以這叫做「中道」，第一、瞭解寂靜的道理；第二、要能明照天下宇宙、萬物之實相。這叫做「中道」，這叫做本覺的道理。「本覺」就是要看我們自己，我們是否有覺悟。
所以說，「實相者」就是離本來虛妄之相。我們不知道從無始以來，到底造了多少的業，我們的無明於生生世世，無法清楚瞭解，不由自己不斷於業緣牽引中。我們過去就是不斷凡夫，一念無明成為凡夫，無始以來，一直就是在虛妄之中。我們現在開始要離虛妄，所以回歸我們的本覺，如此就是叫做「諸法實相」，就是「一切種智」。
實相者：
離本來虛妄之相
而是謂諸法之實相
即一切種智
一切萬法，無論我們對任何事情，虛妄的，我們全都捨去，這種智慧，一切種智呈現在我們的腦海中，待人接物等等的事物，我們都很清楚。這就是「一切種智」，也就是「實相」，也就是「一乘實相」的道理，這就是「希有之法」。不知道大家是否瞭解？
佛與佛能夠究竟此法。佛與佛是在何處呢？在我們大家的身體裡。諸佛之法傳給釋迦佛，釋迦佛之法，傳給未來將成佛之人，所以佛佛道同，一脈相傳。要傳的是什麼？一乘實相之法。
所以希望大家把這段(經)文要很透徹瞭解，「希有難解之法，唯佛與佛乃能究竟」。過去佛、釋迦佛、與我們的未來佛，大家的佛性平等，能夠究竟瞭解。只要我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Understand the Ultimate Reality of All Things(究竟諸法實相)
Date: December. 26. 2013
“Teachings of the ultimate reality of the One Vehicle are realized by all Buddhas. So, They return to people in the Saha World to skillful and carefully guide and instill the Dharma into their hearts. With great patience, they never abandon sentient beings. They connect them to the True Dharma of the One Vehicle.”
This tells all of us that the Buddha comes to this world for one great cause. This great cause is very closely related to our physical- and wisdom-life. But we sentient beings have always neglected and looked down on ourselves. We ordinary beings are constantly lost in the world around us, so we keep degenerating and indulging ourselves. This is why we ordinary beings are forever trapped in the Six Realms.
The Buddha comes to this world, not for anything else but this one great cause. He hopes we can all comprehend His intention and understand the teachings of the Path to the ultimate reality of the One Vehicle. He helps us understand that we must immediately break free from our confusion. This is the Buddha’s compassionate original intent. To transform sentient beings, He continuously gives teachings and tells all of us that He had also worked very hard in the past. During the time of other Buddhas, He continuously engaged in spiritual practice. He placed great importance on the Dharma, so He faithfully accepted and practiced the teachings of all Buddhas. Therefore, He accomplished the teachings of all Buddhas. This is why He returns to the Saha World to interact with people.
In this Saha world, humans are the most stubborn and hard to train. Often, as they begin to be diligent, they quickly degenerate into indolence. This is a form of stubbornness, so He has to use skillful means to transform their minds. But as sentient beings, have we truly taken this Dharma into our hearts? If the door to our heart is not open, regardless of how good the Dharma is, it is blocked and remains outside; it will not be able to enter.
So, we need to open the door. If we do not, the Dharma cannot enter our minds. But the Buddha still has “great patience, so He never abandons sentient beings.” He exercises great loving-kindness, compassion, joy and equanimity as He deals with so many stubborn and difficult-to-train sentient beings. He has to have great patience, which comes from the unwillingness to abandon sentient beings.
Regardless of how stubborn sentient beings are, the Buddha continues to be broad-minded and patient with them, [though] they are lax, stubborn and degenerate. So, He “connects them to the True Dharma of the One Vehicle.”
For their sake, He still holds on to this connection and is reluctant to let go because sentient beings have not yet connected to the ultimate reality of the One Vehicle, have not yet realized the Buddha’s principles and has not yet attained a luminous mind.
Because our minds are not yet illuminated, our intrinsic Buddha-nature has not yet manifested.So, the Buddha cannot bear to see sentient beings constantly degenerate.
Everyone, the Buddha has compassion for sentient beings, so we must all be grateful to and repay Him.
The Buddha does not ask for anything in return, He only wants sentient beings to be transformed.To be transformed, we must bring the Dharma into our hearts.This is how we repay all Buddha’s grace.So, I hope we can genuinely self-reflect and be vigilant.
Why is it that when we become even slightly tried, we stop and cease to progress further?This is something we have to constantly ask ourselves.
The Dharma that the Buddha attained was most extraordinary and difficult to understand.
Only Buddhas can thoroughly realize the ultimate reality of all things.
Despite the various methods the Buddha taught, sentient beings remained very stubborn.Furthermore, the Dharma He was about to teach was the “most extraordinary and difficult to understand”.Could everyone accept it?Did he need to teach it?The Buddha was compassionate, so He continued to remind and teach us.So, He was indicating to everyone that the Dharma He was about to expound was extraordinary and difficult to understand.It would require us all to be diligent because rare and difficult-to-understand Dharma could ultimately only be thoroughly realized by Buddhas.
The Dharma taught by all past Buddhas was accepted by Sakyamuni Buddha.So, the teachings given by Sakyamuni Buddha now must also be accepted by future Buddhas.This is because “all Buddhas share the same path.”I constantly [remind you of this].None of the Buddhas of the past, present or future can deviate from the “extraordinary and difficult-to-understand Dharma”.We must understand that this is “the One Vehicle Dharma”.
Why is it difficult to understand?
Because it is difficult to know.If we do not know it, how can we understand it?
Why don’t we ordinary people know the Buddha’s Dharma even though.He has been teaching it for so long?When we do not know it, we cannot understand it therefore, we must seek knowledge; only when we “know,” can we have realizations.
So, what “knowledge” should we seek?The Buddha’s knowledge and views.We must know what the Buddha knows, have the same understanding as the Buddha.This is what we must know.So, when we realize the Buddha’s teachings, we have His “knowledge and views,” and naturally there will be no difficult-to-understand Dharma.
Thus if we do not know, we will not realize.
If we do not know, having realizations will be particularly difficult.How can we attain realizations?After we “know,” we also need to “understand”.So after we “know and understand,” we can then “realize and enter”.“Realizing and entering” is even more difficult than “knowing and understanding”.Thus, this is called “difficult-to-understand”.
Because this is so hard to understand, this is considered “extraordinary”.
This is the one and only teaching, that of the ultimate reality of the One Vehicle.
The Buddha taught for over 40 years solely for the True Dharma of the One Vehicle
So, this is “extraordinary” and hard to understand.
The Chapter on Skillful Means sated earlier that, “The wisdom of all Buddhas is extremely profound and unlimited. This Wisdom-door is difficult to understand and enter.”
This explains that the wisdom-door of all past Buddhas is extremely profound and unlimited. However, we all still think of ourselves as ordinary people, and we willingly degenerate because we are not willing to be diligent. So, this wisdom-door is hard for ordinary people to understand and enter. If we want to learn the Buddha’s Way, if we do not want to remain in the Six Realms and have no control over our transmigration, then we must seize the opportunity now to progress diligently in learning the Buddha-Dharma. Otherwise, the Buddha’s wisdom-door will always be had for us to understand and enter.
So, what is the ultimate reality of all things? It is Nirvana-illumination. “Nirvana” means tranquil and still. The Sutra of Infinite Meanings states, “Tranquil and clear, vows as vast as the void. “Tranquil and clear” is a state within our minds. We understand that our intrinsic Buddha-nature is tranquil and still, or still and tranquil. If our minds can be still and tranquil, we can attain Nirvana-illumination. When the mind is pure, naturally it has a great perfect mirror. This great perfect mirror is perfectly round, a clear and bright state of mind. Thus, naturally it can illuminate the truths of all things in the universe. This is called Great Enlightenment. Thus, the ultimate reality of all things is called “Nirvana-illumination”, “Nirvana” means tranquil and still.
“The ultimate reality of all things is also called Nirvana-illumination. Nirvana means tranquil and still. Illumination shows something with clarity. This reveals the virtue of the ultimate reality of the Middle Way, which are principles of innate enlightenment.”
Are our minds really always pure? Aren’t we always tempted by fame and wealth? Don’t our minds often give rise to ignorance because of our greed? We must constantly self-reflect and illuminate our minds. Does it contain defilements? Does it contain ignorance? Thus, “illumination” shows something with clarity. This is a form of self-reflection. This reveals the virtues of the ultimate reality of the Middle Way, which are true emptiness and wondrous existence. With “true emptiness,” we cannot be attached. With “wondrous existence,” we diligently practice. Since, when we break down everything in the world, everything is ultimately empty, why should we take issue over anything? Everything we take issue over will eventually became non-existent.
So as we take issue over things and create karma, time still keeps passing by. Birth, aging, illness and death are also empty. But as we go through the [cycle of life, ]we create karma, and the resulting karmic retribution still exists. This is “wondrous existence.” Thus, between “true emptiness and wondrous existence, we must take the Middle Way and truly realize “ultimate reality of the Middle Way.” So as we deal with things, we must promptly let go of greed, anger, delusion, arrogance and doubt. So, sentient beings in the world face unbearable suffering because of the cycle of karmic retributions. When we understand this, we must form great aspirations and be diligent, liberate ourselves and guide others to enter the Bodhi-path. This is called the “Middle Way.”
We cannot be attached to “emptiness,” but must practice the teachings of True Suchness in “wondrous existence.” Wondrous existence also refers to our true nature, which is also our Buddha-nature. Because of His nature, the Buddha cannot bear to let sentient beings suffer. He has not attachments to things in the world, but He will never abandon sentient beings. This is “wondrous existence.” Hopefully, we can all learn “the ultimate reality of the Middle Way” and practice it. So, “virtue” comes from internal cultivation and external practices.
Similarly, in the past, Sakyauni Buddha diligently practiced [the teachings of ]countless Buddhas and eventually attained Buddhahood. Once He was replete with all virtues, He became a Buddha. By the same principle, when we understand the Dharma, naturally we will manifest the Middle Way, and our minds will become tranquil and clear. This is how we can be on the Middle Way.
“Tranquil and still” is a state of emptiness. “illumination” clearly shows true principles of all things in the world. With this illumination, we can also help people attain liberation. Otherwise, living in this world, we will endlessly create karma. So, this is called the Middle Way.
First,we must understand tranquil and still prinicples.Second, we must illuminate the ultimate reality of all things in the universe. This is called the “Middle Way.” This is the principle of innate enlightenment. “Innate enlightenment” depends on us. Have we attained realizations? So, ultimate reality transcends original illusory and false appearances.
We do not know how much karma we have created since Beginningless Time. Because of our ignorance over countless lifetimes, we do not clearly understand and cannot help but repeatedly become entangled by karmic conditions. We have continuously been ordinary beings since we formed an ignorant thought in the past.
Since Beginningless Times we have been in a constant state of delusion. Now we are beginning to transcend illusory and false appearances and return to our innate enlightenment. This is “the ultimate reality of all things,” or “all-encompassing wisdom.”
Ultimate reality means to transcend the original illusory and false appearances. And such ultimate reality of all things is all-encompassing wisdom.
When it comes to all things, the illusory and false are what we must sat aside. When we have all-encompassing wisdom, our minds are clear as we interact with people and matters. This is “all-encompassing wisdom,” which is also “ultimate reality,” the principles of the One Vehicle.This is the “extraordinary Dharma.” Can everyone understand this? This Dharma can only be understood by Buddhas. Where are these Buddhas? They are within us. All Buddhas’ Dharma was passed to Sakyamuni, and His teachings are passed on to those who will attain Buddhahood in the future.
So, all Buddhas share the same path and pass down teachings in the same lineage. What is being passed down? The ultimate reality of the One Vehicle. So, I hope everyone can clearly understand this passage of the sutra. “Extraordinary and difficult-to understand Dharma [can only be thoroughly realized by Buddhas]. Past Buddhas, Sakyamuni Buddha and future Buddhas all have the same Buddha-nature, and we can thoroughly understand it as long as we are always mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」《法華經方便品第二》
⊙「諸佛智慧甚深無量，其智慧門難解難入。」《法華經方便品第二》
⊙諸法實相：亦稱寂照。寂謂寂靜；照謂照明，以顯中道實相之德，亦為本覺之理。
⊙實相者：離本來虛妄之相，而是謂諸法之實相，即一切種智。
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【證嚴上人開示】
「一乘實相道法，諸佛悉皆成就，迴入娑婆人群，善巧法度入心，大忍不捨眾生，緣牽一乘實法。」
一乘實相道法
諸佛悉皆成就
迴入娑婆人群
善巧法度入心
大忍不捨眾生
緣牽一乘實法
這就是要告訴大家，佛陀來人間就是為了一大事。這一大事是我們生命、慧命，非常密切的事情，但是我們眾生，總是時時都對自己輕視、疏忽。凡夫就是一直迷失於，我們現前的境界，所以不斷地墮落，不斷放縱自己，這是我們凡夫之所以永遠沉淪六道。
佛陀來人間，不為了什麼，只為一大事因緣，希望人人能夠體會佛心，希望人人能入佛一乘真實實相的道法，讓大家能夠瞭解我們要及時，從迷茫中跳脫出來。這是佛陀慈悲本懷。
為了度眾生，他不斷施教，告訴大家，過去他也是很用功，在很多佛的時代，他不斷就是修行。他非常重視佛法，所以佛所教的教法，絕對是信受奉行，所以諸佛所有的法，悉皆成就，所以迴入娑婆、入人群中。
在這娑婆世界，人就是最剛強難調難伏，常常就是已經開始精進了，很快就又再墮落、懈怠，這叫做剛強。所以他就要用善巧的法，來度入眾生的心。而眾生的心，是否有將法度入我們的內心呢？心門若不開，再怎麼樣的善法，還是隔於我們的心之外，無法度入。所以我們就要將門打開；心門沒有打開，法無法度入心。
不過佛陀還是，「大忍不捨眾生」。他用大慈、大悲、大喜、大捨，就要面對這麼多剛強難調伏的眾生，他必定要大忍。大忍就是因為，一念不捨眾生之心，無論眾生是如何剛強，佛陀還是用寬闊的心，忍得住，眾生這麼懈怠、剛強、墮落。
所以要「緣牽一乘實法」，為了眾生，所以他這分緣還是不斷牽住，捨不得放掉。因為眾生還沒有得到一乘實相，還沒有真正體會到佛的道理，還未真正明心，這個心尚未明，所以人人本具的佛性，還未呈現出來。所以佛陀不忍，很不忍，不忍眾生如此不斷墮落。
各位，佛陀憐憫眾生，眾生要感恩，感恩、回報。佛陀沒有要求什麼回報，只求眾生能得度。我們的得度，將此法度入心，就是回報諸佛的大恩。所以希望我們真的要自我好好反省、警惕，為何我們若稍微累一點，我們就停，停滯，無法精進呢？這就要看我們大家，所以問心，這是我們人人時時要自己自問。
佛所成就
第一希有難解之法
唯佛與佛
乃能究竟諸法實相
《法華經方便品第二》
過去佛陀用種種方法，眾生都還是如此剛強，何況現在開始所要說的法，那就是「第一希有難解之法」，大家是否能接受呢？是否需要說？不過，佛陀的慈悲，如此提醒大家，還是繼續說。所以要告訴大家，未來所要開始說的這些法，是難解希有之法，這一定要人人很精進。因為，「希有難解之法」，那個境界唯有佛與佛才能究竟體會到。
過去諸佛的法，釋迦佛接受了，現在的釋迦佛要說的法，是未來的諸佛也要接受，如此叫做「佛佛道同」。常常告訴大家「佛佛道同」，但是過去的佛、現在的佛、未來的佛，都不能離開，這「希有難解之法」，大家一定要瞭解，這叫做「一乘法」。
如何難解呢？「難解」就是因為難知，你就不知道了，怎麼能瞭解呢？我們凡夫，為何這些法佛陀說了這麼久，我們還不知道呢？不知道就無法理解。
所以我們一定要求知，求知，我們「知」才會悟。要求什麼「知」呢？「知」就是佛知、佛見。我們要知道佛所知道之事，我們要有與佛相同的見解，這就是我們要知道的。我們若能將佛的教法，全都「知」與「見」，自然就沒有難解之法。
所以「不知」就不悟，我們既然不知，「悟」尤其難，不知道怎麼能悟呢？若「知」還要「解」，所以「知解」之後才能「悟入」。「悟入」比「知解」還要困難，所以因此叫做「難解」。就是因為這麼難解，所以才叫做「希有」。
這是唯一的一法，唯一的法，就是一乘實相之教法。佛陀說法四十多年，就只是為了這唯一實乘，此一乘實法，所以「希有」，所以很難解。
〈方便品〉之前也有如此說：「諸佛智慧甚深無量，其智慧門難解難入」。
諸佛智慧
甚深無量
其智慧門
難解難入
《法華經方便品第二》
就是說過去的諸佛的智慧門，是甚深無量。但是，我們大家都自認還是凡夫，自甘墮落，就不願意精進，所以這智慧門，凡夫就難解難入。所以，我們若想要學佛，不想在六道(中)，由不得自己地輪迴，那我們應該把握現在，趕緊向佛法精進。否則，佛之智慧門，我們永遠都是難解難入。
所以，諸法實相是什麼呢？諸法的實相就是「寂照」。「寂」就是寂靜之意。《無量義經》：「靜寂清澄，志玄虛漠」。「靜寂清澄」是在我們的內心，我們瞭解人人本具的佛性，就是寂靜，或者是靜寂。我們若能心靜寂，就能「寂照」。
我們的心若是清淨，自然大圓之鏡，這面大圓(鏡)，很圓、清楚、明朗的心鏡，自然就能照耀天地萬物、宇宙之間的真理，這叫做大覺。所以，諸法實相就是「寂照」。「寂」就是寂靜之意。
諸法實相：
亦稱寂照
寂謂寂靜
照謂照明
以顯中道實相之德
亦為本覺之理
我們的心有否常常如此清淨？不受到那些名、利來誘惑我們嗎？我們有否受到很多貪著，在內心起無明呢？我們要常常反觀自照，照我們自己的心，有污點嗎？有無明嗎？所以，「照」就是照明，叫做反觀自性，它顯中道實相之德。
「中道實相」，真空、妙有，「真空」我們不可執著，「妙有」我們要殷勤精進。因為，世間既然凡事分析，到頭來一切皆空，有什麼好計較呢？所計較的到頭來，都是「烏有]之事，「沒有」的事。所以，我們這樣的計較、造業，到頭來還是時間過去，生、老、病、死，還是一場空。但是，生、老、病、死這個經過的造業，那個因緣果報還是在，那是「妙有」。所以，我們必定在這種「真空妙有」之中，我們要取於中道，這個「中道實相」。
透徹了真空，所以凡事都要趕緊放下，放下貪、瞋、癡、我慢、懷疑，這些都要放棄。那麼天下眾生，因為因緣果報輪迴苦不堪，我們瞭解了，我們要趕緊發大心，要精進，自我解脫，引度人人同時也能走入菩提道，這叫做「中道」——不執「空」，卻是能實行「妙有」的真如之法。
這個「妙有」也就是我們的真如本性。真如本性就是佛性，佛性就是不忍眾生。這種不執著於世間一切，卻是大忍不捨眾生，這就是「妙有」。希望我們人人取於「中道實相」，如此去實行。
所以「德」是你從內修，身體力行所得來的。就如過去釋迦佛，於百千萬億諸佛所修行精進，到現在成佛，這是萬德俱全，如此(才)成佛。同理，我們若能了解法之後，自然顯出中道，我們能心寂靜、心很明，如此就是能於中道。
「寂靜」就是空，空掉了一切；「明照」，照明，就是瞭解世間萬法的真理，我們已經明瞭，還能帶人人來了脫。否則，這個世間永遠造業，就是沒完沒了。
所以這叫做「中道」，第一、瞭解寂靜的道理；第二、要能明照天下宇宙、萬物之實相。這叫做「中道」，這叫做本覺的道理。「本覺」就是要看我們自己，我們是否有覺悟。
所以說，「實相者」就是離本來虛妄之相。我們不知道從無始以來，到底造了多少的業，我們的無明於生生世世，無法清楚瞭解，不由自己不斷於業緣牽引中。我們過去就是不斷凡夫，一念無明成為凡夫，無始以來，一直就是在虛妄之中。我們現在開始要離虛妄，所以回歸我們的本覺，如此就是叫做「諸法實相」，就是「一切種智」。
實相者：
離本來虛妄之相
而是謂諸法之實相
即一切種智
一切萬法，無論我們對任何事情，虛妄的，我們全都捨去，這種智慧，一切種智呈現在我們的腦海中，待人接物等等的事物，我們都很清楚。這就是「一切種智」，也就是「實相」，也就是「一乘實相」的道理，這就是「希有之法」。不知道大家是否瞭解？
佛與佛能夠究竟此法。佛與佛是在何處呢？在我們大家的身體裡。諸佛之法傳給釋迦佛，釋迦佛之法，傳給未來將成佛之人，所以佛佛道同，一脈相傳。要傳的是什麼？一乘實相之法。
所以希望大家把這段(經)文要很透徹瞭解，「希有難解之法，唯佛與佛乃能究竟」。過去佛、釋迦佛、與我們的未來佛，大家的佛性平等，能夠究竟瞭解。只要我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Understand the Ultimate Reality of All Things(究竟諸法實相)
Date: December. 26. 2013
“Teachings of the ultimate reality of the One Vehicle are realized by all Buddhas. So, They return to people in the Saha World to skillful and carefully guide and instill the Dharma into their hearts. With great patience, they never abandon sentient beings. They connect them to the True Dharma of the One Vehicle.”
This tells all of us that the Buddha comes to this world for one great cause. This great cause is very closely related to our physical- and wisdom-life. But we sentient beings have always neglected and looked down on ourselves. We ordinary beings are constantly lost in the world around us, so we keep degenerating and indulging ourselves. This is why we ordinary beings are forever trapped in the Six Realms.
The Buddha comes to this world, not for anything else but this one great cause. He hopes we can all comprehend His intention and understand the teachings of the Path to the ultimate reality of the One Vehicle. He helps us understand that we must immediately break free from our confusion. This is the Buddha’s compassionate original intent. To transform sentient beings, He continuously gives teachings and tells all of us that He had also worked very hard in the past. During the time of other Buddhas, He continuously engaged in spiritual practice. He placed great importance on the Dharma, so He faithfully accepted and practiced the teachings of all Buddhas. Therefore, He accomplished the teachings of all Buddhas. This is why He returns to the Saha World to interact with people.
In this Saha world, humans are the most stubborn and hard to train. Often, as they begin to be diligent, they quickly degenerate into indolence. This is a form of stubbornness, so He has to use skillful means to transform their minds. But as sentient beings, have we truly taken this Dharma into our hearts? If the door to our heart is not open, regardless of how good the Dharma is, it is blocked and remains outside; it will not be able to enter.
So, we need to open the door. If we do not, the Dharma cannot enter our minds. But the Buddha still has “great patience, so He never abandons sentient beings.” He exercises great loving-kindness, compassion, joy and equanimity as He deals with so many stubborn and difficult-to-train sentient beings. He has to have great patience, which comes from the unwillingness to abandon sentient beings.
Regardless of how stubborn sentient beings are, the Buddha continues to be broad-minded and patient with them, [though] they are lax, stubborn and degenerate. So, He “connects them to the True Dharma of the One Vehicle.”
For their sake, He still holds on to this connection and is reluctant to let go because sentient beings have not yet connected to the ultimate reality of the One Vehicle, have not yet realized the Buddha’s principles and has not yet attained a luminous mind.
Because our minds are not yet illuminated, our intrinsic Buddha-nature has not yet manifested.So, the Buddha cannot bear to see sentient beings constantly degenerate.
Everyone, the Buddha has compassion for sentient beings, so we must all be grateful to and repay Him.
The Buddha does not ask for anything in return, He only wants sentient beings to be transformed.To be transformed, we must bring the Dharma into our hearts.This is how we repay all Buddha’s grace.So, I hope we can genuinely self-reflect and be vigilant.
Why is it that when we become even slightly tried, we stop and cease to progress further?This is something we have to constantly ask ourselves.
The Dharma that the Buddha attained was most extraordinary and difficult to understand.
Only Buddhas can thoroughly realize the ultimate reality of all things.
Despite the various methods the Buddha taught, sentient beings remained very stubborn.Furthermore, the Dharma He was about to teach was the “most extraordinary and difficult to understand”.Could everyone accept it?Did he need to teach it?The Buddha was compassionate, so He continued to remind and teach us.So, He was indicating to everyone that the Dharma He was about to expound was extraordinary and difficult to understand.It would require us all to be diligent because rare and difficult-to-understand Dharma could ultimately only be thoroughly realized by Buddhas.
The Dharma taught by all past Buddhas was accepted by Sakyamuni Buddha.So, the teachings given by Sakyamuni Buddha now must also be accepted by future Buddhas.This is because “all Buddhas share the same path.”I constantly [remind you of this].None of the Buddhas of the past, present or future can deviate from the “extraordinary and difficult-to-understand Dharma”.We must understand that this is “the One Vehicle Dharma”.
Why is it difficult to understand?
Because it is difficult to know.If we do not know it, how can we understand it?
Why don’t we ordinary people know the Buddha’s Dharma even though.He has been teaching it for so long?When we do not know it, we cannot understand it therefore, we must seek knowledge; only when we “know,” can we have realizations.
So, what “knowledge” should we seek?The Buddha’s knowledge and views.We must know what the Buddha knows, have the same understanding as the Buddha.This is what we must know.So, when we realize the Buddha’s teachings, we have His “knowledge and views,” and naturally there will be no difficult-to-understand Dharma.
Thus if we do not know, we will not realize.
If we do not know, having realizations will be particularly difficult.How can we attain realizations?After we “know,” we also need to “understand”.So after we “know and understand,” we can then “realize and enter”.“Realizing and entering” is even more difficult than “knowing and understanding”.Thus, this is called “difficult-to-understand”.
Because this is so hard to understand, this is considered “extraordinary”.
This is the one and only teaching, that of the ultimate reality of the One Vehicle.
The Buddha taught for over 40 years solely for the True Dharma of the One Vehicle
So, this is “extraordinary” and hard to understand.
The Chapter on Skillful Means sated earlier that, “The wisdom of all Buddhas is extremely profound and unlimited. This Wisdom-door is difficult to understand and enter.”
This explains that the wisdom-door of all past Buddhas is extremely profound and unlimited. However, we all still think of ourselves as ordinary people, and we willingly degenerate because we are not willing to be diligent. So, this wisdom-door is hard for ordinary people to understand and enter. If we want to learn the Buddha’s Way, if we do not want to remain in the Six Realms and have no control over our transmigration, then we must seize the opportunity now to progress diligently in learning the Buddha-Dharma. Otherwise, the Buddha’s wisdom-door will always be had for us to understand and enter.
So, what is the ultimate reality of all things? It is Nirvana-illumination. “Nirvana” means tranquil and still. The Sutra of Infinite Meanings states, “Tranquil and clear, vows as vast as the void. “Tranquil and clear” is a state within our minds. We understand that our intrinsic Buddha-nature is tranquil and still, or still and tranquil. If our minds can be still and tranquil, we can attain Nirvana-illumination. When the mind is pure, naturally it has a great perfect mirror. This great perfect mirror is perfectly round, a clear and bright state of mind. Thus, naturally it can illuminate the truths of all things in the universe. This is called Great Enlightenment. Thus, the ultimate reality of all things is called “Nirvana-illumination”, “Nirvana” means tranquil and still.
“The ultimate reality of all things is also called Nirvana-illumination. Nirvana means tranquil and still. Illumination shows something with clarity. This reveals the virtue of the ultimate reality of the Middle Way, which are principles of innate enlightenment.”
Are our minds really always pure? Aren’t we always tempted by fame and wealth? Don’t our minds often give rise to ignorance because of our greed? We must constantly self-reflect and illuminate our minds. Does it contain defilements? Does it contain ignorance? Thus, “illumination” shows something with clarity. This is a form of self-reflection. This reveals the virtues of the ultimate reality of the Middle Way, which are true emptiness and wondrous existence. With “true emptiness,” we cannot be attached. With “wondrous existence,” we diligently practice. Since, when we break down everything in the world, everything is ultimately empty, why should we take issue over anything? Everything we take issue over will eventually became non-existent.
So as we take issue over things and create karma, time still keeps passing by. Birth, aging, illness and death are also empty. But as we go through the [cycle of life, ]we create karma, and the resulting karmic retribution still exists. This is “wondrous existence.” Thus, between “true emptiness and wondrous existence, we must take the Middle Way and truly realize “ultimate reality of the Middle Way.” So as we deal with things, we must promptly let go of greed, anger, delusion, arrogance and doubt. So, sentient beings in the world face unbearable suffering because of the cycle of karmic retributions. When we understand this, we must form great aspirations and be diligent, liberate ourselves and guide others to enter the Bodhi-path. This is called the “Middle Way.”
We cannot be attached to “emptiness,” but must practice the teachings of True Suchness in “wondrous existence.” Wondrous existence also refers to our true nature, which is also our Buddha-nature. Because of His nature, the Buddha cannot bear to let sentient beings suffer. He has not attachments to things in the world, but He will never abandon sentient beings. This is “wondrous existence.” Hopefully, we can all learn “the ultimate reality of the Middle Way” and practice it. So, “virtue” comes from internal cultivation and external practices.
Similarly, in the past, Sakyauni Buddha diligently practiced [the teachings of ]countless Buddhas and eventually attained Buddhahood. Once He was replete with all virtues, He became a Buddha. By the same principle, when we understand the Dharma, naturally we will manifest the Middle Way, and our minds will become tranquil and clear. This is how we can be on the Middle Way.
“Tranquil and still” is a state of emptiness. “illumination” clearly shows true principles of all things in the world. With this illumination, we can also help people attain liberation. Otherwise, living in this world, we will endlessly create karma. So, this is called the Middle Way.
First,we must understand tranquil and still prinicples.Second, we must illuminate the ultimate reality of all things in the universe. This is called the “Middle Way.” This is the principle of innate enlightenment. “Innate enlightenment” depends on us. Have we attained realizations? So, ultimate reality transcends original illusory and false appearances.
We do not know how much karma we have created since Beginningless Time. Because of our ignorance over countless lifetimes, we do not clearly understand and cannot help but repeatedly become entangled by karmic conditions. We have continuously been ordinary beings since we formed an ignorant thought in the past.
Since Beginningless Times we have been in a constant state of delusion. Now we are beginning to transcend illusory and false appearances and return to our innate enlightenment. This is “the ultimate reality of all things,” or “all-encompassing wisdom.”
Ultimate reality means to transcend the original illusory and false appearances. And such ultimate reality of all things is all-encompassing wisdom.
When it comes to all things, the illusory and false are what we must sat aside. When we have all-encompassing wisdom, our minds are clear as we interact with people and matters. This is “all-encompassing wisdom,” which is also “ultimate reality,” the principles of the One Vehicle.This is the “extraordinary Dharma.” Can everyone understand this? This Dharma can only be understood by Buddhas. Where are these Buddhas? They are within us. All Buddhas’ Dharma was passed to Sakyamuni, and His teachings are passed on to those who will attain Buddhahood in the future.
So, all Buddhas share the same path and pass down teachings in the same lineage. What is being passed down? The ultimate reality of the One Vehicle. So, I hope everyone can clearly understand this passage of the sutra. “Extraordinary and difficult-to understand Dharma [can only be thoroughly realized by Buddhas]. Past Buddhas, Sakyamuni Buddha and future Buddhas all have the same Buddha-nature, and we can thoroughly understand it as long as we are always mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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