【靜思妙蓮華】20131231 - 無量道法勇猛精進 - 第208集 Diligently Practice All Teachings of the Path (無量道法 勇猛精進)

⊙修行乃是大丈夫事，認清方向，是非明徹，行難行道，斷難斷事，捨難捨心，證難證法。
⊙「爾時世尊欲重宣此義而說偈言：」《法華經方便品第二》
⊙「世雄不可量，諸天及世人，一切眾生類，無能知佛者。」《法華經方便品第二》
⊙世雄：佛之異名。佛於世間人群中為聖雄，斷盡一切之煩惱。
⊙如學其道而不行猶不學也。由是事一佛，盡行一佛無量道法，事無數佛，盡行無數佛無量道法，勇猛精進。
⊙無能知佛者：佛於往昔因中累劫生世未曾離佛，以佛為師，常隨佛學，曾經百千萬億無數諸佛所，勤修道法。

*****************************************

【證嚴上人開示】
修行乃是大丈夫事，認清方向，是非明徹，行難行道，要斷難斷事，要捨難捨之心，要證難證之法。這就是我們修行 ，一定要下的決心。我們若不下決心，道難行。

修行乃是大丈夫事
認清方向是非明徹
行難行道
斷難斷事
捨難捨心
證難證法

我們既然下決心修行了，我們既然發心立願了，要行菩薩道，必定要用大丈夫的心。所以自古以來就是這麼說：「修行乃是大丈夫事，將相難為。」不是任何人想要修行就能修行。所以我們要知道，自己尊重自己，我們已經選擇一個方向，而且是我們生命中，最正確的方向，所以「是非明徹」。

這個方向既選擇了，現在的時代，人群中很複雜。所以修行者更要守住方向，是非要清楚，這是我們修行最重要，何況是大丈夫事，我們要行難行道，要斷難斷之事。我們很多貪、瞋、癡，也是在人、事、物中，人我是非，我們要很清楚，明斷是非。是對的，我們不要怕困難；是不對的，我們要及時斷。所以要敢做、敢承擔，不對的事情，要敢立即斷除，所以，斷難斷之事。

我們要好好訓練我們這一念心，非常明確，能立即取捨。該取的，我們要負責，不該取的，我們要趕緊捨，所以捨難捨之心。我們不該取的，就不要去取著，所以我們要趕緊捨。

總而言之，無論是人、事、物難捨，我們要學能捨這念心，我們才能回歸「性、相、體、力、造作，因、緣、果、報、本末究竟」，這就是大丈夫事，(對)我們修行很重要，所以一定要好好用心。

下面這一段(偈)文，上面已經長行文告一段落，接下來就是「重誦」。重複，擔心我們大家聽了法，很快就漏掉、忘記了，道理無法住在我們的心，所以在集經時，就將重要的事情再重述一次，就是用偈文來重述。

所以，「爾時世尊欲重宣此義而說偈言」。

爾時世尊
欲重宣此義
而說偈言
《法華經方便品第二》

要讓我們更清楚,上面的意思再次重述。五字一句，讓我們好好的要背、要誦、要記比較清楚。所以說，「世雄不可量，諸天及世人，一切眾生類，無能知佛者」。

世雄不可量
諸天及世人
一切眾生類
無能知佛者
《法華經方便品第二》

前面我們不是說過嗎？佛陀，釋迦牟尼佛，他的知見，不是我們凡夫能瞭解，因為有無量無數的法。佛所說過的法，四十幾年間，用妙權、妙智，因機逗教，所以用種種方法，設權巧方便法。

來到法華會上，話頭一轉，開始就正直捨方便，開始很直接，過去四十二年間的方便法，告訴大家，那全都是權巧，現在開始要向大家說真實法，暢佛的本懷說一乘的真實法。

現在佛就要將這些，不同的根機，收攝到同一個方向，讓人人的感受都相同，所感受到的就是，佛陀最初成佛的第一句話：「奇哉！奇哉！大地眾生皆有如來本性。」這一句。現在到最後將之收攝過來，要讓大家認清楚自己、人人，都有這如來的本性存在。所以這是一乘實道。

但是難知難解，雖然前面說那麼長了，是不是知了？解了？知道了，理解了，不知道有在我們的心裡？是不是一路精進往前走去呢？我們大家自己可以再反省，想一想，問自己，這段時間我有比較精進嗎？或者是精進啟動了，又是再停滯下來，有這樣嗎？「斯人飲水，冷暖自知」。

所以我們就知道，佛，就是世雄。世雄，佛的異名。就是說，佛是世間中、應該是人天群中的聖雄，斷盡一切煩惱。

世雄：
佛之異名
佛於世間人群中
為聖雄
斷盡一切之煩惱

前面我們也說過了，「六凡四聖」，在這十法界中是最聖者，所以稱為「雄」，就是「聖雄」，就是聖人中最聖的人，斷盡一切煩惱，就是已經斷盡了一切的煩惱了。因為我們的煩惱有無量無數，有根本的煩惱，有枝末的煩惱等等，這些煩惱，佛陀完全超越了，所以斷盡一切煩惱，所以在「六凡四聖」中，為最聖的人。

所以，「如學其道而不行猶不學。由是事一佛，盡行一佛無量道法，事無數佛，盡行無數佛無量道法，勇猛精進」。

如學其道而不行
猶不學也
由是事一佛
盡行一佛無量道法
事無數佛
盡行無數佛
無量道法
勇猛精進

我們大家知道，我們要學佛、學佛。我們學佛若沒有好好，依照佛所說法來實行，與沒有學一樣！還記得嗎？佛陀所親近的是百千萬億諸佛，每一尊佛的道法，他都是殷勤精進修行。我們過去說過。所以，假使學佛若沒有學他的道，不行他的道，與沒有學一樣。

雖然在四聖中，聲聞、緣覺、菩薩，一定要學佛的道法，若是不學，還不都是一樣在「六凡」中嗎？所以，我們開始學，我們應該要提起大丈夫之心，既然我們發願要學佛，必定要學佛的道法，行佛所行的道路。

「由是事一佛」，就是說由於你開始親近一尊佛，奉事佛的教法，這叫做「事」，就是親近、依教奉行。所以，凡是親近一尊佛，這尊佛的法，要「盡行一佛無量道法」。每一尊佛都有無量的道法，所以我們「事一佛，盡行一佛無量道法」。

「事無數佛，盡行無數佛無量道法」。因為釋迦佛所親近的，是百千萬億諸佛，每一尊佛都有無量的道法，每一尊佛的道法他都是殷勤精進，何況(親近)無數佛，行無數佛無量的道法，這全都是在修行過程中，要勇猛精進。

所以(經)文中又說：「一切眾生類，無能知佛者」。我們眾生類，眾生類就是在凡夫，「六凡」中，無法瞭解佛到底他的智慧是多麼高、多麼廣、多麼大？無人能瞭解。甚至聲聞、緣覺、菩薩，連菩薩都還差一點點，何況緣覺、聲聞。

無能知佛者：
佛於往昔因中
累劫生世未曾離佛
以佛為師常隨佛學
曾經百千萬億
無數諸佛所
勤修道法

所以「無能知佛者」。「佛在往昔因中」，往昔就是無始，最近一直告訴大家，無法用數字計量出多久，也無法用數字，計量他修行親近的佛法，所以是累劫，用累劫，無量無數的時間，生世未曾離佛。每一個生，每一生、每一世都沒有離開過佛，所以生生世世不離佛。諸佛眾道法，他都是殷勤精進修行，所以，以佛為師，常隨佛學，這是所以佛陀能成佛。

這是過去，已經在百千萬億無數諸佛所，勤修道法。在很多佛所中，都是不斷在勤修佛的法。所以我們要瞭解，佛法得來不容易，所以叫做難行道。但是，難行能行，所以叫做修行。

佛陀在世時，如何來帶領眾生？有一天，迦葉尊者就問佛說：「佛，初始，開始的時候，修行者少，佛陀制戒也很少，開始時沒有制戒，有的話，也是少少的戒。但是，現在僧多了，佛陀漸漸將戒轉增起來，但是愈增加，看來守戒的人不多，隨順佛的語意，好像不多。既然這麼多人，都沒有隨順佛的語意，佛陀，還必須這樣制戒嗎？」

佛陀就回答說：「眾生命濁。」眾生的生命中愈來愈濁，濁氣愈來愈重，還有就是結使，結使也濁。「結」就是煩惱，煩惱也很多。在這個時代，未來的「劫」，劫，未來的時代，愈來眾生的見解愈多，煩惱愈多，所以造成在這「劫濁」之中，會有很多的無常災難。所以未來的眾生，在這劫濁亂時，眾生垢重，愈來愈亂，眾生的心，愈來心的垢穢會愈來愈重，這是因為正法漸漸轉變。

因為，佛陀制戒多，履行的人少，真正在做的人，信受奉行的人不很多，所以因此才會造成，正法一直走入像法，從像法轉入末法。這就是人的煩惱垢穢愈來愈多，所犯的業會愈來愈多。所以，犯罪惡的人多，所以制戒要愈多，這實在是很無奈的事情。所以說，正法一直到末法的時代，這期間更需要戒。

所以我們前面說，「修行乃是大丈夫事，將相難為」，既然這是一個大丈夫事，將相，哪怕是執政的領導者，你叫他修行，他不敢。但是，我們修行者，就要有承擔天下事這個力量，所以體、力，在性、相，我們要很清楚。

因為我們瞭解因緣果報，我們所要追求的是，從人間末法中，回歸到如來的正本清源之處，也就是我們人人本具的佛性。所以我們的方向要認清楚，是非要明徹，我們要行難行道。佛陀這樣告訴我們，聽了若不肯實行，與沒有聽一樣。所以大家既然修行，要修清淨行，所以希望人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Diligently Practice All Teachings of the Path (無量道法 勇猛精進)
Date: Jun 31. 2013

“Spiritual practice is the work of great men. They can clearly understand their course, clearly distinguish right from wrong, walk the difficult-to-walk path, sever things that are difficult to sever, let go of thoughts that are difficult to let go, realize the Dharma that is difficult to realize.”

As we engage in spiritual practice, we must have this kind of determination. If we are not determined, the Path will be difficult to walk. Since we are determined to engage in spiritual practice and have formed aspirations and vows to walk the Bodhisattva-path, we must have the mind of a great person. Since ancient times it has been said, “Spiritual practice is the work of great men; it is difficult even for great leaders.” Not everyone who wants to engage in spiritual practice is capable of doing so. Thus, we should know to respect ourselves because we have already chosen this direction. Furthermore, within our lives, this is the most proper direction. So, we must “clearly distinguish right from wrong.”
Since we have chosen this direction in this present era in which people’s lives are very complicated, as spiritual practitioners, we must maintain our direction by clearly distinguishing right from wrong. This is very important for spiritual practitioners. Moreover, it is “the work of great men.” When we walk the difficult-to-walk path, we need to eliminate things that are difficult to eliminate. We have much greed, anger and ignorance and create interpersonal disputes over people and matters. We need to very clearly distinguish right from wrong. When something is right, we cannot be afraid of difficulties. If something is wrong, we must end it promptly. So, we must dare to act, take up the responsibility. As for things that are wrong, we must dare to end them immediately. To eliminate things that are difficult to eliminate, we must really train our minds well.
With clear minds, we can quickly decide whether to hold on or let go. If we should hold on to something, we must take responsibility for it. If we should not hold on to it, we must quickly let it go. So, we must let go of things that are difficult to let go. We should not be attached to things that we should not hold on to, so we must quickly relinquish them.
In summary, regardless of how difficult it is to relinquish people, matters or objects, we need to learn how to let go. Only then can we return to “nature, form, embodiment, and power” and create “causes, conditions, effects, retributions and the ultimate [wholeness] from beginning to end”. This is the work of a great person and is very important for our spiritual practice. Thus, we must be very mindful. Next is a section of verses. The prose above has come to an end, so what follows are “repeated verses”. They are repeated because of concerns that after listening to the teachings, we allow them to leak out and forget them, with no way to keep the principles in our minds. So, when compiling sutras, the very important points were repeated in verse form.

“At that time, the World-Honored One, wishing to restate this meaning, then spoke these verses.”

This helps us understand even more clearly that what was explained before is now repeated in short verses that are easier to memorize, recite and understand.

So it is said, “The Hero of the World is unfathomable. Among heavenly beings or humans of the world, among all sentient beings, none can understand the Buddha.”

Haven’t I explained this earlier?Sakyamuni Buddha’s knowledge and views cannot be understood by us ordinary people because there are infinite, countless teachings.
For 40-plus years, He used wondrous provisional teachings and wondrous wisdom to teach according to capabilities.Therefore, He used a variety of methods to establish skillful means.Then at the Lotus Dharma-assembly, He changed the topic and put aside skillful means for direct teachings.
He became very direct.As for the 42 years of skillful teachings, He told them that they were provisional and that He would now expound the True Dharma and freely express the One Vehicle teachings He had originally intended to teach.The Buddha wanted to gather and direct people of various capabilities in the same direction, so they could all experience the same thing.What they experienced was the first thing the Buddha said after achieving Buddhahood.“Hoe amazing!”“All beings possess enlightened Buddha-nature.”
This one sentence is what He said now at the very end as a thesis to help everyone clearly understand that they all have this intrinsic Buddha-nature.Thus, this is the true path of the One Vehicle.But, this is difficult to know and understand.Though the Buddha had spoken for a long time, did people really know and understand.What was said?Did it really stay in people’s minds?Are they diligently walking forward on this path?We ourselves can self-reflect and ask, “Over time, have I been more diligent?”
“Or, after starting out diligently, have I slowed down or stopped?”Is this the case?“Only the person who drinks the water knows if it is hot or cold.”So, we know the Buddha is the Hero of the World.

“Hero of the World” is another name for Buddhas.This means in this world, a Buddha is a noble hero among the people who has eliminated all afflictions.

Earlier we also discussed “the six unenlightened and four noble realms”.In the Ten Dharma-realms, He is the most noble, so He is called a “hero,”
“Hero of the World”
He is the most noble of heroes and has already eliminated all afflictions.We have countless, boundless afflictions, including root and branch afflictions, etc.The Buddha has surpassed all these afflictions.By eliminating all afflictions, He is the most noble among those in “the six unenlightened and four noble realms”.

So, “if they learn the path but do not practice it, that is the same as not leaning it.As they begin to serve a Buddha, they must exhaustively practice His infinite teachings of the Path.Serving countless Buddhas and exhaustively practicing infinite practices to enlightenment of countless Buddhaas is being courageous and diligent.”

We all know that in learning the Buddha’s Way, if we do not earnestly practice the Dharma the Buddha taught, that is the same as not learning it at all. Do you recall this passage? The Buddha drew near to countless Buddhas and diligently practiced each of Their teachings of the Path.
In the past I have said, if we learn Buddhism but do not learn or walk His Path, that is the same as not learning it at all. All the other four kinds of noble beings, Hearers, Solitary Realizers and Bodhisattvas, must also learn His teachings of the Path. If they do not learn, aren’t they no different from those in the Six Unenlightened Realms? So as we begin to learn, we must give rise to the mindset of a great person. Since we have vowed to follow the Buddha, we must learn His teachings of the Path and walk the road He walked.
“As they begin to serve a Buddha” is when one starts drawing near to a Buddha and practicing His teachings. This is “serving,” drawing near to, following and practicing the Path. So, whoever draws near to a Buddha should “exhaustively practice His infinite teachings of the Path.” Each Buddha had infinite teachings of the Path. Thus, when we “serve a Buddha”, we must “exhaustively practice His infinite teachings of the Path.” “Serving countless Buddhas and exhaustively practicing infinite practices to enlightenment” was because Sakyamuni Buddha drew near to countless Buddhas. Each Buddha had infinite teachings of the Path, all of which He diligently practiced. Moreover, drawing near to countless Buddhas and practicing Their infinite teachings of the Path are all part of our courageous and diligent spiritual practice. Thus, the sutra text states,
“Among all sentient beings, none can understand the Buddha.”We sentient beings are in the Six Unenlightened Realms. We cannot comprehend just how high, vast and great the Buddha’s wisdom is. Nobody can understand it, even Hearers, Pratyekabuddhas and Bodhisattvas. Even Bodhisattvas fall a little short, let alone Pratyekabuddhas and Hearers.

“No one can understand the Buddha: With the causes the Buddha created in the past, He never parted from Buddhas kalpa after kalpa and constantly learned from Them. For hundreds, thousands, millions of years, at the sides of countless Buddhas, He diligently cultivated teachings of the Path.”

Thus, “no one can understand the Buddha. With the causes the Buddha created in the past.” Here, “in the past” is since Beginningless Time. As I have been telling everyone recently, that length of time is incalculable. It is also impossible to calculate the number of teachings the Buddha practiced. Thus, “kalpas” are used to describe the immeasurable, limitless time in which. He never parted from Buddhas. In ever one of His lifetimes, He was never apart from Buddhas. Thus, lifetime after lifetime, He remained inseparable from Buddhas. He diligently practiced. Their teachings of the Path. So, He treated Buddhas as His teachers and learned from them. This is how He attained Buddhahood. This happened in the past. For hundreds, thousands, millions of years, at the sides of countless Buddhas, He diligently cultivated teachings of the Path.
Amidst many Buddhas, He continuously diligently practiced Buddha’s teachings. Thus, we should understand that it is not easy to attain the Dharma, so this path is difficult to practice. Yet, what is hard to practice can be practiced. Therefore, we must engage in spiritual cultivation.
When the Buddha was in the world, how did He guide sentient beings? One day, Venerable Kasyapa asked Buddha a question, “Venerable Buddha. In the beginning there were few spiritual practitioners. You also established few rules. At the beginning there were no rules. Or, when there were, there were only a few. But now there are many more monks, and You have gradually established more rules. Yet as the number of rules increases, there are fewer people who follow them. It seems those who obey You are few. Since so many people are not following what You have said to do, must there still be precepts?”
The Buddha responded, saying responded, saying, “The lives of sentient beings have become more and more turbid. The turbidity is getting worse.” There are also many bonds and instigators, which also bring turbidity.“Bonds” are afflictions. There are so many afflictions in this era and in future kalpas.
In the future, as sentient beings have more views and understanding, their afflictions will also increase. Thus, during the turbid kalpa, there will be many changes and disasters. Thus, future sentient beings living in this turbid, chaotic kalpa, will have serious defilements and be more troubled. The pollution in their minds will worsen, because the True Dharma was gradually changing. Since the Buddha had established many rules, and few people were following them there were not many people faithfully practicing the teachings. This was what caused the Era of Right Dharma to becomes the Era of Dharma-semblance, which then became Era of Dharma-degeneration. This happened as humans’ afflictions and defilement increased and they omitted more transgressions. And with more people doing evil deeds, there needed to be more rules. Nothing can be done about this.
Thus, from the Era of True Dharma till the Era of Dharma-degeneration, there is even a greater need for precepts. As I said earlier, “Spiritual practice is the work of great men; it is difficult even for great leaders. Since this is the work of great men, even if a rule in power was asked to engage in spiritual practice, he would not dare. Thus, we spiritual practitioners must have the strength shoulder all things in the world.
Thus, we must clearly understand embodiment, power, nature and form. Because we understand the law of karma, what we must seek in this world of Dharma-degeneration is a return to the pure source of the Tathagata, which is the Buddha-nature inherent in all of us.
Thus, we must clearly identify our direction and clearly distinguish right from wrong. We mant to practice the difficult-to-practice path. This is what the Buddha told us. If after listening, we refuse to practice, it is like never having heard the Dharma. Since we are all engaging in spiritual practice, we must cultivate purifying practices. Thus, I hope everyone will always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

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澎湖空難第九天，慈濟人在第一時間關懷家屬，從事慈濟影視拍攝記錄的真善美志工，更是­全程紀錄，也有志工請假，為的是能替人間菩薩留下足跡。 

美善的紀錄，讓馬來西亞的方惠英改變人生，因為先生感冒肺炎突然往生，一開始無法面對­無常，透過大愛台，見苦知福，讓她走出喪夫之痛，也帶著子女一同對婆婆行孝。 

大愛台傳播也改變了台南新營的廖海鴻，體會到手心向下是助人，因此捐出土地，在新營成­立第一個慈濟環保站。透過媒體記錄人間美善，傳播動人的每一刻。

【靜思妙蓮華】20131230 - 因緣果報本末究竟 - 第207集 Thoroughly Understand the Law of Karma

⊙身口意三業之所造作者，習作業為因。
而前所習作者，為後之種。
如善人習善而益善，惡人習惡而益惡。
⊙「所謂諸法如是相、如是性、如是體、如是力、如是作。」《法華經方便品第二》
⊙「如是因、如是緣、如是果、如是報、如是本末究竟等。」《法華經方便品第二》
⊙十法界中：六、由所造作種植的因，名如是因。
⊙十法界中：七、助因生果的助緣，名如是緣。
⊙十法界中：八、由緣助因發生的結果，名如是果。
⊙十法界中：九、所招感的報應，名如是報。
⊙十法界中：十、以上相為本，報為末，最後的歸趣即究竟，名如是本末究竟。
⊙十法界中的每一界，情與無情，色心萬法，皆具此十如是。

*************************

【證嚴上人開示】
⊙ 「身口意三業之所造作者，習作業為因。而前所習作者，為後之種。如善人習善而益善，惡人習惡而益惡。」


身口意
三業之所造作者
習作業為因
而前所習作者
為後之種
如善人習善而益善
惡人習惡而益惡

也是要與大家分享，我們日常生活，不離身、口、意三業。我們三業所造作，這樣不斷地複習，不斷地複製，這就是「因」。常常說，開口動舌無不都是業，無不都是罪，這是我們的習氣。所以，「習作業為因」，常常這樣複習，常常這樣所造之業，如此不斷，這顆種子就是叫做「因」。

所以，「前所習作」，前面——昨天、前天……、無始無始以前，不斷累積下來，就是「為後之種」。我們過去這樣做，這顆種子已經存在，我們來生，就是這顆種子就是延續於來生。

所以比如「善」，我們若為善之人，平常看事情很寬，對人很純，這種寬心念純，這樣也是一種習氣。無論人家怎麼說，過去就好了，什麼人做好事情，聽了就很歡喜，見聞隨喜，自作、教人作，這全都是好事。所以，善人所做的、所習的，都是有善的習氣。而這善的習慣，他所做的一切，永遠永遠都是善，所以善再加上善，這輩子造善的因，成了善的種子，善的種子加上了善的緣，就成為善的果報。這是一定的道理。

若是惡，同樣，「惡人習惡而益惡」。惡的念頭，時時與人計較，人與人之間，彼此這種習氣，無法寬心對人，都是用疑心防著別人。若是如此，這個習氣也會愈來愈重。所以我們常說貪、瞋、癡，接下來是我慢，再接下來是懷疑。所以懷疑別人，沒有信任感，我們若對人沒有信任感，讓別人對我們，還是無法肯定我們。

所以，我們要能是非分清楚。善的事情，我們要自作、教人作。善就不斷不斷這樣複製善、累積善。

我們知道不對的事情，我們要及時改除。若是不肯去除我們不好的習慣，每天的時間，每天這樣作，那麼(惡習)愈來愈複製就愈多，惡的因就結下不好的緣，劣因、劣緣，所造作就是惡的事情。所以修行，實在是沒有其他的方法，就是我們要很瞭解人世間，我們要如何來做，能回歸清淨的本性。

佛陀不斷向我們說法，前面我們說過了「如」——「如是相、如是性、如是體、如是力、如是作」。

所謂諸法
如是相
如是性
如是體
如是力
如是作
《法華經方便品第二》

這是之前，我們說過有「十如是」，前面那個「五如」。知道「如是性」，大地萬物都有它的本性存在。人有人性，那麼，在天地間一切，只要有生命的東西，都有它各不同的相與不同的性。但是，真如本性是一。六道輪迴都有一樣真實本性，但是牠的形象不同，虎、獅、豹，如這一類同樣有生命，但是不同的形態，牠們有不同的習性。

下面再來，「如是因、如是緣、如是果、如是報、如是本末究竟等」。

如是因
如是緣
如是果
如是報
如是本末究竟等
《法華經方便品第二》

「如是因」，就是「由作種植的因，名如是因」。

十法界中：
六、由所造作種植的因
名如是因

就如我們在撒播種子一般，你將它種下去，長大了，同樣它會開花、結果。同樣這顆種子的因入土，將這棵樹種起來，這棵樹木長大了，開始開花、結果。源頭是一顆因，但是樹木若是開花、結果，所收成的，同樣這顆因，又再複製了多少的種子。這就是我們在造作，不斷不斷複製，不斷讓不好的事情，還是不斷一直蘊釀下去，不斷在複製。就如一顆種子能複製，再收成有很多無明的種子。

惡的是這樣，相反的，正確的是善，善的也同樣是這樣。所以，我們若是作善的事情，善不斷加上善，同樣在複製善，所以道理相同，只是善、惡不同。「諸惡莫作」，惡因，我們不可種。「眾善奉行」，我們要多造善因、造福業。這就是我們要努力的地方。

第七就是「助因生果的助緣，名如是緣」。

十法界中：
七、助因生果的助緣
名如是緣


其實這顆種子，我們若單獨這顆種子放著，它什麼都沒有作用。你一定，這顆種子要有緣來會合。這個緣：土、水、陽光、空氣等等，來與它會合起來，這叫做助緣，助這顆種子，讓它成為這種子的果樹。

若緣未具足，比如這顆種子只有水分而已，說不定這顆種子它會發芽，芽長出來了，但是你永遠都只看到出來的芽。雖然(芽)生長了，它不會再長大，就是只知道這顆種子是活的。它還欠缺其他的緣，欠缺大地的緣，缺陽光、缺空氣……，還缺很多的緣。所以，只是一顆種子一種緣，這樣不夠力量，就是需要有這顆種子的體，也要有這顆種子的力，而要助它的力，就要有其他的緣。

所以，雖然它的性、相全都有，但是緣若未足，力就無法發揮出去。所以要因、緣，要有這個緣助因生果。這個因就是種子，因要變成果，你這顆種子是什麼樣的種子？龍眼的種子，你種下去，等它長大，收成下來，這叫做果，結果我們收成的是龍眼。(種)龍眼絕對不會變成荔枝。所以，助因生果，要用種種的緣會合。

這是我們用種種的例子，來瞭解善、惡種子是一定的。有了善、惡的種子，必定要有善、惡的緣，若惡的緣就是惡的成長，善的緣就是善的成長。但是，人間就是善、惡雜揉，有惡的、有善的，有不好的脾氣，這個人本來就很好，只是脾氣不好而已，這就是善、惡雜揉。所以，助因生果，叫做助緣，這個助緣，讓它能夠有果實完成。

第八就是「由緣助因發生的結果」，這叫做「如是果」。

十法界中：
八、由緣助因發生的結果
名如是果。

剛才有因，也有緣，終歸現出了它的果。過去生我們所造的因、所結的緣，所以就會牽引到這輩子。這輩子的父母，與我們這輩子成長中至老、死，這段期間所遇到的人，這都是過去有緣人。是有惡的因、緣？或者是有善的緣呢？有善的緣，我們這輩子見到就很歡喜，有惡的緣，這輩子將你層層障礙。這就是惡因、惡緣，自然我們來到這世，就惡果、惡報，這是一定的道理。

第九是「招感」，所招之感，這個報應。報應，不是壞的才叫做報應，好的也是叫做報應。

十法界中：
九、所招感的報應
名如是報

看，做好的事情應現了，很多人大家共同，來完成一件好事。所以常常說很感恩，我們人人於過去生中，都有結了好緣。慈濟這個大團體，人人互相見面都是招呼，很親切，「師兄，您好啊！」彼此之間，一個動作，「感恩！師姊，感恩！」很多(人)開口就是感恩、問好等等。

這種這麼大的團體，共同為一件事情去努力，完成之後，彼此感恩，互相讚歎，這就是因為好的緣。大家有心，應現了我們人人的理想，這就是招感來的好因、好緣，共聚起來，有這樣的形態。這就是我們要時時用心。這「如是報」。

第十，就是以上有九種，前面，這第十的前面，以上從相，性、相開始，那個相為本。

十法界中：
十、以上相為本
報為末
最後的歸趣即究竟
名如是本末究竟

人人若本具此相為本，報為末。你看你是何種形象，人是人的形象，你能得到佛法，好好接受佛法，信受奉行，我們的人生，那個歸究，我們就是得到很多法，得到很多法。每一天所生活的，每一天所作之造業是惡或是福，這都是我們從這個形象開始。

我們的形象，我們是人的形象，我們能看天下萬物，各不相同的形象。我們能聽到佛法，有很多為我們分析，叫做「一理通，萬理徹」。所以，我們為人的身體，所以我們能接受這微妙，無上微妙法，所以最後我們到底歸趣於何處？

前面所說的形相，有很多不同的形相，惡因、惡緣、惡果，究竟就是再受報；好因、好緣、好果，究竟就是又再有好的，我們更上一層樓。

既然是「六凡」，我們脫離了六道，由不得自己的果報——我們結什麼因，得什麼緣，由不得自己，招(感)來生的果報。現在我們知道了，「六凡」我們去除它，好好提高警覺。「四聖」聲聞，我們用聲音聽進來，聲聞用聲音了解法；或者是獨覺，見天地無常來瞭解(法)；於聽法之後，瞭解、發心，體會到人生無常，把握時間，發大心、立大願，好好當菩薩；步步精進向前走，菩薩道的盡頭，那就是究竟的佛果。

十法界中的每一界
情與無情
色心萬法
皆具此十如是

所以，各位，大家要瞭解這「十如是」，我們用心去體會它，從六道開始「六凡四聖」，六道如何在輪迴，由不得我們自己；因為在人間，所以我們能聽到佛法，從聲聞由聲音來覺悟；(緣覺)由天地萬物體會無常，覺悟了；瞭解佛法、體會無常，我們就要發大心，開始行菩薩道；菩薩道的盡頭，就是我們所要追求的「佛」道，能夠體悟宇宙的真理，這就是我們究竟之法。

所以，十如是，若能透徹瞭解，我們對所有的法就能更清楚。所以，這每樣東西，都有它的性、它的相、它的力量存在。希望我們人人用心去體會，我們自己的性、相、體、力，要造作的是什麼？所以因、緣、果、報這種種，我們要在語默動靜中，身、口、意三業造作中，請大家要時時多用心。

Explanations by Master Cheng-Yan
Subject: Thoroughly Understand the Law of Karma (因緣果報本末究竟)
Date: December. 30. 2013

“Body, speech, and mind create the Threefold Karma. The habitual creation of karma is a cause. These habitual creations in previous lifetimes form the seeds for future lifetimes. So, good people habitually do good deeds and accumulate more goodness and accumulate more evil.”

This is to share with everyone that our daily living cannot be separated from the Threefold Karma of body, speech and mind. We continuously and repeatedly replicate the Threefold Karma. So, it is a “cause”. I often say that whenever we open our mouths, we create karma, we commit transgressions. These are our habitual tendencies. “The habitual creation of karma is a cause.” We keep repeatedly creating such karma. This is a continuous [cycle]. This seed is known as a “cause”. “The habitual creation in the past” has, from earlier, yesterday, the day before, since Beginningless Time, been continuously accumulated and “forms a seed for the future.” In the past, we did these things, so these seeds already exist. In our future lifetimes, the [presence of these] seeds continues on. So, take “good” for example. If we are people who do good deeds, we usually have a broad view of things and pure [intentions] toward others. Having an open heart and pure thoughts is also a kind of habitual tendency.
No matter what people said, it remains in the past. When people do good deeds, we are glad to hear about them. We rejoice in others’ accomplishments. We do [good deeds] and teach others to do them. These are all good things. So, the things good people do and practice are all good habitual tendencies. Moreover, with these good habits, everything they do will always be good. Therefore, good begets good. In this lifetime, we create causes for goodness, which become seeds for goodness. When good conditions are added to seeds of goodness, this creates good karmic retributions. This principle is certain.
As for evil, “evil people habitually do bad deeds and accumulate more evil.” Evil thoughts lead us to constantly take issue with others. If people interact with such habitual tendencies, they cannot treat others with an open heart. They use their suspicions to keep others out. If they do this, these habitual tendencies will also grow stronger. So, I often mention greed, anger and ignorance. This is followed by arrogance, then followed by doubt. When we doubt others, we do not trust them. When we do not trust others, they feel uncertain of us as well. So, we must clearly distinguish right from wrong. Good deeds are what we must do and teach others to do. Then goodness can endlessly reproduce goodness, so more goodness will accumulate. When we know something is not right, we must promptly change [our ways]. If we refuse to change our bad habitual tendencies,if we act this way at all tumes,every day,  our [negative habitual tendencies] will replicate and grow.
Negative causes will create negative conditions, which lead to negative things.
So, indeed there is no other way to engage in spiritual practice but to really understand the world and other people so we know what we must do to return to our pure intrinsic nature.
The Buddha constantly expounds the Dharma to us.

Earlier we spoke of the “Suchnesses: the suchness of form, the suchness of nature, the suchness of embodiment, the suchness of power, the suchness of function”.

I have spoken of the Ten Suchnesses, and these are the first five.We must recognize “the suchness of nature”.All things have their own fundamental nature.Humans have a human nature.Therefore, all living things in the world have their individual appearances and their individual natures.But their true nature is the same.Beings that transmigrate in the Six Realms all have the same true nature but different forms.
Tigers, lions and leopards are all living beings but have different appearances and habitual natures.

[The next five are] “the suchness of causes, the suchness of conditions, the suchness of effects, the suchness of retributions, the suchness of ultimate [wholeness] from beginning to end”.
“The suchness of causes,” are “the seeds planted by creating karma.”This is “the suchness of causes”.

This is similar to planting seeds.After we sow them, they will grow, flower and produce fruits.In the same way, when the seed of a tree is planted in the ground, it will also grow, flower and produce fruits.Its origin is a single seed.But after the tree blooms and bears fruit, what we harvest has, from this one seed, reproduced into many many seeds.This is how we create [karma] and continuously replicate it to cause bad things to endlessly aggregate and multiply.
One [bad] seed can multiply, so it will then yield many seeds of ignorance.This applies to evil.The opposite, the correct thing, is goodness.Goodness also works similarly.So, if we do good things, good will continuously beget good and reproduce goodness.The principles are the same; the only difference is good or evil.
“Refrain from all evils” means we cannot plant evil causes.“Do all good deeds” means we must create more good causes and blessings.This is something we must strive to do.

The seventh is , “Assisting conditions that enhance fruition are the suchness of conditions”.

Indeed, if we put this seed over there by itself, it will be of no use.We must ensure that this seed converges with conditions.Conditions such as soil, water, sunlight, air, etc must come together with it.These are assisting conditions.They assist this seed in becoming a fruit tree.
If the conditions are insufficient, for example is this seed only encounters water, it may germinate and sprout, but that is the only thing we will ever see.Although the sprout appears, the plant will not grow beyond that.We can then only tell that this seed is alive.It still lacks other conditions. It lacks conditions such as soil, sunlight, air and many other conditions. So, just one seed and one condition will not have enough strength. It must have the embodiment of a seed, as well as the power. To have assisting power, there needs to be other conditions.
Although it has both nature and form, if the conditions are inadequate, it will not be able to exercise its power. So, there needs to be causes and conditions. Conditions are necessary to assist the causes in bearing fruit. This cause is the seed, which becomes the effect. What kind of seed is this? A longan seed. We plant it, wait for it to grow and then harvest it. This is called the effect. The resulting fruit we harvest is the longan. Longan seeds will never produce lychees. To help a cause bear fruit, we need various conditions.There are the examples we use to understand that [what comes out of] good and evil seeds is predetermined. Once we have good or evil seeds, we need good or evil conditions. evil conditions will give rise to evil. Good conditions will give rise to good. But good and evil are intermixed in this world. There is both evil and good. There are bad temperaments. This person is good; he just has a bad temper. This is how good and evil are intermixed. So, things that assist causes to produce fruit are called assisting conditions. These assisting conditions allow [the seeds] to bear fruit.

The eighth is “the fruit resulting from assisting conditions and seeds is call the suchness of effects”

I just spoke of causes and conditions, and now the effects have manifested. All the causes and conditions we created in our past lives will then influence this life, including the parents we have and every person we meet as we grow old and die. Everyone we encounter during this period of time is someone we created affinities with them?Do we have bad or good affinities with them? If the karmic connections are good, we are happy to see them in this lifetime. If the karmic connections are bad, they will obstruct and impede us on many levels. Because of bad causes and conditions, naturally, when we come to this world, there will be negative effects and retributions. This is a definite principle.

The ninth is the retributions that are reaped.

Retribution does not only refer to bad things. Good things can also be retributions. Look at all the good things that are accomplished. [This is because] many people come together to complete good things. So, we often say we are very grateful that in our previous lives we created good affinities [so that we can be here]. In Tzu Chi, this big organization, when people see each other, they warmly say , “My Dharma-brother, how are you?” This is how they interact with each other. “Thank you, Dharma- sister; I am grateful”. When people speak, they express their gratitude, ask after each other. In this large organization, we all work toward one thing. When it has been completed, we express our gratitude and mutually praise one another. Because we have good affinities, we are determined to manifest our ideals. When we reap and gather [the fruits] of good causes and conditions, this is the form that manifests. This is what we must put our hearts into; this is the “suchness of retribution”.
After the previous nine comes the tenth. The ten began with nature and form. Form is the foundation. People intrinsically have form as their beginning, and retribution as the end. A lot depends on our form. If we take the form of a human, we can attain and accept the Buddha-Dharma. If we “faithfully accept and practice it,” during our lives, in the end we will ultimately attain many teachings. Attaining many teachings [affects] the way we live every day. Whether we create good or bad karma begins with this form. Our form is that of a human. We can see that all things on Earth have all kinds of different forms. When we listen to the teachings, we hear many analyses of things, so “by grasping one truth, we understand all truths.” Because we have a human form, we can receive this unsurpassed, subtle and wondrous Dharma.
So in the end, what is the final destiny we head toward? In the beginning, I mentioned many forms. Bad causes, conditions and effects will ultimately produce [negative] retributions. Good causes, conditions and effects will ultimately produce good [retributions], and then we will attain the next level and transcend the Six unenlightened Realms, where we cannot control our retributions. We create certain causes, so we encounter certain conditions, and then we cannot control the karmic retributions we must face. Now that we recognize this, we want to do with the Six Realms and also heighten our vigilance [to enter] the Four Noble Realms, which include Hearers. By hearing [the teachings], we understand them. We may also be Solitary Realizers who observe the impermanence of this world to understand the Dharma. After hearing the Dharma, we understand and develop aspirations. By realizing the impermanence of life, we will seize the day to form great aspirations and vows to be a Bodhisattva and diligently advance [on this path]. At the end of the Bodhisattvas-path is the ultimate states of Buddhahood.

Every realm within the Ten Dharma-realms, all things sentient or non-sentient, all phenomena of form or mind, are all replete with the Ten Suchnesses.

So everyone, we must understand the Ten Suchnesses. We must mindfully comprehend them, starting from the Six Realms of the [Ten Dharma-realms]. How we transmigrate within the Six Realms is beyond our control. Because we live in the human realm, we can listen to the Buddha-Dharma. By listening to the Dharma, we become awakened. Through realizing the impermanence of all things, we become awakened. After we understand the Dharma and realize impermanence, we must develop great aspirations and begin walking the Bodhisattva-path. At the end of the Bodhisattva-path is the Buddhahood we seek; then we can realize the true principles of the universe, which is the ultimate teaching. So as for the Ten Suchnesses, if we can thoroughly understand them, we will become clearer on all Dharma.
Every single thing has its own nature and form, its power. I hope we can all mindfully comprehend how our own nature, form, embodiment and power will function and [create] cause, conditions, effect and retributions. Whether we are speaking or silent, moving or still, we are creating the Threefold Karma. So everyone, please always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140730 - 超越天堂淨琉璃 Lesheng Leprosy Home---A Pure Land Beyond Heaven

超越天堂淨琉璃 
Lesheng Leprosy Home---A Pure Land Beyond Heaven 

結緣由來憶樂生 
啟發心蓮遍地開 
轉念無求捐慈濟 
超越天堂淨琉璃

過去因為對疾病的誤解，專門收容痲瘋病患的樂生療養院，被視為隔離的場所。證嚴上人在­1978年首次造訪後，伸出援手，希望能改善生活環境。病友感念在心，發起心蓮募款，­籌募花蓮慈濟醫院建院經費，啟發了善念，成為助人者。證嚴上人讚歎，樂生療養院是超越­天堂的淨土，不被外界所污染，在克難的環境，克服身體病苦，朵朵心蓮，造福人群。

過去對疾病的誤解，讓痲瘋病友飽受異樣眼光。1978年，證嚴上人和慈濟志工走進樂生­療養院，看見重症病患缺乏照顧，不捨之心，協助整修病房，提供每個月加菜金和醫療補助­。

樂生病友感念這份幫助，得知慈濟蓋醫院募款困難，金義禎阿伯主動提出停止補助，宋金緣­老菩薩在院內發起心蓮募款活動。激起善漣漪，往後的慈善，都有病友愛心的匯聚。

身病心不病，付出過程中，讓病友的心靈不再被囚禁，成為手心向下的助人者，人生道路真­正離苦得樂。

【靜思妙蓮華】20131227 - 真如實相常伴隨 - 第206集The Ultimate Reality of True Suchness (真如實相常伴隨)

⊙「真如實相常伴隨，你我具備不相知，覺者知見凡夫迷，權實善巧導真實。」
⊙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》
⊙「所謂諸法如是相，如是性，如是體，如是力，如是作。」《法華經方便品第二》
⊙十如是，天台宗謂：一切法皆是真如實相，或稱如是。
⊙十法界中：一、外顯的形相，名如是相；二、內具的理性，名如是性；三、所具的體質，名如是體。
⊙十法界中：四、由體所生的力用，名如是力；五、所造的作業，名如是作。

**********************************

【證嚴上人開示】
「真如實相常伴隨，你我具備不相知，覺者知見凡夫迷，權實善巧導真實。」

真如實相常伴隨
你我具備不相知
覺者知見凡夫迷
權實善巧導真實

我們大家應該都很清楚，「真如實相常伴隨」，人人本具，每天與我們在一起，無論是行、住、坐、臥，開口動舌，無不都是與我們相伴隨著。這是人人本具，本有的真如實相，只是我們就是無法體會。不過，覺者都已經是「知」，如是知、如是見。

佛的知見，他就是宇宙之間萬物真理，沒有一項他不知、不覺。所以，凡夫還是在沉迷中，無法體會到，佛陀不得不施「權」，其實其中還是隱含著「實」，所以「權」也是妙權、也妙實。要講真實法，也要用種種方便，才有辦法讓人接受到真實法。

所以說，實中有權，權中有巧，也是妙權、妙實。這全都是善巧的引導，引導我們人人什麼階段，要認真在什麼樣的法中。所以我們聞法要好好用心。

佛陀就是用種種的方便，要讓我們知道，我們的生活，不只是每天天亮、天黑，這樣的生活，你們還要知道，如何天亮、如何天黑，要讓你們知道，天亮、天黑這當中分秒，我們到底在做什麼事情。希望我們人人，可以更細心體會到我們的，生活與我們的生命，生活中有關密切的事情。這就是佛陀的慈悲。

所以我們前面的經文,一直說過了，「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」這就是要有佛的境界。

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，有過去、現在、未來，都是諸佛。諸佛的覺性無始無終，我們的覺性也是一樣，我們應該也要有這樣的希望——我們的覺性與佛平等，佛所說的法，我們應該也能「究竟諸法(實相)」，我們應該也能接受，應該我們也要能體會。所以「諸佛」，各位，我們自己要有自覺、自知，我們要接受此法，究竟明瞭。

下面這段(經)文又說：「所謂諸法如是相，如是性，如是體，如是力，如是作」。

所謂諸法
如是相
如是性
如是體
如是力
如是作
《法華經方便品第二》

在我們的生活中，不離開這些東西。「如」有十如。這個「十如」是在天臺，天臺大師將「如」分為十，意思就是說，「一切法皆是真如實相，或者是稱如是」。

十如是
天台宗謂：
一切法
皆是真如實相
或稱如是

我們開經要講經時，就是「如是我聞」(為)第一句話。萬法無不都是在這「如是」。「如是」，是真實不虛，叫做「如是」。這種真如實法，這叫做「如是」。

真如，我們人人本具，天下一切形相萬物都有它的真如實相存在，有它的體質、形態存在。就如我們知道草木，我們所種的草、木，或者是它自然生的，或者是人去培養、去種植，看起來這只是草木而已，它到底有什麼樣的本質？是啊！它的「如是相」叫做草木；也是「如是性」，草木都皆有它的性；也有它的「如是體」，有它的體質在；也是有它的「如是力」，有它的力量；還是「如是作」，有它的作用。

這「十如是」，種種性不同，種種相不同，所以說起來有「十法界」。六凡、四聖，稱為「十法界」。那麼這「十法界」一切唯心造，就是我們人人本具純真的佛性，那麼我們一念偏差，就遍「十法界」。

「六凡」大家知道，天、人、地獄、餓鬼、畜生、阿修羅，這全都是在「六凡」之內。「四聖」呢？聲聞、緣覺、菩薩、佛，這稱為「四聖」。這「四聖」當中，其實真正透徹真如，回歸於一乘。

十法界中：
一、 外顯的形相
    名如是相
二、 內具的理性
    名如是性
三、 所具的體質
    名如是體

所以在「十法界」中。第一、外顯形相；外面顯出來各種不同的形相。聽到聲音，問你們，那是什麼聲音？鳥鳴聲。鳥鳴聲是什麼樣？大家的腦中，腦海中就會閃過鳥的形相，牠叫出來的聲音，那個形相就在我們的腦海裡，一隻、二隻、好幾隻。這就是我們人有這個感覺。

我們無論是本覺、初覺、始覺等等，看我們凡夫就是在這個境界中，我們能知道鳥，蠢動含靈皆有佛性，所以在畜生道、動物的境界，回歸，牠也有牠本具的佛性。所以「外顯的形相，名如是相」，它有真實的本性存在。

所以剛才說「如是」，「如是」就是真實，真實的本性也是於十法界中，所以叫做六凡四聖皆不離開。我們若先了解這件事、相，我們就要知道一切形相，都具備著這一乘實相道理存在。

第二，那就是「如是性」。內具理性。你(從)外表看牠是鳥的形相，其實它具有道理存在。大家常說：「麻雀雖小，五臟齊全。」在牠的生理中，與我們人也差不多，牠也有牠的覺，牠也有牠的覺性。看，好天氣時，牠就會出來等等，這就是牠的理性，名「如是性」。

「相」與「性」都是有「如是」。「如是」就是本具實在的道理，無論你的性、你的相，都有它的道理存在，而且是真實的道理。

第三，就是「所具體質，如是體」。這「如是體」，就是具有它的質。無論是何種草，只要你用方法提煉它，裡面有油，這個油有它不同的作用，這叫做體質。

看山，問你們山是硬的，還是軟的？大家應該知道吧？山是硬的，還是軟的？硬性的，對嗎？對，山是硬性的。它有土、有石，所以它能承載著很多，萬物的東西在那裡。問你們水是硬，還是軟的？軟。山與水，它的體與質不同，山有山(的)山體作用，水有水(的)水體作用，所以是不同，這叫做體質，「如是(體)」。

但是山，豈止是硬體而已，它的質能包含很多，山河大地。山也有山(體)，到何處有水，山多高，水就多高。同樣道理，山能養很多萬物，水，若沒有水，山有山體，也沒有作用。總而言之，世間一切東西，全都是相輔相生，彼此之間，軟硬各有它的本質之體存在。

十法界中：
四、 由體所生的力用
    名如是力
五、 所造的作業
    名如是作

第四，那就是由體所生力量，這個力，名「如是力」。因為有這個體，它就有那個力量。你說水，水質是軟的嗎？其實水質很強。曾看過大理石工廠，看他們在鋸石頭，不是用刀子鋸，是用水鋸，叫做「水刀」。水這麼利嗎？是啊！水能夠鋸開石頭，可見水力多強。

山這麼硬，看起來很勇壯，但是，哪個地方(下)豪大雨，很大的雨，就崩山、走山，整座那麼大的山，因為水力，所以使得山整座走樣，你說，水的力量大不大？平時看起來水很軟，可以說(在)四角的器具，水就隨四角(容器)；圓的(容器)，它就是圓的形，看起來是很柔軟，卻是它是力量很大。

所以山有山強壯的力，水有水，雖然是很柔軟，但是它有它非常利的力，所以「如是力」。所以這「如是」，真實內含之性，都是非常利。

總而言之，「如是體」、「如是力」，何種形態，就有它何種的力量存在。

草，雖然是一草，一種草，木本，一種曼陀羅，那種花，你看，若不知道，光是手摸到，或者是有人說要帶便當，忘了帶筷子，看到樹枝很直，去把它折下來，這樣用樹枝來叉菜，當作筷子，這樣不明不白就往生了。很快就往生了，那種的毒性之強。我們常常見到路邊有人種植，就要知道這是有毒的東西，而且非常毒，對人的神經(系統)，(接觸到)馬上很毒，整個全身麻痺，無法呼吸，就這樣往生。你看這個植物，看起來沒什麼，但是力也很大。所以這個體、形，各有它的力量存在。

所以第五，就是「造作」，造業，就是「如是作」。我們一切的業，就是因為造作出來。剛才說過「十法界」，我們在六凡、四聖，其實，總歸起來，就是有真如實性。人人有本覺，真如實性，偏偏我們就是迷，所以造作；所造之業，讓我們遍佈於六道，在六道中這樣輪迴。

這六道，天道，你要去造福業；人要好好守規戒。若一不小心，就是瞋，貪、瞋、癡，這種(有)天福，無天德的阿修羅，再接下來就是地獄、餓鬼、畜生，都是由不得自己的「六凡」。

所以前面跟大家說過了，我們就是真如實相，常常伴隨著我們，而且你、我全都具備這真如實相。覺者釋迦佛，他全都能知見，凡夫就是迷，所以佛陀就用他的善巧權實，妙權、妙實，用他的智慧好好來引導我們。

所以，我們應該要瞭解，法，佛陀要我們能真正接受法，在我們的日常境界中，眼睛所見的、身體所接觸的，一切萬事物都是具足理存在，所以我們要好好多用心。

Explanations by Master Cheng-Yan
Subject: The Ultimate Reality of True Suchness (真如實相常伴隨)
Date: December. 27. 2013

“The ultimate reality of True Suchness is always with us.You and I possess it but do not realize it.The Enlightened Ones know and see it, unenlightened beings are deluded.With provisional and true teaching,They skillfully,cleverly guide them to the truth.”

We should clearly know that “The ultimate reality of True Suchness is always with us.”We all have it.It is with us every day,whether walking,standing,sitting or lying down.In whatever we say, it is always with us.We all intrinsically have this ultimate reality of True Suchness,but we are unable to realize it.
However,the The Enlightened Ones alreadly “know”.Such are Their knowledge and views.The Buddha’s knowledge and views alreadly encompass the truth of all thing in the universe.There is nothing He is not aware of.But ordinary people are still deluded,so
They cannot comprehend this. The Buddha has to give “provisipion” teachings,which actually contain “true” teachings.So, provisipion teachings are wondrously skillful,and wondrously true.
To expond the true Dharma,He also has to use various skillful means to help everyone
accept true teachings.So.there is provisipion in the true and cleverness in the provisipional.Wondrous provisipional and true teachings are clever and skillful ways of guiding people of various levels to earnestly [ practice ] certain teachings.So,we need to be mindful when listen to the Dharma.
So, The Buddha uses various skillful means to help us understand that life is not just about living through night and day.We also have to understand how the sky darkens and brightens.He help us recognize what we are doing just as the sky darkens and brightens.He hopes all of us can meticulously experience our lives and everything that is intimately related to our living.This is out of the Buddha’s compassion.

So,the previous passage from the sutra states,“The Buddha attained extraordinary and difficult-to-understand Dharma.Only Buddhas can thoroughly realize the ultimate reality of all things.”

This requires being at the state of the Buddha.There are Buddhas of the past,present and future;They are all Buddhas,and Their enlightened nature is beginningless and endless.Our enlightened nature is also the same.We should also have the same hopes.
Our enlightened nature is equal to all Buddhas’. As for the Dharma taught by the Buddha,we must be able to “the ultimate reality of all things”. We should also be able to accept and realize this.So [as part of] “all Buddhas, ” we must have this realization and knowledge, we must accept this Dharma and thoroughly uderstand it.

The next passage then states,“All phenomena have this suchness of form, this suchness of nature, this suchness of embodiment, this suchness of power, this suchness of function.”

Our daily living cannot be separated from these principles.There are ten categories of suchness.

The Ten Suchnesses were categorized by Dharma Master Tiantai.They mean that, “All things have the True Suchness of ultimate reality, also called Suchness.”

When we expound the sutra, it opens with, “Such, I have heard” as the first sentence.All things are contained within this “suchness”.Suchness is real and not illusory.This True Dharma is called “Suchness”.True Suchness is inherent in all of us.
All things in this world contain the ultimate reality of True Suchness and manifest different physical appearances.For example, take our knowledge of plants.Look at grasses and trees; whether they naturally grew on their own or were planted and cultivated by people, they just appear to be plants.What exactly is their true nature?
Indeed, their “suchness of form” is a plant.That is also their “suchness of nature”.
Plants all have their own nature, as well as “suchness of embodiment”.They have their own physical make up, and also their “suchness of power”.They have power, as well as their “suchness of function”.They have their uses.These are the Ten suchnesses.
Each has a different nature and a different form.Hence, we have the Ten Dharma-realms.
The Six Unenlightened and Four Noble Realms are called the Ten Dharma-realms, which are completely created by our minds.This is the pure Buddha-nature innate in us all.So when a thought goes astray, it spreads across the Ten Dharma-realms.
We all know the Six Unenlightened Realms, heaven, human, hell, hungry ghost, animal and [auras].These are all part of the Six Unenlightened Realms.And the Four Noble Realms?Hearers, Solitary Realizes, Bodhisattvas and Buddhas comprise the Four Noble Realms.In the Four Noble Realms, the clear understanding of True Suchness all comes back to the One Vehicle.

The Ten Dharma-realms
1.An externally revealed appearance is the suchness of form.
2.The intrinsic principle is the suchness of nature.
3.The composing substance is the suchness of embodiment.

So within the Ten Dharma-realms, first is the externally revealed appearance.All kinds of different shapes and forms manifest.I hear a sound, so I ask, “What kind of sound is that?”“Birds chirping.”“What is the image of a bird chirping?”An image of a bird will flash in your minds.As birds chirp, their image will appear in our minds.We see, two or many birds.This is the perception that we have as humans.Whether we have innate enlightenment, initial enlightenment or so on, we unenlightened beings are all in this state.We know that birds and all moving sentient beings have Buddha-nature.So in the animal realm, animals can also return to their intrinsic Buddha-nature.Thus, “an externally revealed appearance is the suchness of form”.
Everything has true intrinsic nature. So, the Suchness I just mentioned is its true nature. Our true intrinsic nature is among the Ten Dharma- realms. Thus, it is not apart from the Six Unenlightened and Four Noble Realms. To understand something, we must recognize that all external appearances contain principles of the ultimate reality of the One Vehicle.
Second is the “Suchness of nature, thing contain intrinsic principles. On the surface, we see the appearance of a bird. Actually, it contains principles. It is often said, “A sparrow may be small, but it is replete with all necessary organs”. Its biology is also pretty similar to that of humans. It has its own awareness and awakened nature. For example, when the weather is good, it will come outside and so on. This is its logical nature, the “Suchness of nature”.“Form” and “nature” both have this Suchness. Suchness is an intrinsic and true principle. Both our nature and our form contains their own principles, which are true principles.
Third, “the composing substance is the Suchness of embodiment”. The Suchness of embodiment is the quality within. Regardless of the type of plant, if we can refine it, we will find oil inside. Different oils have different uses. This is its composing substance. Consider a mountain. Let me ask you, is the mountain hard or soft? Do you know the answer? Is the mountain hard or soft? It is hard, correct? Yes, mountains are hard in nature. They have dirt and rocks, so they can carry the weight of many things. Then let me ask, is water hard or soft? It is soft. Water and mountains are composed of different substances. A mountain has the substance and function of a mountain; water has the substance and function of water. So, they are different. This is its composing substance, “the Suchness of embodiment”.  But a mountain is not just hard, it may include many substances. [Consider the natural landscape]. On the body of a mountain, there will also be water. There is water on even the highest mountain top. By the same principle, a mountain can give life to all things . Without water, a mountain will lose its function. In summary, all things in this world are interconnected. Between them, they may manifest [ different appearances], but their innate embodiment is the same.

The Ten Dharma- realms:
4. The power that embodiment generates is the Suchness of power.
5. The creation of karma is the Suchness of function.

Fourth is the power that embodiment generates; this power is called the “Suchness of power”. Because of their substance, they have this power. Would you say that the nature of water is soft? Actually, the nature of water is powerful. I was once in a marble factory and watched the workers cut marble. They did not cut it with a blade, but with water. That is called a “water jet cutter”. Water is that sharp? Yes, water can cut through stone. Clearly, water is very powerful. Mountains are very solid and look very strong. But when there is a massive rainstorm, there are landslides and rockslides. Mountains are so big but the power of water can change the face of an entire mountain. So, do you think water is powerful? It usually very soft. When it is a rectangular container, it takes the shape of the container. In a round container, it takes a round shape. It seems to be very soft, but it has such great power.
So, mountains are powerful in their own ways and so is water. Although water is very soft, it can be very sharp and powerful. This is the “suchness of power.” So, Suchness is the true nature contained within; it is very sharp.
In summary, this is the “suchness of embodiment” and the suchness od power.” Each appearance has its unique kind of power. Although a plant may be small, consider something like the Mandarava flower. From looking at it, we may not know that by just touching the plant, or breaking off its straight branches to use as chopsticks when we forget our utensils and eating with it, we may die without knowing why. This happens really quickly. Its poison is very lethal.
We often see them planed by the road. We must recognize that these are very poisonous. It is immediately toxic to us when it comes in contact with the human nervous system. The body becomes paralyzed and stops breathing. Then the person passes away. Consider this plant. It does not look like much, but it is also very powerful. So, each body and form has its own power.
The fifth is the creation of karma, “the suchness of function.” All our karma is created through our actions. I just spoke the Ten Dharma-realms; we are in the Six Unenlightened and Four Noble Realms. In truth, ultimately we all have this true nature. We all have innate enlightenment, a nature of True Suchness. But we are confused, so we create karma that causes us to transmigrate in the Six Realms. To reach heaven, we must create blessed karma; to stay human, we must carefully keep precepts. If we are not careful, we give rise to greed, anger and ignorance. There are asuras who have heavenly blessing but lacks heavenly virtues.The next, are the hell, hungry ghost and animal realms. We cannot control where we go in the Six Unenlightened Realms. As I mentioned previously, the ultimate of True Suchness is always by our side. Moreover, you and I are all replete with this ultimate reality of True Suchness. The Enlightened One, Sakyamuni Buddha, has knowledge and views of all things. Ordinary people are deluded, so the Buddha uses His skillful means and wondrous provisional and true teachings. He applies His wisdom to guide us well.
So, we must understand the Dharma the Buddha wants us to accept. In our daily living, everything we see and everything our body comes in contact with contains an abundance of principles with. Therefore, we must always be mindful.

(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20140729 - 淨心戒殺弭災禍 Inspiring Love in People for a Peaceful World

淨心戒殺弭災禍 
Inspiring Love in People for a Peaceful World 

軍警義消勇救援 
民情可貴伸援手 
志工關懷致感佩 
淨心戒殺弭災禍 

從復興澎湖空難以來，慈濟志工第一時間投入救災，其中一位86歲的澎湖志工薛佩麒，從­物資補給、香積到助念，他天天在現場協助。空難發生至今，慈濟志工一路陪伴，為罹難者­祈福，也希望能安定人心。證嚴上人在今天(7/29)志工早會開示，看到人與人之間互­助、那一份情，都是愛的能量，實在可貴。

句句安慰，撫平失去親人的傷痛。慈濟志工在復興澎湖空難發生以來，一路陪伴受難者家屬­、及澎湖當地受災居民，希望讓他們平復心情，盡早回到昔日安穩的生活。 

關懷的身影中，滿頭白髮，86歲的澎湖慈濟志工薛佩麒，從2002年的華航空難以來，­不間斷地付出。這次他也全程協助救災、陪伴的工作。 

秉持著悲天憫人的胸懷，慈濟人陪伴受災鄉親，給予最大的支持，希望能盡早撫平傷痛。

【靜思妙蓮華】20131226 - 究竟諸法實相 - 第205集 Understand the Ultimate Reality of All Things(究竟諸法實相) Date: December. 26. 2013

⊙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。

***************************

【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)

【人間菩提】20140728 - 撫慰傷患 帶動正信 撫慰傷患‧帶動正信 To Be A Wholesome Friend and Promote Correct Views

撫慰傷患‧帶動正信 
To Be A Wholesome Friend and Promote Correct Views

動亂抗議事紛擾
撫慰傷患心至誠
正念輕安想好意
帶動正信共祈福 

復興航空澎湖空難後，許多西溪村村民，內心惶恐不安，27號上午，慈濟志工舉辦愛灑祈­福會，撫平居民的情緒。從事故發生第一時間，慈濟人隨即動員，一路陪伴罹難者家屬與傷­者，生還的漁民李順己，也用白板寫下對志工的感恩。證嚴上人在今天(7/28)的志工­早會開示，感恩慈濟人用愛去投入，發揮人傷我痛、人苦我悲的精神，人世間總是需要愛的­能量互動互愛。 

復興航空澎湖空難，慈濟人第一時間動員投入，面對無常瞬間，一路陪伴罹難者家屬與傷者­。傷勢逐漸穩定的李順己，用白板表達對慈濟的感恩。 

人間菩薩，用愛投入。空難至今，澎湖西溪村居民，內心惶恐不安，甚至無法闔眼入睡。2­7號上午慈濟志工舉辦愛灑祈福會，帶來證嚴上人的祝福，膚慰村民的心。 

真誠的關懷，讓村民宣洩了情緒，還有民眾將收到的慈濟慰問金捐出來，讓愛的力量循環。­復原之路，志工也將持續陪伴。

【靜思妙蓮華】20131225 - 大悲施教諸法實相 - 第204集 Teach Ultimate Reality with Great Compassion(大悲施教 諸法實相) Date: December. 25. 2013

⊙諸佛大悲施教，眾所知識典範，諸善功德成就，甚深未曾有法。
⊙「舍利弗，如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。」《法華經方便品第二》
⊙「舍利弗，取要言之，無量無邊未曾有法，佛悉成就。」《法華經方便品第二》
⊙「止！舍利弗，不須復說。所以者何？」《法華經方便品第二》
⊙「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》
⊙希有：說希有不思議事大乘之道法。處世與出世間法，由此正能顯三乘希有之法故。

***********************************
【證嚴上人開示】
「諸佛大悲施教，眾所知識典範，諸善功德成就，甚深未曾有法。」

諸佛大悲施教
眾所知識典範
諸善功德成就
甚深未曾有法

各位，學佛，我們要好好來體解佛的本懷。諸佛本懷就是大悲。所說的大悲，就是期待眾生人人能體會佛意，所以佛與眾生成為一體。

就像我們常說，「無緣大慈，同體大悲」。我們一直要將天下眾生，視為與我們一樣，「人傷我痛，人苦我悲」。眾生有苦難，我們要學菩薩道，我們就要學會，如何(視)眾生苦就是我們的苦，眾生的傷就是我們的痛，這是我們在學菩薩道，對眾生的心。

佛陀已經覺悟了，佛陀覺悟之後，他的悲心，視天下眾生如一子，所以眾生迷茫中，佛陀的大悲，希望眾生人人能覺悟，所以叫做「諸佛大悲施教」。希望人人能，接受佛法，體悟佛法，與佛同等的智慧。這就是佛陀要來教育的目的。

所以，「眾所知識典範」。釋迦牟尼佛覺悟之後，那一分的大覺智慧，那是諸佛世界、諸天龍神，都能瞭解，所以前面我們就說「名稱普聞」，所以叫做「眾所知識」。

在《法華經》的會中，我們前面〈序品〉也說過了，來聽法，有很多都是隨佛修行的羅漢，全都是「眾所知識」，比如舍利弗、目犍連、阿難、迦葉等等，也是在僧團的代表者，也是人人都認識。所以，能夠受佛教育，能夠法入心，法在行中，自然就能得到人群中的典範，人人「所知識」。這就是受佛教化，受教奉行，自然就是知識典範。

「諸善功德成就」。在那個會中，人人既然能夠承佛教育，能依教奉行，這樣在實行中，所以「諸善功德成就」。所有一切善成就，所有一切惡斷除，心能清淨，我們生活的習氣能調得很好，這些都叫做善功德。
「功」就是內自修，「德」就是外禮讓，這都叫做功德。所以「諸惡莫作，眾善奉行」，這就是叫做功德。

「甚深未曾有法」。其實要能成就這些，沒有起心動念，能夠很透徹瞭解，佛陀大悲所要施教的法，這不是那麼容易。所以，佛陀要說的就是很深的，過去大家還無法瞭解，現在就是佛陀要來宣揚，這「甚深未曾有法」。

我們前面經文裡也說：「舍利弗，如來能種種分別，巧說諸法，言辭柔軟，悅可眾心」。

舍利弗
如來能種種分別
巧說諸法
言辭柔軟
悅可眾心
《法華經方便品第二》

現在再這樣說：「舍利弗，取要言之，無量無邊未曾有法，佛悉成就」。

舍利弗
取要言之
無量無邊未曾有法
佛悉成就
《法華經方便品第二》

佛陀能種種分別，巧說諸法，那就是因為佛陀已經能夠成就很多無量無邊的諸法，佛都成就了，才能為這些眾生來開示，隨眾生的根機，希望眾生能從初步體會、瞭解。不過，還不是佛陀內心的本懷，只是用善巧方便，種種分別的巧說，先來誘引。

就如孩子，孩子還什麼都不懂，開始當父母的，就要跟著孩子童言童語，這樣年幼的孩子才聽得懂。同樣的道理，我們與人說話，隨著他的年齡、隨著他的知識，我們和他說能契合的話。有時候，人到老年時，也要好像回歸到與孩子說話一樣。那是為什麼呢？老了，腦筋退化了。

所以常說，凡夫，開頭出生的時候，年幼懵懵懂懂，要說個真實、深一點的話，孩子聽不懂。一輩子的日子，這樣這樣在過，不知不覺，從幼年、青年，就到壯年、中年、老年了，這個時間隨著年齡過。我們的知識，就是隨著這個身體的，成長以及健壯，一直到年老了，意識隨著身體也是一樣，又再回歸到那個懵懂的時代。

我們為何不趕快自我警惕，趁著我們現在知識還有辦法接受，這一念種子——覺悟的種子，趕緊入心；趁著現在接受佛的教法，用佛陀所教的教法，去除我們過去懵懂的習氣、無明的習氣，很多煩惱的習氣。我們就要利用現在，我們意識還能接受的時候。我們若沒有好好把握住，想想看，佛陀永遠來人間，生生世世都永遠，就是常常在設善巧方便，這樣眾生要到什麼時候才能聽到真實法呢？

所以我們要把握，「把握當下，恆持剎那」。當你在剎那間聽到一句入心時，我們就要好好將這句能入心的法，化為清水，自我洗滌，洗滌我們內心的無明，我們要趕緊用在日常生活，改除我們過去的習氣。

各位，修學佛法，讓佛陀這樣不斷用種種善巧來說諸法，這實在是很辛苦！眾生到底懂不懂呢？所以佛陀就說，說那麼多了，「舍利弗，取要言之」，總而言之，「無量無邊，未曾有法，佛悉成就」，很多的法，佛陀都瞭解了，才能這樣觀機逗教。

但是佛在這裡又說：「止！舍利弗，不須復說。所以者何？」

止
舍利弗
不須復說
所以者何
《法華經方便品第二》

罷了，反正眾生就是這樣，我一直一直用種種方便，這樣一直說，還是聽不懂。眾生看來還是懈怠，是在停滯中，所以還要再說嗎？為什麼呢？這裡就說：「佛所成就第一希有難解之法，唯佛與佛乃能究竟諸法實相。」

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》

這裡就說了。佛陀要說的法，所成就的，從他的內心想要說出來的，其實是第一希有難解之法，這是佛的本懷。四十多年的時間，方便善巧說法，其實都是應眾生機。佛陀真正第一要說的話，是希有難解之法，對眾生而言是非常希有、非常難得瞭解之法。佛的心靈境界，唯有佛與佛之間，才有辦法瞭解諸法實相。

真正要對機，從佛陀的根機要說出來的話，就是那個根機，要能與佛平齊，這樣互相對談，所說的法，才能暢通，才說得通。

有的時候就說：「我和他講不通。因為我想的、說的，他聽不懂，講不通。」我們人間的境界就如此了，何況是佛的境界呢？佛的境界，唯有佛與佛才能究竟去瞭解。對機所說的法，才能真正瞭解諸法實相。
諸法實相，那就是第一，這就是佛陀想要說的，但是這個實相的道理是希有。希有是什麼呢？

希有：
說希有不思議事
大乘之道法
處世與出世間法
由此正能顯
三乘希有之法故

「希有」就是，一般人認為是不可能的，就算有可能，這也是不可思議，不是凡夫的思想，有辦法考慮得到的事情，所以叫做「不思議事」。這種「不思議事」，就是「大乘之道法」。

我們前面這個「道法」，也一直說過了，這條道路是覺悟的道路，他的法是真實法。學佛，既然這條路我們看到了，也是真實能踏上這條路，只要我們依教奉行，往這條路直走，應該是能到達。所以說，目標在成佛，我們回歸回來，看準這條路，好好向前走，我們就能看到這條路周圍的風光。真的學法，我們要身體力行，才能體會到法入心的歡喜。所以這就是大乘之道法。

大乘道法，不可思議的事，到底是什麼呢？佛陀就是要來教我們處世，要如何在人間做好一個人。我們常常說：「人格成，佛格才能成。」所以處世，就是我們既然來到人間，我們要如何做人，待人接物、做事，我們到底要用什麼樣的心？

面對現實的環境、面對人，我們有那個耐心、寬心、愛心、柔軟心來待人嗎？這是待人。做事，我們有做到「諸惡莫作，眾善奉行」嗎？面對世間這麼多的物質、名利、地位，我們的心有起心動念嗎？佛陀四十幾年間的說法，就是要我們先做好人，這是「處世」的事情。

以及「出世間」的法。出世間的法，就是我們一直在說，如何能行大乘法。我們做事做到心無執著，能將一切的煩惱都去除，每一天都沐浴在法流中，每天用法洗我們的心，每天我們都沐浴在法流裡，這是出世間，就是「心無罣礙，無罣礙故」。這種在人間能做到這樣嗎？這就是要去體會佛的真理。

所以，「處世與出世間法」，佛陀用四十幾年，種種善巧來說諸法，無不都是要顯出了「三乘稀有之法」。雖然是方便法，但是裡面都有真理存在，只是眾生根機要用這樣的方法來引導他，他能入佛門來，聽佛法、守規戒，心能定下來，慢慢開啟智慧。

所以，雖然佛陀對眾生剛強的調教，雖然是很辛苦，不過，設這三乘教法，處世與出世間的方法，從處世的方法，而進步到出世間之法，這樣用種種方便來譬喻、牽引，所以才有三乘之教法；聲聞、緣覺、菩薩，這三乘的教法，所以現在就是要這樣顯現出來。

所以各位菩薩，真的要用心，修行要行菩薩道，所以希有難解之法，我們要多用心。

Explanations by Master Cheng-Yan
Subject: Teach Ultimate Reality with Great Compassion(大悲施教 諸法實相)
Date: December. 25. 2013

“Buddhas give teachings out of great compassion. They are known and recognized by all as models. They have achieved all virtuous merits and profound, never-before-experienced Dharma.”

Everyone, when we learn the Buddha’s Way, we must understand His original intention. All Buddhas intend to [exercise] great compassion. This great compassion, means They hope that sentient beings can comprehend Their thoughts and thus can become one with Them. We often talk about “unconditional loving-kindness, great universal compassion.” We must treat all sentient beings as we treat ourselves. “When others hurt, I ache. When others suffer, I grieve.”
Sentient begins experience suffering. If we are to learn the Bodhisattva-path, we must learn how to perceive their suffering as our own suffering, to see their hurt as our pain. As we learn the Bodhisattva-path, this is how we should feel toward sentient beings. The Buddha has already attained enlightenment. After He awakened, He had the compassion to perceive all sentient beings as His own children. So, when sentient beings are lost, the Buddha, out of His great compassion, hopes that they can all be awakened. So, it is said, “Buddhas give teachings out of great compassion.”
They hope that we can all accept and realize the Buddha-Dharma and [develop] wisdom equal to Buddhas’. This is the Buddha’s goal in teaching. “They are known and recognized by all as models.”
After Sakyamuni Buddha attained enlightenment, His great enlightened wisdom was something all Buddhas, heavenly beings and dragon-gods could recognize. As I previously mentioned, “His name was widely known.” So, He was “known and recognized by all”.
At the Lotus Sutra assembly, as we discussed in the Introductory Chapter, many of those who came to listen to teachings were Arhats who engaged in spiritual practice. They were “known and recognized by all”. For instance, Sariputra, Maudgalyayana, Ananda, Mahakasyapa and so on were all representatives of the Sangha and were recognized by everyone. So, they could receive the Buddha’s teachings and had the Dharma in their hearts and actions. Naturally, they became role models and were “known and recognized” by everyone. Thus, by accepting the Buddha’s teachings and practicing them, naturally they become role models known and recognized by everyone.
“They have accomplished all virtuous merits.” At that Dharma-assembly, since they could receive the Buddha’s teachings and practice them, they could put them into action. So, “they have accomplished all virtuous merits.” When all good deeds are accomplished and all evils have been eliminated, our minds are pure and our habitual tendencies are well-adjusted; these are all virtuous merits.
“Merits” are cultivated inwardly.“Virtues” are practiced outwardly.This is how merits and virtues are defined.“Refraining from all evils and doing all good deed” are also merits and virtues.
As for “profound, never-before-experienced Dharma,” to achieve all this without giving rise to the slightest thought and to thoroughly understand what the Buddha teaches out of great compassion is not easy.
The Buddha was about to give profound Dharma that no one had ever understood before.Now He was about to proclaim “profound, never-before-experienced Dharma”.

The previous passage in the sutra states, “Sariputra, the Tathagata can make various distinctions, tactfully giving all teachings.He speech is gentle and delights the hearts of multitudes.”

Next we discuss, “Sparitputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.”

The Buddha can teach with various skillful means because He has already achieved many unlimited, boundless teachings.Because He has realized them, He can teach them to sentient beings.By teaching according to their capabilities, He hoped they could begin to develop realizations.However, these are still not the Buddha’s original intended [teachings].These are just skillful means He tactfully gave to first attract them.
We are like children. Because children do not know anything, parents begin by speaking to them with child-like speech, so they may understand them.Based on the same principle, when we speak to others, we speak according to their age and experience to say things that will resonate with them.Sometimes, when people reach old age, it is like speaking to children again.
Why is that?When people age, their brains degenerate.So I often say, when ordinary people are born, they are young and confused.When we say something true or profound, children cannot understand us.We can live a lifetime this way, lacking knowledge and awareness.We grow from childhood to teenage years to our prime, middle age and senior years.Time goes by as we age.Our knowledge grows as our body matures and strengthens.Then when we reach old age, our consciousness, like our body, returns to that original state of confusion.
Why don’t we quickly become self-aware?We must seize the time now while we can accept this knowledge.We must quickly take this seed of enlightenment into our hearts.Let us take the opportunity to  accept and apply the Buddha’s teachings to eliminate our past habitual tendencies of ignorance, confusion and afflictions.We should utilize this moment while our mind-consciousness can accept this teaching.
We must seize this [opportunity].
Think about it.The Buddha keeps coming to this world, lifetime after lifetime, to continuously teach with skillful means.When will sentient beings be able to hear the True Dharma?So, we must “seize the moment, so it will persevere forever”.The instant the words penetrate our hearts, we must allow this Dharma to enter our minds and be like pure water, so we can cleanse the ignorance from our minds. We must quickly apply this to our daily living to eliminate our past habitual tendencies.
Everyone, in learning Buddhist teachings, we allow the Buddha to continuously use various skillful means to explain the Dharma. This is truly very arduous [for Him]. Do sentient beings actually understand it?
So, after the Buddha taught for so long, He said, “Sariputra, essentially speaking, all Buddhas have fully achieved the unlimited, boundless, never-before-experienced Dharma.” The Buddha understands many teachings, so He can teach according to capabilities.

But then the Buddha said, “Stop, Sariputra, there is no need to speak further. Why is this?”

Alas, this is what sentient beings are like. I keep using various skillful means to teach them, but they still do not understand. However, sentient beings are still indolent, unable to move forward. So, should He keep speaking? Why?

It says, “The Dharma that the Buddha attained was most extraordinary and difficult to understand. Only Buddhas can thoroughly realize the ultimate reality of all things.”

This explains that the Dharma the Buddha realized and wanted to speak from His heart was actually extraordinary and difficult-to-understand Dharma. This was the Buddha’s original teaching. For over 40 years, He used skillful means to teach according to sentient beings’ capabilities. The first thing He really wanted to teach was extraordinary and difficult to understand Dharma. To sentient beings, this was extraordinary and very difficult to understand. This is the Buddha’s spiritual state. Only Buddhas can thoroughly realize the ultimate reality of all things.
To truly resonate with the words spoken from the Buddha’s capacity, one must have a capacity equal to His. Only with this kind of dialogue can the teaching be smooth and understandable.
Sometimes I say, “I am unable to get through to him because he does not understand what I am saying.”[ It is already like this between humans,][ let alone between humans and the Buddha]. The Buddha’s state is ultimately only understood by other Buddhas. Only when our capacity resonates with the teachings can we truly understand the ultimate reality of all things.
The ultimate reality is what the Buddha first wanted to teach. But the principles of this ultimate reality are extraordinary. What does it mean to be extraordinary?

“Extraordinary: [He taught] extraordinary ad incredible things, the teachings of the Great Vehicle Path and world and world-transcending Dharma. Through this, He revealed the extraordinary Dharma of the Three Vehicles.”

“Extraordinary” refers to what normal people do not find possible. Even if it were possible, it is incredible, not something that ordinary people would conceive. Therefore, they are called “incredible things.” These “incredible things” are the “teachings of the Great Vehicle Path.”
Previously, I kept mentioning the teachings of the Path. This is a path to enlightenment. His teaching is the True Dharma. In learning the Buddha’s Way, since we have seen this Path, we can truly step onto it. As long as we accept and practice teachings and keep walking on this path, we should be able to arrive at the destination of Buddhahood.
If we return to and focus on this path and really walk on it, we can see firsthand the scenery along this road. To truly learn the Dharma, we must practice it, so we can realize the joy of the Dharma entering our hearts. This is the teaching of the Great Vehicle Path.
Teachings of the Great Vehicle Path are incredible. What exactly are they? The Buddha comes to teach us how to live in this world, how to be a good person. We often say, “Only when we have perfected our character can we attain Buddhahood.” Since we have come into this world, we should learn to be a [good] person in dealing with people, matters and objects and [develop the right] mindset to deal with challenges and other people. Can we treat others with patience, openness, love and gentleness? This is how we should treat others. In handling matters, can we “refrain from all evils, do all good deeds”?
When we see such material goods, recognition, wealth and status in the world, do they stir up the slightest thoughts? The Buddha taught for over 40 years because He wanted us to be good people first. This is how we should live in this world.
[He also taught] world-transcending Dharma, which is what I have been teaching in terms of practicing the Great Vehicle teachings. We should deal with matters until and our minds are free of attachments and we can eliminate all afflictions.
Every day we bathe in the stream of Dharma and use it to cleanse our minds. By bathing in the stream of Dharma every day, we can transcend the world. Then “the mind is without hindrances”. Can we achieve this state in the world?
To do so, we must realize the Buddha’s truth. So, [He taught] the worldly and world-transcending Dharma Over 40-plus years, the Buddha used many skillful means to teach the Dharma. He did this solely to reveal the extraordinary Dharma of the Three Vehicles. Thought they are skillful means, they contain true principles.Because of sentient beings’ capabilities, He had to use these methods to guide them to enter the Dharma-door, listen to the Dharma, steady their minds to uphold precepts and focus their minds to slowly awaken wisdom.
Though the Buddha had to work very hard to train stubborn sentient beings, He established these. Three Vehicle teachings to [help them] live in and transcend the world, to advance from living in this world all the way to transcending the world.
He used various skillful means to make analogies and guide them. This is why there are Three Vehicle teachings for Hearers, Pratyekabuddhas and Bodhisattvas. The teachings of these. Three Vehicles are revealed here at this moment.
So, fellow Bodhisattvas, we truly need to be mindful and practice the Bodhisattva-path.
When it comes to this extraordinary Dharma, we must always be mindful.

(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)