⊙華嚴世界無量莊嚴，圓融果海交徹無礙，信滿心思解了妙法，
心境一如即契實相。
⊙「諸佛弟子眾，曾供養諸佛，一切漏已盡，住是最後身，如是諸人等，其力所不堪。」《法華經方便品第二》
⊙「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智。」《法華經方便品第二》
⊙梵語舍利弗，華言鶖子。其母眼如鶖鷺，從母立字，故名舍利弗。善解諸法，故稱智慧第一。
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【證嚴上人開示】
華嚴世界無量莊嚴，圓融果海交徹無礙，信滿心思解了妙法，心境一如即契實相。
華嚴世界無量莊嚴
圓融果海交徹無礙
信滿心思解了妙法
心境一如即契實相
就是要告訴大家，華嚴世界是無量的莊嚴。什麼叫做華嚴世界？那就是佛陀覺悟，心、星會合，那一剎那間的心靈世界，就是華嚴世界。
徹見本性，那一分的靜寂清澄，這種的境界就是無量莊嚴。那個境界是，非常非常的莊嚴，用什麼樣的境界來比喻都很難。難得能將這個境界發現，從佛的內心，浮現出這種莊嚴的境界，所以這就是「圓融果海」。
「圓融果海」，是我們的本性圓融，應該也能叫做「因核果海」，那個因的核心，就是能散出去，非常的遼闊，所以放諸四海而透徹，這種心靈的寬闊，真的是無量無邊，所以這種交徹無礙。這心靈的境界，我們要瞭解這樣的境界，還是要告訴大家：「信」；我們要有堅定的信心。
「信滿心思」，我們的思惟，必定要與信時時會合。我們要有這個堅定正信的心，就不會被這些邪思、邪念雜揉，來散(亂)了我們這念的正信、正思念。所以，佛所說的法，我們要相信，尤其是一乘、大乘，一乘的實法，我們一定要相信。
這是在這個心靈世界之內，你若欠缺這個信，無法透徹瞭解。所以「信滿心思，解了妙法」，就能瞭解這個妙法。我們必定要心與境要一如，這樣才能會，會合這個實相。
我們人人心靈，人人本具的實相，只是我們的心讓它散開了。我們現在要將心境合一，回歸本性，如此就能契合實相。所以我們的《法華經》，一定是要從方便法回歸於實性，這必定要從我們內心深處的信，一定要凝聚起來，才能會合回歸到我們人人，本具清淨無染的華藏世界，這種莊嚴，我們才能夠去體會。
所以，前面我們說過了，「諸佛弟子眾，曾供養諸佛，一切漏已盡，住是最後身，如是諸人等，其力所不堪」。
諸佛弟子眾
曾供養諸佛
一切漏已盡
住是最後身
如是諸人等
其力所不堪
過去的諸佛，現在的釋迦牟尼佛，所有的弟子，很多都是用心供養、親近、奉事過所有的佛，生生世世不離。大家修行已經到了「一切漏已盡」，就是煩惱都已盡除，尤其是「最後身」，這個分段生死，最後。
雖然已經修行，漏已盡，「住是最後身」，還是「如是諸人等」，這些人，同樣「其力所不堪」。要你們大家都已經徹底乘於法，回歸，還是力量不夠，所以叫做「其力所不堪」。我們的力量還是不夠，還無法真正體會，心與宇宙會合的境界。
接下來再說：「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智」。
假使滿世間
皆如舍利弗
盡思共度量
不能測佛智
舍利弗是在佛的弟子中，智慧第一。像舍利弗這樣的智慧，他「盡思共度量」，都還無法體會，所以我們還是要很用心，還要很用功。
「假使滿世間」，世間，什麼叫做世間？時間、空間合起來，叫做「世間」。
時間，就是過去、現在、未來。過去，無量無始的過去，以及我們現在，現在也是不斷在過去；還有未來，未來還有很長很長，無終的未來。所以過去、現在、未來等等，都叫做時間。這個時間稱為「世」，過去、現在、未來，過去的過去，無量無始以前，一直到現在，一直到未來，這都叫做「世」。
東、西、南、北、上、下、十方上下，都叫做空間。東邊、西邊、東、西、南、北邊、東南方、西北方等等，稱為「十方」。
空間、時間總合起來，叫做「世間」。世間，也就是乾坤、天地間，天下都叫做「世間」。天地之間，就是乾坤之間，什麼叫做乾坤、天地呢？天地、乾坤是同一種，名詞不同，是相同的意思，那就是在地球，我們人的世間。在這個地球的時間、地球大地這個空間，我們人就住在地球的世界裡，所以說起來，就是我們人間的這個世間。
我們要瞭解這個世間，不只是人而已，世間森羅萬象，山河大地，種種形形色色的東西，都是在地球上，這就是眾生所依靠的，叫做「器世間」。在這森羅萬象，我們所看到的，人要生活的等等，這個世間所有具足的東西，叫做「器世間」。
就如我們現在，我們能依止於我們的道場中，我在這裡講話，你們在那裡聽話，這也是叫做「器世間」。我們有這森羅萬象，有這片土地，有能讓我們成就這樣的道場，我們依靠在這道場中修行。所以，這就是眾生依靠，乾坤、國土，通通叫做「器世間」。哪怕是我們現在大家所依止，也是器世間其中之一的東西。這就是我們學佛中，我們要很瞭解。
我們就是依靠在這器世間，天地森羅萬象，讓我們有種種不同的環境，不同的依靠，之後就有眾生。眾生，就是生物，人與動物等等。這些眾生大家所共住，共住，就共造業。
業是從哪裡來、從何處來？眾生人人都是不同的習氣，所以不同的行為，有善、有惡。造善業，那就是福報的世間。若是造惡業呢？造惡業，眾生共業，就會惹來很多天災、人禍，這就是眾生所造作。
那為何會造作？就是無明。無明從何起？從心開始。心的一念無明，生起了三項：貪、瞋、癡，就會去造作，所以才會造業。眾生共業的結果，就是惹來了禍端，天災、人禍，這就是共業。
人人都有生死存亡，存在世間之時，就是善、惡業雜揉。有的人起一念心，發心、立願，做好事，但是心性不定，還是又起心動念，還是貪、瞋、癡。所以，眾生是善惡雜揉，所以造成了這個生死存亡的色身，叫做「有情世間」。我們人與人之間，動物與動物，動物與人之間等等，這都叫做「有情世間」。
這種的「有情」，就是我們會去分別，知道是冷、是熱，我愛、我不愛等等，這都叫做「有情」。但是，我們人間有情，都是在迷，所以我們要修行，我們要覺，所以叫做「覺有情」。我們要學覺者所修的行，所走的路，所以我們要發心立願覺有情。
之前我們說過了，「假使滿世間，皆如舍利弗」，假使大家都如舍利弗。這是佛陀在讚歎，弟子中舍利弗是智慧第一，要讓大家知道，大家若如舍利弗這樣的智慧，要來瞭解這一乘實相的道理，哪怕他集中心思，還是不夠。可見，佛陀要告訴我們，這個一乘實相，他的那個心靈境界，我們與他還是有一段的時間、一段的空間，所以鼓勵我們還要再加緊腳步的意思。
所以，舍利弗就是聲聞中智慧第一，在這法華會上是第一位，唯獨能夠開悟圓乘，圓融實乘，能夠瞭解。他瞭解佛陀要棄捨過去的，方便權巧，現在是要直接說出他內心，一乘實相之法。這當中唯有舍利弗第一位能夠體會到。所以在〈譬喻品〉中，舍利弗是佛陀弟子之中，第一位得到授記。
舍利弗，梵語叫做舍利弗，譯作我們華言的意思，名詞是叫做「鶖子」。意思就是說他的母親，母親長得很美，很聰明、有智慧，母親那個美，那一雙眼睛非常的清澈，就如鶖鷺鳥一般，所以大家就將舍利弗的母親，稱名為鶖鷺。舍利弗生下來，從母得名，鶖鷺的孩子，所以叫做「鶖子」，也叫做「鶖鷺子」。叫做「舍利弗」，「舍利弗」是梵文，翻譯過來叫做「鶖子」，具足的名稱叫做「鶖鷺子」。這是從母立名，所以叫做舍利弗。
梵語舍利弗
華言鶖子
其母眼如鶖鷺
從母立字
故名舍利弗
善解諸法
故稱智慧第一
舍利弗善解諸法，所以稱智慧第一。在這個人間，他能夠瞭解種種，佛陀要說的法，他很瞭解。只是他這一念心，原來本具的本性，要真正與佛的心會合起來，這個一乘實相，還有一點距離。
總而言之，舍利弗在〈譬喻品〉即將接受佛陀的授記。所以我們要用心，要用在「華藏世界，無量莊嚴，圓融果海，交徹無礙」，我們一定要知道，要能夠瞭解。真正要集中我們的信，我們的「信滿心思」，那就「解了妙法，心境一如，即契實相」。
各位，「信滿心思」，請大家要多用心於我們自己，思考這個信。我們要從《法華經》中的道理，雖然是這麼深，佛陀一直告訴我們這樣、這樣……，還是無法體會。但是我們自己要知道，絕對可以，只要我們把信集中起來，(充)滿於我們的思考、行為中，我們一定能夠瞭解佛陀的妙法。對自己要有信心！
只要我們的心與境，外面的境界，常常能夠會合起來，每一項東西，都含藏著妙法存在，多用一點心思去體會天地萬物。在這世間上，「佛法不離世間法」，離開世間求佛法，就如在龜上求毛，在兔上求角，這是不可能的事情。
所以，佛法一定是與世間法合一。因為佛陀一大事因緣，就是來人間講佛法，所以人間佛法、世間佛法，這我們一定要相信。雖然是很深，不過，一切無難事，只要有心人，所以「一切唯心造」。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Believe in the Teachings of Ultimate Reality (深信實相之法)
Date: January. 08. 2014
“The Avatamsaka state is infinitely magnificent. The perfect ocean of fruitions is clear and unobstructed. A mind filled with faith understands the wondrous Dharma. The absolute mindset is in sync with ultimate reality.”
This tells us that the Avatamsaka state is infinitely magnificent. What is the Avatamsaka state? The state of the Buddha’s mind in the instant He attained enlightenment, the moment His mind converged with that star. That is the Avatamsaka state. He clearly saw His intrinsic nature, its tranquility and purity. This kind of state is infinitely magnificent. It is incredibly magnificent. Comparing it to other states is very difficult. Rarely can we come across it. From the Buddha’s mind arose this magnificent state. This is the “perfect ocean of fruitions.”
The “perfect ocean of fruitions” is our perfect and harmonious intrinsic nature. This seed gives rise to an ocean of fruitions. So, when this seed, this core [of enlightenment,] is spread and planted, it extends across [the universe], so we can thoroughly understand everything. This expansion of the mind is truly infinite and boundless, so this state of mind is clear and unobstructed. We must understand this state, and our faith must also be firm. “A mind filled with faith” means our thinking must always be in harmony with our faith. We must be firm in our faith, so we will not allow deviant thinking and thoughts to influence and confuse our Right Faith and Right Thinking. Therefore, we must believe in the Buddha’s teachings, especially the One Vehicle, the Great Vehicle.
The True Dharma of the One Vehicle is something we must believe. So, in our state of mind, if we lack faith, we cannot achieve complete understanding. Therefore, “a mind filled with faith understands the wondrous Dharma.” Our minds must be one with the conditions for us to be in sync with ultimate reality.
Ultimate reality is intrinsic to our minds. However, we have allowed our minds to scatter. Now we must unite our minds with conditions and return to our intrinsic nature. Then we can be in sync with ultimate reality.
So, the Lotus Sutra definitely teaches us to use skillful means to return to our true nature. This must begin with a sense of deep faith. We must be focused so that we can return to our intrinsic pure and undefiled Avatamsaka state. Then this magnificence is something we can realize.
Earlier, we spoke about how, “The assembly of the Buddha’s disciples have made offerings to all Buddhas.[They] have ended all Leaks and are living in their final bodies.But, even people such as these do not have the power required.”
The disciples of past Buddhas and the present Sakyamuni Buddha have put their hearts into making offerings to, being near and serving all Buddhas.They do this lifetime after lifetime.Their level of practice has reached a state where “[they] have ended all Leaks”.They have eliminated all afflictions and are “living in their final bodies”.This is their last instance of fragmentary samara.
Though they have engaged in spiritual practice, ended all Leaks and “are living in their final bodies, even people such as these still do not have the power required”.So, even if we are all completely within the Dharma-vehicle, we still do not have enough power to return.Thus, we “still do not have the power required,” and we cannot truly realize the state in which the mind converges with the universe.
Then the sutra states, “Even if the world we filled [in ten directions] with people like Scriptural, who thought exhaustively and pooled their abilities, they would not fathom the Buddha’s wisdom.”
Sraiputra, among the Buddha’s disciples, was foremost in wisdom.But even if [people] with Sariputra’s wisdom “thought exhaustively and pooled their abilities,” they would still be unable to attain realizations.Therefore, we must really put our hearts into this and work very hard.“Even if the world was filled [in then directions].”When we talk about the world, we are talking about both space and time.Time refers to the past, present and future.
The past goes back to Beginningless Time.We are in the present, which continuously becomes the past.Then there is the future, which stretches endlessly before us.So the past, present and future are all part of time.Time refers to the past, present and future from all the way back to Beginningless Time to the present and into the future.This is all part of our sense of time.East, west, south, north, above and below are all part of space.East ,west, south, north, above, below southeast, northwest and so on are called the ten directions.When we talk about time and space, we are talking about the world.
We consider our universe to be the space between heaven and earth; that is the world we live in.The space between heaven and earth is the space we consider our universe.So, what is the universe, heaven and earth?They are the same; they are different names for the same thing.They refer to the Earth. We [define] the world through the time and space of this planet.We live on this planet, Earth.This is the world we humans live in.We must understand that this world is not only made up of humans.There are myriad forms and things of all shapes and sizes, as well as mountains, rivers and land, on Earth.All sentient beings rely on this, “the realm of physical existence”.The myriad forms we see, the things we need to live, etc., everything contained in this world is “the realm of physical existence”.
For example, right now, we rely on our spiritual practice center. I am here speaking, and you are there listening. This is also “the realm of physical existence”. These myriad forms and this piece of land allow us to create this spiritual practice center. We depend on this place for our spiritual practice.
[ In a similar way,] sentient beings depend on the universe and the earth; all of which are “the realm of physical existence”. Everything we now depend on is a part of the realm of physical existence. When we study the Buddha’s Way, this is something we must understand. We reply on this world with its myriads of things, which give rise to different environments that support us in different ways. Then there are sentient beings, which are living beings, including humans and animals. All sentient beings dwell here and create karma together.
Where does karma come from? Sentient beings and humans all have different habitual tendencies and behaviors, both good and evil. Doing [good deeds] creates a world of blessed retributions. What about doing bad deeds? When beings collectively create bad karma, they cause many natural and manmade disasters. These are all created by sentient beings.
Why do they create[ karma]? Because of ignorance. How does ignorance arise? It beings with an ignorant thought that give rise to greed, anger and delusion. This leads them to create karma. The collective karma of sentient beings leads to disasters. Natural and manmade disasters come from collective karma. When we come to this world, we are bound to die. While we are here, we [create] a mix of good and bad karma. Some people aspire and vow to do good deeds. But their minds waver, so they give rise to [discursive] thoughts, which lead to greed, anger and delusion. So, in sentient beings, good and evil coexist. Therefore, we continue to have a physical form in this cyclic existence. Thus, we live in the world of sentient beings.
The relationship between people or animals, or between people and animals, etc., are part of “the world of sentient beings”. A “sentient beings,” we can discern hot from cold and what we like from what we do not like. This is what sentient beings do. But we sentient beings in the human realm are lost, so we must engage in spiritual practice. We must awaken and become “enlightened sentient beings”. We must learn what the Enlightened One practiced and the roads He walked. So, we must aspire and vow to be enlightened sentient beings.
Earlier we mentioned, “Even if the world was filled in ten directions with people like Sariputra”. By saying if people are like Sariputra, the Buddha was praising him as the disciple foremost in wisdom. He also wanted us to know that even if we all had wisdom like Sariputra and tried to understand the ultimate reality of the One Vehicle, even if we focused all our thinking, that still would not be enough. Clearly, the Buddha is telling us that to achieve the ultimate reality of the One Vehicle, which is His spiritual state, we still have a long way to go. So, He encourages us to be more diligent.
Among the Hearers, Sariputra was foremost in wisdom. At the Lotus Dharma-assembly, he was the first one who realized the One Vehicle. He understood that the Buddha had to set aside provisional teachings of the past. Now, He would directly expound from His heart the ultimate reality of the One Vehicle. Sariputra was the first one to realize this. So, in Sariputra the Chapter on Analogies, Sariputra was the first among His disciples to receive predictions of Buddhahood. Sariputra is a Sanskrit name which means Son-of-Sari. This signified that this mother was very beautiful, intelligent and wise. Part of other beauty came from her clear eyes, like those of a sari (myna bird). Therefore, people called his mother “Sari.” When Sariputra was born, he was named after his mother. So, “Sariputra” means “Son-of Sari.”
“Sari” is the Sanskrit word for mynah. Therefore, he was given the name “Son-of-Sari,” or Sariputra, according to his mother’s name Sariputra clearly understood all teachings, so he was foremost in wisdom.
In this world, he could understand all kind of the Buddha’s various teachings.He had clear understanding, but for mind to [return to] its intrinsic nature, for it to converge with the Buddha’s mind, which is the ultimate reality of the One Vehicle, he still had quite a ways to go. In short, in the Chapter on Analogies, Sariputra was about to receive the Buddha’s prediction for his attainment of Buddhahood. Therefore, we must put our hearts into attaining “the Avatamsaka state” that is “infinitely magnificent.”
“The perfect ocean of fruitions is clear and unobstructed.” We must know and understand this and focus our faith. So, when our “mind is filled with faith, [we] understand the wondrous Dharma.” “The absolute mindset is in sync with ultimate reality.”
Everyone, have “a mind filled with faith.” We must all be mindful of ourselves and contemplate our faith.We must study the principles of the Lotus Sutra, though they are very profound. The Buddha keeps telling us they are like this, but we still cannot comprehend them. Yet we must know without a doubt it is possible. As long as we can focus our faith and completely instill it in our thinking and actions, we can understand the Buddha’s wondrous Dharma.
We must have faith in ourselves. As long as our minds can constantly converge with external conditions, constantly converge with external conditions, [we can see] that everything contains the wondrous Dharma. We need to expend more effort to experience all things in the world.In this world, “the Buddha-Dharma is inseparable from worldly teachings.”
To seek the Dharma apart from this world is likey trying to find fur on a turtle shell or trying to find horns on a rabbit’s head. Those things are impossible. So, the Buddha Dharma must be united with the way we live in the world. Since the Buddha came for one great cause, to expound teachings in this world, His Dharma must be [applied here]. This is something we must believe.
Even though [His teachings] are every profound, nothing is difficult as long as our will is strong. So, “all things are created by the mind” Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
心境一如即契實相。
⊙「諸佛弟子眾，曾供養諸佛，一切漏已盡，住是最後身，如是諸人等，其力所不堪。」《法華經方便品第二》
⊙「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智。」《法華經方便品第二》
⊙梵語舍利弗，華言鶖子。其母眼如鶖鷺，從母立字，故名舍利弗。善解諸法，故稱智慧第一。
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【證嚴上人開示】
華嚴世界無量莊嚴，圓融果海交徹無礙，信滿心思解了妙法，心境一如即契實相。
華嚴世界無量莊嚴
圓融果海交徹無礙
信滿心思解了妙法
心境一如即契實相
就是要告訴大家，華嚴世界是無量的莊嚴。什麼叫做華嚴世界？那就是佛陀覺悟，心、星會合，那一剎那間的心靈世界，就是華嚴世界。
徹見本性，那一分的靜寂清澄，這種的境界就是無量莊嚴。那個境界是，非常非常的莊嚴，用什麼樣的境界來比喻都很難。難得能將這個境界發現，從佛的內心，浮現出這種莊嚴的境界，所以這就是「圓融果海」。
「圓融果海」，是我們的本性圓融，應該也能叫做「因核果海」，那個因的核心，就是能散出去，非常的遼闊，所以放諸四海而透徹，這種心靈的寬闊，真的是無量無邊，所以這種交徹無礙。這心靈的境界，我們要瞭解這樣的境界，還是要告訴大家：「信」；我們要有堅定的信心。
「信滿心思」，我們的思惟，必定要與信時時會合。我們要有這個堅定正信的心，就不會被這些邪思、邪念雜揉，來散(亂)了我們這念的正信、正思念。所以，佛所說的法，我們要相信，尤其是一乘、大乘，一乘的實法，我們一定要相信。
這是在這個心靈世界之內，你若欠缺這個信，無法透徹瞭解。所以「信滿心思，解了妙法」，就能瞭解這個妙法。我們必定要心與境要一如，這樣才能會，會合這個實相。
我們人人心靈，人人本具的實相，只是我們的心讓它散開了。我們現在要將心境合一，回歸本性，如此就能契合實相。所以我們的《法華經》，一定是要從方便法回歸於實性，這必定要從我們內心深處的信，一定要凝聚起來，才能會合回歸到我們人人，本具清淨無染的華藏世界，這種莊嚴，我們才能夠去體會。
所以，前面我們說過了，「諸佛弟子眾，曾供養諸佛，一切漏已盡，住是最後身，如是諸人等，其力所不堪」。
諸佛弟子眾
曾供養諸佛
一切漏已盡
住是最後身
如是諸人等
其力所不堪
過去的諸佛，現在的釋迦牟尼佛，所有的弟子，很多都是用心供養、親近、奉事過所有的佛，生生世世不離。大家修行已經到了「一切漏已盡」，就是煩惱都已盡除，尤其是「最後身」，這個分段生死，最後。
雖然已經修行，漏已盡，「住是最後身」，還是「如是諸人等」，這些人，同樣「其力所不堪」。要你們大家都已經徹底乘於法，回歸，還是力量不夠，所以叫做「其力所不堪」。我們的力量還是不夠，還無法真正體會，心與宇宙會合的境界。
接下來再說：「假使滿世間，皆如舍利弗，盡思共度量，不能測佛智」。
假使滿世間
皆如舍利弗
盡思共度量
不能測佛智
舍利弗是在佛的弟子中，智慧第一。像舍利弗這樣的智慧，他「盡思共度量」，都還無法體會，所以我們還是要很用心，還要很用功。
「假使滿世間」，世間，什麼叫做世間？時間、空間合起來，叫做「世間」。
時間，就是過去、現在、未來。過去，無量無始的過去，以及我們現在，現在也是不斷在過去；還有未來，未來還有很長很長，無終的未來。所以過去、現在、未來等等，都叫做時間。這個時間稱為「世」，過去、現在、未來，過去的過去，無量無始以前，一直到現在，一直到未來，這都叫做「世」。
東、西、南、北、上、下、十方上下，都叫做空間。東邊、西邊、東、西、南、北邊、東南方、西北方等等，稱為「十方」。
空間、時間總合起來，叫做「世間」。世間，也就是乾坤、天地間，天下都叫做「世間」。天地之間，就是乾坤之間，什麼叫做乾坤、天地呢？天地、乾坤是同一種，名詞不同，是相同的意思，那就是在地球，我們人的世間。在這個地球的時間、地球大地這個空間，我們人就住在地球的世界裡，所以說起來，就是我們人間的這個世間。
我們要瞭解這個世間，不只是人而已，世間森羅萬象，山河大地，種種形形色色的東西，都是在地球上，這就是眾生所依靠的，叫做「器世間」。在這森羅萬象，我們所看到的，人要生活的等等，這個世間所有具足的東西，叫做「器世間」。
就如我們現在，我們能依止於我們的道場中，我在這裡講話，你們在那裡聽話，這也是叫做「器世間」。我們有這森羅萬象，有這片土地，有能讓我們成就這樣的道場，我們依靠在這道場中修行。所以，這就是眾生依靠，乾坤、國土，通通叫做「器世間」。哪怕是我們現在大家所依止，也是器世間其中之一的東西。這就是我們學佛中，我們要很瞭解。
我們就是依靠在這器世間，天地森羅萬象，讓我們有種種不同的環境，不同的依靠，之後就有眾生。眾生，就是生物，人與動物等等。這些眾生大家所共住，共住，就共造業。
業是從哪裡來、從何處來？眾生人人都是不同的習氣，所以不同的行為，有善、有惡。造善業，那就是福報的世間。若是造惡業呢？造惡業，眾生共業，就會惹來很多天災、人禍，這就是眾生所造作。
那為何會造作？就是無明。無明從何起？從心開始。心的一念無明，生起了三項：貪、瞋、癡，就會去造作，所以才會造業。眾生共業的結果，就是惹來了禍端，天災、人禍，這就是共業。
人人都有生死存亡，存在世間之時，就是善、惡業雜揉。有的人起一念心，發心、立願，做好事，但是心性不定，還是又起心動念，還是貪、瞋、癡。所以，眾生是善惡雜揉，所以造成了這個生死存亡的色身，叫做「有情世間」。我們人與人之間，動物與動物，動物與人之間等等，這都叫做「有情世間」。
這種的「有情」，就是我們會去分別，知道是冷、是熱，我愛、我不愛等等，這都叫做「有情」。但是，我們人間有情，都是在迷，所以我們要修行，我們要覺，所以叫做「覺有情」。我們要學覺者所修的行，所走的路，所以我們要發心立願覺有情。
之前我們說過了，「假使滿世間，皆如舍利弗」，假使大家都如舍利弗。這是佛陀在讚歎，弟子中舍利弗是智慧第一，要讓大家知道，大家若如舍利弗這樣的智慧，要來瞭解這一乘實相的道理，哪怕他集中心思，還是不夠。可見，佛陀要告訴我們，這個一乘實相，他的那個心靈境界，我們與他還是有一段的時間、一段的空間，所以鼓勵我們還要再加緊腳步的意思。
所以，舍利弗就是聲聞中智慧第一，在這法華會上是第一位，唯獨能夠開悟圓乘，圓融實乘，能夠瞭解。他瞭解佛陀要棄捨過去的，方便權巧，現在是要直接說出他內心，一乘實相之法。這當中唯有舍利弗第一位能夠體會到。所以在〈譬喻品〉中，舍利弗是佛陀弟子之中，第一位得到授記。
舍利弗，梵語叫做舍利弗，譯作我們華言的意思，名詞是叫做「鶖子」。意思就是說他的母親，母親長得很美，很聰明、有智慧，母親那個美，那一雙眼睛非常的清澈，就如鶖鷺鳥一般，所以大家就將舍利弗的母親，稱名為鶖鷺。舍利弗生下來，從母得名，鶖鷺的孩子，所以叫做「鶖子」，也叫做「鶖鷺子」。叫做「舍利弗」，「舍利弗」是梵文，翻譯過來叫做「鶖子」，具足的名稱叫做「鶖鷺子」。這是從母立名，所以叫做舍利弗。
梵語舍利弗
華言鶖子
其母眼如鶖鷺
從母立字
故名舍利弗
善解諸法
故稱智慧第一
舍利弗善解諸法，所以稱智慧第一。在這個人間，他能夠瞭解種種，佛陀要說的法，他很瞭解。只是他這一念心，原來本具的本性，要真正與佛的心會合起來，這個一乘實相，還有一點距離。
總而言之，舍利弗在〈譬喻品〉即將接受佛陀的授記。所以我們要用心，要用在「華藏世界，無量莊嚴，圓融果海，交徹無礙」，我們一定要知道，要能夠瞭解。真正要集中我們的信，我們的「信滿心思」，那就「解了妙法，心境一如，即契實相」。
各位，「信滿心思」，請大家要多用心於我們自己，思考這個信。我們要從《法華經》中的道理，雖然是這麼深，佛陀一直告訴我們這樣、這樣……，還是無法體會。但是我們自己要知道，絕對可以，只要我們把信集中起來，(充)滿於我們的思考、行為中，我們一定能夠瞭解佛陀的妙法。對自己要有信心！
只要我們的心與境，外面的境界，常常能夠會合起來，每一項東西，都含藏著妙法存在，多用一點心思去體會天地萬物。在這世間上，「佛法不離世間法」，離開世間求佛法，就如在龜上求毛，在兔上求角，這是不可能的事情。
所以，佛法一定是與世間法合一。因為佛陀一大事因緣，就是來人間講佛法，所以人間佛法、世間佛法，這我們一定要相信。雖然是很深，不過，一切無難事，只要有心人，所以「一切唯心造」。請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Believe in the Teachings of Ultimate Reality (深信實相之法)
Date: January. 08. 2014
“The Avatamsaka state is infinitely magnificent. The perfect ocean of fruitions is clear and unobstructed. A mind filled with faith understands the wondrous Dharma. The absolute mindset is in sync with ultimate reality.”
This tells us that the Avatamsaka state is infinitely magnificent. What is the Avatamsaka state? The state of the Buddha’s mind in the instant He attained enlightenment, the moment His mind converged with that star. That is the Avatamsaka state. He clearly saw His intrinsic nature, its tranquility and purity. This kind of state is infinitely magnificent. It is incredibly magnificent. Comparing it to other states is very difficult. Rarely can we come across it. From the Buddha’s mind arose this magnificent state. This is the “perfect ocean of fruitions.”
The “perfect ocean of fruitions” is our perfect and harmonious intrinsic nature. This seed gives rise to an ocean of fruitions. So, when this seed, this core [of enlightenment,] is spread and planted, it extends across [the universe], so we can thoroughly understand everything. This expansion of the mind is truly infinite and boundless, so this state of mind is clear and unobstructed. We must understand this state, and our faith must also be firm. “A mind filled with faith” means our thinking must always be in harmony with our faith. We must be firm in our faith, so we will not allow deviant thinking and thoughts to influence and confuse our Right Faith and Right Thinking. Therefore, we must believe in the Buddha’s teachings, especially the One Vehicle, the Great Vehicle.
The True Dharma of the One Vehicle is something we must believe. So, in our state of mind, if we lack faith, we cannot achieve complete understanding. Therefore, “a mind filled with faith understands the wondrous Dharma.” Our minds must be one with the conditions for us to be in sync with ultimate reality.
Ultimate reality is intrinsic to our minds. However, we have allowed our minds to scatter. Now we must unite our minds with conditions and return to our intrinsic nature. Then we can be in sync with ultimate reality.
So, the Lotus Sutra definitely teaches us to use skillful means to return to our true nature. This must begin with a sense of deep faith. We must be focused so that we can return to our intrinsic pure and undefiled Avatamsaka state. Then this magnificence is something we can realize.
Earlier, we spoke about how, “The assembly of the Buddha’s disciples have made offerings to all Buddhas.[They] have ended all Leaks and are living in their final bodies.But, even people such as these do not have the power required.”
The disciples of past Buddhas and the present Sakyamuni Buddha have put their hearts into making offerings to, being near and serving all Buddhas.They do this lifetime after lifetime.Their level of practice has reached a state where “[they] have ended all Leaks”.They have eliminated all afflictions and are “living in their final bodies”.This is their last instance of fragmentary samara.
Though they have engaged in spiritual practice, ended all Leaks and “are living in their final bodies, even people such as these still do not have the power required”.So, even if we are all completely within the Dharma-vehicle, we still do not have enough power to return.Thus, we “still do not have the power required,” and we cannot truly realize the state in which the mind converges with the universe.
Then the sutra states, “Even if the world we filled [in ten directions] with people like Scriptural, who thought exhaustively and pooled their abilities, they would not fathom the Buddha’s wisdom.”
Sraiputra, among the Buddha’s disciples, was foremost in wisdom.But even if [people] with Sariputra’s wisdom “thought exhaustively and pooled their abilities,” they would still be unable to attain realizations.Therefore, we must really put our hearts into this and work very hard.“Even if the world was filled [in then directions].”When we talk about the world, we are talking about both space and time.Time refers to the past, present and future.
The past goes back to Beginningless Time.We are in the present, which continuously becomes the past.Then there is the future, which stretches endlessly before us.So the past, present and future are all part of time.Time refers to the past, present and future from all the way back to Beginningless Time to the present and into the future.This is all part of our sense of time.East, west, south, north, above and below are all part of space.East ,west, south, north, above, below southeast, northwest and so on are called the ten directions.When we talk about time and space, we are talking about the world.
We consider our universe to be the space between heaven and earth; that is the world we live in.The space between heaven and earth is the space we consider our universe.So, what is the universe, heaven and earth?They are the same; they are different names for the same thing.They refer to the Earth. We [define] the world through the time and space of this planet.We live on this planet, Earth.This is the world we humans live in.We must understand that this world is not only made up of humans.There are myriad forms and things of all shapes and sizes, as well as mountains, rivers and land, on Earth.All sentient beings rely on this, “the realm of physical existence”.The myriad forms we see, the things we need to live, etc., everything contained in this world is “the realm of physical existence”.
For example, right now, we rely on our spiritual practice center. I am here speaking, and you are there listening. This is also “the realm of physical existence”. These myriad forms and this piece of land allow us to create this spiritual practice center. We depend on this place for our spiritual practice.
[ In a similar way,] sentient beings depend on the universe and the earth; all of which are “the realm of physical existence”. Everything we now depend on is a part of the realm of physical existence. When we study the Buddha’s Way, this is something we must understand. We reply on this world with its myriads of things, which give rise to different environments that support us in different ways. Then there are sentient beings, which are living beings, including humans and animals. All sentient beings dwell here and create karma together.
Where does karma come from? Sentient beings and humans all have different habitual tendencies and behaviors, both good and evil. Doing [good deeds] creates a world of blessed retributions. What about doing bad deeds? When beings collectively create bad karma, they cause many natural and manmade disasters. These are all created by sentient beings.
Why do they create[ karma]? Because of ignorance. How does ignorance arise? It beings with an ignorant thought that give rise to greed, anger and delusion. This leads them to create karma. The collective karma of sentient beings leads to disasters. Natural and manmade disasters come from collective karma. When we come to this world, we are bound to die. While we are here, we [create] a mix of good and bad karma. Some people aspire and vow to do good deeds. But their minds waver, so they give rise to [discursive] thoughts, which lead to greed, anger and delusion. So, in sentient beings, good and evil coexist. Therefore, we continue to have a physical form in this cyclic existence. Thus, we live in the world of sentient beings.
The relationship between people or animals, or between people and animals, etc., are part of “the world of sentient beings”. A “sentient beings,” we can discern hot from cold and what we like from what we do not like. This is what sentient beings do. But we sentient beings in the human realm are lost, so we must engage in spiritual practice. We must awaken and become “enlightened sentient beings”. We must learn what the Enlightened One practiced and the roads He walked. So, we must aspire and vow to be enlightened sentient beings.
Earlier we mentioned, “Even if the world was filled in ten directions with people like Sariputra”. By saying if people are like Sariputra, the Buddha was praising him as the disciple foremost in wisdom. He also wanted us to know that even if we all had wisdom like Sariputra and tried to understand the ultimate reality of the One Vehicle, even if we focused all our thinking, that still would not be enough. Clearly, the Buddha is telling us that to achieve the ultimate reality of the One Vehicle, which is His spiritual state, we still have a long way to go. So, He encourages us to be more diligent.
Among the Hearers, Sariputra was foremost in wisdom. At the Lotus Dharma-assembly, he was the first one who realized the One Vehicle. He understood that the Buddha had to set aside provisional teachings of the past. Now, He would directly expound from His heart the ultimate reality of the One Vehicle. Sariputra was the first one to realize this. So, in Sariputra the Chapter on Analogies, Sariputra was the first among His disciples to receive predictions of Buddhahood. Sariputra is a Sanskrit name which means Son-of-Sari. This signified that this mother was very beautiful, intelligent and wise. Part of other beauty came from her clear eyes, like those of a sari (myna bird). Therefore, people called his mother “Sari.” When Sariputra was born, he was named after his mother. So, “Sariputra” means “Son-of Sari.”
“Sari” is the Sanskrit word for mynah. Therefore, he was given the name “Son-of-Sari,” or Sariputra, according to his mother’s name Sariputra clearly understood all teachings, so he was foremost in wisdom.
In this world, he could understand all kind of the Buddha’s various teachings.He had clear understanding, but for mind to [return to] its intrinsic nature, for it to converge with the Buddha’s mind, which is the ultimate reality of the One Vehicle, he still had quite a ways to go. In short, in the Chapter on Analogies, Sariputra was about to receive the Buddha’s prediction for his attainment of Buddhahood. Therefore, we must put our hearts into attaining “the Avatamsaka state” that is “infinitely magnificent.”
“The perfect ocean of fruitions is clear and unobstructed.” We must know and understand this and focus our faith. So, when our “mind is filled with faith, [we] understand the wondrous Dharma.” “The absolute mindset is in sync with ultimate reality.”
Everyone, have “a mind filled with faith.” We must all be mindful of ourselves and contemplate our faith.We must study the principles of the Lotus Sutra, though they are very profound. The Buddha keeps telling us they are like this, but we still cannot comprehend them. Yet we must know without a doubt it is possible. As long as we can focus our faith and completely instill it in our thinking and actions, we can understand the Buddha’s wondrous Dharma.
We must have faith in ourselves. As long as our minds can constantly converge with external conditions, constantly converge with external conditions, [we can see] that everything contains the wondrous Dharma. We need to expend more effort to experience all things in the world.In this world, “the Buddha-Dharma is inseparable from worldly teachings.”
To seek the Dharma apart from this world is likey trying to find fur on a turtle shell or trying to find horns on a rabbit’s head. Those things are impossible. So, the Buddha Dharma must be united with the way we live in the world. Since the Buddha came for one great cause, to expound teachings in this world, His Dharma must be [applied here]. This is something we must believe.
Even though [His teachings] are every profound, nothing is difficult as long as our will is strong. So, “all things are created by the mind” Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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