⊙無上甚深微妙法，道法慧海難測量，時空法界人間事，轉識成智人間法。
⊙「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》
⊙佛智：即是真性，了了常知，能入無盡境界，是名佛智所入境界無盡。
⊙「正使滿十方，皆如舍利弗，及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知。」《法華經方便品第二》
⊙正使滿十方：十方剎土，亦即十方國土之意。乃至十方剎，利根如舍利弗，亦難測知佛智。
⊙「辟支佛利智，無漏最後身，亦滿十方界，其數如竹林。」《法華經方便品第二》
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【證嚴上人開示】
無上甚深微妙法，道法慧海難測量，時空法界人間事，轉識成智人間法。
無上甚深微妙法
道法慧海難測量
時空法界人間事
轉識成智人間法
真的是無上甚深微妙法。天天我們都是在(談)法，到底要如何能找到，那個最微妙的法？那個一乘實相，到底是什麼樣的形象？我們要如何去體會？這就是道法，「道法慧海難測量」。
我們前面不是說過，華嚴海會，華嚴的境界很莊嚴，那種靜寂清澄，宇宙無涯的這種境界，就像這個法廣如大海，佛陀的智慧就像這樣，要用什麼方法去測量呢？如時空法界那樣的遼闊，時間從無始無始以前，一直來到現在，還有在未來這麼長的時間，雖然時間、空間，境界這麼遼闊，其實都不離開人間事。只要我們能在人群中，很用心透徹去體會人事物理，其實這些微妙無上甚深的法，就是在人間中。我們人人若能轉識成智，這就是人間法。
就如法已經在我們的內心，又從我們的內心拉到外面去，非常遼闊的境界，又是不離開人群中。法就是這樣，這樣叫做通達。我們若能通達世出世間法，這分的覺悟，法無不都是要用在人間，人間的智慧讓我們體會到，我們的真如本性，一乘實相的道理，這就是法，所以我們要用心。
我們前面說法之深、之妙，真的是「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
《法華經方便品第二》
舍利弗的智慧，是佛弟子中第一。滿世間的人，若都與舍利弗一樣，智慧這樣集中起來，「盡思共度量」，用這樣的力量、這樣的智慧，來測量佛那個心靈的境界，無法測。其實有那麼難嗎？「斯人飲水，冷暖自知」。
各位，每一個人都有，我們個人心靈的境界，任何一個人都無法去測量，任何一個人，他內心所含藏的意識，到底瞭解到什麼程度？這是用世俗人的一句話：「人心隔肚皮」。每一個人都有各人的想法，每一個人都有各人心靈的境界。這是我們凡夫，凡夫要來測量凡夫都不容易了，何況凡夫要來測量佛智，那就更困難了。所以，佛智，佛之知見，佛之智慧，真的是非常難測量。
佛智又是什麼呢？
佛智：
即是真性
了了常知
能入無盡境界
是名
佛智所入境界無盡
佛智就是真性，佛的真如本性。真如本性已經啟發起來了，所以「了了常知」，每件事都知道了。
佛，宇宙間所有的世界、國土等等的形、相，性與相全都了知了，還有什麼不知呢？所以「能入無盡境界」。佛陀的智慧是這樣，凡夫如何去測量呢？哪怕如舍利弗的智慧，也是同樣沒辦法。所以，「正使滿十方，皆如舍利弗，及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知」。
正使滿十方
皆如舍利弗
及餘諸弟子
亦滿十方剎
盡思共度量
亦復不能知
《法華經方便品第二》
「十方」就是：東、西、南、北、東南、西北……等等，稱為是「十方」的國土。應該就是時間、空間總共合在一起。這麼多長的時間，這麼遼闊的境界，這些人若是要來瞭解佛智，也還是沒辦法。
正使滿十方：
十方剎土
亦即十方國土之意
乃至十方剎
利根如舍利弗
亦難測知佛智
「乃至十方剎」。「十方剎」那就是「招提」，也能說「國土」，這個「招提」就是寺院，所以「乃至十方剎」，就是所有的國土、集所有寺院的修行者，這種的「智」將它結合起來，還是無法瞭解。所以這些人，若是他的利根、他的智慧都如舍利弗，亦難測量佛智。
下面這段(經)文再說：「及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知」。集天下的修行者，大家都集合在一起的智慧，這樣「盡思共度量」，共同來測量。「度量」就是測量的意思，集天下智慧者來測量，還是「亦復不能知」，沒有辦法。
這就是我們凡夫。凡夫就是與佛還有一段很長的距離，所以我們應該要再很用心、要精進，也要好好回歸我們自己，找我們的本性。我們必定要用功，依照佛陀所教法，我們信受奉行。所以我們要信，這個「信」，亦滿我們的心，好好相信佛陀告訴我們的話。
我們這幾天一直在說，佛的智慧很深、很闊，無論是時間、空間，集一切人的智慧、知識，集合起來都無法測量。
如舍利弗，弟子中智慧為第一，佛陀時時都在稱讚的一位弟子，竟然到此時，「開權顯實」，佛陀一直用舍利弗的智慧來比喻，哪怕就如舍利弗，你們大家集舍利弗一樣的智慧，將它集合起來計量，還不只是在靈山會，那些人的智慧，滿天下十方，集十方天下，有修行的地方的人，人人的智慧又再集合起來，加倍起來，還是無法瞭解。
光是一直集、集，我想，我們都一直在外面一直找、一直找，一直想要測量外面，我們為何不回歸自性，測量自己呢？所以，下面這段(經)文說：「辟支佛利智，無漏最後身，亦滿十方界，其數如竹林」。
辟支佛利智
無漏最後身
亦滿十方界
其數如竹林
《法華經方便品第二》
辟支佛的智慧也是很利根，辟支佛的智慧，就是在無佛之時，就是沒有佛法的時代，辟支佛叫做獨覺，自己很自然能夠覺悟。但是，他所覺悟的境界，就是就地的境界，只是在世間，他的感覺，四季，在這人間裡，有清早，有夜晚，到底是如何？時間這樣在過，這種日月輪轉，這個時與日、日與月，這樣在輪轉，這到底是什麼因緣讓它這樣轉呢？
他就會去想：這就是沒有定相。不斷地時間過了，這個「過」，就是不常住，沒有常常住在此處。天下一切的形相，時間沒有常住，其實，萬物的性相，都沒有常住。就如我們人，人人都有本性，真如本性存在，人人這個本性，過去、現在、未來，都是永遠伴隨著，我們任何一個人。
但是，我們的形相，出生的嬰兒的形相，慢慢長大，其實我們的性隨著相，還是這樣在成長。但是，我們的性，隨著我們的身形，在這個時代，不同的時代，不斷薰習。
我們的本性在過去，古早、古早那個時代，一直到現在，隨著每一個時代的文化不同，我們的本性就是一直與這些時代不斷在薰習。同一個本性，卻是，時間過了，沒有定相，不斷變動地過來。這到底是怎麼回事呢？辟支佛只能覺悟到無常，知道境界無常，知道世間一切沒有常住。這是辟支佛的智，很利智，沒有聽到佛法，卻是他能瞭解這項無常。
到底這些無常，是如何讓我們人生，這麼由不得自己？我們的人生，生、老、病、死，還是同樣要照著這樣過，同樣要面對著人世間，眾生不斷累積共業。這要如何能去體會呢？這到底是如何而來？這種眾生業報，辟支佛就無法(完全)瞭解了。所以，辟支佛雖然利智，他還是有限。
所以說，「辟支佛利智，無漏最後身」。他能知道「無常」這個苦，他就曉得要獨善其身，所以他能得到無漏，就是不去與世間惡濁污染，與世間這樣染著，自淨其意，自己能夠清淨自己的意。「無漏最後身」，只是能到斷了分段生死，只能到這樣而已，還無法到達最究竟，大涅槃、不生滅的境界，還沒辦法，因為他怕生死。
辟支佛就是還在小乘，還是要保護自己，他怕生死。但是，佛要我們再進一步，要入人群中，還是要倒駕慈航。不過，辟支佛就是停滯在，只是到斷了分段生死，自淨其意的境界。自淨我自己的意，不去管他人的事，這就是斷了分段生死，所以叫做「最後身」。
「亦滿十方界，其數如竹林。」他的智慧已經能到達這樣，這些人，與辟支佛同樣利智的人，若全都集合起來，數量很多，就如竹林那麼多，「其數如竹林」，也無法測量佛智。
所以「無漏最後身」，是「最後有」，就是最後這個身軀。「有」就是煩惱。他煩惱斷除，叫做「自淨其意」。辟支佛是如此。與菩薩，這種的菩薩，都是名稱菩薩，就像我們大家，見到發心的人，開始要學佛，我們都稱他們為「菩薩」。
所以「後身菩薩」，不只是我們口頭上稱菩薩，同樣也有在修行，「即在生死中，最後一次受生的菩薩」。這最後一次(受生)的菩薩，就如辟支佛一樣，這分有在用心，但是他還未到達，那種「滅」，滅掉了生滅法，叫做真空，還未到達真空。既還未能到達真空，怎能到達妙有，能夠體會到妙有？我們要修行修到能夠，體會真空，我們才能與妙有會合。
凡夫雖然發心，智如舍利弗，利智如辟支佛，他雖然一直很用功在修行，還差一點點。雖然到最後身，斷了分段生死，若能再進一步，對生滅法能了達，如此叫做體會真空，才能真正發現妙有，真如本性。所以，各位發心，我們就要時時要多用心。
Explanations by Master Cheng-Yan
Subject: Transform Worldly Consciousness into Wisdom (轉識成智人間法)
Date: January. 09. 2014
“The Dharma is unsurpassed, extremely profound, subtle and wondrous. The teachings of the Path are a difficult-to-measure sea of wisdom. Worldly matters in this time, space and Dharma-realm can become worldly Dharma when consciousness is turned into wisdom.”
This is indeed unsurpassed, extremely profound, subtle and wondrous Dharma. Every day, we discuss the Dharma. How can we actually find the most subtle and wondrous Dharma? What does the ultimate reality of the One Vehicle actually look like? How can we comprehend it? Through the teachings of the Path: “The teachings of the Path are a difficult-to-measure sea of wisdom.”
As we have discussed earlier, the Avatamsaka assembly, the state of Avatamsaka, was very magnificent. It was tranquil and clear, like a boundless universe. Similarly, the Dharma is as vast as the sea. This is what the Buddha’s wisdom is like. How can you measure it? It is as extensive as the Dharma-realm in terms of space and time. Time has existed since Beginningless Time, through to the present and extends long into the future. Although the realm of time and space is so vast, it is intimately connected to worldly matters. As we are amongst people, as long as we can put our hearts into comprehending the principles behind everything, indeed, this subtle, wondrous, unsurpassed and extremely profound Dharma will be found in this world. If we can transform consciousness into wisdom, we can [realize] worldly Dharma. This is as if the Dharma is already in our minds and is then pulled out to be [used] in the world. This really vast world is inseparable from people. The Dharma is just like this. We can thoroughly understand it. After we thoroughly understand worldly and world-transcending Dharma, our realizations must be applied in this world.
Worldly wisdom can help us realize our intrinsic nature of True Suchness and the ultimate reality of the One Vehicle, which is the Dharma. Thus, we must be mindful. Earlier we said the Dharma is profound and subtle.
Indeed, “even if the world was filled with those like Sariputra, who thought exhaustively and pooled their abilities, they still could not fathom the Buddha’s wisdom.”
Sariputra’s wisdom was foremost among the Buddha’s disciples. If the world was filled with people like Sariputra they could focus their wisdom, “think exhaustively and pool their abilities.” Using this kind of strength and wisdom, they can try to fathom the Buddha’s state of mind, but they still cannot fathom it. Could it be that difficult? “Only the person who drinks the water knows if it is hot or cold.” Everyone, each of us has our own state of mind.No one else can fathom it.No one else can fully understand the consciousness within our minds.There is a common saying, “We keep our minds to ourselves.”We each have our own perspective.We each have our own state of mind.
For us ordinary beings to fathom each other is already not very easy.
So, for us to fathom the Buddha’s wisdom is even more difficult.The Buddha’s wisdom, His knowledge and views, is truly difficult to fathom.What is the Buddha’s wisdom?
The Buddha’s wisdom: It is His true nature that always understands everything and can penetrate infinites states and conditions.So, it is said that the Buddha’s wisdom can penetrate infinite states and conditions.
The Buddha’s wisdom is His true nature, the True Suchness of His intrinsic nature.
This has already been awakened, so He “always understands everything”.He knows about everything.The Buddha completely understands the nature and appearance of all things in the world.Is there anything He does not know?Therefore, He can “penetrate infinite states and conditions”.The Buddha’s wisdom is like this; how could ordinary beings fathom it?It seems that even Sariputra’s wisdom cannot fathom it, either.
Thus, “even if the ten directions were filled with people like Sariputra, and if the remaining disciples filled all the lands in the ten directions, and if they thought exhaustively and pooled their abilities, they still could not understand it”.
The “ten directions” refer to north, south, east, west, southeast, northwest and so forth.These are the lands of the “ten directions,” all of time and space put together.
If people, over such a long time and across such a vast space, get together to understand the Buddha’s wisdom, they still will not be able to understand it.
Even if the ten directions were filled: The lands in the ten directions are also called the ksetra of the ten directions.Even if people in the ksetra of the ten directions had sharp capabilities like Sariputra, they would still find it difficult to fathom the Buddha’s wisdom.
In “the ksetra of ten directions, ksetra” means “caturdisa,” or “land”.This word “caturdisa” means a temple.Thus, “even if people in ksetra of ten directions” means even if the wisdom of all the practitioners from all the monasteries in all the lands are combined, they are still incapable of understanding.Even if these people had sharp capabilities, with wisdom like Sariputra, they will still find it hard to fathom the Buddha’s wisdom.
This section of the sutra goes onto say, “and if the remaining disciples filled all the lands in the ten directions, and if they thought exhaustively and they still could not understand it”.
All the spiritual practitioners in the world could collectively put their wisdom together, and think exhaustively to try to understand [the Buddha’s wisdom].
To “think exhaustively” is to try to fathom.Even if the wisdom of all these wise people is combined to try to fathom it, “they still could not understand it”.It is not possible.
This is because we are ordinary beings.Ordinary beings are still a long way from the [state of the] Buddha.Thus, we need to be more mindful and diligent to really return to our intrinsic nature.We have to work hard to follow the Buddha’s teachings.
Thus, we need to be more mindful and diligent to really return to our intrinsic nature. We have to work hard to follow the Buddha’s teachings. We must faithfully accept and practice them. Thus, we must have faith. This “faith” must fill our minds, so we trust what the Buddha taught us.
In the past few days, we have been discussing how the Buddha’s wisdom is profound and vast. If the wisdom and knowledge of everyone across time and space was pooled, they still could not fathom it. Take Sariputra for example. He was foremost in wisdom among all disciples and was constantly praised by the Buddha.
Unexpectedly, at this time when the Buddha was “opening the provisional to reveal the true”, the Buddha kept using Sariputra’s wisdom to make an analogy. When He said that even if everyone had wisdom like Sariputra’s and their wisdom were to be pooled together, He was not just referring to those at Vulture Peak. If, from all worlds of ten directions, the wisdom of all spiritual practitioners was pooled together, they still could not understand it. We only constantly think to pool wisdom and keep looking for external sources to fathom something outside of ourselves. Why do we not return to our intrinsic return and try to fathom ourselves?
As the next section of the sutra states,
“If Pratyekabuddhas, of sharp wisdom and without Leaks, in their final bodies, also filled the ten directions, as numerous as bamboos in bamboo groves, they still could not fathom the Buddha’s wisdom”.
Pratyekabuddhas’ wisdom [reflected] very sharp capabilities. Pratyekabuddhas’ wisdom was developed was developed in an era without Buddhas. They were called Solitary Realizers. They naturally attained realizations, but what they realized was limited to this world. They were aware of the four seasons and how day and night [cycled,] how time passes. As the sun and moon rotate, hours become days, days become months. This is how time passes. What are the causes and conditions of this cycle? They contemplated and realized that nothing really stays the same; time just passes continuously. As time passes, nothing abides forever. Nothing in the world with a physical appearance can last forever. Indeed, the nature and appearance of all things cannot be ever-abiding.
For example, we humans all have an intrinsic Buddha-nature. This intrinsic nature is always with us, in the past, present and future. But our appearances are not this way. The appearance of a newborn baby gradually matures. Actually, our nature is also maturing along with our appearance. Our nature, like our appearance, is continuously influenced throughout different eras. Our intrinsic nature has been with us from ancient times until now and has changed under the culture of every era. Our intrinsic nature has constantly been influenced during these eras. While our intrinsic nature remains the same, as time passes it also has no fixed appearance. It is ever-changing. This was why. Pratyekabuddhas could only realize impermanence and recognize that nothing is ever-abiding. So, Pratyekabuddhas’ wisdom was very sharp. Without listening to the Buddha-Dharma, they could understand impermanence. Why is it that impermanence makes us feel that our lives are beyond our control?
In our lives, we still have to go through birth, aged, illness and death and deal with the way sentient beings continuously accumulate collective karma. How can we realize how this actually came about? The collective karmic retribution of all beings could not be understood by Pratyekabuddhas. Therefore, though they had sharp wisdom, they were still very limited.
So, it speaks of, “Pratyekabuddhas, of sharp wisdom and without Leaks, in their final bodies. They recognized the suffering that comes from impermanence. They knew to seek their own liberation, so they could attain a state free of Leaks and not be defiled by impurities of this world. They could purify their own minds. “Without Leaks, in their final bodies, was only [the end of] fragmentary samara. They could only this state. They still could not attain the ultimate, Parinirvana, a state without arising and ceasing. Because they feared cyclic existence, Pratyekabuddhas were still. They focused on protecting themselves because they feared cyclic existence.
Yet, the Buddha wants us to take the next step and go among people and return on the ship of compassion. But Pratyekabuddhas are stuck in a state of [ending] fragmentary samara and purifying their minds. They purified only themselves and did not care about other people. They want to eliminate fragmentary samsara so they attained their “final body.”
Also filling the ten directions, as numerous grove. Their wisdom was already at this level. If people with wisdom as sharp as Pratyekabuddhas were all gathered, so many of them, “as numberousas bamboos in a bamboo grove” they still could not fathom Buddha’s wisdom. Being “without Leaks, in their final bodies” means they in their “final existence.” Here, “existence” means afflictions. By eliminating their afflictions, they purified their minds. This was what Pratyekabuddhas did. They could also be called Bodhisattvas. Similarly, when we see people who have just resolved to learn the Buddha’s Way, we call them “Bodhisattvas.”
So, a “final-body Bodhisattvas” is not a Bodhisattva in name only. They are also engaging in spiritual practice, and “in their cyclic existence, they are in their very last incarnation.” These Bodhisattvas in their last incarnation are very mindful like Pratyekabuddhas. Yet they still have not eliminated the state of arising and ceasing, the state of true emptiness. Because they have not attained true emptiness, how can they attain or realize wondrous existence? We need to engage in spiritual practice until we realize true emptiness, then we can converge with wondrous existence. Although oridinatary beings may form aspirations to have wisdom like Sariputra and sharp wisdom like Pratyekabuddhas and may constantly engage in spiritual practice, they still come up a little short. Although they are in their final bodies of fragmentary samsara, if they can take the next step and understand the law of arising and ceasing, then they will realize true emptiness and will truly discover wondrous existence, their Buddha-nature. Thus, after we form aspirations, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「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》
⊙佛智：即是真性，了了常知，能入無盡境界，是名佛智所入境界無盡。
⊙「正使滿十方，皆如舍利弗，及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知。」《法華經方便品第二》
⊙正使滿十方：十方剎土，亦即十方國土之意。乃至十方剎，利根如舍利弗，亦難測知佛智。
⊙「辟支佛利智，無漏最後身，亦滿十方界，其數如竹林。」《法華經方便品第二》
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【證嚴上人開示】
無上甚深微妙法，道法慧海難測量，時空法界人間事，轉識成智人間法。
無上甚深微妙法
道法慧海難測量
時空法界人間事
轉識成智人間法
真的是無上甚深微妙法。天天我們都是在(談)法，到底要如何能找到，那個最微妙的法？那個一乘實相，到底是什麼樣的形象？我們要如何去體會？這就是道法，「道法慧海難測量」。
我們前面不是說過，華嚴海會，華嚴的境界很莊嚴，那種靜寂清澄，宇宙無涯的這種境界，就像這個法廣如大海，佛陀的智慧就像這樣，要用什麼方法去測量呢？如時空法界那樣的遼闊，時間從無始無始以前，一直來到現在，還有在未來這麼長的時間，雖然時間、空間，境界這麼遼闊，其實都不離開人間事。只要我們能在人群中，很用心透徹去體會人事物理，其實這些微妙無上甚深的法，就是在人間中。我們人人若能轉識成智，這就是人間法。
就如法已經在我們的內心，又從我們的內心拉到外面去，非常遼闊的境界，又是不離開人群中。法就是這樣，這樣叫做通達。我們若能通達世出世間法，這分的覺悟，法無不都是要用在人間，人間的智慧讓我們體會到，我們的真如本性，一乘實相的道理，這就是法，所以我們要用心。
我們前面說法之深、之妙，真的是「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
《法華經方便品第二》
舍利弗的智慧，是佛弟子中第一。滿世間的人，若都與舍利弗一樣，智慧這樣集中起來，「盡思共度量」，用這樣的力量、這樣的智慧，來測量佛那個心靈的境界，無法測。其實有那麼難嗎？「斯人飲水，冷暖自知」。
各位，每一個人都有，我們個人心靈的境界，任何一個人都無法去測量，任何一個人，他內心所含藏的意識，到底瞭解到什麼程度？這是用世俗人的一句話：「人心隔肚皮」。每一個人都有各人的想法，每一個人都有各人心靈的境界。這是我們凡夫，凡夫要來測量凡夫都不容易了，何況凡夫要來測量佛智，那就更困難了。所以，佛智，佛之知見，佛之智慧，真的是非常難測量。
佛智又是什麼呢？
佛智：
即是真性
了了常知
能入無盡境界
是名
佛智所入境界無盡
佛智就是真性，佛的真如本性。真如本性已經啟發起來了，所以「了了常知」，每件事都知道了。
佛，宇宙間所有的世界、國土等等的形、相，性與相全都了知了，還有什麼不知呢？所以「能入無盡境界」。佛陀的智慧是這樣，凡夫如何去測量呢？哪怕如舍利弗的智慧，也是同樣沒辦法。所以，「正使滿十方，皆如舍利弗，及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知」。
正使滿十方
皆如舍利弗
及餘諸弟子
亦滿十方剎
盡思共度量
亦復不能知
《法華經方便品第二》
「十方」就是：東、西、南、北、東南、西北……等等，稱為是「十方」的國土。應該就是時間、空間總共合在一起。這麼多長的時間，這麼遼闊的境界，這些人若是要來瞭解佛智，也還是沒辦法。
正使滿十方：
十方剎土
亦即十方國土之意
乃至十方剎
利根如舍利弗
亦難測知佛智
「乃至十方剎」。「十方剎」那就是「招提」，也能說「國土」，這個「招提」就是寺院，所以「乃至十方剎」，就是所有的國土、集所有寺院的修行者，這種的「智」將它結合起來，還是無法瞭解。所以這些人，若是他的利根、他的智慧都如舍利弗，亦難測量佛智。
下面這段(經)文再說：「及餘諸弟子，亦滿十方剎，盡思共度量，亦復不能知」。集天下的修行者，大家都集合在一起的智慧，這樣「盡思共度量」，共同來測量。「度量」就是測量的意思，集天下智慧者來測量，還是「亦復不能知」，沒有辦法。
這就是我們凡夫。凡夫就是與佛還有一段很長的距離，所以我們應該要再很用心、要精進，也要好好回歸我們自己，找我們的本性。我們必定要用功，依照佛陀所教法，我們信受奉行。所以我們要信，這個「信」，亦滿我們的心，好好相信佛陀告訴我們的話。
我們這幾天一直在說，佛的智慧很深、很闊，無論是時間、空間，集一切人的智慧、知識，集合起來都無法測量。
如舍利弗，弟子中智慧為第一，佛陀時時都在稱讚的一位弟子，竟然到此時，「開權顯實」，佛陀一直用舍利弗的智慧來比喻，哪怕就如舍利弗，你們大家集舍利弗一樣的智慧，將它集合起來計量，還不只是在靈山會，那些人的智慧，滿天下十方，集十方天下，有修行的地方的人，人人的智慧又再集合起來，加倍起來，還是無法瞭解。
光是一直集、集，我想，我們都一直在外面一直找、一直找，一直想要測量外面，我們為何不回歸自性，測量自己呢？所以，下面這段(經)文說：「辟支佛利智，無漏最後身，亦滿十方界，其數如竹林」。
辟支佛利智
無漏最後身
亦滿十方界
其數如竹林
《法華經方便品第二》
辟支佛的智慧也是很利根，辟支佛的智慧，就是在無佛之時，就是沒有佛法的時代，辟支佛叫做獨覺，自己很自然能夠覺悟。但是，他所覺悟的境界，就是就地的境界，只是在世間，他的感覺，四季，在這人間裡，有清早，有夜晚，到底是如何？時間這樣在過，這種日月輪轉，這個時與日、日與月，這樣在輪轉，這到底是什麼因緣讓它這樣轉呢？
他就會去想：這就是沒有定相。不斷地時間過了，這個「過」，就是不常住，沒有常常住在此處。天下一切的形相，時間沒有常住，其實，萬物的性相，都沒有常住。就如我們人，人人都有本性，真如本性存在，人人這個本性，過去、現在、未來，都是永遠伴隨著，我們任何一個人。
但是，我們的形相，出生的嬰兒的形相，慢慢長大，其實我們的性隨著相，還是這樣在成長。但是，我們的性，隨著我們的身形，在這個時代，不同的時代，不斷薰習。
我們的本性在過去，古早、古早那個時代，一直到現在，隨著每一個時代的文化不同，我們的本性就是一直與這些時代不斷在薰習。同一個本性，卻是，時間過了，沒有定相，不斷變動地過來。這到底是怎麼回事呢？辟支佛只能覺悟到無常，知道境界無常，知道世間一切沒有常住。這是辟支佛的智，很利智，沒有聽到佛法，卻是他能瞭解這項無常。
到底這些無常，是如何讓我們人生，這麼由不得自己？我們的人生，生、老、病、死，還是同樣要照著這樣過，同樣要面對著人世間，眾生不斷累積共業。這要如何能去體會呢？這到底是如何而來？這種眾生業報，辟支佛就無法(完全)瞭解了。所以，辟支佛雖然利智，他還是有限。
所以說，「辟支佛利智，無漏最後身」。他能知道「無常」這個苦，他就曉得要獨善其身，所以他能得到無漏，就是不去與世間惡濁污染，與世間這樣染著，自淨其意，自己能夠清淨自己的意。「無漏最後身」，只是能到斷了分段生死，只能到這樣而已，還無法到達最究竟，大涅槃、不生滅的境界，還沒辦法，因為他怕生死。
辟支佛就是還在小乘，還是要保護自己，他怕生死。但是，佛要我們再進一步，要入人群中，還是要倒駕慈航。不過，辟支佛就是停滯在，只是到斷了分段生死，自淨其意的境界。自淨我自己的意，不去管他人的事，這就是斷了分段生死，所以叫做「最後身」。
「亦滿十方界，其數如竹林。」他的智慧已經能到達這樣，這些人，與辟支佛同樣利智的人，若全都集合起來，數量很多，就如竹林那麼多，「其數如竹林」，也無法測量佛智。
所以「無漏最後身」，是「最後有」，就是最後這個身軀。「有」就是煩惱。他煩惱斷除，叫做「自淨其意」。辟支佛是如此。與菩薩，這種的菩薩，都是名稱菩薩，就像我們大家，見到發心的人，開始要學佛，我們都稱他們為「菩薩」。
所以「後身菩薩」，不只是我們口頭上稱菩薩，同樣也有在修行，「即在生死中，最後一次受生的菩薩」。這最後一次(受生)的菩薩，就如辟支佛一樣，這分有在用心，但是他還未到達，那種「滅」，滅掉了生滅法，叫做真空，還未到達真空。既還未能到達真空，怎能到達妙有，能夠體會到妙有？我們要修行修到能夠，體會真空，我們才能與妙有會合。
凡夫雖然發心，智如舍利弗，利智如辟支佛，他雖然一直很用功在修行，還差一點點。雖然到最後身，斷了分段生死，若能再進一步，對生滅法能了達，如此叫做體會真空，才能真正發現妙有，真如本性。所以，各位發心，我們就要時時要多用心。
Explanations by Master Cheng-Yan
Subject: Transform Worldly Consciousness into Wisdom (轉識成智人間法)
Date: January. 09. 2014
“The Dharma is unsurpassed, extremely profound, subtle and wondrous. The teachings of the Path are a difficult-to-measure sea of wisdom. Worldly matters in this time, space and Dharma-realm can become worldly Dharma when consciousness is turned into wisdom.”
This is indeed unsurpassed, extremely profound, subtle and wondrous Dharma. Every day, we discuss the Dharma. How can we actually find the most subtle and wondrous Dharma? What does the ultimate reality of the One Vehicle actually look like? How can we comprehend it? Through the teachings of the Path: “The teachings of the Path are a difficult-to-measure sea of wisdom.”
As we have discussed earlier, the Avatamsaka assembly, the state of Avatamsaka, was very magnificent. It was tranquil and clear, like a boundless universe. Similarly, the Dharma is as vast as the sea. This is what the Buddha’s wisdom is like. How can you measure it? It is as extensive as the Dharma-realm in terms of space and time. Time has existed since Beginningless Time, through to the present and extends long into the future. Although the realm of time and space is so vast, it is intimately connected to worldly matters. As we are amongst people, as long as we can put our hearts into comprehending the principles behind everything, indeed, this subtle, wondrous, unsurpassed and extremely profound Dharma will be found in this world. If we can transform consciousness into wisdom, we can [realize] worldly Dharma. This is as if the Dharma is already in our minds and is then pulled out to be [used] in the world. This really vast world is inseparable from people. The Dharma is just like this. We can thoroughly understand it. After we thoroughly understand worldly and world-transcending Dharma, our realizations must be applied in this world.
Worldly wisdom can help us realize our intrinsic nature of True Suchness and the ultimate reality of the One Vehicle, which is the Dharma. Thus, we must be mindful. Earlier we said the Dharma is profound and subtle.
Indeed, “even if the world was filled with those like Sariputra, who thought exhaustively and pooled their abilities, they still could not fathom the Buddha’s wisdom.”
Sariputra’s wisdom was foremost among the Buddha’s disciples. If the world was filled with people like Sariputra they could focus their wisdom, “think exhaustively and pool their abilities.” Using this kind of strength and wisdom, they can try to fathom the Buddha’s state of mind, but they still cannot fathom it. Could it be that difficult? “Only the person who drinks the water knows if it is hot or cold.” Everyone, each of us has our own state of mind.No one else can fathom it.No one else can fully understand the consciousness within our minds.There is a common saying, “We keep our minds to ourselves.”We each have our own perspective.We each have our own state of mind.
For us ordinary beings to fathom each other is already not very easy.
So, for us to fathom the Buddha’s wisdom is even more difficult.The Buddha’s wisdom, His knowledge and views, is truly difficult to fathom.What is the Buddha’s wisdom?
The Buddha’s wisdom: It is His true nature that always understands everything and can penetrate infinites states and conditions.So, it is said that the Buddha’s wisdom can penetrate infinite states and conditions.
The Buddha’s wisdom is His true nature, the True Suchness of His intrinsic nature.
This has already been awakened, so He “always understands everything”.He knows about everything.The Buddha completely understands the nature and appearance of all things in the world.Is there anything He does not know?Therefore, He can “penetrate infinite states and conditions”.The Buddha’s wisdom is like this; how could ordinary beings fathom it?It seems that even Sariputra’s wisdom cannot fathom it, either.
Thus, “even if the ten directions were filled with people like Sariputra, and if the remaining disciples filled all the lands in the ten directions, and if they thought exhaustively and pooled their abilities, they still could not understand it”.
The “ten directions” refer to north, south, east, west, southeast, northwest and so forth.These are the lands of the “ten directions,” all of time and space put together.
If people, over such a long time and across such a vast space, get together to understand the Buddha’s wisdom, they still will not be able to understand it.
Even if the ten directions were filled: The lands in the ten directions are also called the ksetra of the ten directions.Even if people in the ksetra of the ten directions had sharp capabilities like Sariputra, they would still find it difficult to fathom the Buddha’s wisdom.
In “the ksetra of ten directions, ksetra” means “caturdisa,” or “land”.This word “caturdisa” means a temple.Thus, “even if people in ksetra of ten directions” means even if the wisdom of all the practitioners from all the monasteries in all the lands are combined, they are still incapable of understanding.Even if these people had sharp capabilities, with wisdom like Sariputra, they will still find it hard to fathom the Buddha’s wisdom.
This section of the sutra goes onto say, “and if the remaining disciples filled all the lands in the ten directions, and if they thought exhaustively and they still could not understand it”.
All the spiritual practitioners in the world could collectively put their wisdom together, and think exhaustively to try to understand [the Buddha’s wisdom].
To “think exhaustively” is to try to fathom.Even if the wisdom of all these wise people is combined to try to fathom it, “they still could not understand it”.It is not possible.
This is because we are ordinary beings.Ordinary beings are still a long way from the [state of the] Buddha.Thus, we need to be more mindful and diligent to really return to our intrinsic nature.We have to work hard to follow the Buddha’s teachings.
Thus, we need to be more mindful and diligent to really return to our intrinsic nature. We have to work hard to follow the Buddha’s teachings. We must faithfully accept and practice them. Thus, we must have faith. This “faith” must fill our minds, so we trust what the Buddha taught us.
In the past few days, we have been discussing how the Buddha’s wisdom is profound and vast. If the wisdom and knowledge of everyone across time and space was pooled, they still could not fathom it. Take Sariputra for example. He was foremost in wisdom among all disciples and was constantly praised by the Buddha.
Unexpectedly, at this time when the Buddha was “opening the provisional to reveal the true”, the Buddha kept using Sariputra’s wisdom to make an analogy. When He said that even if everyone had wisdom like Sariputra’s and their wisdom were to be pooled together, He was not just referring to those at Vulture Peak. If, from all worlds of ten directions, the wisdom of all spiritual practitioners was pooled together, they still could not understand it. We only constantly think to pool wisdom and keep looking for external sources to fathom something outside of ourselves. Why do we not return to our intrinsic return and try to fathom ourselves?
As the next section of the sutra states,
“If Pratyekabuddhas, of sharp wisdom and without Leaks, in their final bodies, also filled the ten directions, as numerous as bamboos in bamboo groves, they still could not fathom the Buddha’s wisdom”.
Pratyekabuddhas’ wisdom [reflected] very sharp capabilities. Pratyekabuddhas’ wisdom was developed was developed in an era without Buddhas. They were called Solitary Realizers. They naturally attained realizations, but what they realized was limited to this world. They were aware of the four seasons and how day and night [cycled,] how time passes. As the sun and moon rotate, hours become days, days become months. This is how time passes. What are the causes and conditions of this cycle? They contemplated and realized that nothing really stays the same; time just passes continuously. As time passes, nothing abides forever. Nothing in the world with a physical appearance can last forever. Indeed, the nature and appearance of all things cannot be ever-abiding.
For example, we humans all have an intrinsic Buddha-nature. This intrinsic nature is always with us, in the past, present and future. But our appearances are not this way. The appearance of a newborn baby gradually matures. Actually, our nature is also maturing along with our appearance. Our nature, like our appearance, is continuously influenced throughout different eras. Our intrinsic nature has been with us from ancient times until now and has changed under the culture of every era. Our intrinsic nature has constantly been influenced during these eras. While our intrinsic nature remains the same, as time passes it also has no fixed appearance. It is ever-changing. This was why. Pratyekabuddhas could only realize impermanence and recognize that nothing is ever-abiding. So, Pratyekabuddhas’ wisdom was very sharp. Without listening to the Buddha-Dharma, they could understand impermanence. Why is it that impermanence makes us feel that our lives are beyond our control?
In our lives, we still have to go through birth, aged, illness and death and deal with the way sentient beings continuously accumulate collective karma. How can we realize how this actually came about? The collective karmic retribution of all beings could not be understood by Pratyekabuddhas. Therefore, though they had sharp wisdom, they were still very limited.
So, it speaks of, “Pratyekabuddhas, of sharp wisdom and without Leaks, in their final bodies. They recognized the suffering that comes from impermanence. They knew to seek their own liberation, so they could attain a state free of Leaks and not be defiled by impurities of this world. They could purify their own minds. “Without Leaks, in their final bodies, was only [the end of] fragmentary samara. They could only this state. They still could not attain the ultimate, Parinirvana, a state without arising and ceasing. Because they feared cyclic existence, Pratyekabuddhas were still. They focused on protecting themselves because they feared cyclic existence.
Yet, the Buddha wants us to take the next step and go among people and return on the ship of compassion. But Pratyekabuddhas are stuck in a state of [ending] fragmentary samara and purifying their minds. They purified only themselves and did not care about other people. They want to eliminate fragmentary samsara so they attained their “final body.”
Also filling the ten directions, as numerous grove. Their wisdom was already at this level. If people with wisdom as sharp as Pratyekabuddhas were all gathered, so many of them, “as numberousas bamboos in a bamboo grove” they still could not fathom Buddha’s wisdom. Being “without Leaks, in their final bodies” means they in their “final existence.” Here, “existence” means afflictions. By eliminating their afflictions, they purified their minds. This was what Pratyekabuddhas did. They could also be called Bodhisattvas. Similarly, when we see people who have just resolved to learn the Buddha’s Way, we call them “Bodhisattvas.”
So, a “final-body Bodhisattvas” is not a Bodhisattva in name only. They are also engaging in spiritual practice, and “in their cyclic existence, they are in their very last incarnation.” These Bodhisattvas in their last incarnation are very mindful like Pratyekabuddhas. Yet they still have not eliminated the state of arising and ceasing, the state of true emptiness. Because they have not attained true emptiness, how can they attain or realize wondrous existence? We need to engage in spiritual practice until we realize true emptiness, then we can converge with wondrous existence. Although oridinatary beings may form aspirations to have wisdom like Sariputra and sharp wisdom like Pratyekabuddhas and may constantly engage in spiritual practice, they still come up a little short. Although they are in their final bodies of fragmentary samsara, if they can take the next step and understand the law of arising and ceasing, then they will realize true emptiness and will truly discover wondrous existence, their Buddha-nature. Thus, after we form aspirations, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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