⊙了達四諦義趣，逆順觀緣契理，利智入諦似覺，守志發意六度。
⊙「新發意菩薩，供養無數佛，了達諸義趣，又能善說法，如稻麻竹葦，充滿十方剎。」《法華經方便品第二》
⊙新發意菩薩：指初歡喜地前菩薩，初發心意，但信力未達堅固不退。
⊙十地：歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。
⊙發大心為眾生求無上道，故名菩薩。又云大道心眾生，用諸佛道成就眾生故。
【證嚴上人開示】
佛陀說法，初轉法輪在四諦法。四諦法，我們學佛弟子，人人應該了解，「了達四諦義趣」這是學佛的基礎，「逆順觀緣契理，利智入諦似覺，守志發意六度」。
了達四諦義趣
逆順觀緣契理
利智入諦似覺
守志發意六度
你若能瞭解四諦法之後，我們就知道苦、集、滅、道。苦、集、滅、道，在我們日常生活中，所面對的人、事、物，種種的道理，我們若能體會得到。無論是在逆境中，我們應該知道，人生苦難偏多，來到人間，愛別離也是苦，要的事情求不到，也是苦，在很順境，享受、富有、快樂、名利地位，都是很順境，但是也要知道，順境中還是有苦的含義在。
愛，就有怨、有憎；聚會的時候，就有分別、別離的苦難。總是人間就是愛恨情仇就是這麼多，修行者一定要很瞭解，在日常生活中，無論是逆境、順境，在我們的心要反觀，四諦義趣的道理，所以才能不增不減。在逆境來時，心不受逆境將我們折磨了，順境來時，也不要驕傲、貢高。這全都是我們要平時用心觀察，有將我們的心照顧好了嗎？四諦的道理，有住在我們的心嗎？
所以前面一直說「無量義趣」，其實，前面所說的「無量義趣」，我們若能了徹通達，很多的法，無論是宇宙、人間，種種奧妙的道理，我們就會慢慢瞭解、看開、通達。這就是要從基礎瞭解。
所以會常常向大家提起「四諦法」，我們才能面對周圍的境界，順逆觀緣。我們有這樣的觀念，外面的境界，我們要好好去體會，這樣才能「契理」，就是這些道理會合於我們的心，心能會合道理，那就是通達。這條道路我們瞭解了，該走、不該走，是時候、不是時候，我們才能清楚。
所以「利智入諦似覺」。前面我們說過了，大家的智慧如果像舍利弗，或者是大家智慧，像緣覺、獨覺，從天地人間，無常的道理，他知道，覺悟了，這就是利智的人。利智，已經是入諦了，「諦」就是真理，他已經能瞭解這個道理了。
我們看起來好像是覺悟了，似覺，好像覺悟。不過，還是有少分無明，還沒有盡斷，那就是「變易」，心還有少分無明。所以我們應該，現在在修行，最重要的就是要「守志發意六度」，要行就是在「六度」。
所以，六度是在《法華經》中，佛陀要為我們鋪的路。先告訴我們，我們過去已經有走了，開始的道路，慢慢一直接近，來到這個地方，真正要接近佛的境界，就是開始要走上這條六度。這個度就是一乘，一乘的方法，六種結合起來，就是一乘的實相，能夠到達佛的境界。
所以，我們前面說，住是最後身，這些利智的人，「斯等共一心，於億無量劫」。這麼多已經有利智的人，大家集合起來，他的數量如竹林一樣，十方剎化為竹林，每一支竹子，都譬如一位辟支佛。辟支佛是利智，這麼多數量的人集合起來，斯等，這些人集合起來，共同一念心，要去體會佛智。還用很長的時間，「於億無量劫」，在億劫，很長很長。「欲思佛實智」，實在是「莫能知少分」，要能真正體會到一點點，都還是，還是一點點而已。所以說起來，佛智真的是很，浩瀚無窮。
佛智這麼奧妙，所以我們要知道方法，要如何能體會到。這段文就說：「新發意菩薩，供養無數佛，了達諸義趣，又能善說法，如稻麻竹葦，充滿十方剎。」
新發意菩薩
供養無數佛
了達諸義趣
又能善說法
如稻麻竹葦
充滿十方剎
《法華經方便品第二》
辟支佛的利智，那麼多數目的人集合起來，無法瞭解；能夠瞭解佛智，也只是很少分(而已)，還是無法透徹。現在辟支佛還沒有辦法，再來就是發菩薩心的人。所以這一段就是比，辟支佛再進一步，那就是新發意菩薩。
新發意菩薩：
指初歡喜地前菩薩
初發心意
但信力
未達堅固不退
新發意菩薩，他就是發心求法精進，供養無數佛，「了達諸義趣」，也已經能夠瞭解佛的意義。佛心所含的意義，佛陀所說法的意義，也開始能體會了。不只是能體會，還能「善能說法」。像這樣的人，數目如稻麻竹葦。就像稻子一樣，稻田的稻子，一支一支的稻穗，又如旱地的地方，所種的麻，瓊麻，古人織布都要用這種麻，也都是很多，以及竹、竹葦，比較細的竹子，這更多了。
前面就是說，如竹林，現在就說如竹葦，所以愈來數字愈細、愈多。這麼多的菩薩，新發意的菩薩，能瞭解佛的心意，又能說法，這樣充滿十方剎，這麼多，充滿了十方剎。這段文我們要，好好用心，再分析。
新發意菩薩。新發意，那就是指初歡喜地前的菩薩。菩薩有十地。過去有說過，開始發心，那就是要歡喜心。
十地：
歡喜地、離垢地
發光地、焰慧地
難勝地、現前地
遠行地、不動地
善慧地、法雲地
你要當菩薩，就是要很歡喜，自動自發要當菩薩。看看我們慈濟人，「你怎麼做得這麼辛苦？」
「沒有，很幸福。」
「你為什麼要這樣做？」
「我很甘願，因為我做得很歡喜。」
所以，他能排開萬難，就是要做得很歡喜。
發心，很甘願，這種發心的滋味很甘。「甘」就是甜的意思，就是付出，沒有一點苦的感覺，就是自願，發心立願，所以他甘，甘願做。所以，甘願去做，他不覺得辛苦，做了之後，又是很歡喜，因為他滿足了自己的心。他歡喜付出、甘願付出，看到對方已經有感受到了，法，感受到他的心，對方能受法歡喜，說法的人也很歡喜。苦難的人，「菩薩所緣，緣苦眾生」，菩薩面對著苦難眾生，捨不得，不忍心，所以他付出，再困難的環境，他都願意去付出。
再來說菩薩，剛才是說新發意，新發意菩薩是開始起，歡喜心，發願、發心這樣的菩薩，是在「歡喜地」，菩薩的初地。再來，真正的菩薩，那就是發大心，為眾生求無上道，故名菩薩。菩薩已經不是，為自己修行了，是為眾生修行，所以為眾生求無上道。
發大心
為眾生求無上道
故名菩薩
又云大道心眾生
用諸佛道
成就眾生故
過去也跟大家說過，佛陀是為眾生來人間，現相成道，為眾生成佛。否則，佛從無始、無始，無法算數的劫數之前，就已經他的本性，如來本性已經自在，不生不滅。不只是最後身，連變易的生死都斷除了，何必再來人間，再重頭開始修行？
其實，不是一生一世修行。《法華經》的開頭，不就是有二萬個日月燈明佛嗎？這就已經告訴我們，佛性是那麼長遠、長遠，無數劫以前，那個原來就是真如本性存在，所以來人間，就是為了一大事因緣，要度眾生所以來人間。
諸佛是這樣，諸菩薩也是這樣。無論是文殊菩薩，也已經成佛了；觀世音菩薩，也已經成佛了。跟隨著佛陀來人間，所有的菩薩都是，助道場的菩薩，都是倒駕慈航，助釋迦佛度眾生的大菩薩，是法身菩薩。所以是發大心，顯在人間，也是要帶人、引導人這樣叫做菩薩，這樣就是要接近佛真如本性的道路。這是來助顯道場的菩薩，這才是真菩薩。
所以，發大心為眾生求無上道。哪怕是新發意的菩薩，應該也要有這分心，所以叫做菩薩。
菩薩，也是常常告訴大家，叫做「覺有情」者。我們自覺，也要覺悟他人，「覺有情」就是在芸芸眾生群中的菩薩。佛示滅，其實人間充滿了菩薩，都是在人群中，所以我們稱人人發心，我們都叫他菩薩。其實，這些菩薩群中，有新發意的菩薩，也有法身菩薩，很堅固他的道心。
新發意菩薩，可能道心還未堅固，發個歡喜心，甘願去做，有什麼樣的環境一來的時候，說不定他退失道心。舍利弗也曾經有過，發過大心，甚至有人說：「我要你的眼睛。」
他也將眼睛拿出來。但是，左眼還不夠，他說：「我不是要左眼，我要右眼。」他還要把右眼拿出來。
眼睛都看不見了，對方，求(眼)的人，就用動作讓他知道，「你的眼睛怎麼這麼腥臭！」把它丟在地上，用腳踩出聲音來。那個時候，舍利弗的過去，發過大心，遇到這個境界，所以他發願：「我只要修行，我不要當菩薩。」所以他生生世世，都還在聲聞中。雖然是智慧第一，但是他無心要當菩薩。所以佛陀說他智慧第一，但是欠缺這分，為眾生求無上道，只為自己求道。
在聲聞，佛的弟子中，也有過去生這樣發心，但是後來退失道心。所以，發心的時候很容易，常說發心容易，這樣的發心容易，叫做新發意菩薩。他能瞭解道理，他也願意發心，接近佛的心意，不過道心不堅固，也是會退道。
但是，法身菩薩就不同，就是為眾生求無上道，所以叫做菩薩。「又(云)大(道)心眾生」，就是用諸佛的道路，來成就眾生。他就說佛法來成就眾生，這叫做菩薩。
菩薩有法身的菩薩，有新發意的菩薩，不同。法身菩薩是倒駕慈航，就像文殊、普賢、觀音……，很多菩薩都已經在過去成佛過，就是再來人間，引導眾生正確方向。這就是我們要學的。
但是，要到達這樣的境界，剛剛就說了，大家了達四諦的義理了嗎？這個基礎若全都了達之後，我們就要知道「六度」與「四無量心」，我們用「十波羅密」做為我們一乘實相，要度過凡夫的此岸，到聖人、佛的境地。所以，希望大家要很用心，雖然是新發意，但是我們要有堅固心。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Strengthen Resolve through the Four Noble Truths (了達四諦 堅固道心)
Date: January. 13. 2014
The Buddha started teaching by turning the Dharma Wheel of the Four Noble Truths. We Buddhist practitioners should “thoroughly understand the meaning of the Four Noble Truths.” This is the basis of learning the Buddha’s Way. “Observe adverse and favorable conditions to resonate with those principles. Penetrating the truth with sharp wisdom is a seeming awakening. Uphold your resolve and vow to practice the Six Perfections.”
If we can understand the Four Noble Truths, we will recognize the truth of suffering, its causation, its cessation and the Path to its cessation. The Four Noble Truths are found in our daily living. As we deal with people and matters, we can realize all kinds of principles. When we face adverse conditions, we must recognize that life is full of suffering. In this world, we suffer when we are parted from those we love and when we cannot attain what we desire.
Under favorable conditions, we enjoy wealth, happiness, fame and status. These are all favorable conditions. However, we must recognize that within favorable conditions, there is still suffering. Where there is love, there may be resentment. After we come together, inevitably we will suffer when we part. Basically, life is filled with so many conflicting emotions.
As spiritual practitioners, we must understand that in our daily living, under both adverse and favorable conditions, we must reflect on the meaning of the Four Noble Truths. In doing so, our hearts will not waver. Then when we face adversities we will not be tormented, and when things are favorable we will not be arrogant. This is why we must constantly, mindfully observe whether we are taking good care of our minds and whether the Four Noble Truths abide in our hearts.
So previously, I kept talking about “the path of Infinite Meanings”. On this path of Infinite Meanings, we can thoroughly understand many teachings. When it comes to the various wondrous principles of the universe and the world, we can gradually understand, see through and penetrate them. To do this, we have to start from the foundation. This is why I often mention the Four Noble Truths. [It helps us] deal with both favorable and adverse conditions. With this kind of understanding our external conditions, so we can resonate with the principles. This means the principles can be internalized. When our minds are in line with the teachings, we have an unimpeded understanding. Once we fully understand a path, we will clearly know whether it is the path we should take, and whether the timing is right or not. “Penetrating the truth with sharp wisdom is a seeming awakening.” Previously, we discussed having wisdom like Sariputra, or like the Pratyekabuddhas, the Solitary Realizers.
By [observing] the world, they realized the principle of impermanence.These are people with sharp wisdom.They have penetrated the truth, which is the true principles.They already understand these principles, and it seems like they have awakened, but this is not a full awakening.They still have slight bits of ignorance that have not been eliminated.So, their minds still constantly change because there are traces of ignorance.
Therefore, as we engage in spiritual practice now, it is very important to “uphold our resolve and vow to practice the Six Perfections”.We must practice the Six Perfections.
In the Lotus Sutra, the Six Perfections are the path the Buddha paved for us.
Fist, He taught us about the path we have walked so far and how we have gradually drawn closer to arrive at our current state.To truly draw near to the Buddha’s state, we must walk the path of the Six Perfections.They are the methods of the One Vehicle.
The combination of the six is the ultimate reality of the One Vehicle, which can take us to the state of the Buddha.
So, earlier we talked about those who dwelled in their final bodies.These people of sharp wisdom, “out their minds together for billions of kalpas”.So many people with sharp wisdom gather, as numerous as bamboo in a bamboo grove.The ksetras (lands) in the ten directions are like bamboo groves.Each stalk of bamboo is like a Pratyekabuddha.Pratyekabuddhas have sharp wisdom.All of them may pool together to wholeheartedly comprehend the Buddha’s wisdom for a very long time, “for billions of kalpas”.
[Even if they spend] a very long time, wishing to understand the Buddha’s true wisdom “they would not understand the least bit of it”.Even if they do, they may only understand a very tiny bit of it.So, the Buddha’s wisdom is truly vast and boundless.The Buddha’s wisdom is so wondrous, so we must learn the methods to comprehend it.
This passage states, “Newly-inspired Bodhisattvas, who have made offerings to countless Buddhas, clearly understand the paths of truth and are able to skillfully expound the Dharma, number as many as the rice, hemp, bamboo and reed [plants],filling the ksetras in the ten-directions.”
Even when many people with the sharp wisdom of Pratyekabuddhas work together, they still cannot understand [His wisdom].They can only know the least bit of it; they still cannot achieve complete understanding.So, Pratyekabuddhas still cannot do it.
Next are those who formed Bodhisattva-aspirations.This verse is about people who are a step up from Pratyekabuddhas.They are newly-inspired Bodhsiattvas.
Newly-inspired Bodhisattvas: Bodhisattvas at or before the first ground, “joy”.
They are recently inspired, but their Power of Faith is firm, solid and non-retreating.
Newly-inspired Bodhisattvas have resolved to diligently seek the Dharma, and have made offerings to countless Buddhas.“They clearly understand the paths of truth.”
They already understand the Buddha’s meaning.The meaning behind His teachings is something they have begun to realize.Not only can they realize it, they can also “skillfully expound the Dharma”.People like this number as many as the rice, hemp, bamboo and reed [plants].
They are like stalks of rice in the rice paddy.They are also like the hemp that is planted in arid lands.In the past, people used hemp in their weaving, so they also grew it in large quantities.They are also like bamboo and reeds, which are even thinner and grow more densely.
Earlier a comparison was made to bamboo; now it is to reeds.They are also like bamboo and reeds, which are even thinner and grow more densely. Earlier a comparison was made to bamboo; now it is to reeds. So, now their numbers are even greater. There are so many Bodhisattvas, newly-inspired Bodhisattvas who are able to understand the Buddha’s intent and expound the Dharma. There are so many of them; they fill the ksetras of ten directions. So, we need to mindfully analyze these verses even more thoroughly.
Newly-inspired Bodhisattvas are those at or before the first ground, the ground of joy. [Bodhisattvas progress] through the Ten Grounds, which we have discussed. When we begin to form aspirations, we must do so with joyful hearts.
“The Bodhisattva’s Ten Grounds:
The ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud.”
If we want to be Bodhisattvas, we must happily and freely aspire to that state. Consider Tzu Chi volunteers. [People ask,] “Why are you working so hard?” “It’s not hard; it’s blessed work.” “Why are you doing those things?” “I do it willingly because it makes me happy.” So, they overcome all kinds of difficulties by doing the work joyfully. We develop aspirations willingly. [The Chinese characters for willing contain the character] “sweet”, so when we give willingly, we do not feel the slightest bit of bitterness. We voluntarily formed these aspirations, so we willingly do this work. And because we do it willingly, we do not see it as hard work. When the work is done, we are very happy because we fulfilled our intentions by happily and willingly giving to others. We see others being influenced by the teachings. We can sense that they become happy because they are receptive to the teachings given, and those who give the teachings are also joyful. “Bodhisattvas arise because of suffering beings”. When Bodhisattvas see sentient beings suffer, they cannot bear it, so they help them. No matter how difficult the situation is, they are willing to help others.
Let us continue talking about Bodhisattvas. We just talked about newly-inspired Bodhisattvas. They are just beginning to feel joyful and make aspirations. These Bodhisattvas are on “the ground of joy,” the first Bodhisattvas ground.
Next, true Bodhisattvas form “great aspirations and seek the unsurpassed path for sentient beings. Thus, they are called Bodhisattvas.” Bodhisattvas engage in spiritual practice not for their own sake, but for the sake of sentient beings; for them, they seek the unsurpassed path.
In the past I have also told all of you that, for the sake of sentient beings, the Buddha came to this world and manifested the attainment of enlightenment. He attained Buddhahood for sentient beings. Otherwise, since Beginningless Time, countless kalpas ago, the Buddha [had already attained liberation] with His Tathagata-nature and was beyond birth and death. Not only did He [eliminate fragmentary samsara] but transformational samsara as well. Why did He need to return to this world to engage in spiritual practice again? Actually, this was not the work of one lifetime. Didn’t the beginning of the Lotus Sutra reference 20,000 Sun-Moon-Lamp Buddhas? This already tells us that Buddha-nature has existed for a very long time, for countless kalpas. So, He comes to this world for one great cause, to transform sentient beings.
All Buddhas come for this purpose, as do all Bodhisattvas. Even Manjusri Bodhisattva, who had already attained Buddhahood, and Guanyin Bodhisattva, who had already attained Buddhahood, followed the Buddha to this world. All Bodhisattvas come to assist at Dharma-assemblies and have returned on the ship of compassion to help Sakyamuni Buddha transform sentient beings. They are Dharmakaya Bodhisattvas, so they aspire to manifest in this world to guide people. These guides are called Bodhisattvas. By guiding people on the path to Buddha-nature and assisting at the Dharma-assembly, they are true Bodhisattvas.
Therefore, for the sake of sentient beings they seek the unsurpassed path. Even newly-inspired Bodhisattvas have this intention. This is what makes them Bodhisattvas. As I have often explained, Bodhisattvas are “enlightened sentient beings.”
As we awaken ourselves, we must awaken others too “Enlightened sentient beings” are. Bodhisattvas who work with a multitude of beings. The Buddha manifested Parinirvana, but the world is still filled with Bodhisattvas. They are all among us. So, when people form aspirations, we called them Bodhisattvas.
Indeed, among these Bodhisattvas, there are newly-inspired Bodhisattvas as well as Dharmakaya Bodhisattvas who are firm in their faith. Newly-inspired Bodhisattvas may not yet be firm in their spiritual aspirations. They are joyful and willing to act, but when challenges arises, they may lose their resolve.
Sariputra also once formed great aspirations. When a man said to him, “I want you eye, he actually took one and gave it to him. But giving his left was not enough. The man said, “I didn’t want your left eye; I wanted your right eye.” So, he removed his right eye too. Now Sariputra no longer had eyes. Then the man who asked for them complained about the foul smell of the eyes. He threw down and stomped on them to show his dissatisfaction. Although Sariputra formed great aspirations in the past, when he encountered this challenge he vowed, “I just want to be a spiritual practitioner; I don’t want to be a Bodhisattva.”Therefore, for lifetime after lifetime, he remained a Hearer. Though he was foremost in wisdom, he had no desire to be a Bodhisattva. So, the Buddha acknowledged that lacked the desire to seek the unsurpassed path for sentient beings he only sought it for himself.
Among Hearers, the Buddha’s disciples, there were others who formed aspirations but also later lost their will to practice. So, forming aspirations is very easy. This is what newly-inspired Bodhisattvas are like. They can understand principles, and they willingly aspire to draw near the Buddha’s mind. But their spiritual aspirations are not firm, so they may still retreat from the Path.
Dharmakaya Bodhisattvas are different. They seek the unsurpassed path for all beings. This is what makes them Bodhisattvas, sentient beings with minds of great enlightenment. They use the path of all Buddhas to help sentient beings achieve awakening. Those who expounded the Buddha-Dharma to help sentient beings awaken are called Bodhisattvas.There are Dharmakaya Bodhisattvas, as well as newly-inspired Bodhisattvas. In contrast, Dharmakaya Bodhisattvas steer the ship of compassion [back to this world]. Many Bodhisattvas, such as Manjusri, Samantabhadra, Guanyin, have already attained Buddhahood but have come back to this world to guide sentient beings in the right direction. This is what we must learn to do.
But to reach this state, we must [ask ourselves] if we have understood the meaning of the Four Noble Truths? Once we fully understand this foundation, we must then learn the six Perfections and the Four Infinite Minds. The Ten Paramitas are the ultimate reality of the One Vehicle, which we use to cross from this shore of ordinary beings to the state of noble beings and Buddhas.
Therefore, I hope all of will be mindful. Though we may be newly inspired, we must have a strong resolve. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「新發意菩薩，供養無數佛，了達諸義趣，又能善說法，如稻麻竹葦，充滿十方剎。」《法華經方便品第二》
⊙新發意菩薩：指初歡喜地前菩薩，初發心意，但信力未達堅固不退。
⊙十地：歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地。
⊙發大心為眾生求無上道，故名菩薩。又云大道心眾生，用諸佛道成就眾生故。
【證嚴上人開示】
佛陀說法，初轉法輪在四諦法。四諦法，我們學佛弟子，人人應該了解，「了達四諦義趣」這是學佛的基礎，「逆順觀緣契理，利智入諦似覺，守志發意六度」。
了達四諦義趣
逆順觀緣契理
利智入諦似覺
守志發意六度
你若能瞭解四諦法之後，我們就知道苦、集、滅、道。苦、集、滅、道，在我們日常生活中，所面對的人、事、物，種種的道理，我們若能體會得到。無論是在逆境中，我們應該知道，人生苦難偏多，來到人間，愛別離也是苦，要的事情求不到，也是苦，在很順境，享受、富有、快樂、名利地位，都是很順境，但是也要知道，順境中還是有苦的含義在。
愛，就有怨、有憎；聚會的時候，就有分別、別離的苦難。總是人間就是愛恨情仇就是這麼多，修行者一定要很瞭解，在日常生活中，無論是逆境、順境，在我們的心要反觀，四諦義趣的道理，所以才能不增不減。在逆境來時，心不受逆境將我們折磨了，順境來時，也不要驕傲、貢高。這全都是我們要平時用心觀察，有將我們的心照顧好了嗎？四諦的道理，有住在我們的心嗎？
所以前面一直說「無量義趣」，其實，前面所說的「無量義趣」，我們若能了徹通達，很多的法，無論是宇宙、人間，種種奧妙的道理，我們就會慢慢瞭解、看開、通達。這就是要從基礎瞭解。
所以會常常向大家提起「四諦法」，我們才能面對周圍的境界，順逆觀緣。我們有這樣的觀念，外面的境界，我們要好好去體會，這樣才能「契理」，就是這些道理會合於我們的心，心能會合道理，那就是通達。這條道路我們瞭解了，該走、不該走，是時候、不是時候，我們才能清楚。
所以「利智入諦似覺」。前面我們說過了，大家的智慧如果像舍利弗，或者是大家智慧，像緣覺、獨覺，從天地人間，無常的道理，他知道，覺悟了，這就是利智的人。利智，已經是入諦了，「諦」就是真理，他已經能瞭解這個道理了。
我們看起來好像是覺悟了，似覺，好像覺悟。不過，還是有少分無明，還沒有盡斷，那就是「變易」，心還有少分無明。所以我們應該，現在在修行，最重要的就是要「守志發意六度」，要行就是在「六度」。
所以，六度是在《法華經》中，佛陀要為我們鋪的路。先告訴我們，我們過去已經有走了，開始的道路，慢慢一直接近，來到這個地方，真正要接近佛的境界，就是開始要走上這條六度。這個度就是一乘，一乘的方法，六種結合起來，就是一乘的實相，能夠到達佛的境界。
所以，我們前面說，住是最後身，這些利智的人，「斯等共一心，於億無量劫」。這麼多已經有利智的人，大家集合起來，他的數量如竹林一樣，十方剎化為竹林，每一支竹子，都譬如一位辟支佛。辟支佛是利智，這麼多數量的人集合起來，斯等，這些人集合起來，共同一念心，要去體會佛智。還用很長的時間，「於億無量劫」，在億劫，很長很長。「欲思佛實智」，實在是「莫能知少分」，要能真正體會到一點點，都還是，還是一點點而已。所以說起來，佛智真的是很，浩瀚無窮。
佛智這麼奧妙，所以我們要知道方法，要如何能體會到。這段文就說：「新發意菩薩，供養無數佛，了達諸義趣，又能善說法，如稻麻竹葦，充滿十方剎。」
新發意菩薩
供養無數佛
了達諸義趣
又能善說法
如稻麻竹葦
充滿十方剎
《法華經方便品第二》
辟支佛的利智，那麼多數目的人集合起來，無法瞭解；能夠瞭解佛智，也只是很少分(而已)，還是無法透徹。現在辟支佛還沒有辦法，再來就是發菩薩心的人。所以這一段就是比，辟支佛再進一步，那就是新發意菩薩。
新發意菩薩：
指初歡喜地前菩薩
初發心意
但信力
未達堅固不退
新發意菩薩，他就是發心求法精進，供養無數佛，「了達諸義趣」，也已經能夠瞭解佛的意義。佛心所含的意義，佛陀所說法的意義，也開始能體會了。不只是能體會，還能「善能說法」。像這樣的人，數目如稻麻竹葦。就像稻子一樣，稻田的稻子，一支一支的稻穗，又如旱地的地方，所種的麻，瓊麻，古人織布都要用這種麻，也都是很多，以及竹、竹葦，比較細的竹子，這更多了。
前面就是說，如竹林，現在就說如竹葦，所以愈來數字愈細、愈多。這麼多的菩薩，新發意的菩薩，能瞭解佛的心意，又能說法，這樣充滿十方剎，這麼多，充滿了十方剎。這段文我們要，好好用心，再分析。
新發意菩薩。新發意，那就是指初歡喜地前的菩薩。菩薩有十地。過去有說過，開始發心，那就是要歡喜心。
十地：
歡喜地、離垢地
發光地、焰慧地
難勝地、現前地
遠行地、不動地
善慧地、法雲地
你要當菩薩，就是要很歡喜，自動自發要當菩薩。看看我們慈濟人，「你怎麼做得這麼辛苦？」
「沒有，很幸福。」
「你為什麼要這樣做？」
「我很甘願，因為我做得很歡喜。」
所以，他能排開萬難，就是要做得很歡喜。
發心，很甘願，這種發心的滋味很甘。「甘」就是甜的意思，就是付出，沒有一點苦的感覺，就是自願，發心立願，所以他甘，甘願做。所以，甘願去做，他不覺得辛苦，做了之後，又是很歡喜，因為他滿足了自己的心。他歡喜付出、甘願付出，看到對方已經有感受到了，法，感受到他的心，對方能受法歡喜，說法的人也很歡喜。苦難的人，「菩薩所緣，緣苦眾生」，菩薩面對著苦難眾生，捨不得，不忍心，所以他付出，再困難的環境，他都願意去付出。
再來說菩薩，剛才是說新發意，新發意菩薩是開始起，歡喜心，發願、發心這樣的菩薩，是在「歡喜地」，菩薩的初地。再來，真正的菩薩，那就是發大心，為眾生求無上道，故名菩薩。菩薩已經不是，為自己修行了，是為眾生修行，所以為眾生求無上道。
發大心
為眾生求無上道
故名菩薩
又云大道心眾生
用諸佛道
成就眾生故
過去也跟大家說過，佛陀是為眾生來人間，現相成道，為眾生成佛。否則，佛從無始、無始，無法算數的劫數之前，就已經他的本性，如來本性已經自在，不生不滅。不只是最後身，連變易的生死都斷除了，何必再來人間，再重頭開始修行？
其實，不是一生一世修行。《法華經》的開頭，不就是有二萬個日月燈明佛嗎？這就已經告訴我們，佛性是那麼長遠、長遠，無數劫以前，那個原來就是真如本性存在，所以來人間，就是為了一大事因緣，要度眾生所以來人間。
諸佛是這樣，諸菩薩也是這樣。無論是文殊菩薩，也已經成佛了；觀世音菩薩，也已經成佛了。跟隨著佛陀來人間，所有的菩薩都是，助道場的菩薩，都是倒駕慈航，助釋迦佛度眾生的大菩薩，是法身菩薩。所以是發大心，顯在人間，也是要帶人、引導人這樣叫做菩薩，這樣就是要接近佛真如本性的道路。這是來助顯道場的菩薩，這才是真菩薩。
所以，發大心為眾生求無上道。哪怕是新發意的菩薩，應該也要有這分心，所以叫做菩薩。
菩薩，也是常常告訴大家，叫做「覺有情」者。我們自覺，也要覺悟他人，「覺有情」就是在芸芸眾生群中的菩薩。佛示滅，其實人間充滿了菩薩，都是在人群中，所以我們稱人人發心，我們都叫他菩薩。其實，這些菩薩群中，有新發意的菩薩，也有法身菩薩，很堅固他的道心。
新發意菩薩，可能道心還未堅固，發個歡喜心，甘願去做，有什麼樣的環境一來的時候，說不定他退失道心。舍利弗也曾經有過，發過大心，甚至有人說：「我要你的眼睛。」
他也將眼睛拿出來。但是，左眼還不夠，他說：「我不是要左眼，我要右眼。」他還要把右眼拿出來。
眼睛都看不見了，對方，求(眼)的人，就用動作讓他知道，「你的眼睛怎麼這麼腥臭！」把它丟在地上，用腳踩出聲音來。那個時候，舍利弗的過去，發過大心，遇到這個境界，所以他發願：「我只要修行，我不要當菩薩。」所以他生生世世，都還在聲聞中。雖然是智慧第一，但是他無心要當菩薩。所以佛陀說他智慧第一，但是欠缺這分，為眾生求無上道，只為自己求道。
在聲聞，佛的弟子中，也有過去生這樣發心，但是後來退失道心。所以，發心的時候很容易，常說發心容易，這樣的發心容易，叫做新發意菩薩。他能瞭解道理，他也願意發心，接近佛的心意，不過道心不堅固，也是會退道。
但是，法身菩薩就不同，就是為眾生求無上道，所以叫做菩薩。「又(云)大(道)心眾生」，就是用諸佛的道路，來成就眾生。他就說佛法來成就眾生，這叫做菩薩。
菩薩有法身的菩薩，有新發意的菩薩，不同。法身菩薩是倒駕慈航，就像文殊、普賢、觀音……，很多菩薩都已經在過去成佛過，就是再來人間，引導眾生正確方向。這就是我們要學的。
但是，要到達這樣的境界，剛剛就說了，大家了達四諦的義理了嗎？這個基礎若全都了達之後，我們就要知道「六度」與「四無量心」，我們用「十波羅密」做為我們一乘實相，要度過凡夫的此岸，到聖人、佛的境地。所以，希望大家要很用心，雖然是新發意，但是我們要有堅固心。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Strengthen Resolve through the Four Noble Truths (了達四諦 堅固道心)
Date: January. 13. 2014
The Buddha started teaching by turning the Dharma Wheel of the Four Noble Truths. We Buddhist practitioners should “thoroughly understand the meaning of the Four Noble Truths.” This is the basis of learning the Buddha’s Way. “Observe adverse and favorable conditions to resonate with those principles. Penetrating the truth with sharp wisdom is a seeming awakening. Uphold your resolve and vow to practice the Six Perfections.”
If we can understand the Four Noble Truths, we will recognize the truth of suffering, its causation, its cessation and the Path to its cessation. The Four Noble Truths are found in our daily living. As we deal with people and matters, we can realize all kinds of principles. When we face adverse conditions, we must recognize that life is full of suffering. In this world, we suffer when we are parted from those we love and when we cannot attain what we desire.
Under favorable conditions, we enjoy wealth, happiness, fame and status. These are all favorable conditions. However, we must recognize that within favorable conditions, there is still suffering. Where there is love, there may be resentment. After we come together, inevitably we will suffer when we part. Basically, life is filled with so many conflicting emotions.
As spiritual practitioners, we must understand that in our daily living, under both adverse and favorable conditions, we must reflect on the meaning of the Four Noble Truths. In doing so, our hearts will not waver. Then when we face adversities we will not be tormented, and when things are favorable we will not be arrogant. This is why we must constantly, mindfully observe whether we are taking good care of our minds and whether the Four Noble Truths abide in our hearts.
So previously, I kept talking about “the path of Infinite Meanings”. On this path of Infinite Meanings, we can thoroughly understand many teachings. When it comes to the various wondrous principles of the universe and the world, we can gradually understand, see through and penetrate them. To do this, we have to start from the foundation. This is why I often mention the Four Noble Truths. [It helps us] deal with both favorable and adverse conditions. With this kind of understanding our external conditions, so we can resonate with the principles. This means the principles can be internalized. When our minds are in line with the teachings, we have an unimpeded understanding. Once we fully understand a path, we will clearly know whether it is the path we should take, and whether the timing is right or not. “Penetrating the truth with sharp wisdom is a seeming awakening.” Previously, we discussed having wisdom like Sariputra, or like the Pratyekabuddhas, the Solitary Realizers.
By [observing] the world, they realized the principle of impermanence.These are people with sharp wisdom.They have penetrated the truth, which is the true principles.They already understand these principles, and it seems like they have awakened, but this is not a full awakening.They still have slight bits of ignorance that have not been eliminated.So, their minds still constantly change because there are traces of ignorance.
Therefore, as we engage in spiritual practice now, it is very important to “uphold our resolve and vow to practice the Six Perfections”.We must practice the Six Perfections.
In the Lotus Sutra, the Six Perfections are the path the Buddha paved for us.
Fist, He taught us about the path we have walked so far and how we have gradually drawn closer to arrive at our current state.To truly draw near to the Buddha’s state, we must walk the path of the Six Perfections.They are the methods of the One Vehicle.
The combination of the six is the ultimate reality of the One Vehicle, which can take us to the state of the Buddha.
So, earlier we talked about those who dwelled in their final bodies.These people of sharp wisdom, “out their minds together for billions of kalpas”.So many people with sharp wisdom gather, as numerous as bamboo in a bamboo grove.The ksetras (lands) in the ten directions are like bamboo groves.Each stalk of bamboo is like a Pratyekabuddha.Pratyekabuddhas have sharp wisdom.All of them may pool together to wholeheartedly comprehend the Buddha’s wisdom for a very long time, “for billions of kalpas”.
[Even if they spend] a very long time, wishing to understand the Buddha’s true wisdom “they would not understand the least bit of it”.Even if they do, they may only understand a very tiny bit of it.So, the Buddha’s wisdom is truly vast and boundless.The Buddha’s wisdom is so wondrous, so we must learn the methods to comprehend it.
This passage states, “Newly-inspired Bodhisattvas, who have made offerings to countless Buddhas, clearly understand the paths of truth and are able to skillfully expound the Dharma, number as many as the rice, hemp, bamboo and reed [plants],filling the ksetras in the ten-directions.”
Even when many people with the sharp wisdom of Pratyekabuddhas work together, they still cannot understand [His wisdom].They can only know the least bit of it; they still cannot achieve complete understanding.So, Pratyekabuddhas still cannot do it.
Next are those who formed Bodhisattva-aspirations.This verse is about people who are a step up from Pratyekabuddhas.They are newly-inspired Bodhsiattvas.
Newly-inspired Bodhisattvas: Bodhisattvas at or before the first ground, “joy”.
They are recently inspired, but their Power of Faith is firm, solid and non-retreating.
Newly-inspired Bodhisattvas have resolved to diligently seek the Dharma, and have made offerings to countless Buddhas.“They clearly understand the paths of truth.”
They already understand the Buddha’s meaning.The meaning behind His teachings is something they have begun to realize.Not only can they realize it, they can also “skillfully expound the Dharma”.People like this number as many as the rice, hemp, bamboo and reed [plants].
They are like stalks of rice in the rice paddy.They are also like the hemp that is planted in arid lands.In the past, people used hemp in their weaving, so they also grew it in large quantities.They are also like bamboo and reeds, which are even thinner and grow more densely.
Earlier a comparison was made to bamboo; now it is to reeds.They are also like bamboo and reeds, which are even thinner and grow more densely. Earlier a comparison was made to bamboo; now it is to reeds. So, now their numbers are even greater. There are so many Bodhisattvas, newly-inspired Bodhisattvas who are able to understand the Buddha’s intent and expound the Dharma. There are so many of them; they fill the ksetras of ten directions. So, we need to mindfully analyze these verses even more thoroughly.
Newly-inspired Bodhisattvas are those at or before the first ground, the ground of joy. [Bodhisattvas progress] through the Ten Grounds, which we have discussed. When we begin to form aspirations, we must do so with joyful hearts.
“The Bodhisattva’s Ten Grounds:
The ground of joy, the ground of freedom from defilement, the ground of radiating light, the ground of blazing wisdom, the ground of overcoming difficulties, the ground of manifestation, the ground of far-reaching practice, the ground of stillness, the ground of excellent wisdom and the ground of Dharma-cloud.”
If we want to be Bodhisattvas, we must happily and freely aspire to that state. Consider Tzu Chi volunteers. [People ask,] “Why are you working so hard?” “It’s not hard; it’s blessed work.” “Why are you doing those things?” “I do it willingly because it makes me happy.” So, they overcome all kinds of difficulties by doing the work joyfully. We develop aspirations willingly. [The Chinese characters for willing contain the character] “sweet”, so when we give willingly, we do not feel the slightest bit of bitterness. We voluntarily formed these aspirations, so we willingly do this work. And because we do it willingly, we do not see it as hard work. When the work is done, we are very happy because we fulfilled our intentions by happily and willingly giving to others. We see others being influenced by the teachings. We can sense that they become happy because they are receptive to the teachings given, and those who give the teachings are also joyful. “Bodhisattvas arise because of suffering beings”. When Bodhisattvas see sentient beings suffer, they cannot bear it, so they help them. No matter how difficult the situation is, they are willing to help others.
Let us continue talking about Bodhisattvas. We just talked about newly-inspired Bodhisattvas. They are just beginning to feel joyful and make aspirations. These Bodhisattvas are on “the ground of joy,” the first Bodhisattvas ground.
Next, true Bodhisattvas form “great aspirations and seek the unsurpassed path for sentient beings. Thus, they are called Bodhisattvas.” Bodhisattvas engage in spiritual practice not for their own sake, but for the sake of sentient beings; for them, they seek the unsurpassed path.
In the past I have also told all of you that, for the sake of sentient beings, the Buddha came to this world and manifested the attainment of enlightenment. He attained Buddhahood for sentient beings. Otherwise, since Beginningless Time, countless kalpas ago, the Buddha [had already attained liberation] with His Tathagata-nature and was beyond birth and death. Not only did He [eliminate fragmentary samsara] but transformational samsara as well. Why did He need to return to this world to engage in spiritual practice again? Actually, this was not the work of one lifetime. Didn’t the beginning of the Lotus Sutra reference 20,000 Sun-Moon-Lamp Buddhas? This already tells us that Buddha-nature has existed for a very long time, for countless kalpas. So, He comes to this world for one great cause, to transform sentient beings.
All Buddhas come for this purpose, as do all Bodhisattvas. Even Manjusri Bodhisattva, who had already attained Buddhahood, and Guanyin Bodhisattva, who had already attained Buddhahood, followed the Buddha to this world. All Bodhisattvas come to assist at Dharma-assemblies and have returned on the ship of compassion to help Sakyamuni Buddha transform sentient beings. They are Dharmakaya Bodhisattvas, so they aspire to manifest in this world to guide people. These guides are called Bodhisattvas. By guiding people on the path to Buddha-nature and assisting at the Dharma-assembly, they are true Bodhisattvas.
Therefore, for the sake of sentient beings they seek the unsurpassed path. Even newly-inspired Bodhisattvas have this intention. This is what makes them Bodhisattvas. As I have often explained, Bodhisattvas are “enlightened sentient beings.”
As we awaken ourselves, we must awaken others too “Enlightened sentient beings” are. Bodhisattvas who work with a multitude of beings. The Buddha manifested Parinirvana, but the world is still filled with Bodhisattvas. They are all among us. So, when people form aspirations, we called them Bodhisattvas.
Indeed, among these Bodhisattvas, there are newly-inspired Bodhisattvas as well as Dharmakaya Bodhisattvas who are firm in their faith. Newly-inspired Bodhisattvas may not yet be firm in their spiritual aspirations. They are joyful and willing to act, but when challenges arises, they may lose their resolve.
Sariputra also once formed great aspirations. When a man said to him, “I want you eye, he actually took one and gave it to him. But giving his left was not enough. The man said, “I didn’t want your left eye; I wanted your right eye.” So, he removed his right eye too. Now Sariputra no longer had eyes. Then the man who asked for them complained about the foul smell of the eyes. He threw down and stomped on them to show his dissatisfaction. Although Sariputra formed great aspirations in the past, when he encountered this challenge he vowed, “I just want to be a spiritual practitioner; I don’t want to be a Bodhisattva.”Therefore, for lifetime after lifetime, he remained a Hearer. Though he was foremost in wisdom, he had no desire to be a Bodhisattva. So, the Buddha acknowledged that lacked the desire to seek the unsurpassed path for sentient beings he only sought it for himself.
Among Hearers, the Buddha’s disciples, there were others who formed aspirations but also later lost their will to practice. So, forming aspirations is very easy. This is what newly-inspired Bodhisattvas are like. They can understand principles, and they willingly aspire to draw near the Buddha’s mind. But their spiritual aspirations are not firm, so they may still retreat from the Path.
Dharmakaya Bodhisattvas are different. They seek the unsurpassed path for all beings. This is what makes them Bodhisattvas, sentient beings with minds of great enlightenment. They use the path of all Buddhas to help sentient beings achieve awakening. Those who expounded the Buddha-Dharma to help sentient beings awaken are called Bodhisattvas.There are Dharmakaya Bodhisattvas, as well as newly-inspired Bodhisattvas. In contrast, Dharmakaya Bodhisattvas steer the ship of compassion [back to this world]. Many Bodhisattvas, such as Manjusri, Samantabhadra, Guanyin, have already attained Buddhahood but have come back to this world to guide sentient beings in the right direction. This is what we must learn to do.
But to reach this state, we must [ask ourselves] if we have understood the meaning of the Four Noble Truths? Once we fully understand this foundation, we must then learn the six Perfections and the Four Infinite Minds. The Ten Paramitas are the ultimate reality of the One Vehicle, which we use to cross from this shore of ordinary beings to the state of noble beings and Buddhas.
Therefore, I hope all of will be mindful. Though we may be newly inspired, we must have a strong resolve. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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