⊙學佛貴在內修自覺，福慧兩足自他共成，多聞縝思內觀自性，寬純一心會歸真如。
⊙「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》
⊙了達諸義趣：了達體悟通徹事理，深入道法心境一如，了達諸法義理之所歸趣。
⊙「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智。」《法華經方便品第二》
***************************
【證嚴上人開示】
我們學佛，最寶貴的就是「內修自覺，福慧兩足，自他共成」，我們要「多聞縝思，內觀自性，寬純一心，會歸真如」。這不就是我們所要，追求的方向嗎？
學佛貴在內修自覺
福慧兩足自他共成
多聞縝思內觀自性
寬純一心會歸真如
學佛就是需要自己好好下功夫，這才是我們最寶貴修行的方向，所以要內修自覺，要好好反觀自性。
每天在聽，從外面的聲音聽進來，共同誦經、禮佛，我們周圍聽的聲音，不就是在聞法的聲音嗎？我們坐下來很靜時，聽，我們聽到周圍鳥兒，互相在說話，說不定牠們也是，群集在說法的聲音。我們現在又聽到，到底是什麼聲音？何種鳥的聲音，我們分不清楚。不過，我們心中清淨有佛，牠們也是同樣在說法的聲音。
所以，這個聲音，每天我們都是這樣在聽，法也聽入心了，天地所有萬物的聲音，我們也聽了。一天清早的開始，就要一天的工作；一天的工作，到底我們能聽到的是什麼聲音？人的語言、動作，語言從耳聞入心聽，看人的表情、動作，也就是入心體會。無論你是從耳朵聽來的，眼睛看到的，或者是從內心所想到的，昨天、前天、過去、過去多久的時間以前，或者是未來，未來我們所要追求的，種種雜類的感受，都是在一天當中。
說不定同時聽、同時看，同時的雜念妄想，都是在同一個時刻，這樣湧現出來。這就是我們凡夫的生活，對我們的內心，任憑受外面的境界，將我們誘惑，將我們轉動，甚至雜念妄想來遮蓋我們，這就是凡夫心。
我們既然要學佛，我們要福慧兩足。我們要修福，每一天做事情、生活中，我們要利人為先，我們要先利益他人。要想，你修的是什麼行呢？是自了，獨善其身？或者是利他，兼利他人？我們要好好想。同在一生中，同在一個時間，我們的時間要用在單獨，或者是要用在普遍，兼利他人呢？
當然，我們現在不就一直在說，小乘、大乘。佛陀過去為了要讓人人的心先接受法，所以，從小乘弘法，如何先覺悟：苦、空、無常、無我，這些道理先讓大家知道。然後，就開始向大眾，一直接引、牽引，向這條康莊的大覺道，那就是接近佛覺的境界。
所以，這種無論是從小乘開始，我們要內修自覺，一步一步向前走，開始，我們知道就要，福慧雙足，要像一人二隻腳一樣，一腳是向福跨步出去，(另)一腳就是向慧精進，所以福慧要雙修，共同結合起來，就是向前一條的智慧道路，自他共成。
我們自己走在這條路上，同時，我們也要牽引別人走，與我們相同的方向，正確的道路。我到達，大家同時全都到達，這叫做自他共成。我們自己與別人都一樣，能共同向著這條康莊大覺的菩提道走，這就是自他共成，自覺覺他。
當然，我們要很用心，路才不會走偏差。所以我們要「多聞縝思，內觀自性」。我們不就是，人人要找出了我們內心這個真如的自性出來嗎？我們最近一直一直要讓大家瞭解，修行是重要，但是，向內，我們的真如本性，絕對不能疏忽掉，所以要找出來，找出我們的真如本性。
凡夫啊！剛才說過，一天的時間，真的很多複雜雜念妄想，與現前的境界，都會讓我們的心思亂掉。這樣一天一天一直過去，我們難道要，亂了心思，空過一生嗎？不是。我們絕對要趕緊，要很用心，集中我們的思想，要真的透徹瞭解，縝思。真正我們要用很乾淨的、很透徹的，這樣綿綿不斷，在我們的思想中，好好內觀。自己要好好、綿綿密密，要向內趕緊找出了，我們的自性來。
所以說「寬純一心」，我們的心要寬，要單純。所以，若能如此，多聞法，多縝密來思考，我們自己向內，內心自性要好好找出來。這必定就是我們要先寬、純，心要寬闊，我們要單純一念心，這樣我們才能回歸真如本性，才找得到。否則，我們這麼複雜，不斷污染了我們的心思，永遠都無法，與我們的真如實性會合。
所以，雖然向外不斷聽法，卻也就是最重要，要向內，要好好找出我們的本性來。這是一件很大的工程。對修行者而言，向內反觀自性，要用很大的功夫。所以這麼大的功夫，我們不是一直說過嗎？「六度、四無量心」。
六度，我們已經發意，要當菩薩，不能離開六度。六度裡有一個「忍」字，這個忍的功夫是要很大，才能夠耐心、愛心，開闊單純的心。這若沒有那字「忍」，你要如何布施？布施中也要忍，持戒更要堅定，布施與持戒，不能少一「忍」字。所以，忍，難忍而能忍，這是我們要如何反觀自性，找出了我們的，真如本性的功夫。
所以這必定我們要，要多聞佛法，我們必定要慎思，向內找出我們的真如，要向內自觀，我們的本性，我們的真如。這是很重要。
所以，「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》
供養無數佛就是表示，已經很長久的時間，道心堅固，不斷不斷在供佛——身、口、意、行的供養，隨佛之教法，這樣來事佛，來奉事佛之道法。
無數佛，就是表示時間很長久，才能夠「了達諸義趣」。
了達諸義趣
了達體悟通徹事理
深入道法心境一如
了達諸法
義理之所歸趣
「了達諸義趣」，那就是已經能夠體悟。我們要用很長的時間，身、口、意，我們要依教奉行，這是最好的供養。若能如此，才能了達、體悟，通徹事理。這通徹事理就是叫做了達，我們很瞭解，通達這事與理。
「 深入道法，心境一如」。我們要好好深入道法。前面，佛陀不就說，道法難知難解嗎？真的是難知難解。不過，我們要向內好好縝思，將我們的心合起來，好好去想。所以叫做「心境一如」，我們的心與境界，我們能夠將外面境界的法，會入我們的心來，將很複雜成為單純，這樣事理就能通達，這叫做「了達諸法」，也就是義理所歸趣。
這個「義」，意義、道理，總歸趣，「趣」就是方向，總歸納的方向就是了達，讓我們能夠通達，瞭解、通達，這就是我們要努力的。
又再，「又能善說法」。通達之後，要再好好說法，說佛所說法。我們既然，受恩於佛道的法來教化，我們大家時時要多感恩。佛陀來人間一大事因緣，就是要施教於眾生，所以我們人人能夠受到佛的教化，我們的慧命能夠成長，這叫做受恩於佛道的法教化。
我們人人都是沐浴在佛的法流中，來增長我們的慧命。所以我們要不斷輾轉來教育眾生。這就是在經典，「是法不可示，言辭相寂滅」。前面這段經文，我們不也說過嗎？所有的言辭，沒有什麼形相可說。因為此法不可示，很難拿出來給你們看，看不到，無形無蹤，要怎麼辦？但是，遇到因緣時，我們就要趕緊說，趕緊說話，這就是把握因緣度眾生。
所以，若能如此，像是我們慈濟宗門，那就要入人群中，施，布施出慈、悲、喜、捨。大家應該都能瞭解——「靜思法脈勤行道」，內修是四弘誓願，信、實、誠、正；外呢？就是「慈濟宗門人間路」，外行是慈悲喜捨、人間路。我們內外，我們應該要共同平行。
所以，我們像這樣的道場，這樣這麼多人能夠共同一心，這種法脈，大家共同要發願，這種度眾生的心，「眾生無邊誓願度」，四弘誓願，對外我們要行慈悲喜捨。像這樣人人共同為一心，充滿十方剎。
之前一直說過了，如竹林、如稻麻竹葦等等，很多很多，甚至十方剎的道場，人人都共一心。這樣就是十方國土，十方在所有的寺院，修行者的心，甚至每一個寺院的信徒，同樣這樣的心。大家心身共一，這樣來思考佛的智慧，思考一乘實相。若能如此，這是不是能夠將佛法用於人間呢！
不過，此法，真的人人要真正入到心裡，還是有一段的距離。所以，因為如此，我們必定還是要用心，所以說「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智」。
一心以妙智
於恆河沙劫
咸皆共思量
不能知佛智
《法華經方便品第二》
可惜大家共一心，但是共一心，那個量如恆河沙劫，那麼長的時間，結合起來的心，要能瞭解佛的心智，還是有一段的距離。所以，因為如此，我們才要步步精進，我們才要福慧雙修。
福與慧，如一個人的二隻腳，向前前進，造福人群，以及好好縝密思考。用我們的力量回歸，返觀自性，好好思考，將我們心思共一智，好好來思考。所以這樣就是我們要向佛道的方法。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Returning to Our Self-nature (反歸自性)
Date: January.15. 2014
The most valuable thing in learning the Buddha’s Way is “cultivating self-awakening. Through the two feet of blessings and wisdom, we all achieve [realization] together.” We must “ponder more teachings and contemplate our self-nature. With a broad and pure heart, we return to True Suchness.”
Is this not the direction we seek? Learning the Buddha’s Way takes hard work. This is course of spiritual practice that we value the most. So, we must internally cultivate self-awakening and really contemplate our self-nature. Every day, we listen. We hear the sounds in our surroundings. We chant the sutras and prostrate to the Buddha. When we listen to the sounds around us, aren’t we listening to the sounds of the Dharma? When we sit in stillness, we can hear the sounds of the birds speaking to one another. Perhaps they are also gathering to expound the Dharma. What is the sound that we hear now? What kind of bird is this? We cannot tell. But because the Buddha is in our pure hearts, we can also seemingly hear them give teachings.
This is a sound we hear every day, so [their] teachings have penetrated our minds. We also hear the sounds of all things in the world. In the early morning, we prepare for the day’s work. Over the course of a day’s work, what kind of sounds do we hear? People’s words are heard by our ears and listened to by our minds. When we see people’s expressions and actions, we also comprehend them with our minds. We hear through our ears and see through our eyes. In our minds, we think about what happened yesterday, the day before yesterday in the past, a long time ago. We also think about the future and the things we want to pursue. These discursive thoughts and feelings are experienced throughout the day. Perhaps, as we hear and see, discursive thoughts arise at that same moment. This is the way we ordinary people live. We allow our minds to be tempted and moved by our external conditions. We even allow discursive thoughts to obscure our minds. This is how the minds of ordinary people work.
Since we are learning the Buddha’s Way, we must cultivate both blessings and wisdom. We must [do good deeds]. Every day when we do things, we must make benefiting others our priority. We must ask ourselves, “What am I cultivating?” “Am I working for my own benefit or for the benefit of others?”We must think this through.
In this lifetime, at this moment, do we choose to spend time on our ourselves or to extensively benefit others?
Of course, right now we are constantly talking about the Small and Great Vehicles.
In the past, to help people’s minds first accept the teachings, the Buddha started with Small Vehicle methods.He first taught them to comprehend suffering, emptiness, impermanence and no-self.These were the principles that He wanted people to understand first.
Then, He kept guiding them toward this broad, enlightened path, which will take them to the Buddha’s enlightened state.Even though we may have started with Small Vehicle teachings, we must internally cultivate self-awakening.To move forward step by step, we know we need to cultivate both blessings and wisdom.This is just like walking with our feet.With one foot, we take one step toward blessings; with the other, we take one step toward wisdom.
Therefore, we must cultivate blessings and wisdom together to walk on this path of wisdom for both ourselves and others.As we walk on this path, at the same time we must also guide others to go in the same direction, take the correct path.When we arrive, so will everyone else.This is how we all achieve [realization] together.
We are just like other people.Together, we can walk on this broad, enlightened Bodhi-path.
This is how we achieve [realization] together and awaken ourselves and others.Of course, we must always be mindful so that we do not stray from the path.Therefore, we should “ponder more teachings and contemplate our nature”.Aren’t we trying to discover our nature of True Suchness?
Recently, I have been trying to help people understand that while spiritual practice is important, we must also look inward and absolutely not neglect our Buddha-nature.
So, we must unearth our Buddha-nature.
I just explained that ordinary people, many complex, discursive, delusional thoughts.
The external phenomena in front of us will also cause disorder in our minds.As each day passes, do we want to remain confused and waste this life?No, we must quickly and more mindfully focus our thinking to truly achieve a thorough understanding.
Indeed, [our thoughts] must be pure, transparent and endless.
In our contemplation, we must really look closely within to quickly find our nature.So, we need a “broad and pure heart”.We must be broad-minded and pure in heart.
If we can achieve this, listen to more teachings and contemplate more intensely, we can look within to find our self-nature.Thus, our minds have to be broad and pure.
With a broad and pure mind, we can find and return to our Buddha-nature. Otherwise, our complex thoughts will continuously pollute our thinking, and we will never be able to converge with our true Buddha-nature. Though we keep listening to teachings from external sources, more importantly, we must also look internally to discover our intrinsic nature. This is a very big task. For spiritual practitioners to look inwardly and reflect on their nature takes a lot of skill. To develop such great skills, don't we always talk about [needing] “the Six Perfections and Four Infinite Minds”? We have already aspired to be Bodhisattvas, so we cannot stray from the Six Perfections.
Among the six, there is “patience”. To be patient requires great effort. Only then can we persevere, be loving and have a broad and pure heart. Without patience, how can we practice giving? Giving also requires patience. Upholding precepts requires steadfastness. Giving and upholding precepts cannot be done without patience. So, we must be patient even when it is hard to be. This is a skill we need in order to contemplate our nature and find our intrinsic Buddha-nature.
So, we must listen to the Buddha-Dharma more often, and through careful consideration, find our inner True Suchness. We must inwardly contemplate our intrinsic Buddha-nature. This is very important.
Therefore, “newly-inspired Bodhisattvas, who have made offerings to countless Buddhas, clearly understand the paths to 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”.
Making offerings to countless Buddhas means that for a very long time, they have been firm in their spiritual aspirations. They continuously make offering to Buddhas with their words, thoughts and actions by following His teachings. This is how they serve the Buddha and uphold His teachings of the Path.
Countless Buddhas means that it takes a very long time to “clearly understand the paths to truth”.
To clearly understand the paths to truth is to thoroughly penetrate and realize the principles of all matters. When we penetrate the teachings of the Path, the mind and conditions are one. The clear understanding of all Dharma is where the paths to truth will lead us.
“Clearly understanding the paths to truth” means we have already attained realizations. We need to take a very long time to practice according to the teachings with body, speech and mind. This is the best way to make offerings.
If we do so, then we can thoroughly understand and penetrate the principles of all matters. To thoroughly penetrate is to clearly understand. We must really understand matter and principles. “When we penetrate the teachings of the Path, the mind and conditions are one”. We must deeply penetrate the teachings of the Path.
Early, didn't the Buddha say that the teachings of the Path are hard to understand? Indeed, they are hard to understand. But we must contemplate them, put our heads together to really consider them. Therefore, “the mind and conditions are one”.
If phenomena in our external conditions can enter our minds and be understood, we can make complex things simple. Then we can completely understand the principles of all matters. This is clearly understanding all Dharma. It is also where the paths to truth will lead us.
[Truth] refers to meanings and principles. “Path” indicates a direction. In the end, this path will lead us to thorough understanding. This clear understanding is what we need to work toward. Then we “can skillfully expound the Dharma”. After we understand, we must earnestly expound the Dharma and share the Buddha's teachings.
Since we have benefited from receiving the Buddha’s teachings, we must constantly be grateful. The Buddha came to the world for one great cause, to give teachings to sentient beings. Thus we can all receive His teachings and grow our wisdom-life.
So, we have benefited from the teachings of the Buddha-path. Every one of us immersed in the currents of Buddha-Dharma, which nourished our wisdom-life. Therefore, we must continuously pass on the Dharma and teach sentient beings. Thus the sutra states, “this Dharma cannot be demonstrated; the appearance of language cannot be used.”
Haven’t we discussed this passage before? No language can be used to speak of this: there is no appearance we can speak of because we cannot demonstrate these teachings. There is nothing to take our to show you, no form, no traces left; what can we do? When we encounter the right karmic conditions, we must seize the opportunity to speak, seize the chance to transform sentient beings. Doing this is like when we, in the Tzu Chi School of Buddhism, go among the people to practice giving with loving-kindness, compassion, joy and equanimity. we should all understand that “the Jing Si Dharma-lineage is a diligent path.” For internal cultivation, we make the Four Great Vows and have faith, sincerity, integrity and steadfastness.
What about externally? “The Tzu Chi School of Buddhism is a way to practice among others, which is to practice loving-kindness, compassion, joy and equanimity in the world”. These internal and external practices should be cultivated in parallel. In a spiritual practice center like ours, so many people can be of one heart. In this Dharma-lineage, together we vow to transform sentient beings. “There are countless sentient beings, and I vow deliver them all.”
This is one of the Four Great Vows Toward others, we must exhibit loving-kindness, compassion, joy and equanimity. In this way, we can all be of one mind, filling ksetras of the directions. Earlier, I kept saying that these people are as numerous as bamboo in a bamboo grove, as grain, hemp or reed [stalks]. There are very many of them.
Those in the ksetras fo the ten directions are even of one mind.This means, within the monasteries in the lands of the ten directions, all the spiritual practitioners, and even all the believers, share this same mindset Their minds and bodies are united in contemplating the Buddha’s wisdom, the ultimate reality of the One Vehicle. If we can do so, aren’t we applying the Buddha-Dharma in this world?
But for these teachings to truly penetrate people’s minds, there is still a ways to go. Therefore, we must be mindful.
So, “wholeheartedly with wondrous wisdom, over kalpas as numerous as the Ganges’ sands, [they] contemplated it together, yet could not understand the Buddha’s wisdom”.
What a pity that, though everyone shared one mind for as many kalpas as grains of sand in the Ganges, for their combined minds to understand the Buddha’s wisdom, there is still a ways to go.
Therefore, we must be mindful. We must diligently take each step and cultivate both blessings and wisdom.Blessings and wisdom are like our two feet. They move us forward, so we can benefit the world. We must also engage in intense contemplation and use our power to return to our self-nature use our power to return to our nature.
Let us contemplate by pooling our minds into one [collective] wisdom. This is the path we can take toward Buddhahood. So, 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》
⊙了達諸義趣：了達體悟通徹事理，深入道法心境一如，了達諸法義理之所歸趣。
⊙「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智。」《法華經方便品第二》
***************************
【證嚴上人開示】
我們學佛，最寶貴的就是「內修自覺，福慧兩足，自他共成」，我們要「多聞縝思，內觀自性，寬純一心，會歸真如」。這不就是我們所要，追求的方向嗎？
學佛貴在內修自覺
福慧兩足自他共成
多聞縝思內觀自性
寬純一心會歸真如
學佛就是需要自己好好下功夫，這才是我們最寶貴修行的方向，所以要內修自覺，要好好反觀自性。
每天在聽，從外面的聲音聽進來，共同誦經、禮佛，我們周圍聽的聲音，不就是在聞法的聲音嗎？我們坐下來很靜時，聽，我們聽到周圍鳥兒，互相在說話，說不定牠們也是，群集在說法的聲音。我們現在又聽到，到底是什麼聲音？何種鳥的聲音，我們分不清楚。不過，我們心中清淨有佛，牠們也是同樣在說法的聲音。
所以，這個聲音，每天我們都是這樣在聽，法也聽入心了，天地所有萬物的聲音，我們也聽了。一天清早的開始，就要一天的工作；一天的工作，到底我們能聽到的是什麼聲音？人的語言、動作，語言從耳聞入心聽，看人的表情、動作，也就是入心體會。無論你是從耳朵聽來的，眼睛看到的，或者是從內心所想到的，昨天、前天、過去、過去多久的時間以前，或者是未來，未來我們所要追求的，種種雜類的感受，都是在一天當中。
說不定同時聽、同時看，同時的雜念妄想，都是在同一個時刻，這樣湧現出來。這就是我們凡夫的生活，對我們的內心，任憑受外面的境界，將我們誘惑，將我們轉動，甚至雜念妄想來遮蓋我們，這就是凡夫心。
我們既然要學佛，我們要福慧兩足。我們要修福，每一天做事情、生活中，我們要利人為先，我們要先利益他人。要想，你修的是什麼行呢？是自了，獨善其身？或者是利他，兼利他人？我們要好好想。同在一生中，同在一個時間，我們的時間要用在單獨，或者是要用在普遍，兼利他人呢？
當然，我們現在不就一直在說，小乘、大乘。佛陀過去為了要讓人人的心先接受法，所以，從小乘弘法，如何先覺悟：苦、空、無常、無我，這些道理先讓大家知道。然後，就開始向大眾，一直接引、牽引，向這條康莊的大覺道，那就是接近佛覺的境界。
所以，這種無論是從小乘開始，我們要內修自覺，一步一步向前走，開始，我們知道就要，福慧雙足，要像一人二隻腳一樣，一腳是向福跨步出去，(另)一腳就是向慧精進，所以福慧要雙修，共同結合起來，就是向前一條的智慧道路，自他共成。
我們自己走在這條路上，同時，我們也要牽引別人走，與我們相同的方向，正確的道路。我到達，大家同時全都到達，這叫做自他共成。我們自己與別人都一樣，能共同向著這條康莊大覺的菩提道走，這就是自他共成，自覺覺他。
當然，我們要很用心，路才不會走偏差。所以我們要「多聞縝思，內觀自性」。我們不就是，人人要找出了我們內心這個真如的自性出來嗎？我們最近一直一直要讓大家瞭解，修行是重要，但是，向內，我們的真如本性，絕對不能疏忽掉，所以要找出來，找出我們的真如本性。
凡夫啊！剛才說過，一天的時間，真的很多複雜雜念妄想，與現前的境界，都會讓我們的心思亂掉。這樣一天一天一直過去，我們難道要，亂了心思，空過一生嗎？不是。我們絕對要趕緊，要很用心，集中我們的思想，要真的透徹瞭解，縝思。真正我們要用很乾淨的、很透徹的，這樣綿綿不斷，在我們的思想中，好好內觀。自己要好好、綿綿密密，要向內趕緊找出了，我們的自性來。
所以說「寬純一心」，我們的心要寬，要單純。所以，若能如此，多聞法，多縝密來思考，我們自己向內，內心自性要好好找出來。這必定就是我們要先寬、純，心要寬闊，我們要單純一念心，這樣我們才能回歸真如本性，才找得到。否則，我們這麼複雜，不斷污染了我們的心思，永遠都無法，與我們的真如實性會合。
所以，雖然向外不斷聽法，卻也就是最重要，要向內，要好好找出我們的本性來。這是一件很大的工程。對修行者而言，向內反觀自性，要用很大的功夫。所以這麼大的功夫，我們不是一直說過嗎？「六度、四無量心」。
六度，我們已經發意，要當菩薩，不能離開六度。六度裡有一個「忍」字，這個忍的功夫是要很大，才能夠耐心、愛心，開闊單純的心。這若沒有那字「忍」，你要如何布施？布施中也要忍，持戒更要堅定，布施與持戒，不能少一「忍」字。所以，忍，難忍而能忍，這是我們要如何反觀自性，找出了我們的，真如本性的功夫。
所以這必定我們要，要多聞佛法，我們必定要慎思，向內找出我們的真如，要向內自觀，我們的本性，我們的真如。這是很重要。
所以，「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》
供養無數佛就是表示，已經很長久的時間，道心堅固，不斷不斷在供佛——身、口、意、行的供養，隨佛之教法，這樣來事佛，來奉事佛之道法。
無數佛，就是表示時間很長久，才能夠「了達諸義趣」。
了達諸義趣
了達體悟通徹事理
深入道法心境一如
了達諸法
義理之所歸趣
「了達諸義趣」，那就是已經能夠體悟。我們要用很長的時間，身、口、意，我們要依教奉行，這是最好的供養。若能如此，才能了達、體悟，通徹事理。這通徹事理就是叫做了達，我們很瞭解，通達這事與理。
「 深入道法，心境一如」。我們要好好深入道法。前面，佛陀不就說，道法難知難解嗎？真的是難知難解。不過，我們要向內好好縝思，將我們的心合起來，好好去想。所以叫做「心境一如」，我們的心與境界，我們能夠將外面境界的法，會入我們的心來，將很複雜成為單純，這樣事理就能通達，這叫做「了達諸法」，也就是義理所歸趣。
這個「義」，意義、道理，總歸趣，「趣」就是方向，總歸納的方向就是了達，讓我們能夠通達，瞭解、通達，這就是我們要努力的。
又再，「又能善說法」。通達之後，要再好好說法，說佛所說法。我們既然，受恩於佛道的法來教化，我們大家時時要多感恩。佛陀來人間一大事因緣，就是要施教於眾生，所以我們人人能夠受到佛的教化，我們的慧命能夠成長，這叫做受恩於佛道的法教化。
我們人人都是沐浴在佛的法流中，來增長我們的慧命。所以我們要不斷輾轉來教育眾生。這就是在經典，「是法不可示，言辭相寂滅」。前面這段經文，我們不也說過嗎？所有的言辭，沒有什麼形相可說。因為此法不可示，很難拿出來給你們看，看不到，無形無蹤，要怎麼辦？但是，遇到因緣時，我們就要趕緊說，趕緊說話，這就是把握因緣度眾生。
所以，若能如此，像是我們慈濟宗門，那就要入人群中，施，布施出慈、悲、喜、捨。大家應該都能瞭解——「靜思法脈勤行道」，內修是四弘誓願，信、實、誠、正；外呢？就是「慈濟宗門人間路」，外行是慈悲喜捨、人間路。我們內外，我們應該要共同平行。
所以，我們像這樣的道場，這樣這麼多人能夠共同一心，這種法脈，大家共同要發願，這種度眾生的心，「眾生無邊誓願度」，四弘誓願，對外我們要行慈悲喜捨。像這樣人人共同為一心，充滿十方剎。
之前一直說過了，如竹林、如稻麻竹葦等等，很多很多，甚至十方剎的道場，人人都共一心。這樣就是十方國土，十方在所有的寺院，修行者的心，甚至每一個寺院的信徒，同樣這樣的心。大家心身共一，這樣來思考佛的智慧，思考一乘實相。若能如此，這是不是能夠將佛法用於人間呢！
不過，此法，真的人人要真正入到心裡，還是有一段的距離。所以，因為如此，我們必定還是要用心，所以說「一心以妙智，於恆河沙劫，咸皆共思量，不能知佛智」。
一心以妙智
於恆河沙劫
咸皆共思量
不能知佛智
《法華經方便品第二》
可惜大家共一心，但是共一心，那個量如恆河沙劫，那麼長的時間，結合起來的心，要能瞭解佛的心智，還是有一段的距離。所以，因為如此，我們才要步步精進，我們才要福慧雙修。
福與慧，如一個人的二隻腳，向前前進，造福人群，以及好好縝密思考。用我們的力量回歸，返觀自性，好好思考，將我們心思共一智，好好來思考。所以這樣就是我們要向佛道的方法。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Returning to Our Self-nature (反歸自性)
Date: January.15. 2014
The most valuable thing in learning the Buddha’s Way is “cultivating self-awakening. Through the two feet of blessings and wisdom, we all achieve [realization] together.” We must “ponder more teachings and contemplate our self-nature. With a broad and pure heart, we return to True Suchness.”
Is this not the direction we seek? Learning the Buddha’s Way takes hard work. This is course of spiritual practice that we value the most. So, we must internally cultivate self-awakening and really contemplate our self-nature. Every day, we listen. We hear the sounds in our surroundings. We chant the sutras and prostrate to the Buddha. When we listen to the sounds around us, aren’t we listening to the sounds of the Dharma? When we sit in stillness, we can hear the sounds of the birds speaking to one another. Perhaps they are also gathering to expound the Dharma. What is the sound that we hear now? What kind of bird is this? We cannot tell. But because the Buddha is in our pure hearts, we can also seemingly hear them give teachings.
This is a sound we hear every day, so [their] teachings have penetrated our minds. We also hear the sounds of all things in the world. In the early morning, we prepare for the day’s work. Over the course of a day’s work, what kind of sounds do we hear? People’s words are heard by our ears and listened to by our minds. When we see people’s expressions and actions, we also comprehend them with our minds. We hear through our ears and see through our eyes. In our minds, we think about what happened yesterday, the day before yesterday in the past, a long time ago. We also think about the future and the things we want to pursue. These discursive thoughts and feelings are experienced throughout the day. Perhaps, as we hear and see, discursive thoughts arise at that same moment. This is the way we ordinary people live. We allow our minds to be tempted and moved by our external conditions. We even allow discursive thoughts to obscure our minds. This is how the minds of ordinary people work.
Since we are learning the Buddha’s Way, we must cultivate both blessings and wisdom. We must [do good deeds]. Every day when we do things, we must make benefiting others our priority. We must ask ourselves, “What am I cultivating?” “Am I working for my own benefit or for the benefit of others?”We must think this through.
In this lifetime, at this moment, do we choose to spend time on our ourselves or to extensively benefit others?
Of course, right now we are constantly talking about the Small and Great Vehicles.
In the past, to help people’s minds first accept the teachings, the Buddha started with Small Vehicle methods.He first taught them to comprehend suffering, emptiness, impermanence and no-self.These were the principles that He wanted people to understand first.
Then, He kept guiding them toward this broad, enlightened path, which will take them to the Buddha’s enlightened state.Even though we may have started with Small Vehicle teachings, we must internally cultivate self-awakening.To move forward step by step, we know we need to cultivate both blessings and wisdom.This is just like walking with our feet.With one foot, we take one step toward blessings; with the other, we take one step toward wisdom.
Therefore, we must cultivate blessings and wisdom together to walk on this path of wisdom for both ourselves and others.As we walk on this path, at the same time we must also guide others to go in the same direction, take the correct path.When we arrive, so will everyone else.This is how we all achieve [realization] together.
We are just like other people.Together, we can walk on this broad, enlightened Bodhi-path.
This is how we achieve [realization] together and awaken ourselves and others.Of course, we must always be mindful so that we do not stray from the path.Therefore, we should “ponder more teachings and contemplate our nature”.Aren’t we trying to discover our nature of True Suchness?
Recently, I have been trying to help people understand that while spiritual practice is important, we must also look inward and absolutely not neglect our Buddha-nature.
So, we must unearth our Buddha-nature.
I just explained that ordinary people, many complex, discursive, delusional thoughts.
The external phenomena in front of us will also cause disorder in our minds.As each day passes, do we want to remain confused and waste this life?No, we must quickly and more mindfully focus our thinking to truly achieve a thorough understanding.
Indeed, [our thoughts] must be pure, transparent and endless.
In our contemplation, we must really look closely within to quickly find our nature.So, we need a “broad and pure heart”.We must be broad-minded and pure in heart.
If we can achieve this, listen to more teachings and contemplate more intensely, we can look within to find our self-nature.Thus, our minds have to be broad and pure.
With a broad and pure mind, we can find and return to our Buddha-nature. Otherwise, our complex thoughts will continuously pollute our thinking, and we will never be able to converge with our true Buddha-nature. Though we keep listening to teachings from external sources, more importantly, we must also look internally to discover our intrinsic nature. This is a very big task. For spiritual practitioners to look inwardly and reflect on their nature takes a lot of skill. To develop such great skills, don't we always talk about [needing] “the Six Perfections and Four Infinite Minds”? We have already aspired to be Bodhisattvas, so we cannot stray from the Six Perfections.
Among the six, there is “patience”. To be patient requires great effort. Only then can we persevere, be loving and have a broad and pure heart. Without patience, how can we practice giving? Giving also requires patience. Upholding precepts requires steadfastness. Giving and upholding precepts cannot be done without patience. So, we must be patient even when it is hard to be. This is a skill we need in order to contemplate our nature and find our intrinsic Buddha-nature.
So, we must listen to the Buddha-Dharma more often, and through careful consideration, find our inner True Suchness. We must inwardly contemplate our intrinsic Buddha-nature. This is very important.
Therefore, “newly-inspired Bodhisattvas, who have made offerings to countless Buddhas, clearly understand the paths to 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”.
Making offerings to countless Buddhas means that for a very long time, they have been firm in their spiritual aspirations. They continuously make offering to Buddhas with their words, thoughts and actions by following His teachings. This is how they serve the Buddha and uphold His teachings of the Path.
Countless Buddhas means that it takes a very long time to “clearly understand the paths to truth”.
To clearly understand the paths to truth is to thoroughly penetrate and realize the principles of all matters. When we penetrate the teachings of the Path, the mind and conditions are one. The clear understanding of all Dharma is where the paths to truth will lead us.
“Clearly understanding the paths to truth” means we have already attained realizations. We need to take a very long time to practice according to the teachings with body, speech and mind. This is the best way to make offerings.
If we do so, then we can thoroughly understand and penetrate the principles of all matters. To thoroughly penetrate is to clearly understand. We must really understand matter and principles. “When we penetrate the teachings of the Path, the mind and conditions are one”. We must deeply penetrate the teachings of the Path.
Early, didn't the Buddha say that the teachings of the Path are hard to understand? Indeed, they are hard to understand. But we must contemplate them, put our heads together to really consider them. Therefore, “the mind and conditions are one”.
If phenomena in our external conditions can enter our minds and be understood, we can make complex things simple. Then we can completely understand the principles of all matters. This is clearly understanding all Dharma. It is also where the paths to truth will lead us.
[Truth] refers to meanings and principles. “Path” indicates a direction. In the end, this path will lead us to thorough understanding. This clear understanding is what we need to work toward. Then we “can skillfully expound the Dharma”. After we understand, we must earnestly expound the Dharma and share the Buddha's teachings.
Since we have benefited from receiving the Buddha’s teachings, we must constantly be grateful. The Buddha came to the world for one great cause, to give teachings to sentient beings. Thus we can all receive His teachings and grow our wisdom-life.
So, we have benefited from the teachings of the Buddha-path. Every one of us immersed in the currents of Buddha-Dharma, which nourished our wisdom-life. Therefore, we must continuously pass on the Dharma and teach sentient beings. Thus the sutra states, “this Dharma cannot be demonstrated; the appearance of language cannot be used.”
Haven’t we discussed this passage before? No language can be used to speak of this: there is no appearance we can speak of because we cannot demonstrate these teachings. There is nothing to take our to show you, no form, no traces left; what can we do? When we encounter the right karmic conditions, we must seize the opportunity to speak, seize the chance to transform sentient beings. Doing this is like when we, in the Tzu Chi School of Buddhism, go among the people to practice giving with loving-kindness, compassion, joy and equanimity. we should all understand that “the Jing Si Dharma-lineage is a diligent path.” For internal cultivation, we make the Four Great Vows and have faith, sincerity, integrity and steadfastness.
What about externally? “The Tzu Chi School of Buddhism is a way to practice among others, which is to practice loving-kindness, compassion, joy and equanimity in the world”. These internal and external practices should be cultivated in parallel. In a spiritual practice center like ours, so many people can be of one heart. In this Dharma-lineage, together we vow to transform sentient beings. “There are countless sentient beings, and I vow deliver them all.”
This is one of the Four Great Vows Toward others, we must exhibit loving-kindness, compassion, joy and equanimity. In this way, we can all be of one mind, filling ksetras of the directions. Earlier, I kept saying that these people are as numerous as bamboo in a bamboo grove, as grain, hemp or reed [stalks]. There are very many of them.
Those in the ksetras fo the ten directions are even of one mind.This means, within the monasteries in the lands of the ten directions, all the spiritual practitioners, and even all the believers, share this same mindset Their minds and bodies are united in contemplating the Buddha’s wisdom, the ultimate reality of the One Vehicle. If we can do so, aren’t we applying the Buddha-Dharma in this world?
But for these teachings to truly penetrate people’s minds, there is still a ways to go. Therefore, we must be mindful.
So, “wholeheartedly with wondrous wisdom, over kalpas as numerous as the Ganges’ sands, [they] contemplated it together, yet could not understand the Buddha’s wisdom”.
What a pity that, though everyone shared one mind for as many kalpas as grains of sand in the Ganges, for their combined minds to understand the Buddha’s wisdom, there is still a ways to go.
Therefore, we must be mindful. We must diligently take each step and cultivate both blessings and wisdom.Blessings and wisdom are like our two feet. They move us forward, so we can benefit the world. We must also engage in intense contemplation and use our power to return to our self-nature use our power to return to our nature.
Let us contemplate by pooling our minds into one [collective] wisdom. This is the path we can take toward Buddhahood. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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