⊙佛心本懷浩瀚，一念太虛沙界，悲智法髓蘊育，滋潤眾生慧命。
⊙「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知。」《法華經方便品第二》
⊙「又告舍利弗，無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然。」《法華經方便品第二》
⊙漏者：煩惱之異名。貪瞋等之煩惱日夜由眼耳等六根門漏落流注而不止。
⊙煩惱能令人漏落於三惡道，謂之「漏」。
⊙離煩惱之法云「無漏」。
⊙不思議：超過尋思言語道故，微妙甚深自內修證，非諸世間語言所喻故。謂如來所有知見，萬行圓成，諸法具足，聲聞、緣覺、菩薩不能測其少分，是名不可思議。
⊙甚深微妙法：第一最勝之法不可思議，曰微妙法；以斯妙法濟群生。
⊙「又告舍利弗，無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然。」《法華經方便品第二》
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【證嚴上人開示】
佛心本懷浩瀚，一念太虛沙界，悲智法髓蘊育，滋潤眾生慧命。
佛心本懷浩瀚
一念太虛沙界
悲智法髓蘊育
滋潤眾生慧命
各位，佛心本懷是浩瀚，無窮無際，這是佛陀他的慈悲，他的心懷，他的智慧，所以他「一念太虛沙界」，一念中能夠包容太虛、量周沙界。所以，他用他的悲智蘊育、潤澤眾生的慧命，希望能夠將他的智慧化為髓，這樣來滋潤眾生的慧命。
各位菩薩，用心！我們一定要用心來體會，佛陀這念悲心本懷，我們才能夠體會到，佛陀他的智慧，與宇宙天體之間的會合，我們眾生才能夠體會到，佛那念的本覺。
所以，我們法要從何處找呢？日常生活中都不離法。在我們的內心本具佛性，我們若能用心去體會到，這分的佛心本懷，那樣浩瀚遼闊無邊際，我們的心印他的心，同樣的，我們的心也能那麼開闊。這心念打開了，這個量能夠周遍沙界，這是我們也能夠，不光是佛有而已。
我們要體會，佛他的悲智法髓，在蘊育我們，我們的心與佛的心同等，我們才能接納他這分的法髓，來滋潤我們。我們若不相信，我們的心永遠就是與佛，拉長了很長的距離。我們一定要相信自己，與佛的心是這麼契合、接近，這樣我們才能接觸到，法髓的滋潤，慧命才能成長。這必定我們人人要相信。
所以，我們之前一直說過，佛他的佛知、佛見，佛所啟悟的智慧妙法，多數的人都只是差那麼一點點，差不多，差沒多少，差一點點而已。無論是舍利弗、辟支佛、新發意菩薩等等，一直一直在接近中，還是無法很徹底體會到。所以上面那段(經)文就說：「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知」。
不退諸菩薩
其數如恆沙
一心共思求
亦復不能知
《法華經方便品第二》
這段(經)文，我們大家應該要更加清楚。這樣一層一層、一段一段，一直在為我們比喻，三乘的聖人，都還未與佛平等起來，何況是佛智與我們普通人，所以我們還是要再努力。
下面這段(經)文就這樣說：「又告舍利弗，無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然」。
又告舍利弗
無漏不思議
甚深微妙法
我今已具得
唯我知是相
十方佛亦然
《法華經方便品第二》
佛陀又再重新叫舍利弗，「舍利弗！要知道，無漏不思議。」無漏，什麼是「無漏」？煩惱的異名叫做「漏」。
漏者：
煩惱之異名
貪瞋等之煩惱
日夜由眼耳等
六根門
漏落流注而不止
這煩惱，就是讓我們，不斷漏失掉，漏失了我們這念清淨的本性，漏失了我們本來與佛同等的智慧，就是讓我們有煩惱、無明，所以不斷讓我們漏失掉。
看看我們人生，不就是如此？出生之時開始，過去生中所帶來習性，薰習我們本來原有清淨的本性，在過去生中都已經受到薰習了，所以帶著那個因、緣，被薰習的性又再來到這輩子。
但是薰習之後，這個性在這個家庭，後天慢慢成長，再又薰習，現在今生此世。帶著過去的習氣，薰習現在，所以這個煩惱不斷又再增加，我們清淨的本性，又是再覆蓋了另外一分的無明。所以，本性清淨，智慧是光明，受到這煩惱，一層一層不斷覆蓋住，所以我們的智慧，就在這被覆蓋的當中，慢慢漏失掉了。
所以，業隨著年歲增加業力。每天起心動念，壞的念頭一直累積下來，你們想，這種的煩惱不就是，讓我們所有的智慧在漏失嗎？連我們這輩子的知識，這輩子的體力，都會隨著年齡漏失，何況我們累生累世，無始劫以來，到底我們覆蓋了多少的煩惱，在我們的心裡？
因為煩惱無明，讓我們漏失掉了，很多的智慧光明，所以這個「漏」，真的是我們慧命中最毒的東西。也就是貪、瞋、癡等等的煩惱，日夜都是在我們，眼、耳、鼻、舌、身、意根，這「六根門」這樣漏出去。我們眼睛看到東西，開始就想要貪，這種無論是眼、耳、鼻、舌、身，所接觸到外面這個六塵境，我們的意門，就是識，眼識、耳識、意識等等，這個門就打開了，打開了這個門，我們的智慧就隨這個門漏失掉。
因為，你增長一念之貪，就是消失了一念之智慧。所以，我們的智慧，都是在這六根門，這樣漏落掉，漏掉了，所以「流注不止」，這樣一直漏、一直漏，每天就是智慧一直漏出去。
我們昨天不是說，菩薩「十地」，從歡喜地一直一直(到)焰慧地，一直到法雲地，是多麼亮麗光明。我們若不發這樣的心，不想要去這樣實行，我們的智慧就無法發光、發亮。
再來，這個煩惱會令人漏落三惡道，這也叫做「漏」。
煩惱能令人
漏落於三惡道
謂之「漏」
「漏」就是落，就墮落下去。這個煩惱會使我們的智慧，一直漏掉，最後充滿了煩惱，去造很多的惡業。所以，這麼多的惡業，隨我們的惡業，到我們由不得自己的三惡道去，這叫做「漏」。
離煩惱之法
云「無漏」
離煩惱之法叫做「無漏」。我們若能趕緊將煩惱去除，這樣才能叫做「無漏」。所以，要去除煩惱，還是要很用功。
「無漏不思議」，真的是無漏不思議。我們要知道，佛陀的智慧不是普通(人) ，就能夠瞭解，哪怕就是十地菩薩，還有微分的煩惱，所以還無法與佛這個心懷，這樣貼近起來，還是有一點距離，所以叫做「不思議」。
這「無漏」就是非常清淨，這妙法，我們要修，就是希望修到「無漏」，智慧入我們的心來，都沒有讓它漏失掉；種種的微妙法，在我們的心，要存在於心，沒有漏掉。這是一個很不可思議的事情。
這「不思議」意思就是超過尋思、言語之道，就是不思議。
不思議：
超過尋思
言語道故
微妙甚深自內修證
非諸世間語言
所喻故
謂如來所有知見
萬行圓成
諸法具足
聲聞、緣覺、菩薩
不能測其少分
是名不可思議
所以我們是六凡，絕對是無法體會到，這「不思議」。佛陀所證，就是他覺悟的這個知見，對我們六道之凡夫，根本就差很多，那個距離很長。哪怕就是四聖，在佛之前的三聖：聲聞、緣覺、菩薩，這樣，用心共思量，大家集合起來去縝思之後，要用語言來說，表達，其實，也還是很難。所以，這超過了尋思，就是找，一直在找。
其實，你要到哪裡找呢？「佛在靈山莫遠求」，不過，我們人人，要回歸自性，我們的本性，還是方法還不清楚，只是向外在找，所以叫做超過尋思，找語言，從外面找很多語言，還是無法瞭解，所以「微妙」，就是甚深，要內修，一定要內修，不是出去外面找。我們要人人內修，這種內修才能夠證，才能夠證這個果位，才能夠把這些因全都瞭解，我們才能夠證這個果，結果。
「非諸世間語言所喻」，能夠比喻。所以說這麼久，要用什麼法來比喻？一個很簡單，不是只在外面找，最重要的，反觀自性。佛陀他是反觀自性，所以體會了宇宙萬物之真理。也就是說，如來所有的知見，萬行圓成。
「如來」就是釋迦佛，從過去親近，無數百千萬億的諸佛，所有這麼長久的時間，不斷不斷去找，之後，最終還是內反觀自性，所以，內、外都已經很圓滿，所以叫做萬行圓成，佛之知見全都完成。「諸法具足」，所有的法都具足，像這樣這麼圓滿的覺悟，聲聞、緣覺、菩薩，當然無法測其少分。
就如十地菩薩在法雲地，還有那個「法雲」的痕跡在。佛都沒有了。佛陀的境界連雲，薄薄微微的雲，都已經晴朗了，這是佛陀的智慧，佛陀的知見。所以，甚深微妙法第一，這個妙法就是「第一最勝之法不可思議」，這是佛的智慧，叫做「微妙法」。
甚深微妙法
第一最勝之法
不可思議
曰微妙法
以斯妙法濟群生
他的智慧，他對宇宙天地萬物所有的法，都已經完成、具足，所以能夠稱為微妙，這個法已經是甚深微妙。所以，他在那妙法，用此妙法來濟群生，用他的智慧，用他的心思，要來普濟給眾生。你們想，這種這麼，甚深微妙(法)，要來普濟給眾生，眾生能夠瞭解嗎？確實，佛陀的法，在我們一般的眾生，是真正難思議。
所以這段(經)文，向舍利弗說：「無漏不思議，甚深微妙法，我今已具得。」因為佛已經完成了，具足之法，「唯我知是相，十方佛亦然」。
又告舍利弗
無漏不思議
甚深微妙法
我今已具得
唯我知是相
十方佛亦然
《法華經方便品第二》
「唯我知是相」，這「相」，之前我們說「十如」，他都完全透徹瞭解了。「十方佛亦然」，唯有十方的佛也都能瞭解。
因為佛心本懷浩瀚，一念中能夠包含虛空沙界，這是佛的本懷。將這開闊的心胸，要讓大家知道，同樣你們的心胸也有這麼開闊。所以我們要入此門，佛已經開了這個本懷，開這個一乘實相，本懷，藏於他的內心，這念(心)開啟，要讓大家用心入。所以大家要用心，不要只向外面找，很重要的，要自己反觀自性，看我們的心，是否有那麼開闊嗎？人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Afflictions to Be Flawless (去除煩惱得無漏)
Date: January.20. 2014
“The Buddha-mind is vast. His boundless mind encompasses the universe. His compassion, wisdom and Dharma-essence nurture thewisdom-life of sentient beings.”
Everyone, the Buddha’s original intent is vast, boundless and endless. Because of His compassion and wisdom, “His boundless mind encompasses the universe.” His mind can encompass the universe and embrace everything; therefore He uses His compassion and wisdom to nurture thewisdom-life of sentient beings. He hopes to transform His wisdom into an essence that nourishes the wisdom-life of sentient beings. Fellow Bodhisattvas, we must put our hearts into comprehending the Buddha’s compassion and original [teachings]. Only then can we realize how His wisdom converges with the universe. Only then can we sentient beings experience that innate enlightenment of the Buddha’s mind. So, where do we start looking for the Dharma? Our daily living is inseparable from the Dharma, and our hearts intrinsically have Buddha-nature.
If we can put our hearts into realizing the Buddha’s mind and intention, how vast and boundless it is, our minds can mirror His mind. Then our minds can also be broad. If we can open up our mind, it can be spacious enough to embrace everything. We can do this, too, not just the Buddha. We need to realize that the Dharma-essence of the Buddha’s compassion and wisdom is nurturing us. Our minds are equal to the Buddha’s mind, thus we can accept His Dharma-essence and use it to nourish ourselves. If we do not have faith, then our minds will always be very distant from the Buddha-mind. We must believe that our minds and the Buddha-mind are in sync, are very close. Only then can we be nourished by the Dharma-essence and grow our wisdom-life. This is something we must all believe.
So, previously I kept talking about the Buddha’s knowledge and views and the wisdom and wondrous Dharma He realized. But most people have not quite reached [this state]. Everyone from Sariputra and Pratyekabuddhas to newly-inspired Bodhisattvas are constantly drawing near to His wisdom, but they still cannot thoroughly understand it.
So, the previous verse states, “Suppose that non-retreating Bodhisattvas, who numbered as many as the Sanges’ sands, wholeheartedly sought that wisdom together; they also would not understand it.”
This passage of the sutra is something we must understand even more clearly.
Something we must understand even more clearly.Level by level, section by section, He drew these comparisons for us.The noble beings of the ThreeVehicles cannot even equal the Buddha’s wisdom, much less us ordinary people.Therefore, we still need to work hard.
The following verses state, “And what is more, Sariputra, that flawless, inconceivable, extremely profound, subtle and wondrous Dharma is what I have perfectly obtained.And I alone know its nature, as do all Buddhas of the ten directions.”
The Buddha, once again, called to Sariputra and talked to him about “flawless and inconceivable”.What does it mean to be flawless, without Leaks?Another name for affliction is Leak.
Leak is another name for affliction.Afflictions such as greed and anger [arise] day and night from the Six Gateways, such as eyes, ears and so on, and [Wisdom] leaks out continuously without pause.
Afflictions allow our [wisdom] to constantly leak out, so we lose our pure intrinsic nature and our original wisdom, which were equal to Buddha’s.This leads to more afflictions and ignorance.Therefore, we constantly lose [wisdom and purity].
Isn’t this the way life works?Beginning the moment we are born, the habitual tendencies brought form past lives will influence our original, pure, intrinsic nature.In our past lives, we were already been permeated by them, so we have brought these causes, conditions and defiled nature into this lifetime.Though [these tendencies] already permeate us, after we are born to this family, as we grow up and encounter things our natures continue to be influenced.
In this lifetime, we bring our past habitual tendencies and are influenced by our present ones.Therefore, our afflictions continuously grow, and our pure intrinsic nature is covered by yet another layer of ignorance.So, our intrinsic nature is pure, and our wisdom is illuminating, but they have been covered by layers of afflictions.And as our wisdom is covered, it also slowly leaks out.Thus, our karma increases each year.
Every day, thoughts arise and negative thoughts keep accumulating.Think about it, aren’t these afflictions causing our wisdom to leak out?Even the knowledge and physical strength we gained in this lifetime will leak away as we age, let alone what we have accumulated in lifetimes since Beginningless Time.How many afflictions do we actually have covering our minds?
As afflictions and ignorance have caused us to lose much of the radiance of our wisdom, these Leaks are indeed the most poisonous to our wisdom-life.They are the afflictions of greed, anger, ignorance.Day and night, things leak out from the Six Gateways, from our eyes, ears, nose, tongue, body and mind.When our eyes see something, greed arises.
Whether our eyes, ears, nose, tongue, body or mind comes in contact with the six sense objects, the door to the mind, which is our consciousnesses our eye-, ear-, mind-consciousness and so on, will be opened.
When we open this door, our wisdom leaks out. Whenever we grow in greed, we diminish in wisdom. So, our wisdom flows out through the Six Gateways. It “flows out continuously without pause”. Every day, our wisdom keeps leaking out. Yesterday, we discussed the Ten Grounds of Bodhisattvas, from the ground of joy to the ground of blazing wisdom to the ground of Dharma-cloud, which is so beautiful and brilliant. If we do not aspire to practice, our wisdom cannot be radiant or illuminating.
Next, afflictions will causes us to fall into the Three Evil Realms. This is also considered a “leak”. Leaks also lead to falling.
These afflictions will cause our wisdom to keep leaking out until, in the end, we are filled with afflictions , so we create much bad karma. With this bad karma, we cannot help but fall into the Three Evil Realms. This is what happens with Leaks.
Methods for transcending afflictions are called the Flawless Studies.
If we can immediately eliminate afflictions then we can be considered “without Leaks”. So, to eliminate afflictions, we have to work very hard to reach the state of being “flawless and inconceivable”. We must know that the Buddha’s wisdom cannot be understood by ordinary people. Even Bodhisattvas at the tenth ground still have the slightest afflictions, so they still cannot yet stay in contact with the Buddha-mind. There is still some distance. So, [His wisdom] is “inconceivable”. To be “flawless” means to be very pure. We must practice this wondrous Dharma in the hopes of reaching a “flawless” state, so when wisdom enters our hearts, we will not allow it to leak out. All kinds of subtle and wondrous Dharma are in our hearts. We must keep it there, not let it leak out. This is a very inconceivable matter.Inconceivable means it is beyond conception and language.
Inconceivable: surpassing our conceptions and language, subtle, wondrous and extremely profound, it arises from spiritual cultivation and awakening. It is not something that can be described with the words of this world. It is said that a Tathagata’s knowledge and views can perfectly accomplish all things and are replete with all Dharma: Hearers, Pratyekabuddhas, Bodhisattvas could not understand the slightest bit. Therefore, it is inconceivable.
So, when we are in the Six Unenlightened Realms, we definitely cannot realize [His wisdom]. The inconceivable thing the Buddha realized was the knowledge and views He attained upon enlightenment. For us ordinary people in the Six Realms, we are fundamentally very far away from that state. Even if beings in the other noble realms, Hearers, Pratyekabuddhas, Bodhisattvas, make the effort to contemplate this together, after they gather to ponder it and try to express it in words, they still find it very difficult. Since this surpasses our conception, we just keep looking for it. In fact, where should we look? “There is no need to seek the Buddha on Vulture Peak”. But thought all of us are trying to return to our intrinsic nature, we still do not know how. So, we keep looking outwards.
This surpasses our conception, so we look around us for words [to explain it]. But we still cannot comprehend it. Thus, [the Dharma] is “subtle and wondrous”. It is extremely profound, so we must cultivate it internally. We cannot look for it outside of ourselves. We all need to cultivate our minds, so we can attain this fruit and fully comprehend all these karmic causes. Then we can attain this fruition. “It is not something that can be described with the words of this world. So, when we try to describe it, we have to speak for a long time.
What do we compare it to? Something very simple. We cannot just look outside. More importantly, we must reflect on our nature. Because the Buddha contemplated His self-nature, He realized the truths of all things in the universe. This also means that a Tathagata’s knowledge and views can perfectly accomplish all things. Tathagata refer to Sakyamuni Buddha.
Since the distant past, He has drawn near countless Buddhas. He spent a very long time continuously searching [for the truth]. In the end, He still had to engage in self-reflect. Then He became perfect, inside and out. This is what it means to “perfectly accomplish all things.”The Buddha’s knowledge and views can “are replete with all Dharma.” When it comes to this perfect enlightenment, Hearers, Pratyekabuddhas, Bodhisattvas definitely cannot fathom it, even slightly. This is like how, at the tenth ground of Bodhisattvas, there are still traces of Dharma-clouds. There are none in the Buddha’s state at all.
In the Buddha’s state, there is not even the slightest wisp of a cloud; it is already bright and clear. The Buddha’s wisdom, which includes His knowledge and views is the most extremely profound, subtle and wondrous Dharma. This wondrous Dharma is “the most supreme Dharma because. So, the Buddha’s wisdom is “subtle and wondrous Dharma.”
Extremely profound, subtle and wondrous Dharma is the most supreme Dharma. Because it is inconceivable, it is called subtle and wondrous Dharma. With this wondrous Dharma, He helps all beings.
With His wisdom, He had already fully understood the nature of all things in the universe. Thus, this can be called subtle and wondrous. This Dharma was already extremely profound, subtle and wondrous. So, He utilized that wondrous Dharma to help all living beings. He used His wisdom and thinking to extensively help sentient beings. Let us think about this. When such subtle and wondrous Dharma is used to extensively help sentient beings, do they comprehend it? Indeed, the Buddha’s Dharma, for us ordinary sentient beings, is truly difficult to conceive.
Therefore, in this passage of the sutra, He told Sariputra, this “flawless and inconceivable extremely profound, subtle and wondrous Dharma is what I have perfectly obtained.” Because the Buddha had already attained all Dharma, He “alone knew its nature, as do all Buddhas of the ten directions.”
“I alone know its nature,” this “nature” refer to the Ten Suchnesses we discussed earlier He completely, thoroughly understood them, “as do all Buddhas of the ten directions.” Only Buddhas of the ten directions can comprehend them, because the Buddha’s mind is so vast that it can encompass the universe. This was the Buddha’s original intent, to show us that we can have a mind as broad as His.
So, we must enter this door. The Buddha had already opened up His mind to [show us] the ultimate reality of the One Vehicle, which has been stored in there He opened His mind for us to mindfully enter. Therefore, we must be mindful and not just search outwardly. Very importantly, we must reflect on our nature to see if our minds are also as vast. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知。」《法華經方便品第二》
⊙「又告舍利弗，無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然。」《法華經方便品第二》
⊙漏者：煩惱之異名。貪瞋等之煩惱日夜由眼耳等六根門漏落流注而不止。
⊙煩惱能令人漏落於三惡道，謂之「漏」。
⊙離煩惱之法云「無漏」。
⊙不思議：超過尋思言語道故，微妙甚深自內修證，非諸世間語言所喻故。謂如來所有知見，萬行圓成，諸法具足，聲聞、緣覺、菩薩不能測其少分，是名不可思議。
⊙甚深微妙法：第一最勝之法不可思議，曰微妙法；以斯妙法濟群生。
⊙「又告舍利弗，無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然。」《法華經方便品第二》
*******************************
【證嚴上人開示】
佛心本懷浩瀚，一念太虛沙界，悲智法髓蘊育，滋潤眾生慧命。
佛心本懷浩瀚
一念太虛沙界
悲智法髓蘊育
滋潤眾生慧命
各位，佛心本懷是浩瀚，無窮無際，這是佛陀他的慈悲，他的心懷，他的智慧，所以他「一念太虛沙界」，一念中能夠包容太虛、量周沙界。所以，他用他的悲智蘊育、潤澤眾生的慧命，希望能夠將他的智慧化為髓，這樣來滋潤眾生的慧命。
各位菩薩，用心！我們一定要用心來體會，佛陀這念悲心本懷，我們才能夠體會到，佛陀他的智慧，與宇宙天體之間的會合，我們眾生才能夠體會到，佛那念的本覺。
所以，我們法要從何處找呢？日常生活中都不離法。在我們的內心本具佛性，我們若能用心去體會到，這分的佛心本懷，那樣浩瀚遼闊無邊際，我們的心印他的心，同樣的，我們的心也能那麼開闊。這心念打開了，這個量能夠周遍沙界，這是我們也能夠，不光是佛有而已。
我們要體會，佛他的悲智法髓，在蘊育我們，我們的心與佛的心同等，我們才能接納他這分的法髓，來滋潤我們。我們若不相信，我們的心永遠就是與佛，拉長了很長的距離。我們一定要相信自己，與佛的心是這麼契合、接近，這樣我們才能接觸到，法髓的滋潤，慧命才能成長。這必定我們人人要相信。
所以，我們之前一直說過，佛他的佛知、佛見，佛所啟悟的智慧妙法，多數的人都只是差那麼一點點，差不多，差沒多少，差一點點而已。無論是舍利弗、辟支佛、新發意菩薩等等，一直一直在接近中，還是無法很徹底體會到。所以上面那段(經)文就說：「不退諸菩薩，其數如恆沙，一心共思求，亦復不能知」。
不退諸菩薩
其數如恆沙
一心共思求
亦復不能知
《法華經方便品第二》
這段(經)文，我們大家應該要更加清楚。這樣一層一層、一段一段，一直在為我們比喻，三乘的聖人，都還未與佛平等起來，何況是佛智與我們普通人，所以我們還是要再努力。
下面這段(經)文就這樣說：「又告舍利弗，無漏不思議，甚深微妙法，我今已具得，唯我知是相，十方佛亦然」。
又告舍利弗
無漏不思議
甚深微妙法
我今已具得
唯我知是相
十方佛亦然
《法華經方便品第二》
佛陀又再重新叫舍利弗，「舍利弗！要知道，無漏不思議。」無漏，什麼是「無漏」？煩惱的異名叫做「漏」。
漏者：
煩惱之異名
貪瞋等之煩惱
日夜由眼耳等
六根門
漏落流注而不止
這煩惱，就是讓我們，不斷漏失掉，漏失了我們這念清淨的本性，漏失了我們本來與佛同等的智慧，就是讓我們有煩惱、無明，所以不斷讓我們漏失掉。
看看我們人生，不就是如此？出生之時開始，過去生中所帶來習性，薰習我們本來原有清淨的本性，在過去生中都已經受到薰習了，所以帶著那個因、緣，被薰習的性又再來到這輩子。
但是薰習之後，這個性在這個家庭，後天慢慢成長，再又薰習，現在今生此世。帶著過去的習氣，薰習現在，所以這個煩惱不斷又再增加，我們清淨的本性，又是再覆蓋了另外一分的無明。所以，本性清淨，智慧是光明，受到這煩惱，一層一層不斷覆蓋住，所以我們的智慧，就在這被覆蓋的當中，慢慢漏失掉了。
所以，業隨著年歲增加業力。每天起心動念，壞的念頭一直累積下來，你們想，這種的煩惱不就是，讓我們所有的智慧在漏失嗎？連我們這輩子的知識，這輩子的體力，都會隨著年齡漏失，何況我們累生累世，無始劫以來，到底我們覆蓋了多少的煩惱，在我們的心裡？
因為煩惱無明，讓我們漏失掉了，很多的智慧光明，所以這個「漏」，真的是我們慧命中最毒的東西。也就是貪、瞋、癡等等的煩惱，日夜都是在我們，眼、耳、鼻、舌、身、意根，這「六根門」這樣漏出去。我們眼睛看到東西，開始就想要貪，這種無論是眼、耳、鼻、舌、身，所接觸到外面這個六塵境，我們的意門，就是識，眼識、耳識、意識等等，這個門就打開了，打開了這個門，我們的智慧就隨這個門漏失掉。
因為，你增長一念之貪，就是消失了一念之智慧。所以，我們的智慧，都是在這六根門，這樣漏落掉，漏掉了，所以「流注不止」，這樣一直漏、一直漏，每天就是智慧一直漏出去。
我們昨天不是說，菩薩「十地」，從歡喜地一直一直(到)焰慧地，一直到法雲地，是多麼亮麗光明。我們若不發這樣的心，不想要去這樣實行，我們的智慧就無法發光、發亮。
再來，這個煩惱會令人漏落三惡道，這也叫做「漏」。
煩惱能令人
漏落於三惡道
謂之「漏」
「漏」就是落，就墮落下去。這個煩惱會使我們的智慧，一直漏掉，最後充滿了煩惱，去造很多的惡業。所以，這麼多的惡業，隨我們的惡業，到我們由不得自己的三惡道去，這叫做「漏」。
離煩惱之法
云「無漏」
離煩惱之法叫做「無漏」。我們若能趕緊將煩惱去除，這樣才能叫做「無漏」。所以，要去除煩惱，還是要很用功。
「無漏不思議」，真的是無漏不思議。我們要知道，佛陀的智慧不是普通(人) ，就能夠瞭解，哪怕就是十地菩薩，還有微分的煩惱，所以還無法與佛這個心懷，這樣貼近起來，還是有一點距離，所以叫做「不思議」。
這「無漏」就是非常清淨，這妙法，我們要修，就是希望修到「無漏」，智慧入我們的心來，都沒有讓它漏失掉；種種的微妙法，在我們的心，要存在於心，沒有漏掉。這是一個很不可思議的事情。
這「不思議」意思就是超過尋思、言語之道，就是不思議。
不思議：
超過尋思
言語道故
微妙甚深自內修證
非諸世間語言
所喻故
謂如來所有知見
萬行圓成
諸法具足
聲聞、緣覺、菩薩
不能測其少分
是名不可思議
所以我們是六凡，絕對是無法體會到，這「不思議」。佛陀所證，就是他覺悟的這個知見，對我們六道之凡夫，根本就差很多，那個距離很長。哪怕就是四聖，在佛之前的三聖：聲聞、緣覺、菩薩，這樣，用心共思量，大家集合起來去縝思之後，要用語言來說，表達，其實，也還是很難。所以，這超過了尋思，就是找，一直在找。
其實，你要到哪裡找呢？「佛在靈山莫遠求」，不過，我們人人，要回歸自性，我們的本性，還是方法還不清楚，只是向外在找，所以叫做超過尋思，找語言，從外面找很多語言，還是無法瞭解，所以「微妙」，就是甚深，要內修，一定要內修，不是出去外面找。我們要人人內修，這種內修才能夠證，才能夠證這個果位，才能夠把這些因全都瞭解，我們才能夠證這個果，結果。
「非諸世間語言所喻」，能夠比喻。所以說這麼久，要用什麼法來比喻？一個很簡單，不是只在外面找，最重要的，反觀自性。佛陀他是反觀自性，所以體會了宇宙萬物之真理。也就是說，如來所有的知見，萬行圓成。
「如來」就是釋迦佛，從過去親近，無數百千萬億的諸佛，所有這麼長久的時間，不斷不斷去找，之後，最終還是內反觀自性，所以，內、外都已經很圓滿，所以叫做萬行圓成，佛之知見全都完成。「諸法具足」，所有的法都具足，像這樣這麼圓滿的覺悟，聲聞、緣覺、菩薩，當然無法測其少分。
就如十地菩薩在法雲地，還有那個「法雲」的痕跡在。佛都沒有了。佛陀的境界連雲，薄薄微微的雲，都已經晴朗了，這是佛陀的智慧，佛陀的知見。所以，甚深微妙法第一，這個妙法就是「第一最勝之法不可思議」，這是佛的智慧，叫做「微妙法」。
甚深微妙法
第一最勝之法
不可思議
曰微妙法
以斯妙法濟群生
他的智慧，他對宇宙天地萬物所有的法，都已經完成、具足，所以能夠稱為微妙，這個法已經是甚深微妙。所以，他在那妙法，用此妙法來濟群生，用他的智慧，用他的心思，要來普濟給眾生。你們想，這種這麼，甚深微妙(法)，要來普濟給眾生，眾生能夠瞭解嗎？確實，佛陀的法，在我們一般的眾生，是真正難思議。
所以這段(經)文，向舍利弗說：「無漏不思議，甚深微妙法，我今已具得。」因為佛已經完成了，具足之法，「唯我知是相，十方佛亦然」。
又告舍利弗
無漏不思議
甚深微妙法
我今已具得
唯我知是相
十方佛亦然
《法華經方便品第二》
「唯我知是相」，這「相」，之前我們說「十如」，他都完全透徹瞭解了。「十方佛亦然」，唯有十方的佛也都能瞭解。
因為佛心本懷浩瀚，一念中能夠包含虛空沙界，這是佛的本懷。將這開闊的心胸，要讓大家知道，同樣你們的心胸也有這麼開闊。所以我們要入此門，佛已經開了這個本懷，開這個一乘實相，本懷，藏於他的內心，這念(心)開啟，要讓大家用心入。所以大家要用心，不要只向外面找，很重要的，要自己反觀自性，看我們的心，是否有那麼開闊嗎？人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Afflictions to Be Flawless (去除煩惱得無漏)
Date: January.20. 2014
“The Buddha-mind is vast. His boundless mind encompasses the universe. His compassion, wisdom and Dharma-essence nurture thewisdom-life of sentient beings.”
Everyone, the Buddha’s original intent is vast, boundless and endless. Because of His compassion and wisdom, “His boundless mind encompasses the universe.” His mind can encompass the universe and embrace everything; therefore He uses His compassion and wisdom to nurture thewisdom-life of sentient beings. He hopes to transform His wisdom into an essence that nourishes the wisdom-life of sentient beings. Fellow Bodhisattvas, we must put our hearts into comprehending the Buddha’s compassion and original [teachings]. Only then can we realize how His wisdom converges with the universe. Only then can we sentient beings experience that innate enlightenment of the Buddha’s mind. So, where do we start looking for the Dharma? Our daily living is inseparable from the Dharma, and our hearts intrinsically have Buddha-nature.
If we can put our hearts into realizing the Buddha’s mind and intention, how vast and boundless it is, our minds can mirror His mind. Then our minds can also be broad. If we can open up our mind, it can be spacious enough to embrace everything. We can do this, too, not just the Buddha. We need to realize that the Dharma-essence of the Buddha’s compassion and wisdom is nurturing us. Our minds are equal to the Buddha’s mind, thus we can accept His Dharma-essence and use it to nourish ourselves. If we do not have faith, then our minds will always be very distant from the Buddha-mind. We must believe that our minds and the Buddha-mind are in sync, are very close. Only then can we be nourished by the Dharma-essence and grow our wisdom-life. This is something we must all believe.
So, previously I kept talking about the Buddha’s knowledge and views and the wisdom and wondrous Dharma He realized. But most people have not quite reached [this state]. Everyone from Sariputra and Pratyekabuddhas to newly-inspired Bodhisattvas are constantly drawing near to His wisdom, but they still cannot thoroughly understand it.
So, the previous verse states, “Suppose that non-retreating Bodhisattvas, who numbered as many as the Sanges’ sands, wholeheartedly sought that wisdom together; they also would not understand it.”
This passage of the sutra is something we must understand even more clearly.
Something we must understand even more clearly.Level by level, section by section, He drew these comparisons for us.The noble beings of the ThreeVehicles cannot even equal the Buddha’s wisdom, much less us ordinary people.Therefore, we still need to work hard.
The following verses state, “And what is more, Sariputra, that flawless, inconceivable, extremely profound, subtle and wondrous Dharma is what I have perfectly obtained.And I alone know its nature, as do all Buddhas of the ten directions.”
The Buddha, once again, called to Sariputra and talked to him about “flawless and inconceivable”.What does it mean to be flawless, without Leaks?Another name for affliction is Leak.
Leak is another name for affliction.Afflictions such as greed and anger [arise] day and night from the Six Gateways, such as eyes, ears and so on, and [Wisdom] leaks out continuously without pause.
Afflictions allow our [wisdom] to constantly leak out, so we lose our pure intrinsic nature and our original wisdom, which were equal to Buddha’s.This leads to more afflictions and ignorance.Therefore, we constantly lose [wisdom and purity].
Isn’t this the way life works?Beginning the moment we are born, the habitual tendencies brought form past lives will influence our original, pure, intrinsic nature.In our past lives, we were already been permeated by them, so we have brought these causes, conditions and defiled nature into this lifetime.Though [these tendencies] already permeate us, after we are born to this family, as we grow up and encounter things our natures continue to be influenced.
In this lifetime, we bring our past habitual tendencies and are influenced by our present ones.Therefore, our afflictions continuously grow, and our pure intrinsic nature is covered by yet another layer of ignorance.So, our intrinsic nature is pure, and our wisdom is illuminating, but they have been covered by layers of afflictions.And as our wisdom is covered, it also slowly leaks out.Thus, our karma increases each year.
Every day, thoughts arise and negative thoughts keep accumulating.Think about it, aren’t these afflictions causing our wisdom to leak out?Even the knowledge and physical strength we gained in this lifetime will leak away as we age, let alone what we have accumulated in lifetimes since Beginningless Time.How many afflictions do we actually have covering our minds?
As afflictions and ignorance have caused us to lose much of the radiance of our wisdom, these Leaks are indeed the most poisonous to our wisdom-life.They are the afflictions of greed, anger, ignorance.Day and night, things leak out from the Six Gateways, from our eyes, ears, nose, tongue, body and mind.When our eyes see something, greed arises.
Whether our eyes, ears, nose, tongue, body or mind comes in contact with the six sense objects, the door to the mind, which is our consciousnesses our eye-, ear-, mind-consciousness and so on, will be opened.
When we open this door, our wisdom leaks out. Whenever we grow in greed, we diminish in wisdom. So, our wisdom flows out through the Six Gateways. It “flows out continuously without pause”. Every day, our wisdom keeps leaking out. Yesterday, we discussed the Ten Grounds of Bodhisattvas, from the ground of joy to the ground of blazing wisdom to the ground of Dharma-cloud, which is so beautiful and brilliant. If we do not aspire to practice, our wisdom cannot be radiant or illuminating.
Next, afflictions will causes us to fall into the Three Evil Realms. This is also considered a “leak”. Leaks also lead to falling.
These afflictions will cause our wisdom to keep leaking out until, in the end, we are filled with afflictions , so we create much bad karma. With this bad karma, we cannot help but fall into the Three Evil Realms. This is what happens with Leaks.
Methods for transcending afflictions are called the Flawless Studies.
If we can immediately eliminate afflictions then we can be considered “without Leaks”. So, to eliminate afflictions, we have to work very hard to reach the state of being “flawless and inconceivable”. We must know that the Buddha’s wisdom cannot be understood by ordinary people. Even Bodhisattvas at the tenth ground still have the slightest afflictions, so they still cannot yet stay in contact with the Buddha-mind. There is still some distance. So, [His wisdom] is “inconceivable”. To be “flawless” means to be very pure. We must practice this wondrous Dharma in the hopes of reaching a “flawless” state, so when wisdom enters our hearts, we will not allow it to leak out. All kinds of subtle and wondrous Dharma are in our hearts. We must keep it there, not let it leak out. This is a very inconceivable matter.Inconceivable means it is beyond conception and language.
Inconceivable: surpassing our conceptions and language, subtle, wondrous and extremely profound, it arises from spiritual cultivation and awakening. It is not something that can be described with the words of this world. It is said that a Tathagata’s knowledge and views can perfectly accomplish all things and are replete with all Dharma: Hearers, Pratyekabuddhas, Bodhisattvas could not understand the slightest bit. Therefore, it is inconceivable.
So, when we are in the Six Unenlightened Realms, we definitely cannot realize [His wisdom]. The inconceivable thing the Buddha realized was the knowledge and views He attained upon enlightenment. For us ordinary people in the Six Realms, we are fundamentally very far away from that state. Even if beings in the other noble realms, Hearers, Pratyekabuddhas, Bodhisattvas, make the effort to contemplate this together, after they gather to ponder it and try to express it in words, they still find it very difficult. Since this surpasses our conception, we just keep looking for it. In fact, where should we look? “There is no need to seek the Buddha on Vulture Peak”. But thought all of us are trying to return to our intrinsic nature, we still do not know how. So, we keep looking outwards.
This surpasses our conception, so we look around us for words [to explain it]. But we still cannot comprehend it. Thus, [the Dharma] is “subtle and wondrous”. It is extremely profound, so we must cultivate it internally. We cannot look for it outside of ourselves. We all need to cultivate our minds, so we can attain this fruit and fully comprehend all these karmic causes. Then we can attain this fruition. “It is not something that can be described with the words of this world. So, when we try to describe it, we have to speak for a long time.
What do we compare it to? Something very simple. We cannot just look outside. More importantly, we must reflect on our nature. Because the Buddha contemplated His self-nature, He realized the truths of all things in the universe. This also means that a Tathagata’s knowledge and views can perfectly accomplish all things. Tathagata refer to Sakyamuni Buddha.
Since the distant past, He has drawn near countless Buddhas. He spent a very long time continuously searching [for the truth]. In the end, He still had to engage in self-reflect. Then He became perfect, inside and out. This is what it means to “perfectly accomplish all things.”The Buddha’s knowledge and views can “are replete with all Dharma.” When it comes to this perfect enlightenment, Hearers, Pratyekabuddhas, Bodhisattvas definitely cannot fathom it, even slightly. This is like how, at the tenth ground of Bodhisattvas, there are still traces of Dharma-clouds. There are none in the Buddha’s state at all.
In the Buddha’s state, there is not even the slightest wisp of a cloud; it is already bright and clear. The Buddha’s wisdom, which includes His knowledge and views is the most extremely profound, subtle and wondrous Dharma. This wondrous Dharma is “the most supreme Dharma because. So, the Buddha’s wisdom is “subtle and wondrous Dharma.”
Extremely profound, subtle and wondrous Dharma is the most supreme Dharma. Because it is inconceivable, it is called subtle and wondrous Dharma. With this wondrous Dharma, He helps all beings.
With His wisdom, He had already fully understood the nature of all things in the universe. Thus, this can be called subtle and wondrous. This Dharma was already extremely profound, subtle and wondrous. So, He utilized that wondrous Dharma to help all living beings. He used His wisdom and thinking to extensively help sentient beings. Let us think about this. When such subtle and wondrous Dharma is used to extensively help sentient beings, do they comprehend it? Indeed, the Buddha’s Dharma, for us ordinary sentient beings, is truly difficult to conceive.
Therefore, in this passage of the sutra, He told Sariputra, this “flawless and inconceivable extremely profound, subtle and wondrous Dharma is what I have perfectly obtained.” Because the Buddha had already attained all Dharma, He “alone knew its nature, as do all Buddhas of the ten directions.”
“I alone know its nature,” this “nature” refer to the Ten Suchnesses we discussed earlier He completely, thoroughly understood them, “as do all Buddhas of the ten directions.” Only Buddhas of the ten directions can comprehend them, because the Buddha’s mind is so vast that it can encompass the universe. This was the Buddha’s original intent, to show us that we can have a mind as broad as His.
So, we must enter this door. The Buddha had already opened up His mind to [show us] the ultimate reality of the One Vehicle, which has been stored in there He opened His mind for us to mindfully enter. Therefore, we must be mindful and not just search outwardly. Very importantly, we must reflect on our nature to see if our minds are also as vast. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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