20140217《靜思妙蓮華》大寂定心真如境界
⊙佛智慧廣大甚深遠，成就希有一乘之法，凡夫難解三乘未及，從昔至今權實隨機。
⊙「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」《法華經方便品第二》
⊙謂佛於一切解脫中知見明瞭，分別無礙，是名解脫義。脫離束縛而得自在，亦即涅槃的別名。
⊙涅槃：寂滅、圓寂、大寂定等，超越時空，真如境界，不生不滅之意。
【證嚴上人開示】
佛智慧廣大甚深遠，成就希有一乘之法，凡夫難解三乘未及，從昔至今權實隨機。
佛智慧廣大甚深遠
成就希有一乘之法
凡夫難解三乘未及
從昔至今權實隨機
大家應該要瞭解，佛陀的智慧是廣大深遠，成就希有一乘妙法。這麼多天以來，我們一直就是聽，三乘：聲聞、辟支佛、初發心菩薩，都還無法體會到佛陀甚深微妙的本懷。
佛陀的時代，那麼接近佛的身邊，都還無法瞭解，何況我們，離佛二千多年後的現在，要能夠體會佛心，實在是距離還很長。但是，我一再提醒大家，佛陀就是決定這樣告訴我們：「心、佛、眾生三無差別。」認真說來，無論時間離多久，距離離多遠，其實我們的心與佛的心，其實還是貼在一起。
因為人人本具佛性，只是受到後天的社會、人群，不斷將欲念打開，各人的欲念愈來奔馳愈遠，所以，一念偏差，千里的距離那麼遙遠。這也就是要我們，能趕緊及時回歸自性。人人若回歸本性，就是一片虛空透徹。如果人人還是那一念無明，各各隨著業力去奔馳，那就是自己的心遠離了，這種遠離本性的凡夫心，那就離佛很遠了。
所以佛陀，也成就希有一乘之法，只有一項，要讓大家知道、瞭解，讓大家能夠尊重自己，我們的本性，本性就是那麼透徹、明朗。佛陀就只是這個目的，要讓我們人人知道。
「知道了嗎？」
「知道了。」
「知道的境界是如何？」
「我現在才開始在學。」
「要學到什麼時候？」
「不知道。」要達到什麼樣的境界，才真正與佛同等呢？還是迷茫、不知道。所以佛陀就不得不將過去，大家在迷茫中，現在開啟一乘之法。
過去，一條一條的小路，是佛陀適應各人的根機，所開的路。現在開一條很大的道路，既然人人知道本具佛性，我們就要身體力行，身體力行走入這條，一乘之法、康莊的大路。這是佛陀他所成就的智慧，適應眾生根機。
「凡夫難解，三乘未及」。凡夫當然是還無法瞭解，因為三乘都還不及。這條康莊的大路，是佛陀在這個時候，他盡本懷、暢演本懷，要將他內心真實想說的話，讓大家能真正貼近佛心，同樣能開啟宇宙萬法的真理。這一條道路，佛陀已經從內心，開始完全鋪出來了。鋪出這條大路，希望讓人人按照佛陀內心，這條通徹的道路，讓凡夫通徹到佛的道路，這個一乘的大乘，所以，棄三歸一。
雖然修行，聲聞、緣覺、發菩薩心的人，各各有所執著，各各有所懷疑。在這個時候，趕快放棄你的執著，打開了懷疑的心門，要相信，所以人人就要「深生大信力」。這是佛陀開始要講經，就跟大家說，就是要撥除人人這種疑慮，有懷疑的心。
這是佛陀從昔至今，從過去四十多年前，一直一直到現在，是「權實隨機」。隨著根機，小根、小機、小智的人，他就用小法、方便的道理教育他；隨機，根機高的人，他就可以用深而實的法，來教育他。
佛陀都會隨根機而說法，卻是現在忽然間轉變一個方法，從那個小道，小小的路，不斷牽引到現在的康莊大路，所以這時候要說一乘實法。所以下面這段(經)文再說：「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」
佛說一解脫義
我等亦得此法
到於涅槃
而今不知是義所趣
《法華經方便品第二》
過去佛陀說四聖諦，我們都聽過了，十二緣法，我們也瞭解。我們都以為所說的這些話，我們都瞭解，體會到了。我們都以為這個法，能降伏我們的心，我們的心應該已經到達了，不生滅、寂靜的境界了，我們大家都以為是這樣。所以，什麼叫做解脫義？
謂佛於一切解脫中
知見明瞭
分別無礙
是名解脫義
脫離束縛而得自在
亦即涅槃的別名
解脫義，就是「佛一切解脫中，知見明瞭」，佛所說的法，大家以為：「知道了，我也已經見法了，這個法我有體會到。」叫做見。知見明瞭就是知，體會到了，全都瞭解了。
「分別無礙」，這些道理，我也會說。因為，佛陀還是鼓勵人人，聽了之後應該要和大家分享，所以有很多人，同樣會出去外面，和一切信徒去分享，所以能「分別無礙」，瞭解這些法之後，還能再說給別人聽。我們以為這樣，我們就已經解脫了。這是大家以為自己解脫，所以是執小。
明明自己所瞭解、解脫的，只是在四諦、十二緣中，這些道理的瞭解。大家已經看得開了，知道人生的因緣果報可怕，所以人人懂得修行，這念心很堅定，這樣就以為叫做解脫，其實還沒有。能夠瞭解，能知道因緣果報，現在的心能夠清淨、堅定，還要方向要向對的這條大路，就是要開始到佛境界的地方。還沒有真正透徹瞭解，所以佛陀現在開始，要再說一乘法。
所以說，「我等亦得此法到於涅槃，而今不知是義所趣？」以為自己全都解脫了。涅槃就是寂滅、圓寂、大寂定，這都是稱為涅槃的名詞。
涅槃：
寂滅、圓寂
大寂定等
超越時空
真如境界
不生不滅之意
涅槃，不是代表人死了叫做涅槃。我們死了，凡夫由不得自己，雖然捨棄這輩子，還是「萬般帶不去，唯有業隨身」，業還是牽引著我們，到未來的環境去。這是我們凡夫，還未到達圓寂，還未到達那種大寂定，還未達到。我們若圓寂了，或是寂滅，寂就是心已經沒有變易生死。跟大家分析過了，凡夫在分段生死中，修行者、三乘(聖)人，他才到(已斷)分段生死，在變易生死中，還有少分的無明，尚未完全斷除。
什麼叫做變易呢？我們都知道，心有四相：生、住、異、滅。這是我們的心，我們的心會變異。生起了一念好念，這念好念，他就去行好事，住在行好事、好念之中；境界一來，一轉變，說不定我們這個好事就滅掉了，就產生出惡念。常常跟大家說，人生的價值觀。這個價值觀很快就模糊掉，這全都是由不得自己的凡夫心。
凡夫心還未滅掉，所以還未滅掉的凡夫心，還是隨業輪轉，茫茫渺渺，隨著我們所造的因、緣，去接受未來的苦報，這叫做凡夫的生死。凡夫的「分段生死」，由不得自己。這輩子，這一段，已經盡了、完了，就又再到來生的一段開始，生，這一段的生，說不定惹來很多的苦果，也說不定，到頭來還是死。所以叫做「分段」，一段一段的生死。這是凡夫都由不得自己，這就是還不得寂滅、不得圓寂。
「圓」，就是圓滿的意思。常常說，我們要學會做人，人圓、事圓，我們若做人能夠做得很圓滿，你做事情就能圓滿，人若圓滿、做事圓滿，道理就圓滿了。偏偏我們就是不會做人，做人做得很不圓滿，所以就會有很多的煩惱。
修行，就是要修得能夠，心很平靜，這叫做「寂」。常常說「靜寂清澄」，我們的心的境界，要常常保持在「靜寂清澄」，我們才能「志玄虛漠」。我們所修的法，堅定我們的心志，不受社會的利欲將我們誘引，我們不會跟著社會，這種風塵擾擾，在那裡起煩惱。所以我們要寂，心要寂，滅掉了這些牽引，外面所誘惑的事情，我們就都能夠蠲除、滅掉煩惱，這樣才叫做「寂滅」。
這樣，人才會圓融，我們做事才能隨我們的立志。我們既然立志了，志就要堅定，才會圓滿。所以人圓、事圓、理就圓，這樣叫做「圓」，能夠很平靜，叫做「圓寂」。
我們要怎麼來，我們還要怎麼去，去了之後，還要如何來？諸佛菩薩叫做倒駕慈航來人間，他知道什麼時候要圓滿，離開又再來。佛陀就是在準備了，現在跟大家顯示這一乘道，就是準備將入涅槃，這輩子要結束的時候了。我們現在娑婆世界的教主，還是釋迦牟尼佛，因為釋迦牟尼佛，要不斷倒駕慈航。
前面我們一段時間，一直在分析，彌勒菩薩與文殊菩薩，為了佛陀要講這部經，他們兩位菩薩來開始解釋。將來要成佛的彌勒，來請教(曾經)成佛的、還是諸佛的導師——文殊菩薩，來解釋過去。
所以有未來的佛，有過去的佛，已經在這個道場上要先來鋪路，等於是一個序幕，開始佛陀要講經了，這個道場的開頭。看，這就是倒駕慈航，來幫助釋迦佛，助釋迦佛的道場的菩薩。那就是倒駕慈航來的，不是因緣果報牽來的，不是。
所以，釋迦佛，還是不斷倒駕在人間，所以我們才常常說：「佛心看人，人人是佛」。佛陀說不定，在我們人人的群眾中，這就是倒駕慈航的佛，所以我們要時時用尊重的心。
大寂定，能夠超越時空真如的境界。其實，大寂定的心很開闊，這是一個大覺悟的境界。所以我會常常說，佛陀是宇宙的大覺者，他是超越時空；如來的境界，如來心靈的境界，是超越時空的境界，這就是我們要追求的。
各位，真正要追求的法，我們應該要將我們的心，常常就是要用，很清淨、很虔誠，這分大寂定的心情，來接納佛陀所說的法，我們才能真正體會到，超越時空真如的境界，這才是真正真如本性清淨。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Great Samadhi Is the State of True Suchness (大寂定心真如境界)
Date: February. 17. 2014
“The Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare One Vehicle Dharma. Ordinary people and even Three Vehicle practitioners cannot yet grasp it. From the past until now, He gave provisional or true teachings according to capabilities.”
We must all understand that the Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare and wondrous One Vehicle Dharma. For many days, we have been hearing that even Three Vehicle practitioners, Hearers, Pratyekabuddhas and newly-inspired Bodhisattvas, were not able to comprehend the Buddha’s extremely profound and wondrous original intent. [Even though] they were by the Buddha’s side, they still could not understand Him, let alone us, who live over 2000 years later. So, we still have quite a ways to go to comprehend the Buddha-mind. Yet, I keep reminding everyone that the Buddha had decided to tell us that “[the natures of] the mind, Buddhas and sentient beings are not different.” If we really think about it, regardless of how far apart we are from Him in time or distance, our minds have actually always remained close to His mind because we all intrinsically have Buddha-nature. It is just that we were later influenced by society and people to continuously give rise to desires, which took us farther and farther away.
So, a deviated thought will take us thousands of miles off course. This is why we must promptly return to our original nature. If we can all return to our intrinsic nature, then [our minds] will be vast and clear. If we are still ignorant and driven by karmic forces, then our minds will go far astray. An unenlightened mind that has strayed far from its intrinsic nature is very distant from the Buddha-mind. So, after the Buddha realized the rare One Vehicle Dharma, the one thing He wanted to do was to help us understand and respect ourselves, our intrinsic nature. Our intrinsic nature is very clear and bright. The Buddha only had this one goal, which is to help all of us [learn] this.
“Do you know [of it]?” “Yes, I know.” “What is that state like?” “I am just beginning to figure that out.” “How long will it take?” “I don’t know.” What state do we need to reach so that we can be equal to Buddhas? We are still confused; we do not know. So the Buddha had to take us from our past confusion and show us the One Vehicle Dharma. In the past, various limited paths were established by the Buddha in accordance with each of our capabilities.Since He has now established this great path, and we all know we intrinsically have Buddha-nature, we should put it into practice by walking on the broad path of One Vehicle Dharma.
This is how He taught the wisdom He realized according to sentient beings’ capabilities.
“Ordinary beings and even Three Vehicle practitioners cannot yet grasp it.”Of course, ordinary beings cannot understand it, since even Three Vehicle practitioners cannot.
This broad path was established by the Buddha at the moment when He freely carried out His original intent and expressed what He truly wanted to say.This helped people get close to the Buddha-mind and opened up the true principles of the universe.The Buddha had already finished paving this path that extends from His mind.He hopes we can all follow this clear and smooth path from [the stage of] ordinary beings to Buddhahood.
This is the Great Vehicle, the One Vehicle.So, we should set aside the Three Vehicles and return to the One Vehicle.Although Hearers, Solitary Realizers and newly-inspired Bodhisattvas all have different attachments and doubts, at this time they must let go of their attachments and open their doubtful minds.In order to believe, they must “give rise to great Power of Faith”.This is what the Buddha said to them when He first began to give this teaching to help eliminate their questions and doubts.
From the past until this moment, for over 40 years, the Buddha had continuously given “provisional or true teachings according to capabilities”.To people with limited capabilities and wisdom, He gave limited teachings with skillful means.For those with greater capabilities, He could use profound and true Dharma to teach them.
The Buddha had taught according to capabilities, but now H suddenly changed to another method to continuously guide people from the narrow path to this broad great path.Thus, at this moment He expounded the True Dharma of the One Vehicle.
So, the next passage of the sutra states, “The Buddha spoke of one meaning of liberation , so we obtained this Dharma and thought we had arrived at Nirvana.But now, we do not understand His intention.”
In the past, they listened to the Buddha explain the Four Noble Truths.They had also learned about the Twelve Links of Cyclic Existence.They thought they understood and comprehended all these teachings.They believed this Dharma had trained their minds, that they had already reached a tranquil and still state with no arising and ceasing of thoughts.They all believed this.
Therefore, what is the meaning of liberation?In complete liberation, the Buddha’s knowledge and views are bright and clear, and He can discern all without obstruction.This is the meaning of liberation.It is escaping entanglements, attaining freedom and it is also another name for Nirvana.
Liberation means that, “in complete liberation, the Buddha’s knowledge and views are bright and clear”.They all thought they knew and had seen the Buddha’s teachings.
By realizing His teachings, they had [developed] His views.His knowledge and views were bright and clear as they fully comprehended and realized them.“[They] can discern all without obstruction”.They knew how to teach the Buddha’s principles because He encouraged everyone to share them with others after listening [to His teachings].
Therefore, many of them went out and shared them with all Buddhist practitioners. So, they could “discern all without obstruction”. After understanding these teachings, they could them share them with others. They believed that by doing this, they had already attained liberation. They thought they were already liberated. Thus, they were attached to the Small [Vehicle]. Clearly, they only understood and realized of Four Noble Truths and Twelve Links of Cyclic Existence. They thought they saw things clearly and understood that the law of karma leads to frightening results. Therefore, they engaged in spiritual practice with firm resolve and believed that they had attained liberation but actually they had not. If we understand the law of karma, our minds can be pure and strong. Then we must head toward this great path and begin our journey to the state of Buddhahood. We have not yet really attained thorough understanding, so now the Buddha began to speak of the One Vehicle Dharma.
So, the sutra states, “We obtained this Dharma and thought we had arrived at Nirvana. But now, we no longer know where His meaning is headed”.
They thought they had attained liberation. Nirvana is tranquil extinction, perfect rest and Samadhi of tranquility. These are all names for Nirvana.
Nirvana does not mean to pass away. We ordinary beings have no control over our death. Once we relinquish this life, “we bring nothing with us, except karma”. Our karma will lead us to our future environment. This is because we ordinary beings have not reached perfect rest, or the Samadhi of tranquility. If we attain perfect rest or tranquil extinction, our minds will no longer go through transformational samsara.
As I have explained before, ordinary beings go through fragmentary samsara, and spiritual practitioners of the Three Vehicles have [eliminated] fragmentary samsara, but they still go through transformational samsara because there are still traces of ignorance that have not been completely eliminated. What does “transformation” mean? We all know our minds go through four states, arising, abiding, changing and ceasing. This is because our minds are constantly changing. When a good thought arises, we do good deeds. We abide in a state of good deeds and thoughts, but when challenges arise, our mindsets change. Perhaps our good deeds will cease, and our minds will give rise to bad thoughts.
I always tell all of you, “Our values in life can easily become obscured”. This is all because we cannot control our unenlightened minds. We have not eliminated our unenlightened minds. Before eliminating this unenlightened mindset, we continue to transmigrate based on our karma. We are led by causes and conditions we created to face retributions of suffering in the future. This is the samsara of ordinary beings, fragmentary samsara. It is beyond our control. When this lifetime, this fragment, is over, we begin our next fragment. Perhaps this next life will be filled with a lot of suffering. No matter what, we always die in the end.
Therefore, our samsara is fragmentary. All this is beyond our control because we have not reached tranquil extinction, our perfect rest. Here, perfect means harmonious. I often say we must learn to be a good person. When we are harmonious in our relationships, we will do things harmoniously.
When our character and actions are harmonious, we are in harmony with the principles.
Unfortunately, we just do not know how to be good people. When we are not harmonious in our interactions, we have a lot of afflictions. We engage in spiritual practice to cultivate a calm mind; this is called “tranquil.” I often talk about “tranquil and clear.” The state of our minds must constantly remain “tranquil and clear,” so our “vows can be as cast as the universe.” The Dharma that we practice strengthens our resolve, so we will not be tempted by world desires. We will no longer be affected by chaos in society and thus give rise to afflictions.
Therefore, our minds must be tranquil so that we can eliminate these external temptations. Then we are in a state of “tranquil extinction.” Then we are in a state of tranquil extinction.” Then, we can be in harmony with others and will act according to our vows.
Since we have made our vows, we must firmly abide by them to live harmoniously. When we are in harmony with people and matters, we will be in harmony with the principles. This state of perfect calm is called “perfect rest.” How do we want to come to this world? How do we want to leave? After we leave, how do we come again? All Buddhas and Bodhisattvas return to this world on the ship of compassion. They know when their work is done, when to leave and when to come again. The Buddha was making His final preparations. He revealed the One Vehicle Path to everyone because His life was ending and He was about ti enter Parinirvana.
The Fundamental Teacher of our Saha World is still Sakyamuni Buddha because He still continuously returns out of compassion. Previously, we spent some time analyzing [the conversation between] Maitreya Bodhisattva and Manjusri Bodhisattva. Because the Buddha wanted to give this teaching, these two Bodhisattvas began to explain. Maitreya, who will be the next Buddha, asked Manjusri, who was once a Buddha and a guiding teacher of all Buddhas, to explain the past.
So, there was a future Buddha and a past Buddha who were paving the way for this Dharma-assembly. This was like a prelude to the Buddha giving teachings at this Dharma-assembly. See, this was how Bodhisattvas returned on the ship of compassion to help Sakyamuni Buddha at this Dharma-assembly.
They returned out of their compassion, not because of their karmic retributions. So, Skyamuni Buddha also continues to return to this world. that is why we constantly say, “When we look at others with a Buddha-mind,” everyone is a Buddha.” Perhaps, the Buddha is among us because. He has returned on the ship of compassion. So, we must be respectful [to others].The Samadhi of tranquility is a state of. True Suchness that transcends time and space.
Indeed, the Samadhi of tranquility is very vast. It is a state of great enlightenment. This is why I constantly say that the Buddha is the Great enlightened One of the universe. He transcends time and space. The state of mind of the Tathagata transcends time and space. This is the state we seek.
Every, to really seek the Dharma, we must always use a mind that is very pure and reverent and in the Samadhi of tranquility to accept everything the Buddha taught. Only then can we truly realize the state of True Suchness that transcends time and space. This is the True Suchness of our intrinsic nature. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛智慧廣大甚深遠，成就希有一乘之法，凡夫難解三乘未及，從昔至今權實隨機。
⊙「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」《法華經方便品第二》
⊙謂佛於一切解脫中知見明瞭，分別無礙，是名解脫義。脫離束縛而得自在，亦即涅槃的別名。
⊙涅槃：寂滅、圓寂、大寂定等，超越時空，真如境界，不生不滅之意。
【證嚴上人開示】
佛智慧廣大甚深遠，成就希有一乘之法，凡夫難解三乘未及，從昔至今權實隨機。
佛智慧廣大甚深遠
成就希有一乘之法
凡夫難解三乘未及
從昔至今權實隨機
大家應該要瞭解，佛陀的智慧是廣大深遠，成就希有一乘妙法。這麼多天以來，我們一直就是聽，三乘：聲聞、辟支佛、初發心菩薩，都還無法體會到佛陀甚深微妙的本懷。
佛陀的時代，那麼接近佛的身邊，都還無法瞭解，何況我們，離佛二千多年後的現在，要能夠體會佛心，實在是距離還很長。但是，我一再提醒大家，佛陀就是決定這樣告訴我們：「心、佛、眾生三無差別。」認真說來，無論時間離多久，距離離多遠，其實我們的心與佛的心，其實還是貼在一起。
因為人人本具佛性，只是受到後天的社會、人群，不斷將欲念打開，各人的欲念愈來奔馳愈遠，所以，一念偏差，千里的距離那麼遙遠。這也就是要我們，能趕緊及時回歸自性。人人若回歸本性，就是一片虛空透徹。如果人人還是那一念無明，各各隨著業力去奔馳，那就是自己的心遠離了，這種遠離本性的凡夫心，那就離佛很遠了。
所以佛陀，也成就希有一乘之法，只有一項，要讓大家知道、瞭解，讓大家能夠尊重自己，我們的本性，本性就是那麼透徹、明朗。佛陀就只是這個目的，要讓我們人人知道。
「知道了嗎？」
「知道了。」
「知道的境界是如何？」
「我現在才開始在學。」
「要學到什麼時候？」
「不知道。」要達到什麼樣的境界，才真正與佛同等呢？還是迷茫、不知道。所以佛陀就不得不將過去，大家在迷茫中，現在開啟一乘之法。
過去，一條一條的小路，是佛陀適應各人的根機，所開的路。現在開一條很大的道路，既然人人知道本具佛性，我們就要身體力行，身體力行走入這條，一乘之法、康莊的大路。這是佛陀他所成就的智慧，適應眾生根機。
「凡夫難解，三乘未及」。凡夫當然是還無法瞭解，因為三乘都還不及。這條康莊的大路，是佛陀在這個時候，他盡本懷、暢演本懷，要將他內心真實想說的話，讓大家能真正貼近佛心，同樣能開啟宇宙萬法的真理。這一條道路，佛陀已經從內心，開始完全鋪出來了。鋪出這條大路，希望讓人人按照佛陀內心，這條通徹的道路，讓凡夫通徹到佛的道路，這個一乘的大乘，所以，棄三歸一。
雖然修行，聲聞、緣覺、發菩薩心的人，各各有所執著，各各有所懷疑。在這個時候，趕快放棄你的執著，打開了懷疑的心門，要相信，所以人人就要「深生大信力」。這是佛陀開始要講經，就跟大家說，就是要撥除人人這種疑慮，有懷疑的心。
這是佛陀從昔至今，從過去四十多年前，一直一直到現在，是「權實隨機」。隨著根機，小根、小機、小智的人，他就用小法、方便的道理教育他；隨機，根機高的人，他就可以用深而實的法，來教育他。
佛陀都會隨根機而說法，卻是現在忽然間轉變一個方法，從那個小道，小小的路，不斷牽引到現在的康莊大路，所以這時候要說一乘實法。所以下面這段(經)文再說：「佛說一解脫義，我等亦得此法，到於涅槃，而今不知是義所趣？」
佛說一解脫義
我等亦得此法
到於涅槃
而今不知是義所趣
《法華經方便品第二》
過去佛陀說四聖諦，我們都聽過了，十二緣法，我們也瞭解。我們都以為所說的這些話，我們都瞭解，體會到了。我們都以為這個法，能降伏我們的心，我們的心應該已經到達了，不生滅、寂靜的境界了，我們大家都以為是這樣。所以，什麼叫做解脫義？
謂佛於一切解脫中
知見明瞭
分別無礙
是名解脫義
脫離束縛而得自在
亦即涅槃的別名
解脫義，就是「佛一切解脫中，知見明瞭」，佛所說的法，大家以為：「知道了，我也已經見法了，這個法我有體會到。」叫做見。知見明瞭就是知，體會到了，全都瞭解了。
「分別無礙」，這些道理，我也會說。因為，佛陀還是鼓勵人人，聽了之後應該要和大家分享，所以有很多人，同樣會出去外面，和一切信徒去分享，所以能「分別無礙」，瞭解這些法之後，還能再說給別人聽。我們以為這樣，我們就已經解脫了。這是大家以為自己解脫，所以是執小。
明明自己所瞭解、解脫的，只是在四諦、十二緣中，這些道理的瞭解。大家已經看得開了，知道人生的因緣果報可怕，所以人人懂得修行，這念心很堅定，這樣就以為叫做解脫，其實還沒有。能夠瞭解，能知道因緣果報，現在的心能夠清淨、堅定，還要方向要向對的這條大路，就是要開始到佛境界的地方。還沒有真正透徹瞭解，所以佛陀現在開始，要再說一乘法。
所以說，「我等亦得此法到於涅槃，而今不知是義所趣？」以為自己全都解脫了。涅槃就是寂滅、圓寂、大寂定，這都是稱為涅槃的名詞。
涅槃：
寂滅、圓寂
大寂定等
超越時空
真如境界
不生不滅之意
涅槃，不是代表人死了叫做涅槃。我們死了，凡夫由不得自己，雖然捨棄這輩子，還是「萬般帶不去，唯有業隨身」，業還是牽引著我們，到未來的環境去。這是我們凡夫，還未到達圓寂，還未到達那種大寂定，還未達到。我們若圓寂了，或是寂滅，寂就是心已經沒有變易生死。跟大家分析過了，凡夫在分段生死中，修行者、三乘(聖)人，他才到(已斷)分段生死，在變易生死中，還有少分的無明，尚未完全斷除。
什麼叫做變易呢？我們都知道，心有四相：生、住、異、滅。這是我們的心，我們的心會變異。生起了一念好念，這念好念，他就去行好事，住在行好事、好念之中；境界一來，一轉變，說不定我們這個好事就滅掉了，就產生出惡念。常常跟大家說，人生的價值觀。這個價值觀很快就模糊掉，這全都是由不得自己的凡夫心。
凡夫心還未滅掉，所以還未滅掉的凡夫心，還是隨業輪轉，茫茫渺渺，隨著我們所造的因、緣，去接受未來的苦報，這叫做凡夫的生死。凡夫的「分段生死」，由不得自己。這輩子，這一段，已經盡了、完了，就又再到來生的一段開始，生，這一段的生，說不定惹來很多的苦果，也說不定，到頭來還是死。所以叫做「分段」，一段一段的生死。這是凡夫都由不得自己，這就是還不得寂滅、不得圓寂。
「圓」，就是圓滿的意思。常常說，我們要學會做人，人圓、事圓，我們若做人能夠做得很圓滿，你做事情就能圓滿，人若圓滿、做事圓滿，道理就圓滿了。偏偏我們就是不會做人，做人做得很不圓滿，所以就會有很多的煩惱。
修行，就是要修得能夠，心很平靜，這叫做「寂」。常常說「靜寂清澄」，我們的心的境界，要常常保持在「靜寂清澄」，我們才能「志玄虛漠」。我們所修的法，堅定我們的心志，不受社會的利欲將我們誘引，我們不會跟著社會，這種風塵擾擾，在那裡起煩惱。所以我們要寂，心要寂，滅掉了這些牽引，外面所誘惑的事情，我們就都能夠蠲除、滅掉煩惱，這樣才叫做「寂滅」。
這樣，人才會圓融，我們做事才能隨我們的立志。我們既然立志了，志就要堅定，才會圓滿。所以人圓、事圓、理就圓，這樣叫做「圓」，能夠很平靜，叫做「圓寂」。
我們要怎麼來，我們還要怎麼去，去了之後，還要如何來？諸佛菩薩叫做倒駕慈航來人間，他知道什麼時候要圓滿，離開又再來。佛陀就是在準備了，現在跟大家顯示這一乘道，就是準備將入涅槃，這輩子要結束的時候了。我們現在娑婆世界的教主，還是釋迦牟尼佛，因為釋迦牟尼佛，要不斷倒駕慈航。
前面我們一段時間，一直在分析，彌勒菩薩與文殊菩薩，為了佛陀要講這部經，他們兩位菩薩來開始解釋。將來要成佛的彌勒，來請教(曾經)成佛的、還是諸佛的導師——文殊菩薩，來解釋過去。
所以有未來的佛，有過去的佛，已經在這個道場上要先來鋪路，等於是一個序幕，開始佛陀要講經了，這個道場的開頭。看，這就是倒駕慈航，來幫助釋迦佛，助釋迦佛的道場的菩薩。那就是倒駕慈航來的，不是因緣果報牽來的，不是。
所以，釋迦佛，還是不斷倒駕在人間，所以我們才常常說：「佛心看人，人人是佛」。佛陀說不定，在我們人人的群眾中，這就是倒駕慈航的佛，所以我們要時時用尊重的心。
大寂定，能夠超越時空真如的境界。其實，大寂定的心很開闊，這是一個大覺悟的境界。所以我會常常說，佛陀是宇宙的大覺者，他是超越時空；如來的境界，如來心靈的境界，是超越時空的境界，這就是我們要追求的。
各位，真正要追求的法，我們應該要將我們的心，常常就是要用，很清淨、很虔誠，這分大寂定的心情，來接納佛陀所說的法，我們才能真正體會到，超越時空真如的境界，這才是真正真如本性清淨。所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Great Samadhi Is the State of True Suchness (大寂定心真如境界)
Date: February. 17. 2014
“The Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare One Vehicle Dharma. Ordinary people and even Three Vehicle practitioners cannot yet grasp it. From the past until now, He gave provisional or true teachings according to capabilities.”
We must all understand that the Buddha’s wisdom is vast, extremely profound and far-reaching. He realized the rare and wondrous One Vehicle Dharma. For many days, we have been hearing that even Three Vehicle practitioners, Hearers, Pratyekabuddhas and newly-inspired Bodhisattvas, were not able to comprehend the Buddha’s extremely profound and wondrous original intent. [Even though] they were by the Buddha’s side, they still could not understand Him, let alone us, who live over 2000 years later. So, we still have quite a ways to go to comprehend the Buddha-mind. Yet, I keep reminding everyone that the Buddha had decided to tell us that “[the natures of] the mind, Buddhas and sentient beings are not different.” If we really think about it, regardless of how far apart we are from Him in time or distance, our minds have actually always remained close to His mind because we all intrinsically have Buddha-nature. It is just that we were later influenced by society and people to continuously give rise to desires, which took us farther and farther away.
So, a deviated thought will take us thousands of miles off course. This is why we must promptly return to our original nature. If we can all return to our intrinsic nature, then [our minds] will be vast and clear. If we are still ignorant and driven by karmic forces, then our minds will go far astray. An unenlightened mind that has strayed far from its intrinsic nature is very distant from the Buddha-mind. So, after the Buddha realized the rare One Vehicle Dharma, the one thing He wanted to do was to help us understand and respect ourselves, our intrinsic nature. Our intrinsic nature is very clear and bright. The Buddha only had this one goal, which is to help all of us [learn] this.
“Do you know [of it]?” “Yes, I know.” “What is that state like?” “I am just beginning to figure that out.” “How long will it take?” “I don’t know.” What state do we need to reach so that we can be equal to Buddhas? We are still confused; we do not know. So the Buddha had to take us from our past confusion and show us the One Vehicle Dharma. In the past, various limited paths were established by the Buddha in accordance with each of our capabilities.Since He has now established this great path, and we all know we intrinsically have Buddha-nature, we should put it into practice by walking on the broad path of One Vehicle Dharma.
This is how He taught the wisdom He realized according to sentient beings’ capabilities.
“Ordinary beings and even Three Vehicle practitioners cannot yet grasp it.”Of course, ordinary beings cannot understand it, since even Three Vehicle practitioners cannot.
This broad path was established by the Buddha at the moment when He freely carried out His original intent and expressed what He truly wanted to say.This helped people get close to the Buddha-mind and opened up the true principles of the universe.The Buddha had already finished paving this path that extends from His mind.He hopes we can all follow this clear and smooth path from [the stage of] ordinary beings to Buddhahood.
This is the Great Vehicle, the One Vehicle.So, we should set aside the Three Vehicles and return to the One Vehicle.Although Hearers, Solitary Realizers and newly-inspired Bodhisattvas all have different attachments and doubts, at this time they must let go of their attachments and open their doubtful minds.In order to believe, they must “give rise to great Power of Faith”.This is what the Buddha said to them when He first began to give this teaching to help eliminate their questions and doubts.
From the past until this moment, for over 40 years, the Buddha had continuously given “provisional or true teachings according to capabilities”.To people with limited capabilities and wisdom, He gave limited teachings with skillful means.For those with greater capabilities, He could use profound and true Dharma to teach them.
The Buddha had taught according to capabilities, but now H suddenly changed to another method to continuously guide people from the narrow path to this broad great path.Thus, at this moment He expounded the True Dharma of the One Vehicle.
So, the next passage of the sutra states, “The Buddha spoke of one meaning of liberation , so we obtained this Dharma and thought we had arrived at Nirvana.But now, we do not understand His intention.”
In the past, they listened to the Buddha explain the Four Noble Truths.They had also learned about the Twelve Links of Cyclic Existence.They thought they understood and comprehended all these teachings.They believed this Dharma had trained their minds, that they had already reached a tranquil and still state with no arising and ceasing of thoughts.They all believed this.
Therefore, what is the meaning of liberation?In complete liberation, the Buddha’s knowledge and views are bright and clear, and He can discern all without obstruction.This is the meaning of liberation.It is escaping entanglements, attaining freedom and it is also another name for Nirvana.
Liberation means that, “in complete liberation, the Buddha’s knowledge and views are bright and clear”.They all thought they knew and had seen the Buddha’s teachings.
By realizing His teachings, they had [developed] His views.His knowledge and views were bright and clear as they fully comprehended and realized them.“[They] can discern all without obstruction”.They knew how to teach the Buddha’s principles because He encouraged everyone to share them with others after listening [to His teachings].
Therefore, many of them went out and shared them with all Buddhist practitioners. So, they could “discern all without obstruction”. After understanding these teachings, they could them share them with others. They believed that by doing this, they had already attained liberation. They thought they were already liberated. Thus, they were attached to the Small [Vehicle]. Clearly, they only understood and realized of Four Noble Truths and Twelve Links of Cyclic Existence. They thought they saw things clearly and understood that the law of karma leads to frightening results. Therefore, they engaged in spiritual practice with firm resolve and believed that they had attained liberation but actually they had not. If we understand the law of karma, our minds can be pure and strong. Then we must head toward this great path and begin our journey to the state of Buddhahood. We have not yet really attained thorough understanding, so now the Buddha began to speak of the One Vehicle Dharma.
So, the sutra states, “We obtained this Dharma and thought we had arrived at Nirvana. But now, we no longer know where His meaning is headed”.
They thought they had attained liberation. Nirvana is tranquil extinction, perfect rest and Samadhi of tranquility. These are all names for Nirvana.
Nirvana does not mean to pass away. We ordinary beings have no control over our death. Once we relinquish this life, “we bring nothing with us, except karma”. Our karma will lead us to our future environment. This is because we ordinary beings have not reached perfect rest, or the Samadhi of tranquility. If we attain perfect rest or tranquil extinction, our minds will no longer go through transformational samsara.
As I have explained before, ordinary beings go through fragmentary samsara, and spiritual practitioners of the Three Vehicles have [eliminated] fragmentary samsara, but they still go through transformational samsara because there are still traces of ignorance that have not been completely eliminated. What does “transformation” mean? We all know our minds go through four states, arising, abiding, changing and ceasing. This is because our minds are constantly changing. When a good thought arises, we do good deeds. We abide in a state of good deeds and thoughts, but when challenges arise, our mindsets change. Perhaps our good deeds will cease, and our minds will give rise to bad thoughts.
I always tell all of you, “Our values in life can easily become obscured”. This is all because we cannot control our unenlightened minds. We have not eliminated our unenlightened minds. Before eliminating this unenlightened mindset, we continue to transmigrate based on our karma. We are led by causes and conditions we created to face retributions of suffering in the future. This is the samsara of ordinary beings, fragmentary samsara. It is beyond our control. When this lifetime, this fragment, is over, we begin our next fragment. Perhaps this next life will be filled with a lot of suffering. No matter what, we always die in the end.
Therefore, our samsara is fragmentary. All this is beyond our control because we have not reached tranquil extinction, our perfect rest. Here, perfect means harmonious. I often say we must learn to be a good person. When we are harmonious in our relationships, we will do things harmoniously.
When our character and actions are harmonious, we are in harmony with the principles.
Unfortunately, we just do not know how to be good people. When we are not harmonious in our interactions, we have a lot of afflictions. We engage in spiritual practice to cultivate a calm mind; this is called “tranquil.” I often talk about “tranquil and clear.” The state of our minds must constantly remain “tranquil and clear,” so our “vows can be as cast as the universe.” The Dharma that we practice strengthens our resolve, so we will not be tempted by world desires. We will no longer be affected by chaos in society and thus give rise to afflictions.
Therefore, our minds must be tranquil so that we can eliminate these external temptations. Then we are in a state of “tranquil extinction.” Then we are in a state of tranquil extinction.” Then, we can be in harmony with others and will act according to our vows.
Since we have made our vows, we must firmly abide by them to live harmoniously. When we are in harmony with people and matters, we will be in harmony with the principles. This state of perfect calm is called “perfect rest.” How do we want to come to this world? How do we want to leave? After we leave, how do we come again? All Buddhas and Bodhisattvas return to this world on the ship of compassion. They know when their work is done, when to leave and when to come again. The Buddha was making His final preparations. He revealed the One Vehicle Path to everyone because His life was ending and He was about ti enter Parinirvana.
The Fundamental Teacher of our Saha World is still Sakyamuni Buddha because He still continuously returns out of compassion. Previously, we spent some time analyzing [the conversation between] Maitreya Bodhisattva and Manjusri Bodhisattva. Because the Buddha wanted to give this teaching, these two Bodhisattvas began to explain. Maitreya, who will be the next Buddha, asked Manjusri, who was once a Buddha and a guiding teacher of all Buddhas, to explain the past.
So, there was a future Buddha and a past Buddha who were paving the way for this Dharma-assembly. This was like a prelude to the Buddha giving teachings at this Dharma-assembly. See, this was how Bodhisattvas returned on the ship of compassion to help Sakyamuni Buddha at this Dharma-assembly.
They returned out of their compassion, not because of their karmic retributions. So, Skyamuni Buddha also continues to return to this world. that is why we constantly say, “When we look at others with a Buddha-mind,” everyone is a Buddha.” Perhaps, the Buddha is among us because. He has returned on the ship of compassion. So, we must be respectful [to others].The Samadhi of tranquility is a state of. True Suchness that transcends time and space.
Indeed, the Samadhi of tranquility is very vast. It is a state of great enlightenment. This is why I constantly say that the Buddha is the Great enlightened One of the universe. He transcends time and space. The state of mind of the Tathagata transcends time and space. This is the state we seek.
Every, to really seek the Dharma, we must always use a mind that is very pure and reverent and in the Samadhi of tranquility to accept everything the Buddha taught. Only then can we truly realize the state of True Suchness that transcends time and space. This is the True Suchness of our intrinsic nature. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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