20140307《靜思妙蓮華》真如性海殷勤契理
⊙佛自證覺真如性海，悲心護念普被人間，智海無涯慧德潤漬，佛子求法殷勤契理。
⊙真如之理性，深廣如海，故云性海。如來法身之境也。
⊙「為是究竟法？為是所行道？佛口所生子，合掌瞻仰待。」《法華經方便品第二》
⊙合掌：以表示自心專一不敢散亂的一種敬禮。
⊙瞻仰：以恭敬之心而仰觀也。
【證嚴上人開示】
「佛自證覺真如性海，悲心護念普被人間，智海無涯慧德潤漬，佛子求法殷勤契理。」
佛自證覺真如性海
悲心護念普被人間
智海無涯慧德潤漬
佛子求法殷勤契理
這段文就是要與大家分享說，佛陀自證覺，從他開悟之後，他的境界就是在真如性海中。這是佛陀的覺性。其實這個覺性人人具有，何況真如性海，是甚深微妙的真如，那念的覺，甚深微妙，是我們真如本性的源頭。
大家聽到「真如」，師父就說，是要身心清淨，才能智慧明朗起來，大圓鏡才能清淨，照耀世、出世間的真道理。我們都常常這樣聽到，知道了。知道，凡夫要如何能體會得到呢？凡夫是不是沒有希望？凡夫還是同樣有希望。凡夫的希望，就是我們真的同樣做得到。
有時候，看到我們凡夫，也是同樣做到了。就如在我們的慈濟大學，有「無語良師」奉獻出來，將他的身體，交託給我們的(慈濟)大學。奉獻身體一定就是要，將我們那念心完全看開，看透了人生。
比如其中一位七十歲的蔣國勝，十幾年前，他的太太投入我們慈濟，常常都是為了行動、活動，所以蔣先生感覺太太 ，常常這樣不顧家，在外面跑，所以他抗議了，他就打電話來精舍。精舍(人員)就勸他的太太說：「妳要多花一些時間在家裡。知道妳很用心投入，但是要讓家裡的人圓滿。」
太太知道，她對慈濟是這麼投入，覺得她若投入慈濟，是滿心的歡喜。救人的工作不能等，但是先生的反對，她的心難過，這樣開始，一天的時間就一直哭。哭到天亮時，先生看到太太，怎麼一雙眼睛紅又腫？太太就告訴他：「我很愛慈濟，我投入做幫助人的事情，我很歡喜，比你給我什麼東西，我都更歡喜。只要讓我做慈濟，我就能心滿意足，我不要求什麼。」先生被太太感動了，就這樣開始他投入了，一起與太太投入，從此就很支持。
夫妻倆一起來登記大體捐贈。這樣十幾年一路走過來，是太太的好先生，是家庭的好父親，是慈濟的護持者。所以一直到去年，他是血癌，全身一直消瘦，瘦到好像是皮包骨，他全身一直消瘦，瘦到好像是皮包骨，不過他知道要捐大體，必定要體重足夠，這個心願一定要達成，哪怕是住院，就是一個要求：「從鼻胃管，要給我足夠營養，一定要讓我的體重夠重。」所以真的完成他的心願，這念心讓他完成，也回到我們的大學裡。
想，他還是在人間一般的凡夫，平時就是與我們同樣生活。道理還未瞭解時，難免就會為自己、為自己的家庭等等計較，計較他太太的時間，怎麼都用在外面呢？那位蔣居士就是這樣，甚至很激動打電話來說。後來被太太真正虔誠而感動，夫妻倆這十幾年的時間，投入慈濟。
他真的很開朗，他就對太太說：「大家把我身體的體重保護好，我一定要將這個身體，交到大學去，我才是真正了我這一生的心願。」看，這就是生命的解脫，這就是真的入真如性海。
所說的「真如性海」，就是將道理回歸到我們的心裡，從我們的心中能展現在行動中，對生命來去自如。這在凡夫，能夠體會到生命的價值觀，除了自己非常踏實運用，也能為人間社會付出，這不就是自覺、覺他呢？這不就是生命在真如性海，已經能夠體會到？
所以我們要好好學，學像這樣，心無掛礙，瞭解我們生命的來去，我們要自由，讓我們自己好好運用。不只是自受用，也能為社會人群所付出。最後這個軀體，還是交給醫界人士，去瞭解、去訓練。去瞭解要下刀的方法，就能幫助很多未來病苦的人。這就是法。
我們人人若能夠瞭解，佛陀來人間的那念悲心。佛陀來人間，覺悟之後，他是悲心護念，用他這同體大悲，不忍眾生在迷茫的人海中不斷造業，不斷無明複製。這就是佛陀悲憫眾生，所以，佛陀悲心，覺悟之後，他所護念這真如的實法，還是要與大家分享，要向大家開示，來普被人間。
能看到人間將佛法不斷不斷推動出去，不斷將覺悟的種子，往全球去撒播，看到這樣我們也會很歡喜。這是因為兩千多年前的，悉達多太子發心修行，啟悟的真理流傳到現在，讓我們有這個時候的機會。我們自己瞭解，又能讓人人瞭解，不是局限在我們的範圍，還向天下這樣傳達，這已經是普被人間了。
所以，這就是「智海無涯，慧德潤漬」。這是我們佛陀的智慧，我們運用他的智慧，真正潤漬群生。因為法譬如水，大地要有水分來潤濕它，大地的種子才能發芽，才能成長，滋養我們的慧命。所以智慧的德來滋潤大地、滋潤眾生。
所以，「佛子求法殷勤契理」。佛弟子！我們要殷勤。殷勤就是精進，我們精進追求佛陀的教理，我們好好聽了之後，法要入心；法入心之後，我們要身體力行在人間，與人人分享。能夠人人都能自受用，也能分享給他人。這叫做契理。所以人、事這當中，我們要運用現在的科技，運用現在社會的生態，運用在人與人之間。
所以，何謂「真如」？來瞭解真如。真如之理性深廣如海，其實「真如」是很深、很闊，浩瀚如宇宙，深廣如大海，這叫做「真如性海」。這個「真如性海」，就是比喻很廣、很深，這叫做真如。因為它的道理很闊、很深，是永恆永恆都不變質。
只是我們受到業力自轉，就如地球在自轉一樣，我們業力在轉，所以我們不斷受時間、人間，我們的無明一起，時間愈長，我們複製的無明愈多，人間來在六道輪迴中，感受到的習氣也是愈多，所以因此，真如性海，我們體會不到。不過，看別人，就如剛才說的「大體老師」，生命的真理，他都很瞭解，所以去來自在。這就是有體會才能自在，沒有體會就無法自在。當然，家屬也要體會才能成就。
所以說，「真如之理性，深廣如海，故云性海。如來法身之境也。」
真如之理性
深廣如海
故云性海
如來法身之境也
如來法身的境界，其實，如來法身境界，你與我都有，這叫做「真如」。不過，我們同樣有這法性，但是我們無法達到那個境界。我們現在就是要努力，要達到這個境界。所以我們還要再努力，還要再用心。
那麼，現在再說，「合掌瞻仰待」。
為是究竟法
為是所行道
佛口所生子
合掌瞻仰待
《法華經方便品第二》
我們前面的（經）文，就是祈求佛陀要出微妙音，這是希望能將真實法，讓我們能更瞭解。這是舍利弗，與那個時候的大眾的心願，祈求釋迦牟尼佛，能夠趕緊說出一乘的真實相。真實，就是真如，甚深的道理。讓人人能更加瞭解。人人都是很恭敬合掌，來仰視著釋迦牟尼佛。
所以合掌，就是表示自心專一不散，不敢散漫掉，所以這是一種恭敬的意思。
合掌：
以表示自心專一
不敢散亂的
一種敬禮。
我們若看到人，合掌，這叫做禮。不只是一個動作而已，要從我們的內心專一，不敢散亂掉，合掌向佛。這是一種的恭敬。其實，我們人與人之間，我們也要時時，有這恭敬心的態度表達出來。
「瞻仰」，佛陀坐在高高的地方，我們坐得比較低，所以向佛要抬頭仰(視)恭敬，要仰視佛陀，這就是表示注視禮。就是要來求佛，您將此法趕緊讓我們瞭解。過去我們所修的行，現在所要瞭解的法，希望佛陀能趕緊在這時間，從佛陀的口中，說出一乘真實的妙法。我們這就是表示恭敬。
瞻仰：
以恭敬之心
而仰觀也
大家的目光，眼光這樣集中、注視，仰視於佛的身。這是舍利弗代表大家說話，大家的態度、眼光，都集中於佛陀。表示：「是啊！舍利弗現在在恭請佛陀說法，就是我們大家的心意。」
各位菩薩，真的學佛，我們必定要更加，體會到佛陀他對我們的教育。其實，法，法性如海，這真如的法性如海，這不離開我們的心。非常的微妙、奧祕的這念心，這人人本具。所有我們的功能化為良能，成為天地宇宙間，我們能很普遍適用。一句好話，遍滿天下，若是起一個惡念、惡口，也是同樣擾亂人心，動亂天下，同樣的道理。所以這就是佛陀告訴我們，人人本具覺性，所以我們要用心體會。
這個究竟法非常透徹，是要靠我們「為是所行道」，我們要身體力行，好好按照佛陀所說的道理，這樣這條路去走。「佛口所生子」，所以大家就是「合掌瞻仰待」。希望我們人人恭敬接受佛法，我們要銘刻於心。所以要請人人時時多用心。
Explanations by Master Cheng-Yan
Subject: The Nature of True Suchness is Like the Sea (真如性海殷勤契理)
Date: March. 07. 2014
“The Buddha attained self-enlightenment; His nature of True Suchness is like the sea. With compassion, He protects all in the world. His sea of wisdom is boundless, and the virtue of His wisdom nourishes all. Buddha-children seek the Dharma to earnestly attune themselves to the principles.”
This verse is telling everyone that, after the Buddha attained self-enlightenment, the state of His mind was in the sea of the nature of True Suchness. This is the Buddha’s enlightened nature. In fact, we all intrinsically have this enlightened nature, not to mention a nature of True Suchness, which is extremely profound, subtle and wondrous. This enlightened thought, profound and subtle, is the source of our nature of True Suchness. When you hear me refer to True Suchness, I am talking about how we must purify our bodies and minds so our radiant wisdom can be revealed and our great perfect mirror can be clean, so it can clearly reflect worldly and world-transcending truths.
We hear about this quite often. We know about it, but how can we ordinary people realize it? Is it hopeless for us? No, there is still hope for us. Our hope is that we can also do what the Buddha did. Sometimes, we see other ordinary people realizing [the same state]. Take our Silent Mentors, for example. After they die, they donate their bodies to Tzu Chi University [for medical training]. To do so, they must really be able to let go and understand the value of life.
One of the [Silent Mentors] was 70-year-old Jiang Quo-sheng. Over a decade ago, after his wife joined Tzu Chi, she devoted a lot of her time to Tzu Chi’s events and activities. Soon, Mr. Jiang felt that his wife ignored her family and spent too much time away. So, he called the Abode to complain. Therefore, we counseled her, “Please spend more time at home. We appreciate your devotion, but you need to maintain harmony at home.” The wife knew that she was very devoted to doing Tzu Chi work. She felt that this work filled her will joy and such life-saving work must not be delayed. So, her husband’s opposition made her very sad. Consequently, she cried all day and all night. When her husband asked why her eyes were red and swollen, she told him, “I really love Tzu Chi. Devoting my time to helping others makes me very happy, much happier than receiving any gift from you. If you allow me to do Tzu Chi work, I will be very content. That’s all I want.”
The husband was very moved by what she said, so he started volunteering with his wife.From then on, he became very supportive.Later, the husband and wife both registered to donate their bodies.For over 10 years, they worked side by side.He was a good husband to his wife, a good father to his children and a great supporter of Tzu Chi.
Then last year, he developed leukemia and became so gaunt that he was just skin and bones.But he knew that to donate his body, he must maintain a certain weight.To fulfill his wish, when he was in the hospital, he had only one request, to get a feeding tube.
“Give me enough nutrients, so I can meet the weight requirement.”
In the end, he was able to fulfill his wish, and his body was brought to the university.
He was an ordinary person in this world, who lived just like us.Before he understood the principles, naturally he took issue over things when it came to his family and so on.
He may have complained that his wife spent too much time away from home.That was what Mr. Jiang was like.He was so agitated that he called the Abode.
Then, he was so moved by his wife’s sincerity that he and his wife spent over a decade volunteering with Tzu Chi.He was very cheerful and said to his wife, “Tell everyone to help me keep my weight up.I must donate this body to the university, so my final wish can truly be fulfilled.”See, this is the way to live a liberated life.This is how we enter the sea of True Suchness.
When we speak of our nature of True Suchness, we mean bringing the principles back to our hearts and then expressing them in our actions, so we can enter and leave this world freely.This is the value of life that we ordinary people can realize.Besides applying this practically in our own lives we can also help society and the world.
Isn’t this how we awaken ourselves and others?Doesn’t this come from the realization of the nature of True Suchness in our lives?
Therefore, we must diligently learn to develop a state where our “minds are free of hindrances”.We learn that to freely come and go in this world, we must make good use of our lives.So, we do things not just for ourselves, but also for the sake of others in society.At the end, we can give our bodies to those in the medical field for education and research.They can learn surgical techniques, which will help many others suffering from illness.This is the Dharma.
Every one of us can realize that the Buddha came to this world out of compassion.
After He attained enlightenment, with great universal compassion, He cared for sentient beings and could not bear to leave them adrift in a sea of confusion to repeatedly create karma and ignorance.This was how He was compassionate toward sentient beings.
The Buddha was compassionate, so after He attained enlightenment, He guarded and retained the true Dharma of True Suchness.This was what He wanted to share, teach and spread across the world.
He wanted to see the Dharma continuously promoted and the seeds of enlightenment sown across the globe.This was what He wanted to share, teach and spread across the world. He wanted to see the Dharma continuously promoted and the seeds of enlightenment sown across the globe. When we see this, we will also be very happy. This happened because 2000 years ago, Prince Siddhartha aspired to engage in spiritual practice. The true principles He realized have been passed on to today, so now we have the opportunity to learn His teachings and help others do the same. We do not limit the benefits to ourselves; we pass it on so it spreads throughout the world. So,
“His sea of wisdom is boundless, and the virtue of His wisdom nourishes all.”
This is the Buddha’s wisdom. We use His wisdom to truly nourish sentient beings. The Dharma like water. The earth needs water to nourish it, so the seeds in the field can sprout and grow. [Dharma-water] nourishes our wisdom-life, so, the virtue of wisdom nourishes the earth and nourishes sentient beings.
“Buddha-children seek the Dharma to earnestly attune themselves to the principles”. As Buddha-children, we must be earnest. Being earnest means being diligent. So, we diligently seek the Buddha’s teachings. After we mindfully listen to the teachings, we must take the Dharma into our hearts. Once the Dharma enters our hearts, we must put it into practice in the world and share it with others, so they can also benefit from it and share it with even more people. This is beings attuned to the principles.
So, as we deal with people and matters, we must take advantage of modern technology and adapt to the modern way of life and modern-day relationships. So, what is True Suchness? To understand True Suchness, [we must know] the nature of True Suchness is as deep and vast as the sea. In fact, True Suchness is very deep and vast. It is as vast as the universe and deep as the sea.
Thus, “the nature of True Suchness is like the sea”. This is an analogy for the vastness and depth of True Suchness because its principles are very expansive and profound. It is everlasting and unchanging. But our lives are driven by our own karma, similar to the way the earth rotates on its own. Because of our karma, we are continuously influenced by time and relationships. Once we give rise to ignorance, with the passage of time, our ignorance multiplies, growing ever greater. Throughout our cyclic existence in the Six Realms, we are also affected by more and more habitual tendencies. This is why we cannot realize the nature of True Suchness. But then we see people like the Silent Mentors I just mentioned. Because they understood the true principles of life, they came and went peacefully. Only by attaining realizations could they be at peace; without realizations, they could not have done so. Of course, their families also needed to be understanding for them to fulfill their vows.
So, “the absolute nature of True Suchness is as deep and expansive as the sea. Therefore, it is said to be like the sea and is the state of the Tathagata’s Dharmakaya”.
The state of the Tathagata’s Dharmakaya is actually something that we all have. It is called True Suchness. But though we all have this Dharma-nature, we have not yet reached that state of mind. We must now work hard to reach this state. So, we must work even harder and be even more mindful. Next, we discuss how, “with palm together, [they] looked up expectantly”.
“For the sake of the ultimate Dharma and for the sake of this Path, the Dharma-children of the Buddha, with palms together, looked up expectantly.”
The previous verse was about them requesting the Buddha to speak with His subtle and wondrous voice because they hoped He would help them have a better understanding of True Dharma. This was the hope of Sariputra and everyone [at the assembly.] they prayed that Sakyamuni Buddha would promptly express the ultimate reality of the One Vehicle Dharma.
This ultimate reality is True Suchness. [They hoped to gain] a deeper understanding of this extremely profound principle. Everyone respectfully put their palms together and looked up at Sakyamuni Buddha.
So, putting their palms together demonstrated that they were focused and did not dare let [their thoughts] be scattered. This was a way to show respect.
When we see people putting their palms together, they are showing their respect. They are not just making a gesture; this comes from a focused mind that will not become scattered. Putting their palms together in front of the Buddha was the way they showed their respect.
In fact, when we interact with others, we must always show this kind of respect. They
looked up” because the Buddha sat in a higher seat, and they sat lower down. So, to see the Buddha, they had to look up with respect. Looking up expectantly meant they respectfully focused on Him as they made this request. “Please promptly help us understand the practice we previously engaged in and the teachings we must now learn.” They hoped that the Buddha could immediately speak the wondrous Dharma of the ultimate reality of the One Vehicle. This was how they showed their respect.
Looked up expectantly:
With sincerity, they looked up.
They gazes of all the people there were focused and fixated on the Buddha were focused and fixated on the Buddha.As Sariputra spoke on everyone’s behalf, everyone’s countenance and gaze was focused on the Buddha. This demonstrated that, “Indeed, Sariputra’s respectful request for teachings reflects our collective intent.”
Fellow Bodhisattcas, to learn the Buddha’s Way, we must try to comprehend the Buddha’s teachings. Indeed, Dharma-nature is like the sea. The nature of True Suchness is like the sea and is an integral part of our minds; it is very a subtle and wondrously profound mind that we all intrinsically have. We can put our talents to good use and extensively apply them in the world and universe.
One good teachings can be spread to the world; if it is a negative thought or phrase, it can disturb the minds of many people and create upheaval everywhere. The principle is the same. This was the Buddha’s meaning when He told us that we intrinsically have an enlightened nature.So, we must mindfully comprehend it.
The ultimate true Dharma is very thorough. We must “[work] for the sake of this Path” and put these teachings into practice. We must follow the Buddha’s teachings and continue on this path. We are “the Dharma-children of the Buddha, so we must “put palms together and look up expectantly.” I hope we respectfully accept the Buddha-Dharma and engrave it in our hearts. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛自證覺真如性海，悲心護念普被人間，智海無涯慧德潤漬，佛子求法殷勤契理。
⊙真如之理性，深廣如海，故云性海。如來法身之境也。
⊙「為是究竟法？為是所行道？佛口所生子，合掌瞻仰待。」《法華經方便品第二》
⊙合掌：以表示自心專一不敢散亂的一種敬禮。
⊙瞻仰：以恭敬之心而仰觀也。
【證嚴上人開示】
「佛自證覺真如性海，悲心護念普被人間，智海無涯慧德潤漬，佛子求法殷勤契理。」
佛自證覺真如性海
悲心護念普被人間
智海無涯慧德潤漬
佛子求法殷勤契理
這段文就是要與大家分享說，佛陀自證覺，從他開悟之後，他的境界就是在真如性海中。這是佛陀的覺性。其實這個覺性人人具有，何況真如性海，是甚深微妙的真如，那念的覺，甚深微妙，是我們真如本性的源頭。
大家聽到「真如」，師父就說，是要身心清淨，才能智慧明朗起來，大圓鏡才能清淨，照耀世、出世間的真道理。我們都常常這樣聽到，知道了。知道，凡夫要如何能體會得到呢？凡夫是不是沒有希望？凡夫還是同樣有希望。凡夫的希望，就是我們真的同樣做得到。
有時候，看到我們凡夫，也是同樣做到了。就如在我們的慈濟大學，有「無語良師」奉獻出來，將他的身體，交託給我們的(慈濟)大學。奉獻身體一定就是要，將我們那念心完全看開，看透了人生。
比如其中一位七十歲的蔣國勝，十幾年前，他的太太投入我們慈濟，常常都是為了行動、活動，所以蔣先生感覺太太 ，常常這樣不顧家，在外面跑，所以他抗議了，他就打電話來精舍。精舍(人員)就勸他的太太說：「妳要多花一些時間在家裡。知道妳很用心投入，但是要讓家裡的人圓滿。」
太太知道，她對慈濟是這麼投入，覺得她若投入慈濟，是滿心的歡喜。救人的工作不能等，但是先生的反對，她的心難過，這樣開始，一天的時間就一直哭。哭到天亮時，先生看到太太，怎麼一雙眼睛紅又腫？太太就告訴他：「我很愛慈濟，我投入做幫助人的事情，我很歡喜，比你給我什麼東西，我都更歡喜。只要讓我做慈濟，我就能心滿意足，我不要求什麼。」先生被太太感動了，就這樣開始他投入了，一起與太太投入，從此就很支持。
夫妻倆一起來登記大體捐贈。這樣十幾年一路走過來，是太太的好先生，是家庭的好父親，是慈濟的護持者。所以一直到去年，他是血癌，全身一直消瘦，瘦到好像是皮包骨，他全身一直消瘦，瘦到好像是皮包骨，不過他知道要捐大體，必定要體重足夠，這個心願一定要達成，哪怕是住院，就是一個要求：「從鼻胃管，要給我足夠營養，一定要讓我的體重夠重。」所以真的完成他的心願，這念心讓他完成，也回到我們的大學裡。
想，他還是在人間一般的凡夫，平時就是與我們同樣生活。道理還未瞭解時，難免就會為自己、為自己的家庭等等計較，計較他太太的時間，怎麼都用在外面呢？那位蔣居士就是這樣，甚至很激動打電話來說。後來被太太真正虔誠而感動，夫妻倆這十幾年的時間，投入慈濟。
他真的很開朗，他就對太太說：「大家把我身體的體重保護好，我一定要將這個身體，交到大學去，我才是真正了我這一生的心願。」看，這就是生命的解脫，這就是真的入真如性海。
所說的「真如性海」，就是將道理回歸到我們的心裡，從我們的心中能展現在行動中，對生命來去自如。這在凡夫，能夠體會到生命的價值觀，除了自己非常踏實運用，也能為人間社會付出，這不就是自覺、覺他呢？這不就是生命在真如性海，已經能夠體會到？
所以我們要好好學，學像這樣，心無掛礙，瞭解我們生命的來去，我們要自由，讓我們自己好好運用。不只是自受用，也能為社會人群所付出。最後這個軀體，還是交給醫界人士，去瞭解、去訓練。去瞭解要下刀的方法，就能幫助很多未來病苦的人。這就是法。
我們人人若能夠瞭解，佛陀來人間的那念悲心。佛陀來人間，覺悟之後，他是悲心護念，用他這同體大悲，不忍眾生在迷茫的人海中不斷造業，不斷無明複製。這就是佛陀悲憫眾生，所以，佛陀悲心，覺悟之後，他所護念這真如的實法，還是要與大家分享，要向大家開示，來普被人間。
能看到人間將佛法不斷不斷推動出去，不斷將覺悟的種子，往全球去撒播，看到這樣我們也會很歡喜。這是因為兩千多年前的，悉達多太子發心修行，啟悟的真理流傳到現在，讓我們有這個時候的機會。我們自己瞭解，又能讓人人瞭解，不是局限在我們的範圍，還向天下這樣傳達，這已經是普被人間了。
所以，這就是「智海無涯，慧德潤漬」。這是我們佛陀的智慧，我們運用他的智慧，真正潤漬群生。因為法譬如水，大地要有水分來潤濕它，大地的種子才能發芽，才能成長，滋養我們的慧命。所以智慧的德來滋潤大地、滋潤眾生。
所以，「佛子求法殷勤契理」。佛弟子！我們要殷勤。殷勤就是精進，我們精進追求佛陀的教理，我們好好聽了之後，法要入心；法入心之後，我們要身體力行在人間，與人人分享。能夠人人都能自受用，也能分享給他人。這叫做契理。所以人、事這當中，我們要運用現在的科技，運用現在社會的生態，運用在人與人之間。
所以，何謂「真如」？來瞭解真如。真如之理性深廣如海，其實「真如」是很深、很闊，浩瀚如宇宙，深廣如大海，這叫做「真如性海」。這個「真如性海」，就是比喻很廣、很深，這叫做真如。因為它的道理很闊、很深，是永恆永恆都不變質。
只是我們受到業力自轉，就如地球在自轉一樣，我們業力在轉，所以我們不斷受時間、人間，我們的無明一起，時間愈長，我們複製的無明愈多，人間來在六道輪迴中，感受到的習氣也是愈多，所以因此，真如性海，我們體會不到。不過，看別人，就如剛才說的「大體老師」，生命的真理，他都很瞭解，所以去來自在。這就是有體會才能自在，沒有體會就無法自在。當然，家屬也要體會才能成就。
所以說，「真如之理性，深廣如海，故云性海。如來法身之境也。」
真如之理性
深廣如海
故云性海
如來法身之境也
如來法身的境界，其實，如來法身境界，你與我都有，這叫做「真如」。不過，我們同樣有這法性，但是我們無法達到那個境界。我們現在就是要努力，要達到這個境界。所以我們還要再努力，還要再用心。
那麼，現在再說，「合掌瞻仰待」。
為是究竟法
為是所行道
佛口所生子
合掌瞻仰待
《法華經方便品第二》
我們前面的（經）文，就是祈求佛陀要出微妙音，這是希望能將真實法，讓我們能更瞭解。這是舍利弗，與那個時候的大眾的心願，祈求釋迦牟尼佛，能夠趕緊說出一乘的真實相。真實，就是真如，甚深的道理。讓人人能更加瞭解。人人都是很恭敬合掌，來仰視著釋迦牟尼佛。
所以合掌，就是表示自心專一不散，不敢散漫掉，所以這是一種恭敬的意思。
合掌：
以表示自心專一
不敢散亂的
一種敬禮。
我們若看到人，合掌，這叫做禮。不只是一個動作而已，要從我們的內心專一，不敢散亂掉，合掌向佛。這是一種的恭敬。其實，我們人與人之間，我們也要時時，有這恭敬心的態度表達出來。
「瞻仰」，佛陀坐在高高的地方，我們坐得比較低，所以向佛要抬頭仰(視)恭敬，要仰視佛陀，這就是表示注視禮。就是要來求佛，您將此法趕緊讓我們瞭解。過去我們所修的行，現在所要瞭解的法，希望佛陀能趕緊在這時間，從佛陀的口中，說出一乘真實的妙法。我們這就是表示恭敬。
瞻仰：
以恭敬之心
而仰觀也
大家的目光，眼光這樣集中、注視，仰視於佛的身。這是舍利弗代表大家說話，大家的態度、眼光，都集中於佛陀。表示：「是啊！舍利弗現在在恭請佛陀說法，就是我們大家的心意。」
各位菩薩，真的學佛，我們必定要更加，體會到佛陀他對我們的教育。其實，法，法性如海，這真如的法性如海，這不離開我們的心。非常的微妙、奧祕的這念心，這人人本具。所有我們的功能化為良能，成為天地宇宙間，我們能很普遍適用。一句好話，遍滿天下，若是起一個惡念、惡口，也是同樣擾亂人心，動亂天下，同樣的道理。所以這就是佛陀告訴我們，人人本具覺性，所以我們要用心體會。
這個究竟法非常透徹，是要靠我們「為是所行道」，我們要身體力行，好好按照佛陀所說的道理，這樣這條路去走。「佛口所生子」，所以大家就是「合掌瞻仰待」。希望我們人人恭敬接受佛法，我們要銘刻於心。所以要請人人時時多用心。
Explanations by Master Cheng-Yan
Subject: The Nature of True Suchness is Like the Sea (真如性海殷勤契理)
Date: March. 07. 2014
“The Buddha attained self-enlightenment; His nature of True Suchness is like the sea. With compassion, He protects all in the world. His sea of wisdom is boundless, and the virtue of His wisdom nourishes all. Buddha-children seek the Dharma to earnestly attune themselves to the principles.”
This verse is telling everyone that, after the Buddha attained self-enlightenment, the state of His mind was in the sea of the nature of True Suchness. This is the Buddha’s enlightened nature. In fact, we all intrinsically have this enlightened nature, not to mention a nature of True Suchness, which is extremely profound, subtle and wondrous. This enlightened thought, profound and subtle, is the source of our nature of True Suchness. When you hear me refer to True Suchness, I am talking about how we must purify our bodies and minds so our radiant wisdom can be revealed and our great perfect mirror can be clean, so it can clearly reflect worldly and world-transcending truths.
We hear about this quite often. We know about it, but how can we ordinary people realize it? Is it hopeless for us? No, there is still hope for us. Our hope is that we can also do what the Buddha did. Sometimes, we see other ordinary people realizing [the same state]. Take our Silent Mentors, for example. After they die, they donate their bodies to Tzu Chi University [for medical training]. To do so, they must really be able to let go and understand the value of life.
One of the [Silent Mentors] was 70-year-old Jiang Quo-sheng. Over a decade ago, after his wife joined Tzu Chi, she devoted a lot of her time to Tzu Chi’s events and activities. Soon, Mr. Jiang felt that his wife ignored her family and spent too much time away. So, he called the Abode to complain. Therefore, we counseled her, “Please spend more time at home. We appreciate your devotion, but you need to maintain harmony at home.” The wife knew that she was very devoted to doing Tzu Chi work. She felt that this work filled her will joy and such life-saving work must not be delayed. So, her husband’s opposition made her very sad. Consequently, she cried all day and all night. When her husband asked why her eyes were red and swollen, she told him, “I really love Tzu Chi. Devoting my time to helping others makes me very happy, much happier than receiving any gift from you. If you allow me to do Tzu Chi work, I will be very content. That’s all I want.”
The husband was very moved by what she said, so he started volunteering with his wife.From then on, he became very supportive.Later, the husband and wife both registered to donate their bodies.For over 10 years, they worked side by side.He was a good husband to his wife, a good father to his children and a great supporter of Tzu Chi.
Then last year, he developed leukemia and became so gaunt that he was just skin and bones.But he knew that to donate his body, he must maintain a certain weight.To fulfill his wish, when he was in the hospital, he had only one request, to get a feeding tube.
“Give me enough nutrients, so I can meet the weight requirement.”
In the end, he was able to fulfill his wish, and his body was brought to the university.
He was an ordinary person in this world, who lived just like us.Before he understood the principles, naturally he took issue over things when it came to his family and so on.
He may have complained that his wife spent too much time away from home.That was what Mr. Jiang was like.He was so agitated that he called the Abode.
Then, he was so moved by his wife’s sincerity that he and his wife spent over a decade volunteering with Tzu Chi.He was very cheerful and said to his wife, “Tell everyone to help me keep my weight up.I must donate this body to the university, so my final wish can truly be fulfilled.”See, this is the way to live a liberated life.This is how we enter the sea of True Suchness.
When we speak of our nature of True Suchness, we mean bringing the principles back to our hearts and then expressing them in our actions, so we can enter and leave this world freely.This is the value of life that we ordinary people can realize.Besides applying this practically in our own lives we can also help society and the world.
Isn’t this how we awaken ourselves and others?Doesn’t this come from the realization of the nature of True Suchness in our lives?
Therefore, we must diligently learn to develop a state where our “minds are free of hindrances”.We learn that to freely come and go in this world, we must make good use of our lives.So, we do things not just for ourselves, but also for the sake of others in society.At the end, we can give our bodies to those in the medical field for education and research.They can learn surgical techniques, which will help many others suffering from illness.This is the Dharma.
Every one of us can realize that the Buddha came to this world out of compassion.
After He attained enlightenment, with great universal compassion, He cared for sentient beings and could not bear to leave them adrift in a sea of confusion to repeatedly create karma and ignorance.This was how He was compassionate toward sentient beings.
The Buddha was compassionate, so after He attained enlightenment, He guarded and retained the true Dharma of True Suchness.This was what He wanted to share, teach and spread across the world.
He wanted to see the Dharma continuously promoted and the seeds of enlightenment sown across the globe.This was what He wanted to share, teach and spread across the world. He wanted to see the Dharma continuously promoted and the seeds of enlightenment sown across the globe. When we see this, we will also be very happy. This happened because 2000 years ago, Prince Siddhartha aspired to engage in spiritual practice. The true principles He realized have been passed on to today, so now we have the opportunity to learn His teachings and help others do the same. We do not limit the benefits to ourselves; we pass it on so it spreads throughout the world. So,
“His sea of wisdom is boundless, and the virtue of His wisdom nourishes all.”
This is the Buddha’s wisdom. We use His wisdom to truly nourish sentient beings. The Dharma like water. The earth needs water to nourish it, so the seeds in the field can sprout and grow. [Dharma-water] nourishes our wisdom-life, so, the virtue of wisdom nourishes the earth and nourishes sentient beings.
“Buddha-children seek the Dharma to earnestly attune themselves to the principles”. As Buddha-children, we must be earnest. Being earnest means being diligent. So, we diligently seek the Buddha’s teachings. After we mindfully listen to the teachings, we must take the Dharma into our hearts. Once the Dharma enters our hearts, we must put it into practice in the world and share it with others, so they can also benefit from it and share it with even more people. This is beings attuned to the principles.
So, as we deal with people and matters, we must take advantage of modern technology and adapt to the modern way of life and modern-day relationships. So, what is True Suchness? To understand True Suchness, [we must know] the nature of True Suchness is as deep and vast as the sea. In fact, True Suchness is very deep and vast. It is as vast as the universe and deep as the sea.
Thus, “the nature of True Suchness is like the sea”. This is an analogy for the vastness and depth of True Suchness because its principles are very expansive and profound. It is everlasting and unchanging. But our lives are driven by our own karma, similar to the way the earth rotates on its own. Because of our karma, we are continuously influenced by time and relationships. Once we give rise to ignorance, with the passage of time, our ignorance multiplies, growing ever greater. Throughout our cyclic existence in the Six Realms, we are also affected by more and more habitual tendencies. This is why we cannot realize the nature of True Suchness. But then we see people like the Silent Mentors I just mentioned. Because they understood the true principles of life, they came and went peacefully. Only by attaining realizations could they be at peace; without realizations, they could not have done so. Of course, their families also needed to be understanding for them to fulfill their vows.
So, “the absolute nature of True Suchness is as deep and expansive as the sea. Therefore, it is said to be like the sea and is the state of the Tathagata’s Dharmakaya”.
The state of the Tathagata’s Dharmakaya is actually something that we all have. It is called True Suchness. But though we all have this Dharma-nature, we have not yet reached that state of mind. We must now work hard to reach this state. So, we must work even harder and be even more mindful. Next, we discuss how, “with palm together, [they] looked up expectantly”.
“For the sake of the ultimate Dharma and for the sake of this Path, the Dharma-children of the Buddha, with palms together, looked up expectantly.”
The previous verse was about them requesting the Buddha to speak with His subtle and wondrous voice because they hoped He would help them have a better understanding of True Dharma. This was the hope of Sariputra and everyone [at the assembly.] they prayed that Sakyamuni Buddha would promptly express the ultimate reality of the One Vehicle Dharma.
This ultimate reality is True Suchness. [They hoped to gain] a deeper understanding of this extremely profound principle. Everyone respectfully put their palms together and looked up at Sakyamuni Buddha.
So, putting their palms together demonstrated that they were focused and did not dare let [their thoughts] be scattered. This was a way to show respect.
When we see people putting their palms together, they are showing their respect. They are not just making a gesture; this comes from a focused mind that will not become scattered. Putting their palms together in front of the Buddha was the way they showed their respect.
In fact, when we interact with others, we must always show this kind of respect. They
looked up” because the Buddha sat in a higher seat, and they sat lower down. So, to see the Buddha, they had to look up with respect. Looking up expectantly meant they respectfully focused on Him as they made this request. “Please promptly help us understand the practice we previously engaged in and the teachings we must now learn.” They hoped that the Buddha could immediately speak the wondrous Dharma of the ultimate reality of the One Vehicle. This was how they showed their respect.
Looked up expectantly:
With sincerity, they looked up.
They gazes of all the people there were focused and fixated on the Buddha were focused and fixated on the Buddha.As Sariputra spoke on everyone’s behalf, everyone’s countenance and gaze was focused on the Buddha. This demonstrated that, “Indeed, Sariputra’s respectful request for teachings reflects our collective intent.”
Fellow Bodhisattcas, to learn the Buddha’s Way, we must try to comprehend the Buddha’s teachings. Indeed, Dharma-nature is like the sea. The nature of True Suchness is like the sea and is an integral part of our minds; it is very a subtle and wondrously profound mind that we all intrinsically have. We can put our talents to good use and extensively apply them in the world and universe.
One good teachings can be spread to the world; if it is a negative thought or phrase, it can disturb the minds of many people and create upheaval everywhere. The principle is the same. This was the Buddha’s meaning when He told us that we intrinsically have an enlightened nature.So, we must mindfully comprehend it.
The ultimate true Dharma is very thorough. We must “[work] for the sake of this Path” and put these teachings into practice. We must follow the Buddha’s teachings and continue on this path. We are “the Dharma-children of the Buddha, so we must “put palms together and look up expectantly.” I hope we respectfully accept the Buddha-Dharma and engrave it in our hearts. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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