發表主題: 20140310《靜思妙蓮華》願為如實說 周日 3月 09, 2014 9:33 pm
20140310《靜思妙蓮華》願為如實說
⊙久植善根德本，體解如來心源，真如之諦理性，甚深廣大如海。
⊙「願出微妙音，時為如實說。諸天龍神等，其數如恆沙，求佛諸菩薩，大數有八萬」《法華經方便品第二》
⊙時為如實說：如實相，如是說，如實性也。
⊙又如者，平等之義。實者，不虛之義。
⊙又真如實相之義，亦即觀諸法如實相。
⊙其數如恆沙：表其人數之多，況其多自遠方來也。
⊙求佛諸菩薩，是大根機也。
⊙「求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」《法華經方便品第二》
⊙轉輪聖王至：轉輪聖王恆以正法治化天下，使其人民不殺不盜、無諸過惡，咸被恩澤，各得其所，以是因緣，一切人民所共敬仰，故稱聖王。
【證嚴上人開示】
「久植善根德本，體解如來心源，真如之諦理性，甚深廣大如海。」
久植善根德本
體解如來心源
真如之諦理性
甚深廣大如海
也就是說修行，不是一生一世的事情，應該要長久長久的時間，不斷不斷累積，才能將善根德本，伸得更長、更深。佛陀不就是這樣嗎？百千萬億劫，無量數，生生世世就是不斷來人間，倒駕慈航。我們應該要體會佛陀這分，為天下眾生，他來回不休息。我們要體解，「體解如來的心源」。
如來心源是什麼？還是同樣，「真如之諦理性」。真如之諦，就是真理，最真微妙無上正等覺，那個道理就是如來的心源。
也是每天告訴大家，你我本具，無論是你、是我，我們都具足與佛同樣的性，真如的本性，只是我們還未透徹。因為，真如本性是深，「甚深廣大如海」，不只是「甚深廣大如海」，又是浩瀚無涯如宇宙。這是無邊際，是佛陀覺悟的境界，真如本性啟開了，境界就是那樣的擴大、那麼的深廣
佛陀的「覺」，就是完全突破了是與非，他完全突破了，沒有種種因素，來障礙到他的知見。我們凡夫隨著我們的心境，去覺，覺察周圍，無論是聲音、臉色，事、物等等，隨著凡夫心的感覺。佛陀的「覺」，就是覺中帶悟，悟中是透徹，這就是佛的心靈境界。
所以，在法華會這麼多人，根機不同，差別很多，舍利弗是代替這些，還無法很體會，佛陀覺悟境界的人來問，來請佛說出究竟法，讓他們能更加透徹。所以大家很虔誠恭敬，這樣合掌瞻仰著佛陀的尊顏，就是一分的期待。
接下來這段（經）文就說，「願出微妙音，時為如實說。諸天龍神等，其數如恆沙，求佛諸菩薩」。
願出微妙音
時為如實說
諸天龍神等
其數如恆沙
求佛諸菩薩
《法華經方便品第二》
這段（經）文，這是期待，舍利弗向佛陀的祈求：「但願佛陀將你內心，這甚深微妙的法，出自佛口微妙的音聲。」這個時候，「時」就是這個時候，要趕緊為大家來開示，說出了如實「如實說」。「佛陀！您儘管放心，照您內心想要說的話，無論它有多深，您儘管說出來。大家現在的期待就是要聽，聽佛陀內心所要說的話。」
所以「如實」這二字，「如實」就是「如實相，如是說，如實性」。
時為如實說：
如實相
如是說
如實性也
這個「如是」就是真實，沒有虛假，沒有虛，沒有假，就是照這樣如實的真理，將它說出來。
「如實相」，這個相，法的相要從何處拿來看呢？還是佛陀要經過了用很多方法，不斷不斷解釋相中的理。就如現在學術界的人，有生物學、生理學等等，很多。這麼多的科學系統，都有它各不同的形象、對象，仔細地分析，仔細地瞭解。佛陀，天地萬物、宇宙之間，無相不知，無理不徹，這種「如實相」。
「如是說」，佛陀要好好來說。要說，還是分析起來，一句話說「說來話長」。還是一樣，要「如是說」，也是要費很多的心思，才能將這麼多的實相，說得讓大家很清楚。因為，所有的相都有它的性，所以叫做性相。如實性相，要將之如是說，這也是一項，要費很多心思來說的。說的人要費很多的心思，聽法的人要集中他的思想，集中心思；說與聽，都是要很專心一意，才能來體會這如實相、如實性、如是說，這樣才能會合道理。
再說這「如實」。如者，是平等之義；實者，不虛之義。
又如者 平等之義
實 者 不虛之義
我們既然要行大乘法，對所有的眾生、萬物，人、事、物、理，我們要有這平等觀的意義存在，我們要很瞭解。
所以，「如」是平等。常常說智是分別智，慧是平等慧。慧，就是將天地萬物，一切的一切都化為平等，所以平等慧。何況人與人之間呢？哪有什麼名利、地位的分別呢？人人本具佛性，如來智性人人本具。所以，這個「如」字，就是如來，本來具有的智慧，平等的佛性。所以，「如」就是真如的意思，就是平等的意思。
實者，不虛之義。不虛，絕對是真實。所以常說「真空」，真空的意思，不是什麼全都沒有，不是。那就是它有很透徹、微妙的道理存在，所以那叫做「真空」。
常常舉一個例子說，「還記得你們家嗎？」大家現在無論多少人坐在這裡，現在各人的感覺，已經將你家的環境，收攝於你的腦海中。這收攝於你的腦海中，我看不到，但是你們感覺得到。這是在此地，你們各人各人有這麼多人的家，如何容納在此呢？真的是空，在你的腦海中；這真空，但是是妙有。
我們很快的念頭，那個感覺，「二十年前，你在哪裡？」稍微想一下，很快。若對我來說，「四十多年前，慈濟第一個接觸的事物是什麼？」也是很快在我的腦海中，浮現出來。看，時間就是這麼快，這樣短促於一念。所以，再久再久的時間，也是一樣，所以這種「真空」「妙有」，道理永遠永遠都存在，答案永遠永遠都真實。
所以，我們不要說，我們看不到的東西就是沒有。絕對是有，叫做「實」。真實不虛的道理，這叫做「實」。實者，不虛之義。又「真如實相」之義，即是「觀諸法如實相」。
又真如實相之義
亦即觀諸法如實相
那麼這個「真如」，「真如實相」的道理，就用我們的智慧去觀察。
剛才說「如」是平等，「實」是不虛，「真空妙有」的道理，這叫做「真如實相」。這些道理要如何去「如是說」。這就是舍利弗的期待，期待佛陀能將佛陀內心的妙法，趕緊「如是說」。
大家非常恭敬在期待，多少人呢？「諸天龍神等，其數如恆沙……」。
其數如恆沙
表其人數之多
況其多自遠方來也
「其數如恆沙」就是表示多，很多、很多。除了看得到的人以外，還有天龍鬼神等，應該更多。還有，除了在人間的修行者，還有來自遠方，他方世界，不只是娑婆世界的眾生，這些天、神、龍全都會集中來。
求佛諸菩薩
是大根機也
所以「求佛諸菩薩，是大根機」，在當場也有已經發菩薩心的人，有多少？「大數有八萬」，那就是表示很多。
「求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」
求佛諸菩薩
大數有八萬
又諸萬億國
轉輪聖王至
合掌以敬心
欲聞具足道
《法華經方便品第二》
這段經文在描述大多數，甚至從遠方來的人。「又諸萬億國」，這「萬億國」，應該就是表達宇宙間，或者是過去、現在、未來，很多、很開闊，這是表示一個空間很開闊。
「轉輪聖王」，何謂「轉輪聖王」？轉輪聖王就是「恆於正法治化天下」。
轉輪聖王至：
轉輪聖王
恆以正法治化天下
使其人民不殺不盜
無諸過惡
咸被恩澤
各得其所
以是因緣
一切人民所共敬仰
故稱聖王
這就是用很長久的時間，用正法來治化天下。不只是對人民的疼愛，還能將佛法正法，普遍推動社會人間，這叫做「轉輪聖王」。能夠轉法輪，懂得疼惜人民，這樣的國王。這就是使人民能不殺、不盜，這是一個真正光明、祥和的世界。
真正有仁德的人，他能用正法來治理他的國家，使人民平安，這叫做恩澤，施給人民，好像是雨露滋潤一般，各得其所，讓人人在生活中都是很安穩。因此，一切的人民，所恭敬、敬仰的國王，叫做「轉輪聖王」。
像這樣的人，大家都是「合掌以敬心」，也很虔誠這樣合掌，以敬心這樣來等待佛陀，只為了「欲聞具足道」。
過去佛陀都說用方便施教，現在佛陀要將內心所保護著，這最圓具的真理說出來。現在大家就是一心恭敬，只想聽佛陀將這個法，快毫無保留的，這樣完全，如是說，這樣將之說起來，如實將之說出。這就是舍利弗，他代替大眾的懇求。
也期待我們人人，同樣有這樣的心態，來祈求趕緊能夠聽到，讓我們瞭解我們的真如本性，能夠透徹如實的道理，我們更要再用心。所以，人人修行只在這念心，所以，時時多用心！
Explanations by Master Cheng-Yan
Subject: May He Teach the Suchness of Truth (願為如實說)
Date: March. 10. 2014
“Persist in planting the roots of goodness and establishing the foundation of virtue. Fully realize the source of the Tathagata-mind. The absolute nature of True Suchness is as deep and expansive as the sea.”
This is saying that spiritual practice is not just the work of one lifetime. We must actually spend a very long time on continuously accumulating [good karma] in order to extend our roots of goodness and foundation of virtues farther and deeper. Didn’t the Buddha do the same thing? For countless billions of kalpas, lifetime after lifetime, He continuously returned to the world on the ship of compassion. We must realize that the Buddha, for the sake of sentient beings, never stops coming back. We must learn to “fully realize the source of the Tathagata-mind.” What is the source of the Tathagata-mind? “The absolute nature of True Suchness.”
True Suchness is true principles, the most subtle, wondrous, supreme, perfect and universal enlightenment. This is the source of the Tathagata-mind, and as I tell you every day, it is something you and I intrinsically have. All of us, including you and I, all have the same nature as the Buddha, the intrinsic nature of True Suchness. However, we do not yet fully understand this because Buddha-nature is profound and “as deep and expansive as the sea.”
Not only is it “as deep and expansive as the sea,” it is also as vast and endless as the universe. This is the boundlessness of the Buddha’s enlightened state of mind. When our nature of True Suchness is awakened, our state of mind will be that broad, that deep and expansive. The Buddha’s “realization” completely transcended true and false. He completely penetrated everything and nothing could obstruct His knowledge and views. We ordinary people are influenced by our mental states as we realize and perceive our surroundings. When it comes to people’s tones, expressions, matters, objects and so on, we follow our unenlightened feelings. But the Buddha’s “feelings” bring enlightenment, full and complete understanding. This is the Buddha’s spiritual stateadopted change.
Thus, the many people at the Lotus Dharma-assembly had widely varying capabilities. Therefore, Sariputra was asking [questions] on behalf of those who could not fully comprehend the Buddha’s enlightened state. He asked the Buddha to teach the ultimate Dharma so they could attain a more thorough understanding. Thus everyone was very reverent and respectful. They put their palms together and looked up at the Buddha’s honorable countenance.There was a sense of expectation.
The next section of the [sutra] states, “We pray He will speak with wondrous tones, for it is time to talk of the suchness of truth.Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands [are here] along with.Bodhisattvas seeking the Buddha’s teachings.”
This verse [describes everyone’s hope that] the Buddha would answer.Sariputra’s request and speak with subtle and wondrous tones to teach the extremely profound, subtle and wondrous Dharma.“It is time” means at that moment, [they hoped] He would immediately give teachings and “talk to the suchness of truth.Venerable Buddha, please be at ease.Whatever You want to say in Your heart, no matter how profound it is, just say it all.”Right now, they were all hoping to hear the words in the Buddha’s heart that He wished to speak.
So, “suchness of truth” is about “the appearance of True Suchness.It is taught as such; it is the nature of ultimate reality.”
“Suchness” is the truth; it is without illusion or falsehood, explaining the true principles of reality.How can we examine “the appearance of True Suchness,” the appearance of the Dharma?The Buddha had to use many methods to continuously explain the principles behind appearances.Take those in academic world for example.People study biology, physiology and so on.All these scientific systems of thinking have different [approaches] and objectives that require detailed analyses and explanations.But for the Buddha, all things in the universe, all appearances and all principles are understood.This is “the appearance of True Suchness”. “It is taught as such.”The Buddha wanted to convey it thoroughly.To teach it, He had to analyze it [for us].These is a phrase for this, “It’s a long story.”Still, it had to be “taught as such”.It requires a lot of thought to thoroughly explain all of these true appearances so that everyone can understand clearly.
Because all appearances have a nature, we talk about natures and appearance.So, the nature and appearance of ultimate reality had to be taught as such.This is something that requires a lot of thought to explain.The speaker must expend a lot of effort, and the listeners must focus their minds.The speaker and listener need to concentrate and focus in order to realize the appearance and nature of ultimate reality and [how] it is taught as such.Only then can people connect with the principles.
Next, let us discuss “suchness of truth”.Suchness means universal.Truth means not illusory.
Since we want to practice Great Vehicle teachings, we must have a universally impartial view of all sentient beings, things, people, matters, objects and principles.
This is what we must realize.So, suchness is universally impartial.We talk about discerning wisdom and impartial wisdom.With wisdom, we can see things impartially .
With impartial wisdom, we will not discriminate between people based on fame, fortune and status.We all intrinsically have Buddha-nature and Tathagata-wisdom within. So, the word “suchness” refers to the Tathagata’s intrinsic wisdom and universal Buddha-nature.
Therefore, “suchness” means True Suchness, which is universal. True means not illusory. It is not false and is absolutely true. We often talk about true emptiness, which does not mean that nothing exists at all. Not at all. This concept contains very subtle and wondrous principles. So, we call it true emptiness.
I often ask this question as an example. “Do you still remember your home?” No matter how many of you are sitting here, right not all of you are recalling your home in your minds. When this image surfaces in your minds, I cannot see it, but you are feeling it. How can this place contain all of your homes? [These images] are really empty; they are in your minds. But there is wondrous existence in true emptiness. Our thoughts and feelings are very fleeting. [When asked,] “20 years ago, where were you?” We can all recall the answer very quickly. For me, even something from 40 years ago, the first thing that Tzu Chi worked on, can still very quickly surface in my mind. See, this does not take long at all, just one quick thought.
No matter how long ago things happened, we can recall it this quickly. So, the principles of true emptiness and wondrous existence have always existed, and the answers are always true. So, we should not say that the things we cannot see do not exist. They absolutely exists. They are the “truth”.
Principles that are not illusory are truth. Truth means not illusory; it refers to the True Suchness of ultimate reality. It is also “to contemplate the ultimate reality of all things.”
So, the principles of “the True Suchness of ultimate reqlity” must be contemplated with our wisdom.Earlier, I said that “suchness” is universal. “Truth” means not illusory. The principles of true emptiness and wondrous existence are “the True Suchness of ultimate reality”. How are these principles to be “taught as such”? This is what Sariputra hoped for, that the Buddha would speak the wondrous Dharma in His heart and quickly teach it as such. Everyone was waiting respectfully. How many people were there?
“Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands showed there was a great number of people, especially those who came from faraway places. ”
“Numbering as many as the Ganges’ sands” means there were very many people. Other than the people we could see, there were also heavenly beings, dragons, ghosts, spirits and so on, so there were many others. Besides spiritual practitioners from this world, there were also those who came from afar, from other worlds. It was not only sentient beings of the Saha World. These heavenly beings, gods and dragons all gathered there.
So, “Bodhisattvas seeking the Buddha’s teachings were those with great capabilities.”
On that occasion, there were also those who had made Bodhisattva-aspirations. How many were there? [They] “numbered around 80,000.” This means that there were very many. “ Bodhisattvas seeking the Buddha’s teachings numbered around 80,000. And, from billions of lands, wheel-turning sage kings have come. With palms pressed together and sincere hearts, the complete path.”
This section describes the majority [of people,] even those who came from afar, “And, from billions of lands, represent [all the lands in] the universe and of the past, preset and future. The large number of lands signified a very broad and expansive space.
As for “wheel-turning sage kings, who were they? “Wheel-turning sage kings always rule the world with Right Dharma.
Wheel-turning sage kings have come: Wheel-turning sage kings always ruled the world with the Right Dharma, so their people did not kill, steal or commit any transgressions and evils. They widely bestowed the grace of their rule, so each person had what they needed. This was the reason they were admired by all their people and called a sage king.
So, over a long period of time, they ruled the world with the Right Dharma. Not only did they love their people, they also promoted the Right Dharma across all societies in the world. they were called “wheel-turning sage kings.” They turned the Dharma-wheel and really cared for their people. When there were these kinds of kinds, people did not kill nor steal. They created a truly radiant and peaceful world. these truly benevolent and virtuous people governed their lands by using Right Dharma. This brought peace to their people. Bestowing grace and favor on people this ways is like using rain to moisten the world.
Each had what they needed; this beings a sense of security to everyone. Therefore a king who was revered and respected by all of his people was called a “wheel-turning sage king.” Even people like this had “palms pressed together and since hearts.” They very sincerely put their palms together. They waited respectfully in this way because they “wished to hear of the complete path.”
In the past, the Buddha taught with skillful means. Now He was about to teach the most perfect truths that He had been safeguarding in His mind. So, they were wholeheartedly reverent and simple wished to listen to the Buddha expound the Dharma without reservation, to fully explain it, “teach it as such.”[They wished] for Him to completely teach the “suchness of truth. This was what Sariputra requested on behalf of all sentient beings.
I also hope that every one of us feels a sense of urgency to understand the True Suchness of our nature and to penetrate the principles of ultimate reality. We must be even more mindful. Everyone’s spiritual practice depends on this mindset. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
20140310《靜思妙蓮華》願為如實說
⊙久植善根德本，體解如來心源，真如之諦理性，甚深廣大如海。
⊙「願出微妙音，時為如實說。諸天龍神等，其數如恆沙，求佛諸菩薩，大數有八萬」《法華經方便品第二》
⊙時為如實說：如實相，如是說，如實性也。
⊙又如者，平等之義。實者，不虛之義。
⊙又真如實相之義，亦即觀諸法如實相。
⊙其數如恆沙：表其人數之多，況其多自遠方來也。
⊙求佛諸菩薩，是大根機也。
⊙「求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」《法華經方便品第二》
⊙轉輪聖王至：轉輪聖王恆以正法治化天下，使其人民不殺不盜、無諸過惡，咸被恩澤，各得其所，以是因緣，一切人民所共敬仰，故稱聖王。
【證嚴上人開示】
「久植善根德本，體解如來心源，真如之諦理性，甚深廣大如海。」
久植善根德本
體解如來心源
真如之諦理性
甚深廣大如海
也就是說修行，不是一生一世的事情，應該要長久長久的時間，不斷不斷累積，才能將善根德本，伸得更長、更深。佛陀不就是這樣嗎？百千萬億劫，無量數，生生世世就是不斷來人間，倒駕慈航。我們應該要體會佛陀這分，為天下眾生，他來回不休息。我們要體解，「體解如來的心源」。
如來心源是什麼？還是同樣，「真如之諦理性」。真如之諦，就是真理，最真微妙無上正等覺，那個道理就是如來的心源。
也是每天告訴大家，你我本具，無論是你、是我，我們都具足與佛同樣的性，真如的本性，只是我們還未透徹。因為，真如本性是深，「甚深廣大如海」，不只是「甚深廣大如海」，又是浩瀚無涯如宇宙。這是無邊際，是佛陀覺悟的境界，真如本性啟開了，境界就是那樣的擴大、那麼的深廣
佛陀的「覺」，就是完全突破了是與非，他完全突破了，沒有種種因素，來障礙到他的知見。我們凡夫隨著我們的心境，去覺，覺察周圍，無論是聲音、臉色，事、物等等，隨著凡夫心的感覺。佛陀的「覺」，就是覺中帶悟，悟中是透徹，這就是佛的心靈境界。
所以，在法華會這麼多人，根機不同，差別很多，舍利弗是代替這些，還無法很體會，佛陀覺悟境界的人來問，來請佛說出究竟法，讓他們能更加透徹。所以大家很虔誠恭敬，這樣合掌瞻仰著佛陀的尊顏，就是一分的期待。
接下來這段（經）文就說，「願出微妙音，時為如實說。諸天龍神等，其數如恆沙，求佛諸菩薩」。
願出微妙音
時為如實說
諸天龍神等
其數如恆沙
求佛諸菩薩
《法華經方便品第二》
這段（經）文，這是期待，舍利弗向佛陀的祈求：「但願佛陀將你內心，這甚深微妙的法，出自佛口微妙的音聲。」這個時候，「時」就是這個時候，要趕緊為大家來開示，說出了如實「如實說」。「佛陀！您儘管放心，照您內心想要說的話，無論它有多深，您儘管說出來。大家現在的期待就是要聽，聽佛陀內心所要說的話。」
所以「如實」這二字，「如實」就是「如實相，如是說，如實性」。
時為如實說：
如實相
如是說
如實性也
這個「如是」就是真實，沒有虛假，沒有虛，沒有假，就是照這樣如實的真理，將它說出來。
「如實相」，這個相，法的相要從何處拿來看呢？還是佛陀要經過了用很多方法，不斷不斷解釋相中的理。就如現在學術界的人，有生物學、生理學等等，很多。這麼多的科學系統，都有它各不同的形象、對象，仔細地分析，仔細地瞭解。佛陀，天地萬物、宇宙之間，無相不知，無理不徹，這種「如實相」。
「如是說」，佛陀要好好來說。要說，還是分析起來，一句話說「說來話長」。還是一樣，要「如是說」，也是要費很多的心思，才能將這麼多的實相，說得讓大家很清楚。因為，所有的相都有它的性，所以叫做性相。如實性相，要將之如是說，這也是一項，要費很多心思來說的。說的人要費很多的心思，聽法的人要集中他的思想，集中心思；說與聽，都是要很專心一意，才能來體會這如實相、如實性、如是說，這樣才能會合道理。
再說這「如實」。如者，是平等之義；實者，不虛之義。
又如者 平等之義
實 者 不虛之義
我們既然要行大乘法，對所有的眾生、萬物，人、事、物、理，我們要有這平等觀的意義存在，我們要很瞭解。
所以，「如」是平等。常常說智是分別智，慧是平等慧。慧，就是將天地萬物，一切的一切都化為平等，所以平等慧。何況人與人之間呢？哪有什麼名利、地位的分別呢？人人本具佛性，如來智性人人本具。所以，這個「如」字，就是如來，本來具有的智慧，平等的佛性。所以，「如」就是真如的意思，就是平等的意思。
實者，不虛之義。不虛，絕對是真實。所以常說「真空」，真空的意思，不是什麼全都沒有，不是。那就是它有很透徹、微妙的道理存在，所以那叫做「真空」。
常常舉一個例子說，「還記得你們家嗎？」大家現在無論多少人坐在這裡，現在各人的感覺，已經將你家的環境，收攝於你的腦海中。這收攝於你的腦海中，我看不到，但是你們感覺得到。這是在此地，你們各人各人有這麼多人的家，如何容納在此呢？真的是空，在你的腦海中；這真空，但是是妙有。
我們很快的念頭，那個感覺，「二十年前，你在哪裡？」稍微想一下，很快。若對我來說，「四十多年前，慈濟第一個接觸的事物是什麼？」也是很快在我的腦海中，浮現出來。看，時間就是這麼快，這樣短促於一念。所以，再久再久的時間，也是一樣，所以這種「真空」「妙有」，道理永遠永遠都存在，答案永遠永遠都真實。
所以，我們不要說，我們看不到的東西就是沒有。絕對是有，叫做「實」。真實不虛的道理，這叫做「實」。實者，不虛之義。又「真如實相」之義，即是「觀諸法如實相」。
又真如實相之義
亦即觀諸法如實相
那麼這個「真如」，「真如實相」的道理，就用我們的智慧去觀察。
剛才說「如」是平等，「實」是不虛，「真空妙有」的道理，這叫做「真如實相」。這些道理要如何去「如是說」。這就是舍利弗的期待，期待佛陀能將佛陀內心的妙法，趕緊「如是說」。
大家非常恭敬在期待，多少人呢？「諸天龍神等，其數如恆沙……」。
其數如恆沙
表其人數之多
況其多自遠方來也
「其數如恆沙」就是表示多，很多、很多。除了看得到的人以外，還有天龍鬼神等，應該更多。還有，除了在人間的修行者，還有來自遠方，他方世界，不只是娑婆世界的眾生，這些天、神、龍全都會集中來。
求佛諸菩薩
是大根機也
所以「求佛諸菩薩，是大根機」，在當場也有已經發菩薩心的人，有多少？「大數有八萬」，那就是表示很多。
「求佛諸菩薩，大數有八萬，又諸萬億國，轉輪聖王至，合掌以敬心，欲聞具足道。」
求佛諸菩薩
大數有八萬
又諸萬億國
轉輪聖王至
合掌以敬心
欲聞具足道
《法華經方便品第二》
這段經文在描述大多數，甚至從遠方來的人。「又諸萬億國」，這「萬億國」，應該就是表達宇宙間，或者是過去、現在、未來，很多、很開闊，這是表示一個空間很開闊。
「轉輪聖王」，何謂「轉輪聖王」？轉輪聖王就是「恆於正法治化天下」。
轉輪聖王至：
轉輪聖王
恆以正法治化天下
使其人民不殺不盜
無諸過惡
咸被恩澤
各得其所
以是因緣
一切人民所共敬仰
故稱聖王
這就是用很長久的時間，用正法來治化天下。不只是對人民的疼愛，還能將佛法正法，普遍推動社會人間，這叫做「轉輪聖王」。能夠轉法輪，懂得疼惜人民，這樣的國王。這就是使人民能不殺、不盜，這是一個真正光明、祥和的世界。
真正有仁德的人，他能用正法來治理他的國家，使人民平安，這叫做恩澤，施給人民，好像是雨露滋潤一般，各得其所，讓人人在生活中都是很安穩。因此，一切的人民，所恭敬、敬仰的國王，叫做「轉輪聖王」。
像這樣的人，大家都是「合掌以敬心」，也很虔誠這樣合掌，以敬心這樣來等待佛陀，只為了「欲聞具足道」。
過去佛陀都說用方便施教，現在佛陀要將內心所保護著，這最圓具的真理說出來。現在大家就是一心恭敬，只想聽佛陀將這個法，快毫無保留的，這樣完全，如是說，這樣將之說起來，如實將之說出。這就是舍利弗，他代替大眾的懇求。
也期待我們人人，同樣有這樣的心態，來祈求趕緊能夠聽到，讓我們瞭解我們的真如本性，能夠透徹如實的道理，我們更要再用心。所以，人人修行只在這念心，所以，時時多用心！
Explanations by Master Cheng-Yan
Subject: May He Teach the Suchness of Truth (願為如實說)
Date: March. 10. 2014
“Persist in planting the roots of goodness and establishing the foundation of virtue. Fully realize the source of the Tathagata-mind. The absolute nature of True Suchness is as deep and expansive as the sea.”
This is saying that spiritual practice is not just the work of one lifetime. We must actually spend a very long time on continuously accumulating [good karma] in order to extend our roots of goodness and foundation of virtues farther and deeper. Didn’t the Buddha do the same thing? For countless billions of kalpas, lifetime after lifetime, He continuously returned to the world on the ship of compassion. We must realize that the Buddha, for the sake of sentient beings, never stops coming back. We must learn to “fully realize the source of the Tathagata-mind.” What is the source of the Tathagata-mind? “The absolute nature of True Suchness.”
True Suchness is true principles, the most subtle, wondrous, supreme, perfect and universal enlightenment. This is the source of the Tathagata-mind, and as I tell you every day, it is something you and I intrinsically have. All of us, including you and I, all have the same nature as the Buddha, the intrinsic nature of True Suchness. However, we do not yet fully understand this because Buddha-nature is profound and “as deep and expansive as the sea.”
Not only is it “as deep and expansive as the sea,” it is also as vast and endless as the universe. This is the boundlessness of the Buddha’s enlightened state of mind. When our nature of True Suchness is awakened, our state of mind will be that broad, that deep and expansive. The Buddha’s “realization” completely transcended true and false. He completely penetrated everything and nothing could obstruct His knowledge and views. We ordinary people are influenced by our mental states as we realize and perceive our surroundings. When it comes to people’s tones, expressions, matters, objects and so on, we follow our unenlightened feelings. But the Buddha’s “feelings” bring enlightenment, full and complete understanding. This is the Buddha’s spiritual stateadopted change.
Thus, the many people at the Lotus Dharma-assembly had widely varying capabilities. Therefore, Sariputra was asking [questions] on behalf of those who could not fully comprehend the Buddha’s enlightened state. He asked the Buddha to teach the ultimate Dharma so they could attain a more thorough understanding. Thus everyone was very reverent and respectful. They put their palms together and looked up at the Buddha’s honorable countenance.There was a sense of expectation.
The next section of the [sutra] states, “We pray He will speak with wondrous tones, for it is time to talk of the suchness of truth.Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands [are here] along with.Bodhisattvas seeking the Buddha’s teachings.”
This verse [describes everyone’s hope that] the Buddha would answer.Sariputra’s request and speak with subtle and wondrous tones to teach the extremely profound, subtle and wondrous Dharma.“It is time” means at that moment, [they hoped] He would immediately give teachings and “talk to the suchness of truth.Venerable Buddha, please be at ease.Whatever You want to say in Your heart, no matter how profound it is, just say it all.”Right now, they were all hoping to hear the words in the Buddha’s heart that He wished to speak.
So, “suchness of truth” is about “the appearance of True Suchness.It is taught as such; it is the nature of ultimate reality.”
“Suchness” is the truth; it is without illusion or falsehood, explaining the true principles of reality.How can we examine “the appearance of True Suchness,” the appearance of the Dharma?The Buddha had to use many methods to continuously explain the principles behind appearances.Take those in academic world for example.People study biology, physiology and so on.All these scientific systems of thinking have different [approaches] and objectives that require detailed analyses and explanations.But for the Buddha, all things in the universe, all appearances and all principles are understood.This is “the appearance of True Suchness”. “It is taught as such.”The Buddha wanted to convey it thoroughly.To teach it, He had to analyze it [for us].These is a phrase for this, “It’s a long story.”Still, it had to be “taught as such”.It requires a lot of thought to thoroughly explain all of these true appearances so that everyone can understand clearly.
Because all appearances have a nature, we talk about natures and appearance.So, the nature and appearance of ultimate reality had to be taught as such.This is something that requires a lot of thought to explain.The speaker must expend a lot of effort, and the listeners must focus their minds.The speaker and listener need to concentrate and focus in order to realize the appearance and nature of ultimate reality and [how] it is taught as such.Only then can people connect with the principles.
Next, let us discuss “suchness of truth”.Suchness means universal.Truth means not illusory.
Since we want to practice Great Vehicle teachings, we must have a universally impartial view of all sentient beings, things, people, matters, objects and principles.
This is what we must realize.So, suchness is universally impartial.We talk about discerning wisdom and impartial wisdom.With wisdom, we can see things impartially .
With impartial wisdom, we will not discriminate between people based on fame, fortune and status.We all intrinsically have Buddha-nature and Tathagata-wisdom within. So, the word “suchness” refers to the Tathagata’s intrinsic wisdom and universal Buddha-nature.
Therefore, “suchness” means True Suchness, which is universal. True means not illusory. It is not false and is absolutely true. We often talk about true emptiness, which does not mean that nothing exists at all. Not at all. This concept contains very subtle and wondrous principles. So, we call it true emptiness.
I often ask this question as an example. “Do you still remember your home?” No matter how many of you are sitting here, right not all of you are recalling your home in your minds. When this image surfaces in your minds, I cannot see it, but you are feeling it. How can this place contain all of your homes? [These images] are really empty; they are in your minds. But there is wondrous existence in true emptiness. Our thoughts and feelings are very fleeting. [When asked,] “20 years ago, where were you?” We can all recall the answer very quickly. For me, even something from 40 years ago, the first thing that Tzu Chi worked on, can still very quickly surface in my mind. See, this does not take long at all, just one quick thought.
No matter how long ago things happened, we can recall it this quickly. So, the principles of true emptiness and wondrous existence have always existed, and the answers are always true. So, we should not say that the things we cannot see do not exist. They absolutely exists. They are the “truth”.
Principles that are not illusory are truth. Truth means not illusory; it refers to the True Suchness of ultimate reality. It is also “to contemplate the ultimate reality of all things.”
So, the principles of “the True Suchness of ultimate reqlity” must be contemplated with our wisdom.Earlier, I said that “suchness” is universal. “Truth” means not illusory. The principles of true emptiness and wondrous existence are “the True Suchness of ultimate reality”. How are these principles to be “taught as such”? This is what Sariputra hoped for, that the Buddha would speak the wondrous Dharma in His heart and quickly teach it as such. Everyone was waiting respectfully. How many people were there?
“Heavenly beings, dragons, spirits and others, numbering as many as the Ganges’ sands showed there was a great number of people, especially those who came from faraway places. ”
“Numbering as many as the Ganges’ sands” means there were very many people. Other than the people we could see, there were also heavenly beings, dragons, ghosts, spirits and so on, so there were many others. Besides spiritual practitioners from this world, there were also those who came from afar, from other worlds. It was not only sentient beings of the Saha World. These heavenly beings, gods and dragons all gathered there.
So, “Bodhisattvas seeking the Buddha’s teachings were those with great capabilities.”
On that occasion, there were also those who had made Bodhisattva-aspirations. How many were there? [They] “numbered around 80,000.” This means that there were very many. “ Bodhisattvas seeking the Buddha’s teachings numbered around 80,000. And, from billions of lands, wheel-turning sage kings have come. With palms pressed together and sincere hearts, the complete path.”
This section describes the majority [of people,] even those who came from afar, “And, from billions of lands, represent [all the lands in] the universe and of the past, preset and future. The large number of lands signified a very broad and expansive space.
As for “wheel-turning sage kings, who were they? “Wheel-turning sage kings always rule the world with Right Dharma.
Wheel-turning sage kings have come: Wheel-turning sage kings always ruled the world with the Right Dharma, so their people did not kill, steal or commit any transgressions and evils. They widely bestowed the grace of their rule, so each person had what they needed. This was the reason they were admired by all their people and called a sage king.
So, over a long period of time, they ruled the world with the Right Dharma. Not only did they love their people, they also promoted the Right Dharma across all societies in the world. they were called “wheel-turning sage kings.” They turned the Dharma-wheel and really cared for their people. When there were these kinds of kinds, people did not kill nor steal. They created a truly radiant and peaceful world. these truly benevolent and virtuous people governed their lands by using Right Dharma. This brought peace to their people. Bestowing grace and favor on people this ways is like using rain to moisten the world.
Each had what they needed; this beings a sense of security to everyone. Therefore a king who was revered and respected by all of his people was called a “wheel-turning sage king.” Even people like this had “palms pressed together and since hearts.” They very sincerely put their palms together. They waited respectfully in this way because they “wished to hear of the complete path.”
In the past, the Buddha taught with skillful means. Now He was about to teach the most perfect truths that He had been safeguarding in His mind. So, they were wholeheartedly reverent and simple wished to listen to the Buddha expound the Dharma without reservation, to fully explain it, “teach it as such.”[They wished] for Him to completely teach the “suchness of truth. This was what Sariputra requested on behalf of all sentient beings.
I also hope that every one of us feels a sense of urgency to understand the True Suchness of our nature and to penetrate the principles of ultimate reality. We must be even more mindful. Everyone’s spiritual practice depends on this mindset. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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