⊙「如來藏中如石有金，木中有火，垢藏之中佛性滿足，是名如來藏。」
⊙「欲示眾生，佛之知見故，出現於世。欲令眾生，悟佛知見故，出現於世。」《法華經 方便品第二》
⊙悟佛知見：悟實相之理，障除體顯，性相行明，諸法融通，更無二乘。
⊙「欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」《法華經 方便品第二》
⊙入佛知見：入於實相之理，事理圓融自在無礙，自然流注任運去來，入一切諸佛究竟圓滿之大智慧。
【證嚴上人開示】
「如來藏中如石有金，木中有火，垢藏之中佛性滿足，是名如來藏。」
如來藏中
如石有金
木中有火
垢藏之中
佛性滿足
是名如來藏
如來藏者，即理性如來。「藏」就是要能夠含藏的意思。佛陀來人間，不就是要指導我們，我們人人心中，都是含藏著如來真如的本性，所以如來藏，是在我們日常生活中。無論你六根、六塵，起心動念所造作的結果，都是含藏在藏識中，這個藏識也就是叫做「如來藏」。
這個藏識中，有我們清淨的真如本性存在。就如石，石中、沙中有金。我們難道不知道金子，是從礦石、沙中這樣洗出來的？所以木中也是含藏著火。古時候的人要生火，要怎麼生呢？就是木去摩擦。在垢藏中，很污垢中，還是同樣佛性滿足。
雖然我們日常生活，六根、六塵在外面，受很多的污染，甚至我們的行為，造作很多的業力，所造的業力，歸納於我們的藏識中。雖然，這個「藏」——第八識，隱藏著很多的垢穢，造作業力的行為，但是垢穢中還是有佛性，還是滿滿的佛性。所以我們要相信，我們人人心中本具佛性。
過去佛陀的時代，有這樣一段的故事。有一位老人，年紀很大了，自己知道剩下的生命沒有多少，唯一的心願就是希望能夠出家。有一天，下定了決心，來到祇園精舍。佛陀不在，他就趕緊去見舍利弗。舍利弗默默地思考，感覺這位老人，看他的過去，都沒有一點善根，這輩子也沒有造什麼福，那就沒有那個因緣可出家了，所以舍利弗拒絕他，勸他回去。
但是這個心願還是很堅切，所以他就在比丘群中一一請求，卻是比丘群中，看，舍利弗都不敢收他出家了，我們怎麼敢呢？還是同樣拒絕他。這位老人心灰意冷，不過，出家的心還是很堅切，久久不願離去，他就是蹲在精舍外面哭，哭得很悲切。他就這樣說：「賤民都能出家，為何在此佛法中，不能容納我呢？我是不是在人間，是一個最不調順的人？」正好此時，佛陀回來了，佛陀他就說：「人人都是一樣，身體中都有這一切智。」
「一切智」那就是如來藏，如來藏都有含著這如來的本性，大悲為體，人人都有這念的悲心，這就是「一切智」。這種性與體，以智為性，以悲為體，這是人人都有。
「佛於三界中，覓諸受化子。」佛陀來人間，在這三界中，就是尋尋覓覓，就是一直在找，找有緣、能夠感化的人。「猶如牛求犢」，母牛在找孩子一樣，「愛念無休息」，佛陀的慈悲，佛陀對眾生的愛，就是這樣如母牛在護子，這隻小牛若跑走了，母牛就在那裡找、叫。同樣的道理，要知道，人人心中就是有如來智性，就如在沙礫中，沙中還是有真金在。所以他就伸手，將這位老人牽起來，很溫柔，將這位老人牽進去。
佛陀就說：「在沙堆中，都能煉出真金，哪一位眾生，沒有如來藏性？所以人人都能出家。」舍利弗就說：「到底他那個善根，如來藏，那個本性是在何時發現？」佛陀就說：過去，無量劫前，森林中，有一位砍柴人，忽然間一群虎包圍過來，這位砍柴夫一時受驚嚇，趕緊念一句「南無佛」。這一句，那就是他的善根。佛陀就為這位老人剃度，讓這位老人出家修行。
這段故事，不就是，無論是在石、在木、在沙，都能找出它的本性出來，那個價值的真如。只是我們日常的生活，在緣這個境界，複製我們煩惱的習氣，所以在那裡分別：這個可以，那個不可以；年輕的比較好，老的不要。不要如此。所以佛陀的慈悲，生生世世來人間，為一大事因緣，就是希望能開示眾生，悟入佛的知見。
所以我們前面那段文，經文就是說：「欲示眾生，佛之知見故，出現於世。欲令眾生，悟佛知見故，出現於世。」
欲示眾生
佛之知見故
出現於世
欲令眾生
悟佛知見故
出現於世
《法華經 方便品第二》
這是前面那段(經)文，就是要人人能夠覺悟佛的知見。就如人人本具佛性，只要在這如來藏中，我們自己反觀自性，找出了我們自己的真如本性。諸佛出現三界，來人間，尋尋覓覓，就是要找有緣人度化，開眾生悟佛知見。
悟佛知見：
悟實相之理
障除體顯
性相行明
諸法融通
更無二乘
所以這悟佛知見，「悟」就是悟實相之理。因為我們有分別煩惱的人相。佛陀這些人相都去除了，人相、我相，一切壽者相都去除了。佛陀唯有這個實相的道理，人人本具佛性。卻是我們在比丘群中，自己去障礙他人出家，其實是自己內心有障。
所以說「障除體顯」，我們若能悟實相的道理，我們就能「障除體顯」，障礙去除了，體，以悲心為體，我們視所有的眾生，那就是我們所要救度的人。所以「性相行明」。「性」，我們智慧的本性；「相」，是人生一切形形色色的相。自然「性」與「相」，與我們的「行」，行蘊，所有一切的見解理念就全都很分明。
所以「諸法融通，更無二乘」。我們若能悟佛的知見，自然很多的障礙，我們都看得開，就沒有有善根、無善根，因為人人本具如來的智性，善根與無善根，只是我們一念無明起，所以才會去分別善與惡。我們若是原來如來的本性，清清明明，善就是全都善，哪有惡呢？沒有惡就沒有什麼叫做善。
所以說來，真如本性就是平等，就是我們凡夫自己自我障礙，去分別一切的性相。我們若實相真理了徹，性相不就是全都分明嗎？諸法不就是都融通嗎？「更無二乘」，佛的真理只有一乘實相的真理，就沒有二乘、三乘的道理，唯有一乘實相。所以，我們若能了徹，就能夠很清楚，人人本具佛性。
下面這段經文再這樣說：「欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」
欲令眾生
入佛知見道故
出現於世
舍利弗
是為諸佛
以一大事因緣故
出現於世
《法華經 方便品第二》
感覺佛陀的慈悲，不厭其煩，還是一而再，來表達佛陀出現人間，與眾生這麼大的因緣，只希望眾生，能夠體會自身如來本性的道理，所以很辛苦，一再地表達。
入佛知見：
入於實相之理
事理圓融自在無礙
自然流注任運去來
入一切諸佛
究竟圓滿之大智慧
何謂「入佛知見」？這「入」字，就是要引導眾生入實相的道理。他已經為我們開啟這個門；「開」，也為我們「示」，為我們指示。開了我們的心門，為我們指示我們的內心，有什麼、什麼東西，含藏於我們的內心。所以，這「入」，就是要讓你反觀自性，自己要再瞭解。打開門，你就要進來，「入」裡面才能瞭解，實相的道理，事理圓融；事理若能夠圓融，自然就是無礙。
一切人間的道理，世、出世間，無論是我們處世入群，形形色色的眾生，不同的習氣，我們入於這人群中，對我們也沒有障礙；想要出世，出世的道理，我們也是了然無礙。這種自然無礙，就如宇宙虛空並沒有障礙，天下事物全都無障礙，天下事物也不障礙了虛空。
我們能夠自然、流注。流注，就如水，這樣流下去，無論是有石頭、有沙、有土，它還是一樣，水還是暢通；或者是放在圓的，放在四角的，水就是同樣。這就是我們佛性，就像在虛空，如水一樣，一切無礙自在，自在無礙，「自然流注，任運去來」，這多麼解脫。所以「入一切諸佛，究竟圓滿之大智慧」。他就是要引導我們這樣進去，入了如來真如本性，我們自然就能到，諸佛究竟圓滿的大智慧。
凡夫總是都是侷限自己，束縛自己，所以我們永遠，都無法真正自在無礙，去來自在。其實，我們如來本性，就是那麼自在。比如，告訴大家：「有想到嗎？昨天你們去哪裡，做什麼事情？」你們很快，無礙，想到你們昨天出坡，是在東區，或是西區。沒有人能障礙得住你，你的思想，你的意識，很快就跑到你昨天過來的過程。我們全都很自由。
其實，凡夫這個意識，就是還有自我執著。只有凡夫會說，哪個與我有緣，我見了歡喜，與我有緣，我見了……；與我沒有什麼緣，我要離他遠一點。這叫做凡夫。佛陀不是這樣，通通都要，所有都愛。佛陀的愛心是這樣的開闊，對眾生沒有分別。
若我們能入真如本性，實相的道理，自然事理圓融，自在無礙，自然流注，任運去來，這就是已經能夠「入一切諸佛，究竟圓滿大智慧」。
各位，這是非常的重要，我們聽經，希望你們要用心「心、佛、眾生，三無差別」。我們要如何才能與佛心會合呢？佛陀來開示，我們要趕緊悟入。佛陀為了眾生，辛辛苦苦，尋尋覓覓。看，我們好不容易與佛有緣，佛陀伸手要來牽引、化度我們，而我們是否有伸手出去，讓佛將我們接引進來呢？那就要問各位自己的心。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: The Tathagata-garbha in Us All (人人皆有如來藏)
Date: April. 18. 2014
“The Tathagata-garbha is like gold in rocks, fire in wood. A storehouse of defilements is still replete with Buddha-nature. Therefore, it is called Tathagata-garbha.”
The Tathagata-garbha is the Tathagata within us. So, garbha can mean “storehouse”. The Buddha comes to the world to show us that all of our minds are storehouse for the Tathagata-nature of True Suchness. So, the Tathagata-garbha is part of our daily living. When the Six Roots [connect with] the Six Dusts, our thoughts lead us to create [karma], which is stored in the storehouse consciousness. The storehouse consciousness is also called the Tathagata-garbha. This storehouse consciousness contains our pure nature of True Suchness. This is just like how rocks and sand contain gold. Don’t we know that gold comes from refining ore and sifting through sand?
Similarly, wood stores [the potential for] fire. When ancient people needed to start a fire, how did they do it? They would rub pieces of wood together. A storehouse of defilements, filled with filth, is still replete with Buddha-nature. In our daily living, the Six Roots and Six Dusts are subject to many defiling [influences]. Even our actions can create a lot of karma. The karma we create is amassed in our storehouse consciousness.
Though this storehouse, the eighth consciousness, stores many defilements and actions that create karma, amidst the defilement is still perfect Buddha-nature. So, we need to believe that all of us intrinsically have Buddha-nature.
During the time of the Buddha, there was this story about a very old man who knew that he did not have long to live. So, his last wish was to become a monastic. One day, he made up this mind and came to the Jetavana Abode. The Buddha was not there, so, he hurried to see Sariputra. Sariputra contemplated [him] in silence. He perceived that, in the past, this old man never had any roots of goodness and did not [do any good deeds] in life, so he did not have the karmic conditions to become a monastic. So, Sariputra rejected him and asked him to go home. But he was still very determined, He pleaded with the bhiksus one by one. But the bhiksus saw that not even Sariputra dared to accept him, so how could they? Thus, they also refused him. The old man was dejected, but his will to become a monastic was still strong.
He stayed there a long time, unwilling to leave.He squatted outside the abode, crying sorrowfully.He felt, “Even the lowest castes can become monastics, so why is it that [the Sangha] cannot accept me?Am I the most unruly person in this world?”
At that moment, the Buddha returned.The Buddha said, “Everyone is the same; they all have perfect wisdom.”Perfect wisdom also refers to Tathagata-garbha, which contains intrinsic our Tathagata-nature and is embodied by great compassion; we all have this compassion.So, this is the nature and embodiment of perfect wisdom; wisdom is its nature, compassion its embodiment.This is inherent in everyone.
“The Buddha searches the Three Realms for those who can be transformed.”The Buddha comes to this world, to search continuously for those with to search continuously for those with the karmic affinity to be taught, “Like a cow looking for her calves.”Like a mother cow looking for her babies, “[His] love knows no rest”.The Buddha’s compassion and love for sentient beings resemble a cow caring for her calves.If a calf ran off, the cow would search and call for it.The logic is the same; we should know that we all have the Tathagata’s wisdom, just as among sand and gravel, there is still real gold.
So, He extended His hand to help the old man up and very gently led him inside.The Buddha said, “Even from a pile of sand, you can extract real gold.Who is without the Tathagata-garbha?Anyone can become a monastic.”
Sariputra asked, “Just when exactly did his root of goodness, his Tathagata-garbha, appear?”The Buddha said, “Countless kalpaks ago. A woodcutter was in the forest when a streak of tigers suddenly surrounded him.The woodcutter was surprised and frightened, and he hurriedly uttered, I pay homage to the Buddha.This phrase is his root of goodness.”
The Buddha then tonsured this old man and allowed him to become a monastic and engage in spiritual practice.This story shows us that everything, from rocks to wood to sand, has an intrinsic nature that can be found.That True Suchness is very valuable but as we go about our daily living and connect with this world, our habitual tendencies multiply our afflictions.So, then we start drawing distinctions like this is acceptable, that is not; younger is better than older.We must not do this.
So, the Buddha had the compassion to come to the world, life after life, for the sake of one great cause, to open and reveal His knowledge and views for sentient beings to realize and enter.
The previous verse we discussed states, “[They] wanted to reveal to sentient beings the Buddha’s knowledge and views.Thus, They appeared in this world.[They] wanted to enable sentient beings to realize the Buddha’s knowledge and views.Thus, They appeared in this world.”
The previous verses discussed how [all Buddhas want] us all to realize the Buddha’s knowledge and views, such as how we intrinsically have Buddha-nature.As long as we are in the Tathagata-garbha and reflect on our own nature, we can discover the True Suchness of our nature.
All Buddhas come to the Three Realms, to this world, to continuously search for those will the karmic conditions to be transformed.They teach sentient beings to realize the Buddha’s knowledge and views.
To realize the Buddha’s knowledge and views:
Realize the truths of ultimate reality to eliminate obstructions and reveal its embodiment. The nature, appearance and action will be clear. When all things are in perfect harmony, there is no such thing as another Vehicle.
“To realize the Buddha’s knowledge and views means to realize the truths of ultimate reality. We give rise to afflictions by drawing distinctions with “the view of people”, The Buddha eliminated the view of people, the view of self and the view of a lifespan. The Buddha only sees the truth of ultimate reality. We all intrinsically have Buddha-nature, but when we in [the Sangha] keep others from becoming monastics, we are actually obstructing our own minds. So, we need to “eliminate obstructions and reveal the embodiment”. If we can realize the truth of ultimate reality, we can “eliminate obstructions and reveal its embodiment”. Once we eliminate obstructions, its embodiment, our compassion, will manifest, and we will view all sentient beings as people we want to transform.
So, “nature, appearance and action will be clear”. “Nature” refers to our intrinsic wisdom. “Appearance” refers to all kinds of forms and appearances in the world. Naturally, “nature” and “appearance” and our “aggregate of action”, all views and understandings, will be all very clear. So, “When all things are in perfect harmony, there is no such thing as another Vehicle”. If we realize the Buddha’s knowledge and views naturally we will see through all our obstacles. It does not matter if we have roots of goodness or not because we all intrinsically have the Tathagata’s wisdom. Root of goodness or not, the thought of ignorance that arose in our minds led us to draw distinctions between good and evil.
If we can tap into our original Tathagata-nature, everything appears as it is, and we see everything as good and nothing as evil. But if we see nothing as evil, then nothing can be considered good either. So, the True Suchness of nature is the same, but we ordinary beings obstruct ourselves by drawing distinctions between nature and appearance. If we can clearly comprehend ultimate reality, won’t we clearly understand all natures and appearances? Won’t we completely understand all Dharma?
“There is no such thing as another Vehicle”. The only true principle of the Buddha is the ultimate reality of the One Vehicle. There are no Two or Three Vehicle principles, only the ultimate reality of the One Vehicle. So, if we can really comprehend this, we will be able to clearly understand that we all intrinsically have Buddha-nature.
The following verse then states, “[They] wanted to enable sentient beings to enter the path of the Buddha’s knowledge and views. Thus, They appeared in this world. Sariputra, this is why all Buddhas, because of the causes and conditions of their great work, appeared in this world.”
[We can] feel the Buddha’s compassion, how He tirelessly and continuously returns to express that the Buddha appeared in this world because of His great causes and conditions with sentient beings. He hopes they will realize the truth of their own Thatagata-nature of True Suchness. So, He works hard to continuously express this.
Entering the Buddha’s knowledge and views:
Entering the principles of ultimate reality. When matters and principles are in harmony, everything is free and unobstructed. Then naturally we will flow with and accept things and will enter all Buddhas’ ultimate, perfect and great wisdom.
What does it mean to “enter the Buddha’s knowledge and views”? the word “enter” means to guide sentient beings to understand the truths of ultimate reality. He already opened this door for us; he “opened” and “revealed” this to us to guide us. He opened the door to our minds to point and show us what is hidden in our minds. By letting us “enter,” He helps us contemplate our nature, so we can understand it. When the door is open, we must enter it. Only when we “enter” can we understand the truths of ultimate reality. When matters and principles are in harmony, when they are perfect and harmonious, then naturally, there will be no obstacles to [understanding] all worldly and world-transcending principles.
Then even as we live in the world among all sorts of sentient beings and their different habitual tendencies, they will not be obstacles for us. If we [realize] world-transcending principles, naturally our understanding will also be free obstructions, just as the universe cannot be obstructed. Nothing in the world will block our view, just as nothing can block the universe. We will naturally be able to flow, just like water flowing downward. Whether there are rocks, sand or soil, it is all the same to the water; the water will keep freely flowing. If we place it in a round or square [container,] the water still behaves the same way. So, our Buddha-nature is like the universe, like water. It is free and nothing can obstruct it. “Then naturally we will flow with and accept thing. This is very liberating.
Thus we can “enter all Buddhas ultimate, perfect and great wisdom.” He guides us to enter the Tathagata-nature of True Suchness, so we can naturally attain all Buddhas’ ultimate, perfect and great wisdom.
Ordinary people always limit and bind themselves, so they can never be truly free, unobstructed or at ease. But when we tap into our Tathagata-nature, we have a sense of freedom. For example, can you all recall where you were and what you did yesterday? Quickly, without obstructions, you can remember that you were working in the fields or were in the eastern or western parts [of Taiwan]. Nobody can hinder you your thinking and consciousness immediately shift to yesterday’s events. So, our mind is completely free.
Actually, ordinary people’s consciousnesses still have attachments to the self. Only ordinary people would say, “So-and so has an affinity with me; when I see him I am joyful. When I see people I don’t have affinity with, I will keep my distance.” This is what ordinary people do, the Buddha is not like this. He wants to find all of us; He loves all of us. The Buddha’s love is very broad and open and draws no distinctions among sentient beings. If we can enter the nature of our True Suchness, the truths of ultimate reality, naturally, matters and principles will be in perfect harmony. Everything will be free and unobstructed. Naturally, we will flow with and accept things. Then we are able to “enter all Buddhas ultimate, perfect and great wisdom.” Everyone, this is very important.
When we listen to teachings, we must be mindful. “The mind, Buddhas, sentient beings are no different [in their natures].” How can we be one with Buddha’s mind? When the Buddha comes to open and reveal to us, we must hurry to realize and enter [the Dharma]. The Buddha worked hard to find us. Look, we finally have this affinity with Him. He extended His hand to guide and transform us, but have we extended our hands to allow Him to guide us to enter [the Truth]? This is what we have to ask ourselves. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「欲示眾生，佛之知見故，出現於世。欲令眾生，悟佛知見故，出現於世。」《法華經 方便品第二》
⊙悟佛知見：悟實相之理，障除體顯，性相行明，諸法融通，更無二乘。
⊙「欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」《法華經 方便品第二》
⊙入佛知見：入於實相之理，事理圓融自在無礙，自然流注任運去來，入一切諸佛究竟圓滿之大智慧。
【證嚴上人開示】
「如來藏中如石有金，木中有火，垢藏之中佛性滿足，是名如來藏。」
如來藏中
如石有金
木中有火
垢藏之中
佛性滿足
是名如來藏
如來藏者，即理性如來。「藏」就是要能夠含藏的意思。佛陀來人間，不就是要指導我們，我們人人心中，都是含藏著如來真如的本性，所以如來藏，是在我們日常生活中。無論你六根、六塵，起心動念所造作的結果，都是含藏在藏識中，這個藏識也就是叫做「如來藏」。
這個藏識中，有我們清淨的真如本性存在。就如石，石中、沙中有金。我們難道不知道金子，是從礦石、沙中這樣洗出來的？所以木中也是含藏著火。古時候的人要生火，要怎麼生呢？就是木去摩擦。在垢藏中，很污垢中，還是同樣佛性滿足。
雖然我們日常生活，六根、六塵在外面，受很多的污染，甚至我們的行為，造作很多的業力，所造的業力，歸納於我們的藏識中。雖然，這個「藏」——第八識，隱藏著很多的垢穢，造作業力的行為，但是垢穢中還是有佛性，還是滿滿的佛性。所以我們要相信，我們人人心中本具佛性。
過去佛陀的時代，有這樣一段的故事。有一位老人，年紀很大了，自己知道剩下的生命沒有多少，唯一的心願就是希望能夠出家。有一天，下定了決心，來到祇園精舍。佛陀不在，他就趕緊去見舍利弗。舍利弗默默地思考，感覺這位老人，看他的過去，都沒有一點善根，這輩子也沒有造什麼福，那就沒有那個因緣可出家了，所以舍利弗拒絕他，勸他回去。
但是這個心願還是很堅切，所以他就在比丘群中一一請求，卻是比丘群中，看，舍利弗都不敢收他出家了，我們怎麼敢呢？還是同樣拒絕他。這位老人心灰意冷，不過，出家的心還是很堅切，久久不願離去，他就是蹲在精舍外面哭，哭得很悲切。他就這樣說：「賤民都能出家，為何在此佛法中，不能容納我呢？我是不是在人間，是一個最不調順的人？」正好此時，佛陀回來了，佛陀他就說：「人人都是一樣，身體中都有這一切智。」
「一切智」那就是如來藏，如來藏都有含著這如來的本性，大悲為體，人人都有這念的悲心，這就是「一切智」。這種性與體，以智為性，以悲為體，這是人人都有。
「佛於三界中，覓諸受化子。」佛陀來人間，在這三界中，就是尋尋覓覓，就是一直在找，找有緣、能夠感化的人。「猶如牛求犢」，母牛在找孩子一樣，「愛念無休息」，佛陀的慈悲，佛陀對眾生的愛，就是這樣如母牛在護子，這隻小牛若跑走了，母牛就在那裡找、叫。同樣的道理，要知道，人人心中就是有如來智性，就如在沙礫中，沙中還是有真金在。所以他就伸手，將這位老人牽起來，很溫柔，將這位老人牽進去。
佛陀就說：「在沙堆中，都能煉出真金，哪一位眾生，沒有如來藏性？所以人人都能出家。」舍利弗就說：「到底他那個善根，如來藏，那個本性是在何時發現？」佛陀就說：過去，無量劫前，森林中，有一位砍柴人，忽然間一群虎包圍過來，這位砍柴夫一時受驚嚇，趕緊念一句「南無佛」。這一句，那就是他的善根。佛陀就為這位老人剃度，讓這位老人出家修行。
這段故事，不就是，無論是在石、在木、在沙，都能找出它的本性出來，那個價值的真如。只是我們日常的生活，在緣這個境界，複製我們煩惱的習氣，所以在那裡分別：這個可以，那個不可以；年輕的比較好，老的不要。不要如此。所以佛陀的慈悲，生生世世來人間，為一大事因緣，就是希望能開示眾生，悟入佛的知見。
所以我們前面那段文，經文就是說：「欲示眾生，佛之知見故，出現於世。欲令眾生，悟佛知見故，出現於世。」
欲示眾生
佛之知見故
出現於世
欲令眾生
悟佛知見故
出現於世
《法華經 方便品第二》
這是前面那段(經)文，就是要人人能夠覺悟佛的知見。就如人人本具佛性，只要在這如來藏中，我們自己反觀自性，找出了我們自己的真如本性。諸佛出現三界，來人間，尋尋覓覓，就是要找有緣人度化，開眾生悟佛知見。
悟佛知見：
悟實相之理
障除體顯
性相行明
諸法融通
更無二乘
所以這悟佛知見，「悟」就是悟實相之理。因為我們有分別煩惱的人相。佛陀這些人相都去除了，人相、我相，一切壽者相都去除了。佛陀唯有這個實相的道理，人人本具佛性。卻是我們在比丘群中，自己去障礙他人出家，其實是自己內心有障。
所以說「障除體顯」，我們若能悟實相的道理，我們就能「障除體顯」，障礙去除了，體，以悲心為體，我們視所有的眾生，那就是我們所要救度的人。所以「性相行明」。「性」，我們智慧的本性；「相」，是人生一切形形色色的相。自然「性」與「相」，與我們的「行」，行蘊，所有一切的見解理念就全都很分明。
所以「諸法融通，更無二乘」。我們若能悟佛的知見，自然很多的障礙，我們都看得開，就沒有有善根、無善根，因為人人本具如來的智性，善根與無善根，只是我們一念無明起，所以才會去分別善與惡。我們若是原來如來的本性，清清明明，善就是全都善，哪有惡呢？沒有惡就沒有什麼叫做善。
所以說來，真如本性就是平等，就是我們凡夫自己自我障礙，去分別一切的性相。我們若實相真理了徹，性相不就是全都分明嗎？諸法不就是都融通嗎？「更無二乘」，佛的真理只有一乘實相的真理，就沒有二乘、三乘的道理，唯有一乘實相。所以，我們若能了徹，就能夠很清楚，人人本具佛性。
下面這段經文再這樣說：「欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」
欲令眾生
入佛知見道故
出現於世
舍利弗
是為諸佛
以一大事因緣故
出現於世
《法華經 方便品第二》
感覺佛陀的慈悲，不厭其煩，還是一而再，來表達佛陀出現人間，與眾生這麼大的因緣，只希望眾生，能夠體會自身如來本性的道理，所以很辛苦，一再地表達。
入佛知見：
入於實相之理
事理圓融自在無礙
自然流注任運去來
入一切諸佛
究竟圓滿之大智慧
何謂「入佛知見」？這「入」字，就是要引導眾生入實相的道理。他已經為我們開啟這個門；「開」，也為我們「示」，為我們指示。開了我們的心門，為我們指示我們的內心，有什麼、什麼東西，含藏於我們的內心。所以，這「入」，就是要讓你反觀自性，自己要再瞭解。打開門，你就要進來，「入」裡面才能瞭解，實相的道理，事理圓融；事理若能夠圓融，自然就是無礙。
一切人間的道理，世、出世間，無論是我們處世入群，形形色色的眾生，不同的習氣，我們入於這人群中，對我們也沒有障礙；想要出世，出世的道理，我們也是了然無礙。這種自然無礙，就如宇宙虛空並沒有障礙，天下事物全都無障礙，天下事物也不障礙了虛空。
我們能夠自然、流注。流注，就如水，這樣流下去，無論是有石頭、有沙、有土，它還是一樣，水還是暢通；或者是放在圓的，放在四角的，水就是同樣。這就是我們佛性，就像在虛空，如水一樣，一切無礙自在，自在無礙，「自然流注，任運去來」，這多麼解脫。所以「入一切諸佛，究竟圓滿之大智慧」。他就是要引導我們這樣進去，入了如來真如本性，我們自然就能到，諸佛究竟圓滿的大智慧。
凡夫總是都是侷限自己，束縛自己，所以我們永遠，都無法真正自在無礙，去來自在。其實，我們如來本性，就是那麼自在。比如，告訴大家：「有想到嗎？昨天你們去哪裡，做什麼事情？」你們很快，無礙，想到你們昨天出坡，是在東區，或是西區。沒有人能障礙得住你，你的思想，你的意識，很快就跑到你昨天過來的過程。我們全都很自由。
其實，凡夫這個意識，就是還有自我執著。只有凡夫會說，哪個與我有緣，我見了歡喜，與我有緣，我見了……；與我沒有什麼緣，我要離他遠一點。這叫做凡夫。佛陀不是這樣，通通都要，所有都愛。佛陀的愛心是這樣的開闊，對眾生沒有分別。
若我們能入真如本性，實相的道理，自然事理圓融，自在無礙，自然流注，任運去來，這就是已經能夠「入一切諸佛，究竟圓滿大智慧」。
各位，這是非常的重要，我們聽經，希望你們要用心「心、佛、眾生，三無差別」。我們要如何才能與佛心會合呢？佛陀來開示，我們要趕緊悟入。佛陀為了眾生，辛辛苦苦，尋尋覓覓。看，我們好不容易與佛有緣，佛陀伸手要來牽引、化度我們，而我們是否有伸手出去，讓佛將我們接引進來呢？那就要問各位自己的心。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: The Tathagata-garbha in Us All (人人皆有如來藏)
Date: April. 18. 2014
“The Tathagata-garbha is like gold in rocks, fire in wood. A storehouse of defilements is still replete with Buddha-nature. Therefore, it is called Tathagata-garbha.”
The Tathagata-garbha is the Tathagata within us. So, garbha can mean “storehouse”. The Buddha comes to the world to show us that all of our minds are storehouse for the Tathagata-nature of True Suchness. So, the Tathagata-garbha is part of our daily living. When the Six Roots [connect with] the Six Dusts, our thoughts lead us to create [karma], which is stored in the storehouse consciousness. The storehouse consciousness is also called the Tathagata-garbha. This storehouse consciousness contains our pure nature of True Suchness. This is just like how rocks and sand contain gold. Don’t we know that gold comes from refining ore and sifting through sand?
Similarly, wood stores [the potential for] fire. When ancient people needed to start a fire, how did they do it? They would rub pieces of wood together. A storehouse of defilements, filled with filth, is still replete with Buddha-nature. In our daily living, the Six Roots and Six Dusts are subject to many defiling [influences]. Even our actions can create a lot of karma. The karma we create is amassed in our storehouse consciousness.
Though this storehouse, the eighth consciousness, stores many defilements and actions that create karma, amidst the defilement is still perfect Buddha-nature. So, we need to believe that all of us intrinsically have Buddha-nature.
During the time of the Buddha, there was this story about a very old man who knew that he did not have long to live. So, his last wish was to become a monastic. One day, he made up this mind and came to the Jetavana Abode. The Buddha was not there, so, he hurried to see Sariputra. Sariputra contemplated [him] in silence. He perceived that, in the past, this old man never had any roots of goodness and did not [do any good deeds] in life, so he did not have the karmic conditions to become a monastic. So, Sariputra rejected him and asked him to go home. But he was still very determined, He pleaded with the bhiksus one by one. But the bhiksus saw that not even Sariputra dared to accept him, so how could they? Thus, they also refused him. The old man was dejected, but his will to become a monastic was still strong.
He stayed there a long time, unwilling to leave.He squatted outside the abode, crying sorrowfully.He felt, “Even the lowest castes can become monastics, so why is it that [the Sangha] cannot accept me?Am I the most unruly person in this world?”
At that moment, the Buddha returned.The Buddha said, “Everyone is the same; they all have perfect wisdom.”Perfect wisdom also refers to Tathagata-garbha, which contains intrinsic our Tathagata-nature and is embodied by great compassion; we all have this compassion.So, this is the nature and embodiment of perfect wisdom; wisdom is its nature, compassion its embodiment.This is inherent in everyone.
“The Buddha searches the Three Realms for those who can be transformed.”The Buddha comes to this world, to search continuously for those with to search continuously for those with the karmic affinity to be taught, “Like a cow looking for her calves.”Like a mother cow looking for her babies, “[His] love knows no rest”.The Buddha’s compassion and love for sentient beings resemble a cow caring for her calves.If a calf ran off, the cow would search and call for it.The logic is the same; we should know that we all have the Tathagata’s wisdom, just as among sand and gravel, there is still real gold.
So, He extended His hand to help the old man up and very gently led him inside.The Buddha said, “Even from a pile of sand, you can extract real gold.Who is without the Tathagata-garbha?Anyone can become a monastic.”
Sariputra asked, “Just when exactly did his root of goodness, his Tathagata-garbha, appear?”The Buddha said, “Countless kalpaks ago. A woodcutter was in the forest when a streak of tigers suddenly surrounded him.The woodcutter was surprised and frightened, and he hurriedly uttered, I pay homage to the Buddha.This phrase is his root of goodness.”
The Buddha then tonsured this old man and allowed him to become a monastic and engage in spiritual practice.This story shows us that everything, from rocks to wood to sand, has an intrinsic nature that can be found.That True Suchness is very valuable but as we go about our daily living and connect with this world, our habitual tendencies multiply our afflictions.So, then we start drawing distinctions like this is acceptable, that is not; younger is better than older.We must not do this.
So, the Buddha had the compassion to come to the world, life after life, for the sake of one great cause, to open and reveal His knowledge and views for sentient beings to realize and enter.
The previous verse we discussed states, “[They] wanted to reveal to sentient beings the Buddha’s knowledge and views.Thus, They appeared in this world.[They] wanted to enable sentient beings to realize the Buddha’s knowledge and views.Thus, They appeared in this world.”
The previous verses discussed how [all Buddhas want] us all to realize the Buddha’s knowledge and views, such as how we intrinsically have Buddha-nature.As long as we are in the Tathagata-garbha and reflect on our own nature, we can discover the True Suchness of our nature.
All Buddhas come to the Three Realms, to this world, to continuously search for those will the karmic conditions to be transformed.They teach sentient beings to realize the Buddha’s knowledge and views.
To realize the Buddha’s knowledge and views:
Realize the truths of ultimate reality to eliminate obstructions and reveal its embodiment. The nature, appearance and action will be clear. When all things are in perfect harmony, there is no such thing as another Vehicle.
“To realize the Buddha’s knowledge and views means to realize the truths of ultimate reality. We give rise to afflictions by drawing distinctions with “the view of people”, The Buddha eliminated the view of people, the view of self and the view of a lifespan. The Buddha only sees the truth of ultimate reality. We all intrinsically have Buddha-nature, but when we in [the Sangha] keep others from becoming monastics, we are actually obstructing our own minds. So, we need to “eliminate obstructions and reveal the embodiment”. If we can realize the truth of ultimate reality, we can “eliminate obstructions and reveal its embodiment”. Once we eliminate obstructions, its embodiment, our compassion, will manifest, and we will view all sentient beings as people we want to transform.
So, “nature, appearance and action will be clear”. “Nature” refers to our intrinsic wisdom. “Appearance” refers to all kinds of forms and appearances in the world. Naturally, “nature” and “appearance” and our “aggregate of action”, all views and understandings, will be all very clear. So, “When all things are in perfect harmony, there is no such thing as another Vehicle”. If we realize the Buddha’s knowledge and views naturally we will see through all our obstacles. It does not matter if we have roots of goodness or not because we all intrinsically have the Tathagata’s wisdom. Root of goodness or not, the thought of ignorance that arose in our minds led us to draw distinctions between good and evil.
If we can tap into our original Tathagata-nature, everything appears as it is, and we see everything as good and nothing as evil. But if we see nothing as evil, then nothing can be considered good either. So, the True Suchness of nature is the same, but we ordinary beings obstruct ourselves by drawing distinctions between nature and appearance. If we can clearly comprehend ultimate reality, won’t we clearly understand all natures and appearances? Won’t we completely understand all Dharma?
“There is no such thing as another Vehicle”. The only true principle of the Buddha is the ultimate reality of the One Vehicle. There are no Two or Three Vehicle principles, only the ultimate reality of the One Vehicle. So, if we can really comprehend this, we will be able to clearly understand that we all intrinsically have Buddha-nature.
The following verse then states, “[They] wanted to enable sentient beings to enter the path of the Buddha’s knowledge and views. Thus, They appeared in this world. Sariputra, this is why all Buddhas, because of the causes and conditions of their great work, appeared in this world.”
[We can] feel the Buddha’s compassion, how He tirelessly and continuously returns to express that the Buddha appeared in this world because of His great causes and conditions with sentient beings. He hopes they will realize the truth of their own Thatagata-nature of True Suchness. So, He works hard to continuously express this.
Entering the Buddha’s knowledge and views:
Entering the principles of ultimate reality. When matters and principles are in harmony, everything is free and unobstructed. Then naturally we will flow with and accept things and will enter all Buddhas’ ultimate, perfect and great wisdom.
What does it mean to “enter the Buddha’s knowledge and views”? the word “enter” means to guide sentient beings to understand the truths of ultimate reality. He already opened this door for us; he “opened” and “revealed” this to us to guide us. He opened the door to our minds to point and show us what is hidden in our minds. By letting us “enter,” He helps us contemplate our nature, so we can understand it. When the door is open, we must enter it. Only when we “enter” can we understand the truths of ultimate reality. When matters and principles are in harmony, when they are perfect and harmonious, then naturally, there will be no obstacles to [understanding] all worldly and world-transcending principles.
Then even as we live in the world among all sorts of sentient beings and their different habitual tendencies, they will not be obstacles for us. If we [realize] world-transcending principles, naturally our understanding will also be free obstructions, just as the universe cannot be obstructed. Nothing in the world will block our view, just as nothing can block the universe. We will naturally be able to flow, just like water flowing downward. Whether there are rocks, sand or soil, it is all the same to the water; the water will keep freely flowing. If we place it in a round or square [container,] the water still behaves the same way. So, our Buddha-nature is like the universe, like water. It is free and nothing can obstruct it. “Then naturally we will flow with and accept thing. This is very liberating.
Thus we can “enter all Buddhas ultimate, perfect and great wisdom.” He guides us to enter the Tathagata-nature of True Suchness, so we can naturally attain all Buddhas’ ultimate, perfect and great wisdom.
Ordinary people always limit and bind themselves, so they can never be truly free, unobstructed or at ease. But when we tap into our Tathagata-nature, we have a sense of freedom. For example, can you all recall where you were and what you did yesterday? Quickly, without obstructions, you can remember that you were working in the fields or were in the eastern or western parts [of Taiwan]. Nobody can hinder you your thinking and consciousness immediately shift to yesterday’s events. So, our mind is completely free.
Actually, ordinary people’s consciousnesses still have attachments to the self. Only ordinary people would say, “So-and so has an affinity with me; when I see him I am joyful. When I see people I don’t have affinity with, I will keep my distance.” This is what ordinary people do, the Buddha is not like this. He wants to find all of us; He loves all of us. The Buddha’s love is very broad and open and draws no distinctions among sentient beings. If we can enter the nature of our True Suchness, the truths of ultimate reality, naturally, matters and principles will be in perfect harmony. Everything will be free and unobstructed. Naturally, we will flow with and accept things. Then we are able to “enter all Buddhas ultimate, perfect and great wisdom.” Everyone, this is very important.
When we listen to teachings, we must be mindful. “The mind, Buddhas, sentient beings are no different [in their natures].” How can we be one with Buddha’s mind? When the Buddha comes to open and reveal to us, we must hurry to realize and enter [the Dharma]. The Buddha worked hard to find us. Look, we finally have this affinity with Him. He extended His hand to guide and transform us, but have we extended our hands to allow Him to guide us to enter [the Truth]? This is what we have to ask ourselves. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment