20140728《靜思妙蓮華》信歸佛大覺 (第357集)
⊙「宇宙遼闊無邊，十方時空難測，一念遍塵剎土，化濁為淨人間。」
⊙「若人信歸佛，如來不欺誑，亦無貪嫉意，斷諸法中惡，故佛於十方，而獨無所畏。」《法華經 方便品第二》
⊙若人信歸佛：若人反惡向善，信歸佛陀的指示，而追求真理，依憑佛大覺，得出三途及六道生死之迷思。
⊙如來不欺誑：佛語固無欺誑，亦無世人貪惜大乘，及嫉人證大之意，以佛具足佛果上之斷德。
【證嚴上人開示】
「宇宙遼闊無邊，十方時空難測，一念遍塵剎土，化濁為淨人間。」
宇宙遼闊無邊
十方時空難測
一念遍塵剎土
化濁為淨人間
也就是說，世間天地很大，確實，從人間抬頭看天空，我們能看到這片天才多大，這只是看得到。
其實，「宇宙遼闊無邊」，無法去算計，十方的時空，時間、空間，都是不可測，所以佛陀若要說，最大、最寬、最深奧的妙法，有時候就「不可思」，「不可議」，「不可言說」。
是啊！宇宙，十方的時空，用什麼來測量呢？難啊！但是我們現代的科技，距離的測量不是用公尺，不是用公里，它是用光年，用光年來測量。
到底何謂光年？距離無法去計算，比如以我們的一秒鐘而言，一秒鐘的距離，光速能跑三十萬公里，這個「秒」，我們的秒只是一念間，一分鐘是六十秒，一分鐘，我們的車速跑多遠？幾公里，我們就能知道，只是一秒鐘，(光速可跑)三十萬公里，我們以我們人的頭腦要轉一念，距離有多遠？其實就是很遠。
所以，佛陀才說「一念間」，我們的「一念間」比光速更快，我們的「一念間」，佛陀說二十萬億佛國，很大，這種的距離，世界遼闊，僅只如此而已嗎？佛陀說無法去計算，「不可思」、「不可議」，「不可量」，「不可說」，無法說，不是不能說，是無法說。
無論它的空間有多麼大，不可測量，時間有多長，不可思議，這種無邊際，我們若用很多心神在那裡測量，你測的時間，測得時間，讓你算出來，你已經又再無形中，又損失了很多的時間過了。
所以，我們人還是要把握當下，現在此時，該做的事情，我們要馬上身體力行，現在接受到的法，我們要即時明白、立願。即時就要身體力行，過去的偏差，立刻要自我糾正，這「一念間」，要轉變自己是很簡單。
不過，我們常常在「一念間」，就是在無邊際的時間、空間，人、事、物間，在那裡在歷遊。就如一個夢遊人一樣，在非常幻化的夢想中，這是我們凡夫虛度光陰，在虛幻的人間裡，雜想，妄想很多，在雜想，妄想，虛幻，像在夢幻中如此造業。
「起心動念無不是業」，這在《地藏經》裡面，也這樣說，所以我們人生這念心，要好好地調，所以我們在「一念遍塵剎土」，佛陀的世界，他的一念間，遍塵剎土，對著宇宙十方，他對萬物真理，都完全攝受於他的心中，如何對芸芸眾生來施教。
佛陀他的智慧，是一念遍塵剎土，心胸之遼闊，念念無不都是為眾生，而我們人，凡夫，我們的心念也是一下子，就不知道跑到哪裡去了。有時候你若靜靜在打坐，就是想要把一念，呼、吸，出、入，於我們身上調氣，也是很容易在調氣中，不知道何時讓它跑出去了，我想大家應該都有這個經驗過，若不是妄想遍歷於，其他的空間、雜念，便是昏沉，要不然就是掉舉。
卻是，佛陀他是為天下眾生，很清楚所有的世間，人、物、道理，他合而為一，這個理，就是要讓眾生大家體悟，眾生現在濁氣有多麼重？要用多少的法水，來適應眾生的根機。凡夫就是讓佛陀來籌量，要來測量眾生，人人所需要法的量，真的是很難調伏，很難以法水很均勻地給人人，因為眾生根機剛強，不整齊，心念很難調伏，所以，佛辛苦，所以，「化濁為淨在人間」。
多久的時間了？過去無央數劫的時間，無量數的諸佛都來過人間，無不都是要來度眾生，現在我們的教主，釋迦牟尼佛，兩千多年前，已經是現相成道，法，一直流到現在，釋迦佛他的法水長流人間，要如何來淨化人間，我們說是很有福，能夠吸收很多很多，大德祖師他傳法，將他們的思想、觀念，所知的，能夠於經典中，無論是論，在經、律、論三藏之中就很多，這是現在的學佛者很有幸。
可惜人生短暫，我們應該就是把握能做的，趕緊做，要如何來化度眾生，如何將法能應用於，現在的人間，來淨化人間，如此，「化濁為淨人間」。
佛陀的時代，他的空間就是這樣，那裡的人間，只不過是這樣，要將這樣的法要傳遍天下，就要靠我們現在，人多、交通方便，現在科技發達，就要將此法，於我們現在趕緊推動，所以我們人人有責任，來淨化人間，這是我們現在 大家要發心，雜念心，即時將它化掉，願心趕快堅定於我們的內心，我們趕緊將此念立願，願如何能遍塵剎土。
最近我們都看到國外的慈濟人，是如何將我們的法，在他們的國家，甚至比較近的國家，這樣一直去將法延伸出去，而且能人人受用，最貧窮的國家，他給他的物質有限，卻是給他的心靈財富，卻是無量，貧窮的人也能夠去幫助，更軟弱的孤兒、病苦之人，貧困的人，他們也能做得到，做得到去幫助孤兒，做得到去幫助病人，所以，雖然是貧，但是這個力量，他們做得到。
像這樣，已經在非洲國家也開始啟動，這不是做不到，在這個濁的世間，能夠，化濁為淨於人間，只要我們的一念心正，我們要身體力行，無論大地有多大，塵剎，就是有沙土、粉塵的地方，就是我們的世界。
在地球之上，任何一個國家，任何一個角落，只要我們有心、有願，就是塵剎土，我們都有辦法。不過，當然要用心。
所以，昨天，我們說過的（經）文，就是說：「若人信歸佛，如來不欺誑。」
若人信歸佛
如來不欺誑
亦無貪嫉意
斷諸法中惡
故佛於十方
而獨無所畏
《法華經 方便品第二》
大家要相信，相信佛陀說法，是以一乘妙法，句句都是真實語，絕對沒有妄語、誑語，全都是真實語。這是昨天大概的解釋。
我們更來了解，「若人信歸佛」。
若人信歸佛：
若人反惡向善
信歸佛陀的指示
而追求真理
依憑佛大覺
得出三途及六道
生死之迷思
「若人信歸佛」，這「歸」字，要記得「皈」，我們應該要用此字，反黑歸白。這個字作為「皈」佛，過去的妄念、無明，現在開始信向佛，那就是向善，向白、向善，若是沒有太陽時，晚上就要用電燈。
我們人，若能用心光，心光，也不必有太陽，也不必用燈光，只要我們的心向著佛，佛陀的教理就是光明，光明的道理那就是智慧，智慧入心，我們對所有事、物，我們很清楚，即使閉上眼睛，眼睛闔起來，面前是何境界都很清楚，同樣的道理。
所以，反黑歸白，過去都見不到的道理，現在應該全都要分明，所以叫做「皈」，反黑歸白。「諸惡莫作」，過去的惡念、雜念，不要再生起，過去的惡行形態，不要再於我們的身上再犯，這叫做「皈」。未來，利益人群，光明的道理，於我們的心發動出來，這也叫做「皈」。這都是依照佛陀的教法，我們身體力行，這叫做「皈」，所以，信皈正覺佛教的實法，這叫做「皈」，皈依佛、相信佛。
佛陀的道理，用於我們的身心，所以「依」，就是依憑佛之大覺，我們道理既然說了，我們若不及時接受，很快的，方向就會偏差，所以我們還是要再「依」，依靠佛之大覺，這個法，我們還不很清楚，我們的心中，佛之大覺，我們存在，自然這個法，我們能再追溯，能再去了解，了解佛的正法，不要聽了就忘了，「好像是」，「好像」是這樣，差毫釐、失千里，道理說出去，我們若不及時很正確吸收到，「類似法」，他不了解正覺的方向何在，所以此種「類似」，就是自誤、誤人，自己誤了自己，也會去誤了他人，引向偏邪之路。
所以，大家要很警覺，我們要以正思想來接受，所以「依憑佛大覺」，這是我們修行者不可疏忽的。「得出三途及六道，生死之迷思」，我們若不依憑佛大覺之方向，我們就無法離開三途了。
同樣在做人，看起來好像在修行，但是未來呢？未來於六道中，無法真正是明明覺覺，所以我們的路若有一點偏差，那就是容易迷思，你迷了，還不能接受人正確的引導，自我以為是，就是，我就是對的，別人跟我說的不對，或者是邪思一偏，似正非正，即是邪，就是偏邪了。
佛在世時，就有這種「增上慢」，「增上慢」在會中退席而去，五千位，佛陀的時代都有這樣了，何況說是現在呢？現在這末法惡世時，這種邪知、邪法、邪教，魔道會出現很多，所以我們此時，若有心為了自己求覺悟，為了天下眾生，我們要引導，請大家要好好用心。
皈依佛，希望，佛陀的大覺，我們沒有離開，這是我們的方向，所以要相信如來不欺誑。
如來不欺誑：
佛語固無欺誑
亦無世人貪惜大乘
及嫉人證大之意
以佛具足
佛果上之斷德
佛的語言，就是無欺誑。我們要相信絕對無欺誑，亦無世人貪惜，也無此世間那種貪惜，物要佔為己有等等之事，沒有。
其實，佛法是真正光明，是很正確，所以，大乘，我們世間人這樣貪惜法，就是說，我的是正法，我應該要輔導你，不過有的人他就是已經偏差了，或者是正知正見之人，卻是不懂得要挺身而出，不懂得要去糾正他，只是，信我的，我知道。大家要知道，我相信的才是很正確的，只有我知道而已，他們大家都不知道，所以你最好來問我，像這種叫做「貪惜」。
雖然大乘之法，你知道，卻是你看著別人錯誤，你不會去更正他一下，發揮你的所知法，你還是藏著，為什麼呢？嫉妒，恐怕，此法我知道，若單獨我一個人知道，我就很特殊，若是更多的人都會說，更多的人都知道，若是如此，大家就比我更優秀，所以，這就叫做「嫉」，如此也不對。
所以佛陀他是絕對是不欺誑，不會去欺騙任何人，就是有法，是很公開，希望人人及時得法。所以「證大乘意」，沒有這些貪法、嫉妒，他已經能夠證到大乘之智慧，所以「佛具足佛果上的斷德」，就是斷掉了貪惜的煩惱，斷掉了嫉妒的煩惱，斷掉了貪等等所有的煩惱，全都斷掉了。
所以佛陀的心念是這麼開闊，不是世間人所得，而不肯布施出去，不是，佛陀是得到了，第一個念頭就要與大家分享，但是這是一個很開闊的心胸。
若是我們凡夫，我得到，我知道就好，這就是一種嫉妒、貪著，佛陀沒有這樣，佛陀已經是，到達佛果上的「斷德」。「斷德」就是斷除了一切煩惱，在《水懺》中，一百零八煩惱，很多的細目，都在《水懺》為大家分析過了，種種的煩惱全都沒有，叫做斷，斷德，將這些煩惱去除之後，所顯出來的德，這是修德，這是斷德。修行斷除煩惱之德。
所以「德者，得也」，得能斷除煩惱，顯現之德，這叫做佛果；若沒有斷除煩惱，心無法光亮起來，因為佛陀已經是宇宙的覺悟之人，所以所有的煩惱斷除了，希望大家用心，去了解此段(經文)，「如來不欺誑」，希望我們人人也不欺誑，我們既然信於佛，希望人人要同霑法益，若是如此，才是我們修行叢林中的道友，善知識，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Faith in the Buddha’s Great Realization (信歸佛大覺)
Date: July. 28. 2014
“The universe is vast and boundless. The dimensions of the ten directions are hard to fathom. In the time of a thought one can pervade countless lands and can transform turbidity to purify in this world.”
The world between heaven and earth is vast. Indeed, when we look up, we can only see so much of the sky. This is all we can see, but actually, “the universe is vast and boundless.” Its size cannot be measured. The dimensions of the ten directions, of time and of space, are hard to fathom. So, whenever the Buddha talks about the most immense, expansive and profound wondrous Dharma, He sometimes describes it as “inconceivable,” “unimaginable,” and “unexplainable”. Indeed, what can we use to measure the universe, the dimensions of the ten directions? It is difficult, but we have modern technology. This distance is not measured in meters, nor in kilometers, but in light-years.
We use light-years to measure this distance. What is a light-year? An [almost] incalculable distance. For instance, in the span of one second, light can travel 300,000 km. One “second” is the time it takes for a thought [to arise and cease]. Each minute is 60 seconds. In one minute, how far can our cars travel? Several kilometers. We all know that, in one second, light can travel 300,000 km. As for our minds, when we give rise to a thought, how far can it take us? Actually, it takes us very far.
That is why the Buddha talks about the “time of a thought”. The time it takes a thought [to arise and cease] is faster than the speed of light. This is the “time of a thought”. The Buddha uses “20 trillion Buddha-lands” to describe something vast. Is the size of the world limited to this? The Buddha says it is incalculable, “inconceivable,” “unimaginable,” “unfathomable,” “unexplainable”. It cannot be described. It is not that we lack the ability; it is simply indescribable. Space is so immense, it is immeasurable, and so much time has passed it is inconceivable. If we spend too much time trying to fathom this boundlessness, even if we are finally able to calculate the time, we will have already imperceptibly lost a lot of time. So, we must seize the present moment.
At this time, we must immediately do the things we must do. Since we are receiving the Dharma right now, we must promptly understand it, make vows, then immediately put it into practice. Our past deviations must be corrected right away. To transform ourselves in the time of a thought is actually very easy. But oftentimes, within the time of a thought, we wander around boundless time and space, and among people, matters and objects.
It is as if we are sleepwalkers, roaming through our illusory thoughts. This is how we ordinary people waste time. In this illusory world, there are many distractions and delusions. In the midst of these distractions, delusions and illusions, it is as if we are creating karma in our sleep. “Our every thought creates karma.” The Earth Treasury Sutra also says this. So, in this lifetime we must strive to adjust our minds. “In the time of a thought” we can “pervade countless lands.”
In the state of the Buddha, in the time of a thought, He can pervade countless lands. Everything in the ten directions of the universe and the truths of all things are fully encompassed in His mind.As He teaches all sentient beings, His wisdom [enables] Him to pervade countless lands in the time of a thought.His heart and mind are so expansive, and His every thought is focused on sentient beings.As for us ordinary people, our minds can wander far away in an instant.Sometimes when we sit quietly in meditation, we want to focus on breathing in and out, on adjusting our breathing.In between taking breaths of air, our minds somehow easily wander away.I think we all have experienced this before.
Either delusion distracts us and takes us to other places, or we fall into a stupor, or we become restless.But the Buddha, for the sake of all sentient beings, very clearly brings together people, objects and their underlying principles.[He teaches] these principles for us sentient beings to awaken.We are now living in a state of turbidity.The amount of Dharma-water we need is based on our capabilities.The Buddha has to gauge and estimate how much Dharma each individual needs.People are truly hard to train; it is hard to distribute the Dharma-water evenly because sentient beings’ capabilities vary and are difficult to work with, our minds are hard to train.So, the Buddha works hard.
He “can transform turbidity to purity in this world”.For such a long time, for immeasurable kalpaks in the past, countless Buddhas have come to the world solely to transform all sentient beings.The founder of our religion, Sakyamuni Buddha, already manifested the attainment of enlightenment over 2000 years ago.The Dharma has come down to us today.His Dharma-water has flowed in this world for a long time to purify it.
We are very blessed right now to be able to absorb the many teachings transmitted by generations of great Dharma Masters.Their thinking, perspective and understanding are collected in the sutras and texts.Everything from sutras to rules of conduct to treatises are collected in the Tripitaka.We Buddhist practitioners are lucky to have them.
Unfortunately, life is very short, so we must seize every opportunity to quickly do what we can.
We must learn to transform sentient beings and to apply the Dharma in this present world to purify it.Thus, we “transform turbidity into purity in this world”.
In the Buddha’s time, the area He could physically cover [was limited].He could only travel to certain places.The spreading of the Dharma throughout the world depends on what we do right now.With more people, convenient transportation and advanced technology, we can quickly share the Dharma.So, we all have this responsibility to bring purity to the world.
This is why we must all now aspire to immediately dissolve discursive thoughts and firmly hold on to our vows.We must quickly vow to pervade countless lands.
Recently, we have seen how overseas Tzu Chi volunteers have brought these teachings to their respective countries and even to nearby countries.In this way, they share the Dharma more widely so everyone can apply them.For the most impoverished countries, the material aid we can give them is limited, but the spiritual wealth we have given them is unlimited.The poor can also help those who are weaker, such as orphans or sick people.
The impoverished can also accomplish this.They can find a way to help the orphaned.They can find a way to help the ill.Though they are poor, they are capable of doing this.These things have begun to happen in several African nations; these things are no impossible
In this turbid world, we can “transform turbidity to purity,” as long as we have the proper mindset.
We must put [the Dharma] into practice, regardless of how vast the planet is.Wherever there is dirt, or soil, whoever there is earth, that is our world.On this planet, in any nation, in any corner of the world, as long as we have the will and the vow, even across countless lands,
On the plant, in any nation, in any corner of the world as long as we have the will and the vow, even across countless lands, we will find a way [to practice]. Of course, this takes mindfulness. The sutra text we discussed yesterday stated, “If people faithfully take refuge in the Buddha, the Tathagata will not deceive them.”
“If people faithfully take refuge in the Buddha, the Tathagata will not deceive them. He has no thoughts of envy or greed, and He has eliminated the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear.”
We must have faith the Buddha’s teachings are based on the One Vehicle Dharma. Every word is true; there are no false or misleading words. All these words are true. This is what I broadly explained yesterday. Today we will further discuss.
“If people faithfully take refuge in the Buddha: If people turn away from evil toward goodness, have faith in the Buddha’s directions and seek the true principles, through the Buddha’s great realizations, they can transcend the deluded thinking that traps them in cyclic existence in the Six Realms.”
“If people faithfully take refuge in the Buddha”. Remember [how we explained] “taking refuge”. [The Chinese character for “taking refuge” is] turning away from darkness towards light. This is how we take refuge with the Buddha. In the past, we had delusions and ignorance. Now that we have faith in the Buddha, we have turned toward light, toward goodness. When there is no sunlight, we need to use a lamp at night. If all of us have light in our minds, then we do not need light from the sun or the lamp. As long as our minds face toward the Buddha, His teaching is illuminating. His illuminating principles are wisdom. Once wisdom enters our minds, we can clearly understand all matters and objects. Even if we close our eyes, we still clearly understand what is in front of us. Similarly, when we turn away from darkness toward light, all the principles we could not see in the past, can now be clearly discerned. This is “taking refuge”, turning away from [darkness] to [light].
“Refrain from all evil”. We must no longer give rise to our past evil and discursive thoughts. We must no longer commit our past evil deeds and behaviors. This is “taking refuge”. Then in the future, the illuminating principles of benefiting people, will be realized through our actions. This is also “taking refuge”. Following the Buddha ‘s teachings and putting them into practice is “taking refuge”.
So, believing in and relying on the True Dharma, the Buddha’s perfect enlightenment, is “taking refuge”. We must take refuge in the Buddha, believe in the Buddha and apply the Buddha’s principles to our bodies and minds. So, we “take refuge in” and depend on the Buddha’s great realizations.
After the principles are taught, if we do not accept them promptly, we will quickly go astray. Therefore, we must still “take refuge in” and rely on the Buddha’s great realizations. We still do not clearly understand the Dharma, but the Buddha’s great realizations are in us, so naturally we can trace back the Dharma and try to further understand the Right Dharma. We must not hear and immediately forget it. “It seemed to say”. “Seemed to” can be a small deviation that leads us far off course.
Principles are continuously taught. If people do not promptly and accurately absorb them,they will only learn “seeming Dharma”. They do not know how to head toward perfect enlightenment. With “seeming” [knowledge], they will mislead themselves and others. They will [harm] themselves and others as well, by leading onto a deviant path. Therefore, we must be very vigilant and accept [teachings] with Right Thinking. We “[depend on] the Buddha’s great realizations”. We spiritual practitioners cannot neglect them. We “can transcend the deluded thinking that “traps us in cyclic existence in the Six Realms”.
If we do not rely on the Buddha’s great realizations, we can never transcend the Three Destinies. Though we are [now] human and appear to engage in spiritual practice, what will happen in the future? If we remain in the Six Realms in the future, we will never attain clear realizations.
So, if we deviate even slightly from the path, we will easily become deluded. If we are deluded, we cannot accept proper guidance from others. We will be conceited, thinking, “I am always right”, and “the things other people tell me are not right”. Or, we many tend toward improper thinking. When [our thinking] seems proper but is not, it has deviated. Then, we are inclined toward impropriety.
In the Buddha’s time, there were people with “overbearing arrogance”. The overbearingly arrogant left the assembly, 5000 of them. If this happened even in the Buddha’s lifetime, wouldn’t it now? In the evil world, this era of Dharma-decay, deviant knowledge, practices, teachings and demonic paths will often manifest. So, at this point, if we resolve to seek awakening for ourselves and for sentient beings, we must guide them.Everyone, please always be mindful and take refuge in the Buddha. I hope we will never turn away from the Buddha’s great realizations. This is our course. We must believe the Tathagata will not deceive us.
The Tathagata will not deceive them: The Buddha’s words are not deceptive, unlike ordinary people, He does not greedily to the Great Vehicle or be jealous of those who realize it. Having attained Buddhahood, He is replete with the virtue of ending.
The Buddha’s words are free of deceit. We must believe that He never deceives. Unlike people of this world, He will not greedily cling to things nor try to posses them or them to Himself.
Indeed, Buddha-Dharma is truly illuminating and absolutely right. When it comes to the Great Vehicle we ordinary people cling to the Dharma and say, “I know the Right Dharma, I should guiding you.”But some people have already gone astray and people with the right knowledge and views may not know how to stand and correct them. Some think, “Buddha me; I know it [all]. Everyone should know that only my believe are correct. I am the only one who knows all. No one else knows, so you should ask me.”This is “greedily clinging.” Though we understand the Great Vehicle. Though we understand the Great Vehicke Dharma, we may see other people make mistakes and not correct then with the Dharma we know. Then we are also hiding it.
Why do we do this? Out of jealousy, [We think,] “I know this teaching. If I am the only person who knows, then I am special. If more people can teach this, more people will learn it. Then everyone will be more exceptional than me.” This is “jealousy.”
Listening to but not practicing the path is wrong. The Buddha absolutely never deceive anyone. He is open about sharing the Dharma and hopes everyone can attain it right away. So, “those who realize the Great Vehicle’s intent” are free of greed and jealousy. They have already realized the wisdom of the Great Vehicle.
“Having attained Buddhahood, the Buddha is replete with the virtue of ending. He had severed afflictions from clinging, afflictions from jealousy, afflictions from greed and so on He had eliminated them all. So, the Buddha’s mind is so open and expansive, unlike worldly people who attain [realizations] and then refuse to share them. Not at all. As soon as the Buddha attained [realizations], He first thought was to share it with everyone. This is shows how broad-minded He is. As ordinary people “It is enough that I attain and know it.” This is a form of jealousy and greed.
The Buddha is not like this. He has already achieved the virtue of ending, the state of Buddhahood. “The virtue of ending” means. He has ended all afflictions. The Water Repentance mentions 108 types of afflictions. I have already discussed this in great detail in the Water Repentance [lectures]. When we no longer have all these afflictions, we have ended them. After we have eliminated all these afflictions, we are manifesting the virtue of ending. This is a virtue we cultivate. This is the virtue of ending, the virtue of ending afflictions through practice.
So, “the virtuous will attain.” Attaining and manifesting virtue from eliminating afflictions is the state Buddhahood. If we have not eliminated our afflictions, we cannot illuminate our minds. As the Buddha is already the Enlightened One, He has eliminated all afflictions.
I hope we will put our hearts into comprehending this passage in the sutra. “The Tathagata will not deceive them.” I hope none of us will deceive others. Since we have faith in the Buddha, I hope we can all be nourished by benefits of the Dharma. By doing this, we will be spiritual and virtuous friends to on another at this place of practice. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「宇宙遼闊無邊，十方時空難測，一念遍塵剎土，化濁為淨人間。」
⊙「若人信歸佛，如來不欺誑，亦無貪嫉意，斷諸法中惡，故佛於十方，而獨無所畏。」《法華經 方便品第二》
⊙若人信歸佛：若人反惡向善，信歸佛陀的指示，而追求真理，依憑佛大覺，得出三途及六道生死之迷思。
⊙如來不欺誑：佛語固無欺誑，亦無世人貪惜大乘，及嫉人證大之意，以佛具足佛果上之斷德。
【證嚴上人開示】
「宇宙遼闊無邊，十方時空難測，一念遍塵剎土，化濁為淨人間。」
宇宙遼闊無邊
十方時空難測
一念遍塵剎土
化濁為淨人間
也就是說，世間天地很大，確實，從人間抬頭看天空，我們能看到這片天才多大，這只是看得到。
其實，「宇宙遼闊無邊」，無法去算計，十方的時空，時間、空間，都是不可測，所以佛陀若要說，最大、最寬、最深奧的妙法，有時候就「不可思」，「不可議」，「不可言說」。
是啊！宇宙，十方的時空，用什麼來測量呢？難啊！但是我們現代的科技，距離的測量不是用公尺，不是用公里，它是用光年，用光年來測量。
到底何謂光年？距離無法去計算，比如以我們的一秒鐘而言，一秒鐘的距離，光速能跑三十萬公里，這個「秒」，我們的秒只是一念間，一分鐘是六十秒，一分鐘，我們的車速跑多遠？幾公里，我們就能知道，只是一秒鐘，(光速可跑)三十萬公里，我們以我們人的頭腦要轉一念，距離有多遠？其實就是很遠。
所以，佛陀才說「一念間」，我們的「一念間」比光速更快，我們的「一念間」，佛陀說二十萬億佛國，很大，這種的距離，世界遼闊，僅只如此而已嗎？佛陀說無法去計算，「不可思」、「不可議」，「不可量」，「不可說」，無法說，不是不能說，是無法說。
無論它的空間有多麼大，不可測量，時間有多長，不可思議，這種無邊際，我們若用很多心神在那裡測量，你測的時間，測得時間，讓你算出來，你已經又再無形中，又損失了很多的時間過了。
所以，我們人還是要把握當下，現在此時，該做的事情，我們要馬上身體力行，現在接受到的法，我們要即時明白、立願。即時就要身體力行，過去的偏差，立刻要自我糾正，這「一念間」，要轉變自己是很簡單。
不過，我們常常在「一念間」，就是在無邊際的時間、空間，人、事、物間，在那裡在歷遊。就如一個夢遊人一樣，在非常幻化的夢想中，這是我們凡夫虛度光陰，在虛幻的人間裡，雜想，妄想很多，在雜想，妄想，虛幻，像在夢幻中如此造業。
「起心動念無不是業」，這在《地藏經》裡面，也這樣說，所以我們人生這念心，要好好地調，所以我們在「一念遍塵剎土」，佛陀的世界，他的一念間，遍塵剎土，對著宇宙十方，他對萬物真理，都完全攝受於他的心中，如何對芸芸眾生來施教。
佛陀他的智慧，是一念遍塵剎土，心胸之遼闊，念念無不都是為眾生，而我們人，凡夫，我們的心念也是一下子，就不知道跑到哪裡去了。有時候你若靜靜在打坐，就是想要把一念，呼、吸，出、入，於我們身上調氣，也是很容易在調氣中，不知道何時讓它跑出去了，我想大家應該都有這個經驗過，若不是妄想遍歷於，其他的空間、雜念，便是昏沉，要不然就是掉舉。
卻是，佛陀他是為天下眾生，很清楚所有的世間，人、物、道理，他合而為一，這個理，就是要讓眾生大家體悟，眾生現在濁氣有多麼重？要用多少的法水，來適應眾生的根機。凡夫就是讓佛陀來籌量，要來測量眾生，人人所需要法的量，真的是很難調伏，很難以法水很均勻地給人人，因為眾生根機剛強，不整齊，心念很難調伏，所以，佛辛苦，所以，「化濁為淨在人間」。
多久的時間了？過去無央數劫的時間，無量數的諸佛都來過人間，無不都是要來度眾生，現在我們的教主，釋迦牟尼佛，兩千多年前，已經是現相成道，法，一直流到現在，釋迦佛他的法水長流人間，要如何來淨化人間，我們說是很有福，能夠吸收很多很多，大德祖師他傳法，將他們的思想、觀念，所知的，能夠於經典中，無論是論，在經、律、論三藏之中就很多，這是現在的學佛者很有幸。
可惜人生短暫，我們應該就是把握能做的，趕緊做，要如何來化度眾生，如何將法能應用於，現在的人間，來淨化人間，如此，「化濁為淨人間」。
佛陀的時代，他的空間就是這樣，那裡的人間，只不過是這樣，要將這樣的法要傳遍天下，就要靠我們現在，人多、交通方便，現在科技發達，就要將此法，於我們現在趕緊推動，所以我們人人有責任，來淨化人間，這是我們現在 大家要發心，雜念心，即時將它化掉，願心趕快堅定於我們的內心，我們趕緊將此念立願，願如何能遍塵剎土。
最近我們都看到國外的慈濟人，是如何將我們的法，在他們的國家，甚至比較近的國家，這樣一直去將法延伸出去，而且能人人受用，最貧窮的國家，他給他的物質有限，卻是給他的心靈財富，卻是無量，貧窮的人也能夠去幫助，更軟弱的孤兒、病苦之人，貧困的人，他們也能做得到，做得到去幫助孤兒，做得到去幫助病人，所以，雖然是貧，但是這個力量，他們做得到。
像這樣，已經在非洲國家也開始啟動，這不是做不到，在這個濁的世間，能夠，化濁為淨於人間，只要我們的一念心正，我們要身體力行，無論大地有多大，塵剎，就是有沙土、粉塵的地方，就是我們的世界。
在地球之上，任何一個國家，任何一個角落，只要我們有心、有願，就是塵剎土，我們都有辦法。不過，當然要用心。
所以，昨天，我們說過的（經）文，就是說：「若人信歸佛，如來不欺誑。」
若人信歸佛
如來不欺誑
亦無貪嫉意
斷諸法中惡
故佛於十方
而獨無所畏
《法華經 方便品第二》
大家要相信，相信佛陀說法，是以一乘妙法，句句都是真實語，絕對沒有妄語、誑語，全都是真實語。這是昨天大概的解釋。
我們更來了解，「若人信歸佛」。
若人信歸佛：
若人反惡向善
信歸佛陀的指示
而追求真理
依憑佛大覺
得出三途及六道
生死之迷思
「若人信歸佛」，這「歸」字，要記得「皈」，我們應該要用此字，反黑歸白。這個字作為「皈」佛，過去的妄念、無明，現在開始信向佛，那就是向善，向白、向善，若是沒有太陽時，晚上就要用電燈。
我們人，若能用心光，心光，也不必有太陽，也不必用燈光，只要我們的心向著佛，佛陀的教理就是光明，光明的道理那就是智慧，智慧入心，我們對所有事、物，我們很清楚，即使閉上眼睛，眼睛闔起來，面前是何境界都很清楚，同樣的道理。
所以，反黑歸白，過去都見不到的道理，現在應該全都要分明，所以叫做「皈」，反黑歸白。「諸惡莫作」，過去的惡念、雜念，不要再生起，過去的惡行形態，不要再於我們的身上再犯，這叫做「皈」。未來，利益人群，光明的道理，於我們的心發動出來，這也叫做「皈」。這都是依照佛陀的教法，我們身體力行，這叫做「皈」，所以，信皈正覺佛教的實法，這叫做「皈」，皈依佛、相信佛。
佛陀的道理，用於我們的身心，所以「依」，就是依憑佛之大覺，我們道理既然說了，我們若不及時接受，很快的，方向就會偏差，所以我們還是要再「依」，依靠佛之大覺，這個法，我們還不很清楚，我們的心中，佛之大覺，我們存在，自然這個法，我們能再追溯，能再去了解，了解佛的正法，不要聽了就忘了，「好像是」，「好像」是這樣，差毫釐、失千里，道理說出去，我們若不及時很正確吸收到，「類似法」，他不了解正覺的方向何在，所以此種「類似」，就是自誤、誤人，自己誤了自己，也會去誤了他人，引向偏邪之路。
所以，大家要很警覺，我們要以正思想來接受，所以「依憑佛大覺」，這是我們修行者不可疏忽的。「得出三途及六道，生死之迷思」，我們若不依憑佛大覺之方向，我們就無法離開三途了。
同樣在做人，看起來好像在修行，但是未來呢？未來於六道中，無法真正是明明覺覺，所以我們的路若有一點偏差，那就是容易迷思，你迷了，還不能接受人正確的引導，自我以為是，就是，我就是對的，別人跟我說的不對，或者是邪思一偏，似正非正，即是邪，就是偏邪了。
佛在世時，就有這種「增上慢」，「增上慢」在會中退席而去，五千位，佛陀的時代都有這樣了，何況說是現在呢？現在這末法惡世時，這種邪知、邪法、邪教，魔道會出現很多，所以我們此時，若有心為了自己求覺悟，為了天下眾生，我們要引導，請大家要好好用心。
皈依佛，希望，佛陀的大覺，我們沒有離開，這是我們的方向，所以要相信如來不欺誑。
如來不欺誑：
佛語固無欺誑
亦無世人貪惜大乘
及嫉人證大之意
以佛具足
佛果上之斷德
佛的語言，就是無欺誑。我們要相信絕對無欺誑，亦無世人貪惜，也無此世間那種貪惜，物要佔為己有等等之事，沒有。
其實，佛法是真正光明，是很正確，所以，大乘，我們世間人這樣貪惜法，就是說，我的是正法，我應該要輔導你，不過有的人他就是已經偏差了，或者是正知正見之人，卻是不懂得要挺身而出，不懂得要去糾正他，只是，信我的，我知道。大家要知道，我相信的才是很正確的，只有我知道而已，他們大家都不知道，所以你最好來問我，像這種叫做「貪惜」。
雖然大乘之法，你知道，卻是你看著別人錯誤，你不會去更正他一下，發揮你的所知法，你還是藏著，為什麼呢？嫉妒，恐怕，此法我知道，若單獨我一個人知道，我就很特殊，若是更多的人都會說，更多的人都知道，若是如此，大家就比我更優秀，所以，這就叫做「嫉」，如此也不對。
所以佛陀他是絕對是不欺誑，不會去欺騙任何人，就是有法，是很公開，希望人人及時得法。所以「證大乘意」，沒有這些貪法、嫉妒，他已經能夠證到大乘之智慧，所以「佛具足佛果上的斷德」，就是斷掉了貪惜的煩惱，斷掉了嫉妒的煩惱，斷掉了貪等等所有的煩惱，全都斷掉了。
所以佛陀的心念是這麼開闊，不是世間人所得，而不肯布施出去，不是，佛陀是得到了，第一個念頭就要與大家分享，但是這是一個很開闊的心胸。
若是我們凡夫，我得到，我知道就好，這就是一種嫉妒、貪著，佛陀沒有這樣，佛陀已經是，到達佛果上的「斷德」。「斷德」就是斷除了一切煩惱，在《水懺》中，一百零八煩惱，很多的細目，都在《水懺》為大家分析過了，種種的煩惱全都沒有，叫做斷，斷德，將這些煩惱去除之後，所顯出來的德，這是修德，這是斷德。修行斷除煩惱之德。
所以「德者，得也」，得能斷除煩惱，顯現之德，這叫做佛果；若沒有斷除煩惱，心無法光亮起來，因為佛陀已經是宇宙的覺悟之人，所以所有的煩惱斷除了，希望大家用心，去了解此段(經文)，「如來不欺誑」，希望我們人人也不欺誑，我們既然信於佛，希望人人要同霑法益，若是如此，才是我們修行叢林中的道友，善知識，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Faith in the Buddha’s Great Realization (信歸佛大覺)
Date: July. 28. 2014
“The universe is vast and boundless. The dimensions of the ten directions are hard to fathom. In the time of a thought one can pervade countless lands and can transform turbidity to purify in this world.”
The world between heaven and earth is vast. Indeed, when we look up, we can only see so much of the sky. This is all we can see, but actually, “the universe is vast and boundless.” Its size cannot be measured. The dimensions of the ten directions, of time and of space, are hard to fathom. So, whenever the Buddha talks about the most immense, expansive and profound wondrous Dharma, He sometimes describes it as “inconceivable,” “unimaginable,” and “unexplainable”. Indeed, what can we use to measure the universe, the dimensions of the ten directions? It is difficult, but we have modern technology. This distance is not measured in meters, nor in kilometers, but in light-years.
We use light-years to measure this distance. What is a light-year? An [almost] incalculable distance. For instance, in the span of one second, light can travel 300,000 km. One “second” is the time it takes for a thought [to arise and cease]. Each minute is 60 seconds. In one minute, how far can our cars travel? Several kilometers. We all know that, in one second, light can travel 300,000 km. As for our minds, when we give rise to a thought, how far can it take us? Actually, it takes us very far.
That is why the Buddha talks about the “time of a thought”. The time it takes a thought [to arise and cease] is faster than the speed of light. This is the “time of a thought”. The Buddha uses “20 trillion Buddha-lands” to describe something vast. Is the size of the world limited to this? The Buddha says it is incalculable, “inconceivable,” “unimaginable,” “unfathomable,” “unexplainable”. It cannot be described. It is not that we lack the ability; it is simply indescribable. Space is so immense, it is immeasurable, and so much time has passed it is inconceivable. If we spend too much time trying to fathom this boundlessness, even if we are finally able to calculate the time, we will have already imperceptibly lost a lot of time. So, we must seize the present moment.
At this time, we must immediately do the things we must do. Since we are receiving the Dharma right now, we must promptly understand it, make vows, then immediately put it into practice. Our past deviations must be corrected right away. To transform ourselves in the time of a thought is actually very easy. But oftentimes, within the time of a thought, we wander around boundless time and space, and among people, matters and objects.
It is as if we are sleepwalkers, roaming through our illusory thoughts. This is how we ordinary people waste time. In this illusory world, there are many distractions and delusions. In the midst of these distractions, delusions and illusions, it is as if we are creating karma in our sleep. “Our every thought creates karma.” The Earth Treasury Sutra also says this. So, in this lifetime we must strive to adjust our minds. “In the time of a thought” we can “pervade countless lands.”
In the state of the Buddha, in the time of a thought, He can pervade countless lands. Everything in the ten directions of the universe and the truths of all things are fully encompassed in His mind.As He teaches all sentient beings, His wisdom [enables] Him to pervade countless lands in the time of a thought.His heart and mind are so expansive, and His every thought is focused on sentient beings.As for us ordinary people, our minds can wander far away in an instant.Sometimes when we sit quietly in meditation, we want to focus on breathing in and out, on adjusting our breathing.In between taking breaths of air, our minds somehow easily wander away.I think we all have experienced this before.
Either delusion distracts us and takes us to other places, or we fall into a stupor, or we become restless.But the Buddha, for the sake of all sentient beings, very clearly brings together people, objects and their underlying principles.[He teaches] these principles for us sentient beings to awaken.We are now living in a state of turbidity.The amount of Dharma-water we need is based on our capabilities.The Buddha has to gauge and estimate how much Dharma each individual needs.People are truly hard to train; it is hard to distribute the Dharma-water evenly because sentient beings’ capabilities vary and are difficult to work with, our minds are hard to train.So, the Buddha works hard.
He “can transform turbidity to purity in this world”.For such a long time, for immeasurable kalpaks in the past, countless Buddhas have come to the world solely to transform all sentient beings.The founder of our religion, Sakyamuni Buddha, already manifested the attainment of enlightenment over 2000 years ago.The Dharma has come down to us today.His Dharma-water has flowed in this world for a long time to purify it.
We are very blessed right now to be able to absorb the many teachings transmitted by generations of great Dharma Masters.Their thinking, perspective and understanding are collected in the sutras and texts.Everything from sutras to rules of conduct to treatises are collected in the Tripitaka.We Buddhist practitioners are lucky to have them.
Unfortunately, life is very short, so we must seize every opportunity to quickly do what we can.
We must learn to transform sentient beings and to apply the Dharma in this present world to purify it.Thus, we “transform turbidity into purity in this world”.
In the Buddha’s time, the area He could physically cover [was limited].He could only travel to certain places.The spreading of the Dharma throughout the world depends on what we do right now.With more people, convenient transportation and advanced technology, we can quickly share the Dharma.So, we all have this responsibility to bring purity to the world.
This is why we must all now aspire to immediately dissolve discursive thoughts and firmly hold on to our vows.We must quickly vow to pervade countless lands.
Recently, we have seen how overseas Tzu Chi volunteers have brought these teachings to their respective countries and even to nearby countries.In this way, they share the Dharma more widely so everyone can apply them.For the most impoverished countries, the material aid we can give them is limited, but the spiritual wealth we have given them is unlimited.The poor can also help those who are weaker, such as orphans or sick people.
The impoverished can also accomplish this.They can find a way to help the orphaned.They can find a way to help the ill.Though they are poor, they are capable of doing this.These things have begun to happen in several African nations; these things are no impossible
In this turbid world, we can “transform turbidity to purity,” as long as we have the proper mindset.
We must put [the Dharma] into practice, regardless of how vast the planet is.Wherever there is dirt, or soil, whoever there is earth, that is our world.On this planet, in any nation, in any corner of the world, as long as we have the will and the vow, even across countless lands,
On the plant, in any nation, in any corner of the world as long as we have the will and the vow, even across countless lands, we will find a way [to practice]. Of course, this takes mindfulness. The sutra text we discussed yesterday stated, “If people faithfully take refuge in the Buddha, the Tathagata will not deceive them.”
“If people faithfully take refuge in the Buddha, the Tathagata will not deceive them. He has no thoughts of envy or greed, and He has eliminated the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear.”
We must have faith the Buddha’s teachings are based on the One Vehicle Dharma. Every word is true; there are no false or misleading words. All these words are true. This is what I broadly explained yesterday. Today we will further discuss.
“If people faithfully take refuge in the Buddha: If people turn away from evil toward goodness, have faith in the Buddha’s directions and seek the true principles, through the Buddha’s great realizations, they can transcend the deluded thinking that traps them in cyclic existence in the Six Realms.”
“If people faithfully take refuge in the Buddha”. Remember [how we explained] “taking refuge”. [The Chinese character for “taking refuge” is] turning away from darkness towards light. This is how we take refuge with the Buddha. In the past, we had delusions and ignorance. Now that we have faith in the Buddha, we have turned toward light, toward goodness. When there is no sunlight, we need to use a lamp at night. If all of us have light in our minds, then we do not need light from the sun or the lamp. As long as our minds face toward the Buddha, His teaching is illuminating. His illuminating principles are wisdom. Once wisdom enters our minds, we can clearly understand all matters and objects. Even if we close our eyes, we still clearly understand what is in front of us. Similarly, when we turn away from darkness toward light, all the principles we could not see in the past, can now be clearly discerned. This is “taking refuge”, turning away from [darkness] to [light].
“Refrain from all evil”. We must no longer give rise to our past evil and discursive thoughts. We must no longer commit our past evil deeds and behaviors. This is “taking refuge”. Then in the future, the illuminating principles of benefiting people, will be realized through our actions. This is also “taking refuge”. Following the Buddha ‘s teachings and putting them into practice is “taking refuge”.
So, believing in and relying on the True Dharma, the Buddha’s perfect enlightenment, is “taking refuge”. We must take refuge in the Buddha, believe in the Buddha and apply the Buddha’s principles to our bodies and minds. So, we “take refuge in” and depend on the Buddha’s great realizations.
After the principles are taught, if we do not accept them promptly, we will quickly go astray. Therefore, we must still “take refuge in” and rely on the Buddha’s great realizations. We still do not clearly understand the Dharma, but the Buddha’s great realizations are in us, so naturally we can trace back the Dharma and try to further understand the Right Dharma. We must not hear and immediately forget it. “It seemed to say”. “Seemed to” can be a small deviation that leads us far off course.
Principles are continuously taught. If people do not promptly and accurately absorb them,they will only learn “seeming Dharma”. They do not know how to head toward perfect enlightenment. With “seeming” [knowledge], they will mislead themselves and others. They will [harm] themselves and others as well, by leading onto a deviant path. Therefore, we must be very vigilant and accept [teachings] with Right Thinking. We “[depend on] the Buddha’s great realizations”. We spiritual practitioners cannot neglect them. We “can transcend the deluded thinking that “traps us in cyclic existence in the Six Realms”.
If we do not rely on the Buddha’s great realizations, we can never transcend the Three Destinies. Though we are [now] human and appear to engage in spiritual practice, what will happen in the future? If we remain in the Six Realms in the future, we will never attain clear realizations.
So, if we deviate even slightly from the path, we will easily become deluded. If we are deluded, we cannot accept proper guidance from others. We will be conceited, thinking, “I am always right”, and “the things other people tell me are not right”. Or, we many tend toward improper thinking. When [our thinking] seems proper but is not, it has deviated. Then, we are inclined toward impropriety.
In the Buddha’s time, there were people with “overbearing arrogance”. The overbearingly arrogant left the assembly, 5000 of them. If this happened even in the Buddha’s lifetime, wouldn’t it now? In the evil world, this era of Dharma-decay, deviant knowledge, practices, teachings and demonic paths will often manifest. So, at this point, if we resolve to seek awakening for ourselves and for sentient beings, we must guide them.Everyone, please always be mindful and take refuge in the Buddha. I hope we will never turn away from the Buddha’s great realizations. This is our course. We must believe the Tathagata will not deceive us.
The Tathagata will not deceive them: The Buddha’s words are not deceptive, unlike ordinary people, He does not greedily to the Great Vehicle or be jealous of those who realize it. Having attained Buddhahood, He is replete with the virtue of ending.
The Buddha’s words are free of deceit. We must believe that He never deceives. Unlike people of this world, He will not greedily cling to things nor try to posses them or them to Himself.
Indeed, Buddha-Dharma is truly illuminating and absolutely right. When it comes to the Great Vehicle we ordinary people cling to the Dharma and say, “I know the Right Dharma, I should guiding you.”But some people have already gone astray and people with the right knowledge and views may not know how to stand and correct them. Some think, “Buddha me; I know it [all]. Everyone should know that only my believe are correct. I am the only one who knows all. No one else knows, so you should ask me.”This is “greedily clinging.” Though we understand the Great Vehicle. Though we understand the Great Vehicke Dharma, we may see other people make mistakes and not correct then with the Dharma we know. Then we are also hiding it.
Why do we do this? Out of jealousy, [We think,] “I know this teaching. If I am the only person who knows, then I am special. If more people can teach this, more people will learn it. Then everyone will be more exceptional than me.” This is “jealousy.”
Listening to but not practicing the path is wrong. The Buddha absolutely never deceive anyone. He is open about sharing the Dharma and hopes everyone can attain it right away. So, “those who realize the Great Vehicle’s intent” are free of greed and jealousy. They have already realized the wisdom of the Great Vehicle.
“Having attained Buddhahood, the Buddha is replete with the virtue of ending. He had severed afflictions from clinging, afflictions from jealousy, afflictions from greed and so on He had eliminated them all. So, the Buddha’s mind is so open and expansive, unlike worldly people who attain [realizations] and then refuse to share them. Not at all. As soon as the Buddha attained [realizations], He first thought was to share it with everyone. This is shows how broad-minded He is. As ordinary people “It is enough that I attain and know it.” This is a form of jealousy and greed.
The Buddha is not like this. He has already achieved the virtue of ending, the state of Buddhahood. “The virtue of ending” means. He has ended all afflictions. The Water Repentance mentions 108 types of afflictions. I have already discussed this in great detail in the Water Repentance [lectures]. When we no longer have all these afflictions, we have ended them. After we have eliminated all these afflictions, we are manifesting the virtue of ending. This is a virtue we cultivate. This is the virtue of ending, the virtue of ending afflictions through practice.
So, “the virtuous will attain.” Attaining and manifesting virtue from eliminating afflictions is the state Buddhahood. If we have not eliminated our afflictions, we cannot illuminate our minds. As the Buddha is already the Enlightened One, He has eliminated all afflictions.
I hope we will put our hearts into comprehending this passage in the sutra. “The Tathagata will not deceive them.” I hope none of us will deceive others. Since we have faith in the Buddha, I hope we can all be nourished by benefits of the Dharma. By doing this, we will be spiritual and virtuous friends to on another at this place of practice. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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