20140729《靜思妙蓮華》心無常法無我（第358集）
⊙「心無常法無我，世間假名字相，認假為真障道，大覺定慧無礙。」
⊙待之以誠，不欺小機，不貪法利，不嫉人勝。佛心清淨，眾惡已斷，淨心中說。
⊙「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》
⊙斷諸法中惡：斷德亦名解脫。謂如來斷除一切煩惱惑業，淨盡無餘，是為斷德。
⊙故佛於十方：於十方佛土中。唯有一乘法。無二亦無三。
⊙而獨無所畏：如來成無上正等覺，具無上勝智，於諸眾中，作獅子吼，轉妙法輪，得大自在，故名無畏不思議。
【證嚴上人開示】
心無常法無我
世間假名字相
認假為真障道
大覺定慧無礙
「心無常法無我」，心既然無常，法也是無我；常常說過心是生、住、異、滅，我們的心時時，隨著環境遷移不定，所以我們要好好的，將我們的心顧好。因為我們要「觀心無常，觀法無我」，我們要時時了解這些道理，所以要把心照顧得定下來，世間的假名字相，也要很清楚。
前一段（時間），一直在說「有為法」，世間一切假名字相，假名，沒有一個定，或是真。何況我們人間很多的語言，文字都是不同，語言有千千萬萬種，文字也有無數種的文字，所以世間假名字相。無論它的名字是什麼，字如何寫，但是道理是相同。道理了解，只要是真理，用何種語言說一句真理，但是這個真理叫做什麼形？這個相，什麼形是叫做真理？無形，不過，是無所不在。
你若要說這間房子是四方形，蓋這間四四方方，或者是長方形，同樣經過了建築師的結構，去計算下來，多大的柱子，多厚的牆能夠，成為一間非常鞏固，很堅固的房屋，其中都有它的道理在。
你若要說道理，拿不出來，光是用說的，拿不出來；做出來，在哪個地方，哪個地點，我們決定就在那裡，將這個道理畫成形，用工蓋起來。所以，「名字相」可以是真，是真實，因為它有道理於其中。這個道理，經過世間的造作、有為，年久月深，同樣有敗壞；只要有相，時間長短的問題。若是道理，它永遠是存在，因為它無形，所以無生無滅；不生不滅，永遠存在，所以叫做「真」——真理。
真理是空，因為你看不到它。從真空的道理現出假的形相，所以真空變成了一種妙有，既然是「有」，它一定就有「生滅之相」。這就是說有為、無為的道理。
真空妙有到底是像什麼？也是很簡單說，這就是看不到、摸不到的。這樣你到底要相信，還是不相信？我們若不相信，我們會常常「認假為真」，來障我們的道心。所以，如何才是真的道法，我們要很堅持。既然信，我們要堅信，堅定的信仰。我們若一點偏差，真的是認假為真，這樣就是障我們道，邪思、邪見、邪法。
記得昨天，我們在（志工）早會時，有一位志工說，現在醫院裡，有一位八十歲的老阿嬤，病重。她有一個女兒重殘障，這位母親就是要照顧女兒，不忍棄捨女兒，為了照顧這個女兒，自己身體有病，日日消瘦，已經剩二十八公斤，病入膏肓，卻是她的心還是割不斷，在加護病房。
一個兒子，今年已經六十歲了，也是很孝順，每天都來在那裡照顧母親。志工看了很不捨，也很感動，就和他聊天。原來這位六十歲，這位阿嬤的兒子，告訴志工：「其實幾十年前，我也曾開車載你們師父。我曾載師父一段時間。」因為原來他是，在某個金融機構上班，他的主管就是我們的委員，有時候要去訪視時，他也曾開車載他的主管與師父，一起去作訪視過。他也是很肯定慈濟。
後來他離開了那個機構，他去開一個神壇，都是在為人消災，就這樣一做下去，那麼久的時間。神壇是要為人消災，卻是他的家庭裡，有這樣的一位小妹，就是很重殘障，母親照顧這個女兒這麼辛苦。
若能夠以神壇，神的力量為別人消災，為何不能為自己家庭先消災呢？這就是我們眾生的觀念，這個觀念如果不正確，以假為真，以邪亂正，真正的正法，就是受這種偏邪的信念，那就這樣偏了。
不是他自己一個人觀念偏了，去接受他消災的人到底有多少？這種就是只盼望神能為他消災，可能會失去很多機會，改變了家庭的生態，也會耽誤了身體的病況。這種，有的家庭若不平安，父母子，父親、母親、孩子不和，婆媳，或者是夫妻，都是為了要消災，看能不能感情會好，就畫符、作法等等，惹得家庭更亂。有的人要如何，能讓家庭人人平安，說不定更耽誤了，治療身體的機會。
我們若偏差，(往)邪的方向走，寸寸道路就有寸寸障礙。所以說，認假為真是障道法，這就是一種偏邪，就是惡法。所以「大覺」，就是釋迦牟尼佛，引導我們要入「大覺定慧」，要如何讓我們的心定下來，定於正法中。
我們的心若能靜，定於正法，這樣佛「無量法門，悉現在前，得大智慧，通達諸法」。這是我們定、慧，方向要正確，自然就無礙。所以佛陀教我們要「待之以誠，不欺小機」。
待之以誠
不欺小機
不貪法利
不嫉人勝
佛心清淨
眾惡已斷
淨心中說
佛陀就是以，最真誠的心在對待眾生，對小根、小機，佛陀還是以坦然之心，不欺、不騙。
佛是「真語者，實語者，不妄語者，不誑語者」，所以「不欺小機，不貪法利」。有法，佛陀坦然與大家分享，這是我們要學的；也「不嫉人勝」，不會嫉妒別人勝過我們，希望人人比我們更通徹道理，希望人人比我們更超越，這才是真正的智慧者。
成就他人，人人勝我，我們隨喜功德，我們才會常常心得到歡喜。所以，佛的心是清淨，所有的惡都完全斷除了，「淨心中說法」。佛在說法時，心都是很清淨，不求回報，不求名利等等，完全都去除。佛永遠都是住於真實道；佛智大道理，他的心都是住於那裡。所以絕對沒有污染的心，說法，完全一直於淨心中，清淨的心在說法。
我們之前就說過，「若人信歸佛，如來不欺誑」。我們若能相信佛，佛是用這麼坦然的心，來教育眾生，「亦無貪嫉意，斷諸法中惡。故佛於十方，而獨無所畏。」
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》
好好來看「斷諸法中惡」。
斷諸法中惡：
斷德亦名解脫
謂如來斷除
一切煩惱惑業
淨盡無餘
是為斷德
「斷」就是斷德。斷德的意思，就是斷除了，一切貪、瞋、癡、無明、惑等等的。煩惱無明，於佛完全都斷除了，已經解脫，不受煩惱困住，已經是解脫了，所以沒有貪名著利在說法，沒有；這叫做「斷德」。
所以「斷」，那就是斷除煩惱，「諸法中惡」，就是邪法。很多的邪法，以邪亂真，所以，佛陀這種邪法，也完全都去除。佛陀所說的法是正法，佛陀所覺悟的是，無上正等正覺。
「正等」就是無有上。在宇宙中，誰的法還能勝過佛的法呢？佛陀正確的正思想，我們還有何人能比得過呢？所以叫做「正等」。「正覺」，所覺悟的是正，沒有偏私偏邪。所以叫做「斷諸法中惡」，所有一切偏私邪道，一切煩惱無明惑障，完全「淨盡無餘」，完全都掃除掉，非常的乾淨，沒有一點有餘留於心中，所以很清淨的說法。
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》
「故於十方佛土中」。「十方」就是四方、四維、上下，這完全都是包含於整個宇宙中。「唯有一乘法」，只有一項，一乘微妙之大法，「無二亦無三」。
故佛於十方：
於十方佛土中
唯有一乘法
無二亦無三
這個「一乘法」，就是成佛之道。你要成佛，一定要到達自覺、覺他。我自己要度過彼岸去，我必定還要再帶很多人，一起走過這條平坦的道路，到達我們的目的地，如此才是真正叫做大乘。我們若自覺、自利，這叫做小乘。所以二乘、三乘，沒有，佛陀不希望只度一個人，佛陀要人人度眾人。所以我們要，人人發願要度眾生，這就是佛陀所期待。這必定是一乘法，「無二亦無三」，沒有二乘，沒有三乘。
如來「而獨無所畏」，那就是「如來(成)無上正等覺」，這是「具無上勝智」。
而獨無所畏：
如來成無上正等覺
具無上勝智
於諸眾中
作獅子吼
轉妙法輪
得大自在
故名無畏不思議
這個「無上勝智」，佛陀的智慧就是「一切種智」，過去也一直告訴過大家，「一切種智」就是如來的智慧，如來的智慧就是「無上勝智」，沒有人還能再超越佛陀之智。「一切種智」，這就是佛陀他的智慧。
所以佛陀，能「於諸眾中，作獅子吼，轉妙法輪」。佛陀常常比喻，在眾獸之中，獅子是眾獸之王，只要獅子若吼出來，地就會震動，會感覺到，因為所有的獸類，心會怕。獅子的「獅子吼」，就好似聲音能震動人人的心，這是一種比喻，以這種能震動人的心來轉法輪，「得大自在」。法輪若轉，心輪就轉，能「得大自在」，轉凡夫心為賢聖之心，所以「無畏不思議」。
雖然有很多小根、小智，還不了解佛陀的說法，即使不了解，他也能信服。佛陀絕對沒有說他信服就好了，還要他能夠接受；不只是接受，還要能夠身體力行。用這種方法來施教眾生，因此名為「無畏不思議」。這是無所畏，佛陀本身在說法，道理很充足，世間一切種類，哪怕它是假名字的形相，還是一樣可以將此假名字，說成回歸正法，將回歸正法的道理，再譬喻成讓大家了解的名相，名相能通達真理。
這就是我們時時告訴大家，法，一法能包含萬理，所以，一句話說：「一理若通，萬理就徹。」所以，心，我們若能了解，心無常，法無我，大家若能了解，心無常，法無我，我們的心無常，是不是把握當下，定下心來，不要讓無常的心，隨著世間的名相，迷亂了我們的心。
我們若透徹了佛的道理，「法無我」。真的還有什麼是「我」呢？光是這個「我」字，各人都是爭一個「我」，我要稱誰是「我」呢？到底他與你與我，哪一個是真正的「我」？都沒有；只是應世間法，設一個假名字相。我們若能通達，就知道「法無我」，法都是無形，不過含有，含著妙有之法在。無論你要做什麼，你若合理，事相就會堅固；你若不合理，事相很快就破滅掉。
所以我們大家若能了解「心無常，法無我」，這個道理透徹，世間假名字相，我們不要「認假為真」來障礙我們的道。所以我們，要依照佛「大覺定慧」，不要讓世間的形相，邪道障礙我們。所以我們要學法，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Contemplate the Teachings of Impermanence (心無常法無法)
Date: July. 29. 2014
The mind is impermanent, there is no self in phenomena. In this world, we make use of labels. But taking the illusory as real obstructs the Path. With great realizations, Samadhi and wisdom, we are unhindered.
“The mind is impermanent, there is no self in phenomena.” Since the mind is impermanent, phenomena also have no independent individuality.I constantly say that our thoughts arise, abide, change and cease. Our minds are constantly changing along with our external conditions, so we must take good care of our minds. We must “contemplate the mind as impermanent” and “contemplate all phenomena as having no self.” We must constantly understand these principles.
Then we can stabilize our minds and clearly understand the temporary [nature] of labels in the world. For some time previous to this, I talked about “conditioned phenomena”. In this world, we make use of labels. These temporary labels are not fixed or real. Moreover, there are many languages in this world, with different kinds of writing. There are thousands of languages, and a countless number of words. So, in this world, we make use of labels. Regardless of its name and how it is written, its underlying principle is the same. If we understand its principle, as long as it is a true principle, we can express it in any language. But what form do true principles take? Do true principles have tangible appearances? They are actually intangible, but they are omnipresent. When speaking of a house that has four sides, it may be square or rectangular. Either structure could be designed by an architect who figures out how big the pillars and how thick the walls should be for it to become a very sturdy and solid house. These are principles [of design] behind this. We can discuss principles, but they are not tangible things. We can only talk about them, but not show them. To carry them out, we can decide on a specific place, a certain location where we can turn the principles into plans, and create something with labor.
So, “the label” can be considered real, in that it is based on underlying principles. Things that are conditioned and created based on these principles, after many years go by, will eventually decay. For anything with a worldly appearance, [decay] is only a matter of time. But as for principles, they will always remain. Because they are intangible, they will not arise or cease. Because they are non-arising and non-ceasing, everlasting, they are “real,” they are true principles.
True principles are Empty, because we cannot see them. From principles of true emptiness arise illusory appearances, so there is wondrous existence in true emptiness. Something with “existence” will certainly have the “appearance of arising and ceasing.” These are the principles of conditioned and unconditioned phenomena. What are wondrous existence and true emptiness? To put it simply, they are things we cannot see, things we cannot touch. If this is the case, do you believe in them or not? If we do not believe in them, we will always “take the illusory as real,” and this will obstruct our spiritual aspirations. Thus, the real teachings of the Path is what we must firmly adhere to. Since we believe, our faith must be strong.
If we deviate even slightly and take the illusory as real, then we will obstruct our own spiritual practice with improper thinking, views and practices.
Remember that yesterday, during our volunteer morning assembly, a volunteer said, “Currently in the hospital, there is an 80-year-old grandma who is very ill”.She had a severely handicapped daughter she needed to care for, and she could not bear to leave her.In addition to caring for her daughter, she herself was ill and wasting away day by day.Now she only enriched 28 kilograms.She was terminally ill, but she still could not let [her daughter] go.In the Intensive Care Unit (ICU), her son, who was over 60 and very filial, came to care for her every day.
One of our volunteers saw this and was very moved, so she chatted with him.She learned that this 60-year-old man was the old woman’s son.He told the volunteer, “Actually, decades ago, I used to drive your Master around for a period of time”.
He used to work in a financial institution, and his manager was one of our Commissioners.Sometimes when his manager did case visits, he would drive his manager and me around as we conducted the case visits together.
He also had positive feelings toward Tzu Chi.Later, he left that institution, and he established a shrine to help people eliminate their misfortunes.He did this for a long time.Though he helped others eliminate their bad luck, in his family, he had a severely handicapped younger sister.Caring for her was very taxing for his mother.If this shrine could help others use the power of gods to eliminate their misfortunes, why couldn’t he first eliminate his own family’s misfortunes?
This shows the perspectives of sentient beings.If our perspective is not correct, we take the illusory as real and use the improper to disturb the proper.Then the Right Dharma is influenced by our improper beliefs.Thus, we are led astray.Not only did he have improper beliefs, [he also] misled those who asked him to eliminate their misfortune.
They hoped for gods to eliminate their misfortunes
Thus, they probably lost out on many opportunities to change their family’s way of life and delayed treatment of their physical illnesses.If some families are not harmonious, if there are poor relationships between parents and children, between spouses or between mother-and daughter-in-law, they may try to eliminate misfortunes and improve their relationships by looking for charms, conducting rituals and so on.
This only causes more trouble for their families.
Some people try to bring peace to everyone in their families in this way.Perhaps they may even delay the treatment of their illness.If we stray toward an improper course, there will be obstacles every inch of our way.So, taking illusory as real obstructs the teachings of the Path.This leads us toward impropriety and evil deeds.
Therefore Sakyamuni Buddha leads us to “great realizations, Samadhi and wisdom,” so our minds can settle down and abide in the Right Dharma.If our minds can be still and abide in Right Dharma, “in finite Dharma-doors will readily appear Attaining great wisdom, we can realize all Dharma”.
When we have Samadhi and wisdom and are on the correct course, then naturally [our path] will have no obstacles.Thus, the Buddha teaches us to “treat others with sincerity” and “not deceive those with limited capabilities”.
He treats others with sincerity, does not deceive those with limited capabilities.He does not crave the benefits of the Dharma and does not envy those who may surpass Him.The Buddha’s mind is pure.He has eliminated all evils and gives teachings with a pure heart.
The Buddha treats sentient beings with utmost sincerity.If people have limited faculties and capabilities, the Buddha still treats them with open honesty.He does not deceive or lie to them.The Buddha “speaks the truth, what is real; He does not speak lies or falsehoods,” so “He does not deceive those with limited capabilities” and “does not crave the benefits or the Dharma”. The Buddha openly shares the Dharma with everyone. This is what we must learn to do. We must “not envy those who may surpass us”, or be jealous that others may outdo us. We must hope that everyone can understand principles better than us and can do better than us. Only then are we truly wise person. We help others succeed, help them surpass us. Only when we take joy in others’ merits can we be constantly joyful.
So, the Buddha’s mind is pure, completely free of evil. He “gives teachings with a pure heart”. When the Buddha is teaching the Dharma, His heart is always very pure. He does not seek rewards, fame or benefits, etc. All [His evils] have been eliminated. The Buddha always abides in the true Path, the great principles of His wisdom. His mind always abides in that state, so He never teaches with an impure mind. He is always fully in a state of purity, so He teaches the Dharma with a pure heart.
As we have discussed, “If people faithfully take refuge in the Buddha, the Tathagata will not deceive them.”We must have faith in the Buddha. He has such a calm and composed mindset in teaching all sentient beings.“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.”Let us example “eliminated the evil in all things”.
“He has eliminated the evil in all things: The virtue of ending is a synonym of liberation. The Tathagata is free from all afflictions, delusions and karma, completely and with no remnants. This is the virtue of ending.”
“Elimination” refers to the virtue of ending. [To cultivate] the virtue of ending is to be free from all greed, anger, delusion, ignorance and so on. All afflictions and ignorance have been eliminated from the Buddha. He is already berated and not trapped by afflictions. He is already liberated, so He is not teaching for fame or wealth. Not at all. This is the “Virtue of ending”.
So, “to eliminate” is to end afflictions. “The evil in all things” refers to many improper practices which may disrupt true [teachings]. So, the Buddha has also eliminated these kind of improper things. The Buddha only teaches the Right Dharma. The Buddha has realized supreme, universal and perfect enlightenment. “Universal” means no one can surpass Him.
In the universe, whose teachings can surpass the Buddha’s? Who among us can surpass the Buddha’s proper and right thinking? Thus, it is “universal”. “Perfect enlightenment” means it is proper, not biased toward the self or the improper. Thus, “He has eliminated the evil in all things”. All biases toward the self and improper practices, all afflictions, ignorance and obstacles are gone, “completely free with no remnants”. They have been completely eliminated, He is very pure; there is not a single remnant left in His heart, so He can give teachings with a pure heart.
“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 cut off the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear.”
“Therefore, in the Buddha-lands of the ten directions”. The four directions, above and below and the four intermediate directions put together encompass the entire universe. “There is only the One Vehicle Dharma, there is only one subtle and wondrous Great Vehicle Dharma. There are not two or three”.
This One Vehicle Dharma is the path to Buddhahood. To attain Buddhahood, we must awaken ourselves and others. We must deliver ourselves to the other shore and also bring along many other people to walk this smooth road together until we reach our destination. This is how we truly [practice] the Great Vehicle. If we only awaken and benefit ourselves, we are practicing the Small Vehicle. So, there are not two or three [vehicles]. The Buddha does not hope to deliver one person. He wants all of us to deliver all people. Thus, we must each aspire to transform sentient beings. This is what the Buddha hopes for. This must be done with the One Vehicle Dharma; “there are not two or three”. There are no Two or Three Vehicles. The Tathagata “alone has nothing to fear the Tathagata attained supreme and universal enlightenment and has unsurpassed and extraordinary wisdom”.
“[Buddhas] alone have nothing to fear: The Tathagata attained supreme and perfect enlightenment and has unsurpassed and extraordinary wisdom. Among all sentient beings, He issued the lion’s roar, turned the wondrous Dharma-wheel and attained great liberation. Thus His fearlessness is inconceivable.”
[He has] “unsurpassed and extraordinary wisdom. The Buddha’s wisdom is “all-encompassing wisdom.” In the past, I told everyone that “all-encompassing wisdom” is the Tathagata’s wisdom which is “unsurpassed and extraordinary wisdom. No one can surpass the Buddha’s wisdom which is “all-encompassing wisdom.” This is the wisdom of the Buddha.
So, the Buddha could, “among all sentient beings, issue the lion’s roar and turn the wondrous Dharma-wheel.” The Buddha is often compared to the king of beasts, the lion. When the lion roars, the earth will shake, animals can feel it and all animals will be afraid. The “lion’s roar” is a sound that can move the minds of all people. This is describes how. He turns the Dharma-wheel in a way that moves people.
“He attained great liberation” If the Dharma-wheel turns, the wheel in the mind will turn. He “attained great liberation” so He could turn the minds of ordinary people into that of sages.
Thus, “His fearlessness is inconceivable”. Though many with limited capabilities and wisdom still cannot understand the Buddha’s teachings, despite that, they can still faithfully accept it. The Buddha did not just want to inspire faith, He wanted them to accept [the teachings] as well.Not only must they accept them, they must also put the teachings into practice. Because He teaches sentient beings in this way, His “fearlessness is inconceivable” He fears nothing. When the Buddha teaches the Dharma, His teachings are replete with principles. All things in the world, even the temporary labels we make use of, can also lead back to Right Dharma. The Buddha takes these principles and puts them into terms people can understand, so they can penetrate true principles.
This is what we constantly tell everyone One Dharma can contain all truths. Thus, there is a saying, “By grasping one truth, we understand all truths”. So, we must understand that “the mind is impermanent, there is no self in phenomena”. If we can all understand that “the mind is impermanent,” since our minds are impermanent, we must seize this moment to focus our minds and not allow our wavering minds to be swayed by names and appearances. If we thoroughly understand the Buddha’s truth, that “there is no self in things,” then what is truly the “self”? For the sake of the “self” alone, people constantly fight over things. Who should I refer to as “I”? Between her, you and me, which one of us is really “I”? None of us It is just a label we use in response to worldly phenomena. If we thoroughly understand this, then we know “there is no self in phenomena”.
All Dharma is intangible, but contains the principles of wondrous existence. No matter what we want to do, if we act according to principles, then worldly appearances will seem firm. If we do not act according to principles, then those worldly appearances will quickly vanish.
So, if we understand that “the mind is impermanent,” then with this principle, we penetrate the illusory labels of all things and will not “take the illusory as real,” and thus will not obstruct our path.
Thus, we must rely on the Buddha’s “great realizations, Samadhi and wisdom”. We must not allow worldly phenomena or improper practices to obstruct us. So, as we learn the Dharma, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「心無常法無我，世間假名字相，認假為真障道，大覺定慧無礙。」
⊙待之以誠，不欺小機，不貪法利，不嫉人勝。佛心清淨，眾惡已斷，淨心中說。
⊙「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》
⊙斷諸法中惡：斷德亦名解脫。謂如來斷除一切煩惱惑業，淨盡無餘，是為斷德。
⊙故佛於十方：於十方佛土中。唯有一乘法。無二亦無三。
⊙而獨無所畏：如來成無上正等覺，具無上勝智，於諸眾中，作獅子吼，轉妙法輪，得大自在，故名無畏不思議。
【證嚴上人開示】
心無常法無我
世間假名字相
認假為真障道
大覺定慧無礙
「心無常法無我」，心既然無常，法也是無我；常常說過心是生、住、異、滅，我們的心時時，隨著環境遷移不定，所以我們要好好的，將我們的心顧好。因為我們要「觀心無常，觀法無我」，我們要時時了解這些道理，所以要把心照顧得定下來，世間的假名字相，也要很清楚。
前一段（時間），一直在說「有為法」，世間一切假名字相，假名，沒有一個定，或是真。何況我們人間很多的語言，文字都是不同，語言有千千萬萬種，文字也有無數種的文字，所以世間假名字相。無論它的名字是什麼，字如何寫，但是道理是相同。道理了解，只要是真理，用何種語言說一句真理，但是這個真理叫做什麼形？這個相，什麼形是叫做真理？無形，不過，是無所不在。
你若要說這間房子是四方形，蓋這間四四方方，或者是長方形，同樣經過了建築師的結構，去計算下來，多大的柱子，多厚的牆能夠，成為一間非常鞏固，很堅固的房屋，其中都有它的道理在。
你若要說道理，拿不出來，光是用說的，拿不出來；做出來，在哪個地方，哪個地點，我們決定就在那裡，將這個道理畫成形，用工蓋起來。所以，「名字相」可以是真，是真實，因為它有道理於其中。這個道理，經過世間的造作、有為，年久月深，同樣有敗壞；只要有相，時間長短的問題。若是道理，它永遠是存在，因為它無形，所以無生無滅；不生不滅，永遠存在，所以叫做「真」——真理。
真理是空，因為你看不到它。從真空的道理現出假的形相，所以真空變成了一種妙有，既然是「有」，它一定就有「生滅之相」。這就是說有為、無為的道理。
真空妙有到底是像什麼？也是很簡單說，這就是看不到、摸不到的。這樣你到底要相信，還是不相信？我們若不相信，我們會常常「認假為真」，來障我們的道心。所以，如何才是真的道法，我們要很堅持。既然信，我們要堅信，堅定的信仰。我們若一點偏差，真的是認假為真，這樣就是障我們道，邪思、邪見、邪法。
記得昨天，我們在（志工）早會時，有一位志工說，現在醫院裡，有一位八十歲的老阿嬤，病重。她有一個女兒重殘障，這位母親就是要照顧女兒，不忍棄捨女兒，為了照顧這個女兒，自己身體有病，日日消瘦，已經剩二十八公斤，病入膏肓，卻是她的心還是割不斷，在加護病房。
一個兒子，今年已經六十歲了，也是很孝順，每天都來在那裡照顧母親。志工看了很不捨，也很感動，就和他聊天。原來這位六十歲，這位阿嬤的兒子，告訴志工：「其實幾十年前，我也曾開車載你們師父。我曾載師父一段時間。」因為原來他是，在某個金融機構上班，他的主管就是我們的委員，有時候要去訪視時，他也曾開車載他的主管與師父，一起去作訪視過。他也是很肯定慈濟。
後來他離開了那個機構，他去開一個神壇，都是在為人消災，就這樣一做下去，那麼久的時間。神壇是要為人消災，卻是他的家庭裡，有這樣的一位小妹，就是很重殘障，母親照顧這個女兒這麼辛苦。
若能夠以神壇，神的力量為別人消災，為何不能為自己家庭先消災呢？這就是我們眾生的觀念，這個觀念如果不正確，以假為真，以邪亂正，真正的正法，就是受這種偏邪的信念，那就這樣偏了。
不是他自己一個人觀念偏了，去接受他消災的人到底有多少？這種就是只盼望神能為他消災，可能會失去很多機會，改變了家庭的生態，也會耽誤了身體的病況。這種，有的家庭若不平安，父母子，父親、母親、孩子不和，婆媳，或者是夫妻，都是為了要消災，看能不能感情會好，就畫符、作法等等，惹得家庭更亂。有的人要如何，能讓家庭人人平安，說不定更耽誤了，治療身體的機會。
我們若偏差，(往)邪的方向走，寸寸道路就有寸寸障礙。所以說，認假為真是障道法，這就是一種偏邪，就是惡法。所以「大覺」，就是釋迦牟尼佛，引導我們要入「大覺定慧」，要如何讓我們的心定下來，定於正法中。
我們的心若能靜，定於正法，這樣佛「無量法門，悉現在前，得大智慧，通達諸法」。這是我們定、慧，方向要正確，自然就無礙。所以佛陀教我們要「待之以誠，不欺小機」。
待之以誠
不欺小機
不貪法利
不嫉人勝
佛心清淨
眾惡已斷
淨心中說
佛陀就是以，最真誠的心在對待眾生，對小根、小機，佛陀還是以坦然之心，不欺、不騙。
佛是「真語者，實語者，不妄語者，不誑語者」，所以「不欺小機，不貪法利」。有法，佛陀坦然與大家分享，這是我們要學的；也「不嫉人勝」，不會嫉妒別人勝過我們，希望人人比我們更通徹道理，希望人人比我們更超越，這才是真正的智慧者。
成就他人，人人勝我，我們隨喜功德，我們才會常常心得到歡喜。所以，佛的心是清淨，所有的惡都完全斷除了，「淨心中說法」。佛在說法時，心都是很清淨，不求回報，不求名利等等，完全都去除。佛永遠都是住於真實道；佛智大道理，他的心都是住於那裡。所以絕對沒有污染的心，說法，完全一直於淨心中，清淨的心在說法。
我們之前就說過，「若人信歸佛，如來不欺誑」。我們若能相信佛，佛是用這麼坦然的心，來教育眾生，「亦無貪嫉意，斷諸法中惡。故佛於十方，而獨無所畏。」
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》
好好來看「斷諸法中惡」。
斷諸法中惡：
斷德亦名解脫
謂如來斷除
一切煩惱惑業
淨盡無餘
是為斷德
「斷」就是斷德。斷德的意思，就是斷除了，一切貪、瞋、癡、無明、惑等等的。煩惱無明，於佛完全都斷除了，已經解脫，不受煩惱困住，已經是解脫了，所以沒有貪名著利在說法，沒有；這叫做「斷德」。
所以「斷」，那就是斷除煩惱，「諸法中惡」，就是邪法。很多的邪法，以邪亂真，所以，佛陀這種邪法，也完全都去除。佛陀所說的法是正法，佛陀所覺悟的是，無上正等正覺。
「正等」就是無有上。在宇宙中，誰的法還能勝過佛的法呢？佛陀正確的正思想，我們還有何人能比得過呢？所以叫做「正等」。「正覺」，所覺悟的是正，沒有偏私偏邪。所以叫做「斷諸法中惡」，所有一切偏私邪道，一切煩惱無明惑障，完全「淨盡無餘」，完全都掃除掉，非常的乾淨，沒有一點有餘留於心中，所以很清淨的說法。
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》
「故於十方佛土中」。「十方」就是四方、四維、上下，這完全都是包含於整個宇宙中。「唯有一乘法」，只有一項，一乘微妙之大法，「無二亦無三」。
故佛於十方：
於十方佛土中
唯有一乘法
無二亦無三
這個「一乘法」，就是成佛之道。你要成佛，一定要到達自覺、覺他。我自己要度過彼岸去，我必定還要再帶很多人，一起走過這條平坦的道路，到達我們的目的地，如此才是真正叫做大乘。我們若自覺、自利，這叫做小乘。所以二乘、三乘，沒有，佛陀不希望只度一個人，佛陀要人人度眾人。所以我們要，人人發願要度眾生，這就是佛陀所期待。這必定是一乘法，「無二亦無三」，沒有二乘，沒有三乘。
如來「而獨無所畏」，那就是「如來(成)無上正等覺」，這是「具無上勝智」。
而獨無所畏：
如來成無上正等覺
具無上勝智
於諸眾中
作獅子吼
轉妙法輪
得大自在
故名無畏不思議
這個「無上勝智」，佛陀的智慧就是「一切種智」，過去也一直告訴過大家，「一切種智」就是如來的智慧，如來的智慧就是「無上勝智」，沒有人還能再超越佛陀之智。「一切種智」，這就是佛陀他的智慧。
所以佛陀，能「於諸眾中，作獅子吼，轉妙法輪」。佛陀常常比喻，在眾獸之中，獅子是眾獸之王，只要獅子若吼出來，地就會震動，會感覺到，因為所有的獸類，心會怕。獅子的「獅子吼」，就好似聲音能震動人人的心，這是一種比喻，以這種能震動人的心來轉法輪，「得大自在」。法輪若轉，心輪就轉，能「得大自在」，轉凡夫心為賢聖之心，所以「無畏不思議」。
雖然有很多小根、小智，還不了解佛陀的說法，即使不了解，他也能信服。佛陀絕對沒有說他信服就好了，還要他能夠接受；不只是接受，還要能夠身體力行。用這種方法來施教眾生，因此名為「無畏不思議」。這是無所畏，佛陀本身在說法，道理很充足，世間一切種類，哪怕它是假名字的形相，還是一樣可以將此假名字，說成回歸正法，將回歸正法的道理，再譬喻成讓大家了解的名相，名相能通達真理。
這就是我們時時告訴大家，法，一法能包含萬理，所以，一句話說：「一理若通，萬理就徹。」所以，心，我們若能了解，心無常，法無我，大家若能了解，心無常，法無我，我們的心無常，是不是把握當下，定下心來，不要讓無常的心，隨著世間的名相，迷亂了我們的心。
我們若透徹了佛的道理，「法無我」。真的還有什麼是「我」呢？光是這個「我」字，各人都是爭一個「我」，我要稱誰是「我」呢？到底他與你與我，哪一個是真正的「我」？都沒有；只是應世間法，設一個假名字相。我們若能通達，就知道「法無我」，法都是無形，不過含有，含著妙有之法在。無論你要做什麼，你若合理，事相就會堅固；你若不合理，事相很快就破滅掉。
所以我們大家若能了解「心無常，法無我」，這個道理透徹，世間假名字相，我們不要「認假為真」來障礙我們的道。所以我們，要依照佛「大覺定慧」，不要讓世間的形相，邪道障礙我們。所以我們要學法，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Contemplate the Teachings of Impermanence (心無常法無法)
Date: July. 29. 2014
The mind is impermanent, there is no self in phenomena. In this world, we make use of labels. But taking the illusory as real obstructs the Path. With great realizations, Samadhi and wisdom, we are unhindered.
“The mind is impermanent, there is no self in phenomena.” Since the mind is impermanent, phenomena also have no independent individuality.I constantly say that our thoughts arise, abide, change and cease. Our minds are constantly changing along with our external conditions, so we must take good care of our minds. We must “contemplate the mind as impermanent” and “contemplate all phenomena as having no self.” We must constantly understand these principles.
Then we can stabilize our minds and clearly understand the temporary [nature] of labels in the world. For some time previous to this, I talked about “conditioned phenomena”. In this world, we make use of labels. These temporary labels are not fixed or real. Moreover, there are many languages in this world, with different kinds of writing. There are thousands of languages, and a countless number of words. So, in this world, we make use of labels. Regardless of its name and how it is written, its underlying principle is the same. If we understand its principle, as long as it is a true principle, we can express it in any language. But what form do true principles take? Do true principles have tangible appearances? They are actually intangible, but they are omnipresent. When speaking of a house that has four sides, it may be square or rectangular. Either structure could be designed by an architect who figures out how big the pillars and how thick the walls should be for it to become a very sturdy and solid house. These are principles [of design] behind this. We can discuss principles, but they are not tangible things. We can only talk about them, but not show them. To carry them out, we can decide on a specific place, a certain location where we can turn the principles into plans, and create something with labor.
So, “the label” can be considered real, in that it is based on underlying principles. Things that are conditioned and created based on these principles, after many years go by, will eventually decay. For anything with a worldly appearance, [decay] is only a matter of time. But as for principles, they will always remain. Because they are intangible, they will not arise or cease. Because they are non-arising and non-ceasing, everlasting, they are “real,” they are true principles.
True principles are Empty, because we cannot see them. From principles of true emptiness arise illusory appearances, so there is wondrous existence in true emptiness. Something with “existence” will certainly have the “appearance of arising and ceasing.” These are the principles of conditioned and unconditioned phenomena. What are wondrous existence and true emptiness? To put it simply, they are things we cannot see, things we cannot touch. If this is the case, do you believe in them or not? If we do not believe in them, we will always “take the illusory as real,” and this will obstruct our spiritual aspirations. Thus, the real teachings of the Path is what we must firmly adhere to. Since we believe, our faith must be strong.
If we deviate even slightly and take the illusory as real, then we will obstruct our own spiritual practice with improper thinking, views and practices.
Remember that yesterday, during our volunteer morning assembly, a volunteer said, “Currently in the hospital, there is an 80-year-old grandma who is very ill”.She had a severely handicapped daughter she needed to care for, and she could not bear to leave her.In addition to caring for her daughter, she herself was ill and wasting away day by day.Now she only enriched 28 kilograms.She was terminally ill, but she still could not let [her daughter] go.In the Intensive Care Unit (ICU), her son, who was over 60 and very filial, came to care for her every day.
One of our volunteers saw this and was very moved, so she chatted with him.She learned that this 60-year-old man was the old woman’s son.He told the volunteer, “Actually, decades ago, I used to drive your Master around for a period of time”.
He used to work in a financial institution, and his manager was one of our Commissioners.Sometimes when his manager did case visits, he would drive his manager and me around as we conducted the case visits together.
He also had positive feelings toward Tzu Chi.Later, he left that institution, and he established a shrine to help people eliminate their misfortunes.He did this for a long time.Though he helped others eliminate their bad luck, in his family, he had a severely handicapped younger sister.Caring for her was very taxing for his mother.If this shrine could help others use the power of gods to eliminate their misfortunes, why couldn’t he first eliminate his own family’s misfortunes?
This shows the perspectives of sentient beings.If our perspective is not correct, we take the illusory as real and use the improper to disturb the proper.Then the Right Dharma is influenced by our improper beliefs.Thus, we are led astray.Not only did he have improper beliefs, [he also] misled those who asked him to eliminate their misfortune.
They hoped for gods to eliminate their misfortunes
Thus, they probably lost out on many opportunities to change their family’s way of life and delayed treatment of their physical illnesses.If some families are not harmonious, if there are poor relationships between parents and children, between spouses or between mother-and daughter-in-law, they may try to eliminate misfortunes and improve their relationships by looking for charms, conducting rituals and so on.
This only causes more trouble for their families.
Some people try to bring peace to everyone in their families in this way.Perhaps they may even delay the treatment of their illness.If we stray toward an improper course, there will be obstacles every inch of our way.So, taking illusory as real obstructs the teachings of the Path.This leads us toward impropriety and evil deeds.
Therefore Sakyamuni Buddha leads us to “great realizations, Samadhi and wisdom,” so our minds can settle down and abide in the Right Dharma.If our minds can be still and abide in Right Dharma, “in finite Dharma-doors will readily appear Attaining great wisdom, we can realize all Dharma”.
When we have Samadhi and wisdom and are on the correct course, then naturally [our path] will have no obstacles.Thus, the Buddha teaches us to “treat others with sincerity” and “not deceive those with limited capabilities”.
He treats others with sincerity, does not deceive those with limited capabilities.He does not crave the benefits of the Dharma and does not envy those who may surpass Him.The Buddha’s mind is pure.He has eliminated all evils and gives teachings with a pure heart.
The Buddha treats sentient beings with utmost sincerity.If people have limited faculties and capabilities, the Buddha still treats them with open honesty.He does not deceive or lie to them.The Buddha “speaks the truth, what is real; He does not speak lies or falsehoods,” so “He does not deceive those with limited capabilities” and “does not crave the benefits or the Dharma”. The Buddha openly shares the Dharma with everyone. This is what we must learn to do. We must “not envy those who may surpass us”, or be jealous that others may outdo us. We must hope that everyone can understand principles better than us and can do better than us. Only then are we truly wise person. We help others succeed, help them surpass us. Only when we take joy in others’ merits can we be constantly joyful.
So, the Buddha’s mind is pure, completely free of evil. He “gives teachings with a pure heart”. When the Buddha is teaching the Dharma, His heart is always very pure. He does not seek rewards, fame or benefits, etc. All [His evils] have been eliminated. The Buddha always abides in the true Path, the great principles of His wisdom. His mind always abides in that state, so He never teaches with an impure mind. He is always fully in a state of purity, so He teaches the Dharma with a pure heart.
As we have discussed, “If people faithfully take refuge in the Buddha, the Tathagata will not deceive them.”We must have faith in the Buddha. He has such a calm and composed mindset in teaching all sentient beings.“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.”Let us example “eliminated the evil in all things”.
“He has eliminated the evil in all things: The virtue of ending is a synonym of liberation. The Tathagata is free from all afflictions, delusions and karma, completely and with no remnants. This is the virtue of ending.”
“Elimination” refers to the virtue of ending. [To cultivate] the virtue of ending is to be free from all greed, anger, delusion, ignorance and so on. All afflictions and ignorance have been eliminated from the Buddha. He is already berated and not trapped by afflictions. He is already liberated, so He is not teaching for fame or wealth. Not at all. This is the “Virtue of ending”.
So, “to eliminate” is to end afflictions. “The evil in all things” refers to many improper practices which may disrupt true [teachings]. So, the Buddha has also eliminated these kind of improper things. The Buddha only teaches the Right Dharma. The Buddha has realized supreme, universal and perfect enlightenment. “Universal” means no one can surpass Him.
In the universe, whose teachings can surpass the Buddha’s? Who among us can surpass the Buddha’s proper and right thinking? Thus, it is “universal”. “Perfect enlightenment” means it is proper, not biased toward the self or the improper. Thus, “He has eliminated the evil in all things”. All biases toward the self and improper practices, all afflictions, ignorance and obstacles are gone, “completely free with no remnants”. They have been completely eliminated, He is very pure; there is not a single remnant left in His heart, so He can give teachings with a pure heart.
“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 cut off the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear.”
“Therefore, in the Buddha-lands of the ten directions”. The four directions, above and below and the four intermediate directions put together encompass the entire universe. “There is only the One Vehicle Dharma, there is only one subtle and wondrous Great Vehicle Dharma. There are not two or three”.
This One Vehicle Dharma is the path to Buddhahood. To attain Buddhahood, we must awaken ourselves and others. We must deliver ourselves to the other shore and also bring along many other people to walk this smooth road together until we reach our destination. This is how we truly [practice] the Great Vehicle. If we only awaken and benefit ourselves, we are practicing the Small Vehicle. So, there are not two or three [vehicles]. The Buddha does not hope to deliver one person. He wants all of us to deliver all people. Thus, we must each aspire to transform sentient beings. This is what the Buddha hopes for. This must be done with the One Vehicle Dharma; “there are not two or three”. There are no Two or Three Vehicles. The Tathagata “alone has nothing to fear the Tathagata attained supreme and universal enlightenment and has unsurpassed and extraordinary wisdom”.
“[Buddhas] alone have nothing to fear: The Tathagata attained supreme and perfect enlightenment and has unsurpassed and extraordinary wisdom. Among all sentient beings, He issued the lion’s roar, turned the wondrous Dharma-wheel and attained great liberation. Thus His fearlessness is inconceivable.”
[He has] “unsurpassed and extraordinary wisdom. The Buddha’s wisdom is “all-encompassing wisdom.” In the past, I told everyone that “all-encompassing wisdom” is the Tathagata’s wisdom which is “unsurpassed and extraordinary wisdom. No one can surpass the Buddha’s wisdom which is “all-encompassing wisdom.” This is the wisdom of the Buddha.
So, the Buddha could, “among all sentient beings, issue the lion’s roar and turn the wondrous Dharma-wheel.” The Buddha is often compared to the king of beasts, the lion. When the lion roars, the earth will shake, animals can feel it and all animals will be afraid. The “lion’s roar” is a sound that can move the minds of all people. This is describes how. He turns the Dharma-wheel in a way that moves people.
“He attained great liberation” If the Dharma-wheel turns, the wheel in the mind will turn. He “attained great liberation” so He could turn the minds of ordinary people into that of sages.
Thus, “His fearlessness is inconceivable”. Though many with limited capabilities and wisdom still cannot understand the Buddha’s teachings, despite that, they can still faithfully accept it. The Buddha did not just want to inspire faith, He wanted them to accept [the teachings] as well.Not only must they accept them, they must also put the teachings into practice. Because He teaches sentient beings in this way, His “fearlessness is inconceivable” He fears nothing. When the Buddha teaches the Dharma, His teachings are replete with principles. All things in the world, even the temporary labels we make use of, can also lead back to Right Dharma. The Buddha takes these principles and puts them into terms people can understand, so they can penetrate true principles.
This is what we constantly tell everyone One Dharma can contain all truths. Thus, there is a saying, “By grasping one truth, we understand all truths”. So, we must understand that “the mind is impermanent, there is no self in phenomena”. If we can all understand that “the mind is impermanent,” since our minds are impermanent, we must seize this moment to focus our minds and not allow our wavering minds to be swayed by names and appearances. If we thoroughly understand the Buddha’s truth, that “there is no self in things,” then what is truly the “self”? For the sake of the “self” alone, people constantly fight over things. Who should I refer to as “I”? Between her, you and me, which one of us is really “I”? None of us It is just a label we use in response to worldly phenomena. If we thoroughly understand this, then we know “there is no self in phenomena”.
All Dharma is intangible, but contains the principles of wondrous existence. No matter what we want to do, if we act according to principles, then worldly appearances will seem firm. If we do not act according to principles, then those worldly appearances will quickly vanish.
So, if we understand that “the mind is impermanent,” then with this principle, we penetrate the illusory labels of all things and will not “take the illusory as real,” and thus will not obstruct our path.
Thus, we must rely on the Buddha’s “great realizations, Samadhi and wisdom”. We must not allow worldly phenomena or improper practices to obstruct us. So, as we learn the Dharma, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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