20140730《靜思妙蓮華》通達真諦德莊嚴（第359集）
⊙「心光明亮無始終，恆照寰宇無疆界，眾生敬仰世所尊，微妙真實法無量。」
⊙「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》
⊙「我以相嚴身，光明照世間，無量眾所尊，為說實相印。」《法華經方便品第二》
⊙我以相嚴身：莊嚴，佛德相也。一心三諦（空諦，假諦，中諦），終顯一實相是即為佛德莊嚴。
【證嚴上人開示】
心光明亮無始終
恆照寰宇無疆界
眾生敬仰世所尊
微妙真實法無量
修行就是一念心，心要保持得光明。「心光明亮無始終」，我們本來人人的心，就是一片清淨，原來就本具，無始以來都是，未來也是，永遠這念心光就是存在，只是凡夫，沒有發揮我們心光的良能，因為被覆蓋了。
心光，我們能「恆照寰宇無疆界」。只要我們的心光展現出來，同樣的我們也能永永遠遠，宇宙之間無疆界，我們全都很明朗。不會像我們現在，只知其一，不知其二，何況宇宙萬物真理完全不知，這就是所以凡夫的無奈。
佛陀已經成等正覺，佛陀的心光，如何能夠回歸他的心光，將那個方法來教授我們。我們要好好接受，要學佛。
佛陀是我們「眾生敬仰世所尊」，所以稱為「世尊」。出現於人間，他的過程，他的成就，已經是人間典範。凡夫應該要相信，應該生起了敬仰心。
所以「微妙真實法無量」，佛陀所得之法是非常微妙，尤其是真實。那個真實微妙之法無量，所以，寰宇無疆界，這是永恆的，此法是永遠存在。
佛陀就是要告訴大家：我已經知道這些法了，這個法本來就具有，不是這些法都是我擁有，是人人擁有，大家都有，原來就有的法。所以，所得的是這麼的微妙，一個人覺悟之後，那個看不到的心，能夠透徹宇宙萬物之真理，都能完全攝受於心裡。你想，微妙嗎？真的是微妙的實法！這個法是無量，原來具有。
這是一念心。我們修行就是要，修得我們的心與佛心一樣，那麼明淨、光明，非常明，非常亮；他能透徹了宇宙萬物之真理，就是只在此一念心而已。
佛陀在世時，有一陣子，阿難與一位婆耆奢，這二位比丘，同時入城去。城裡的人很多，忽然間有一位很端莊的美女，從他們的面前走過，婆耆奢他看到了，內心起了愛慕之想，他的眼光隨著她的行蹤，這樣移動。女孩子消失於人群中，他忽然間，自我覺醒了，那個時候，很自責，自己是一位修行者，怎麼能看到一個女孩子的形象，這麼端莊，這麼容易心就被引過去呢？不應該！不應該！
人身難得，好不容易得了人身，聞了佛法，出家於僧團裡，我的心又起了這種欲念，這個色的欲念於內心裡，要怎麼辦呢？我想，應該要保護我的慧命，我寧可毀掉生命，都不可毀掉慧命。
心很掙扎，很痛苦，就向著身邊一起走的阿難，他就向阿難表明他的心思，說：「我寧可毀掉我的生命，我應該也是要護住我的慧命。但是我的心，要如何能讓我的慧命永住呢」
阿難就很坦誠向他說：「幸好你能及時覺醒，這就是你的慧命還穩定。要知道，這種色入心來，很容易令我們顛倒。好似，欲好似一把火於乾草邊，不小心，一陣風將火吹向著乾草，那整片草原(乾草) ，就會燒光了。修行，就是要很用心保護這念心，我們要及時修心。」
佛教我們要修「不淨觀」。平時我們若是，在這麼平順的環境中，若有念頭起，色欲，尤其是欲心一起，要趕緊及時要修，修「不淨觀」。觀身不淨，觀受是苦，觀心無常，觀法無我。你要趕緊及時做這樣的觀想。這個色入心來，如火燒心一樣，要趕緊做「不淨觀」。
佛陀的時代，與佛同世的修行者，就這麼容易在人群中，色欲就這麼容易引誘他的眼光，就起了欲心，何況我們現在呢？現在的修行，外面引誘的陷阱實在是很多，所以我們必定自我警覺。修行，我們就是要學佛的德行。佛陀如何修，所顯現的德相，那個過程，我們一定要好好，追隨著佛陀修行的過程，才能到與佛同等的果相。所以我們必定，要常常保護心光明亮。
我們必定要敬仰佛。世尊，他所得之法，在這過程(中) ，所得內心微妙的真實法，我們必定要生深信之心，敬仰佛陀這分微妙真實，無量之法。其實，(他)就是來為我們開示，讓我們人人知道，此微妙真實法於人人的心底，本來就具有，只要我們這念心光起，就能照徹人間、宇宙萬物。所以，希望我們能夠透徹這念心。
就是如阿難，在警惕他的同修行者，萬一心若有受到外面誘引之時，趕緊起這一念心，將心鏡趕緊擦拭乾淨，好好保護這念明徹之心。同樣的道理，我們要人人都能做阿難，來幫助同修者。不要去嫉妒別人；我們能做，別人也能做，我們就要讚歎、隨喜他，甚至還要再幫助他，讓他更勝過我們。這才是真正，真正的心胸能心包太虛，才是真正能夠透徹無邊界。
所以我們必定要「斷諸法中惡」，外面的一切與我們的內心相應，我們不要被它誘引，不要讓這個習氣常常在心裡。所以我們一定要好好用心。
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》
下面再接下來說，前面的（經）文，「佛於十方，而獨無所畏。」已經於十方——(四方)、四維、上下；這全都是佛陀所瞭解的，甚至他的心是包含於，宇宙萬物之間。
我們人人會起心動念，人人那種無明煩惱，佛陀都很透徹了。但是，佛陀要向眾生說法，他要完全都是，住於實相的道理中，這個法，絕對不受污染的雜法，來污染他的心。所以他的心很坦然，為一大事因緣出現人間，開示眾生，大愛無私之心，所以「獨無所畏」。在這個世間裡面，應該是唯有佛陀單獨，能夠這麼坦然，為所有的眾生在付出，沒有私心，希望人人所得之法，都與他一樣。
這世間、宇宙間，唯有佛的心是最清淨的。所以，因為心最清淨，「無所畏」，不必怕，沒有擔憂，處於萬法很清楚，很明瞭，所以說法無所畏。
若是凡夫，說法時就是能說，但是擔心的事情也還是很多。為什麼會擔心？擔心這件事情是否能成就？擔心此地是否能平安？擔心，擔心的事情確實多！所以，若是我，我不敢說「而獨無所畏」。
所以，這幾句（經文）說起來好像沒有什麼，其實這是最重要的，我們要很重視。
為什麼佛陀那麼的安然自在？為什麼我們凡夫於日常生活中，煩惱會那麼多？為什麼與佛同世修行的人，還是同樣會起心動念的念頭？為什麼佛陀面前的弟子，佛還是要為他們一再、一再，不厭其煩，對他們觀機逗教，為什麼？常常會一直想，哎呀！佛，要成佛實在是很不容易！
不過，佛陀就是先告訴我們不簡單的法。他所說的「不簡單」，就要耐得住時間的長遠，無央數劫，無量千萬佛所修行過來的。這是佛陀也很坦然，這樣告訴我們，絕對沒有現在修行，現在即得。所以，我們應該要很瞭解，佛是真誠實語對我們說話，我們要用真心來接受。
所以，佛陀說：「我以相嚴身，光明照世間，無量眾所尊，為說實相印。」
我以相嚴身
光明照世間
無量眾所尊
為說實相印
《法華經 方便品第二》
也是大家要用心了解。佛陀他說「我」，就是佛自稱，佛自稱，我，釋迦佛「以相嚴身」。我們都知道佛陀有三十二相，不過佛陀現在所說的「相」，不是他外形的相，是他所得到的實相。
⊙我以相嚴身：
莊嚴 佛德相也
一心三諦
終顯一實相
是即為佛德莊嚴
（註：三諦----空諦，假諦，中諦）
佛的莊嚴，佛的德相。佛陀的德相，是他修行(成就)來的，他心所得的，所修的行，他能達到這樣的程度。什麼程度呢？一心三諦。「三諦」就是道理。
因為我們無法，去體會人世間的道理，所以佛陀所說的法，對這些小乘教的人，開始就「空諦、假諦、中諦」，這叫做「三諦」。
「三諦」，眾生有執著，執著很多，佛就要用種種的法，來為我們解釋，你再怎麼樣的執著，到頭來還是一場空。哪怕是賢人、聖者，現在在那裡呢？尤其是在中國，孔夫子、莊子、墨子，這些人都是大家認為是，是道德觀的人，是聖人，是賢人，今何在？釋迦牟尼佛，兩千多年前也是聖人，超凡聖人，現在有形之相何在？
所以，連佛與所有的聖人、賢人一樣，還是在生、老、病、死中。山河大地，也是在無常敗壞的範圍裡，所以成、住、壞、空。心是很無常的，看也看不到，卻是心多變化，生、住、異、滅。
我們的心，起一念的善念，事事都是好事；心若是受外面境界的誘引，又起另外一念貪、瞋之惡念，這種的癡心、無明，就會現前，那就是所做的都是惡。只是一念心，緣於所有的境界，所以佛陀要警惕大家「空」。
古時候的霸王，秦始皇，今又何在？擁有了天下，又何在？哎呀，空啊！都是假，假的名稱。這個假相，讓我們的心不定，讓我們的心會得失。所以，我們要知道一切是空。
如果一切是空，是不是這樣我都不用做工作了？一切都是空的，一切都是假的，這樣我何必再做什麼事情呢？好事不必做，壞事不必怕，因為是空，是假。那是不是矛盾了？佛陀就要告訴我們「中道」——你要瞭解「空」是真空，真空中含攝著的那就是「妙有」。談「妙有」，就要用譬喻、因緣、言辭來為我們解釋。這是佛陀的智慧，所以，將這些智慧，合起來於他的一心，來教育眾生，最終的道理就是要顯「一實相」。
所以，佛為德莊嚴，這是佛陀所修來的德，所得的相。常常告訴大家「德者，得也」。我們有所修，就有所得——得到我們受得人，堪得肯定、堪得相信之相，這樣，人就會尊重。
所以，我們所造作的一切，修的行，總是要入我們的智慧，智慧中，我們要一片的清淨。我們要如何去體會到，真空中的微妙的真理，這種在假相中，要如何透徹它的真理，我們不要受到我們的，貪、瞋、癡等等，在我們要透徹真理的中途，障礙了我們。
佛陀他能夠「相嚴身」，那就是因為「一心三諦」，就是空諦、假諦、中諦。我們若能透徹這些，最終合來起，佛陀就是為一實相，一實之真理，那就是一乘。所以佛陀已經都具備了，所以這是佛陀的「相嚴身」。
所以，各位，學佛，真的要用心，不要讓一點點的煩惱、無明，將我們遮蓋，成為我們修行求法中的惡念，於我們的內心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Understand His True Magnificence and Virtue (通達真諦德莊嚴)
Date: July.30. 2014
The radiance of our hearts has no beginning and end, forever illuminating the boundless universe. Sentient beings respect and admire the one honored by the world. His subtle and wondrous true Dharma is infinite.
Spiritual practice is about our hearts and minds. We must sustain the radiance of our hearts. “The radiance of our hearts has no beginning and end.” Our minds were originally pure. We are intrinsically [this way]. From Beginningless Time it has been thus; in the future it also will be thus. This light in our hearts will always remain, but we ordinary people have not fully exercised its potential because it has been obscured. The light in our hearts is “forever illuminating the boundless universe.” If we manifest the light in our hearts, we too can, forever and ever, clearly illuminate the boundless universe. We will not be like the way we are now, knowing only one side but not the other. Furthermore, we are completely unaware of the true principles of all things in the universe. This is why we ordinary people are helpless.
The Buddha has already attained perfect enlightenment. He knows how to return to the light is His heart, so when He teaches us the method, we must earnestly accept it. We must learn from the Buddha. The Buddha is the one we “sentient beings respect and admire, the one honored by the world.” Thus He is called “World-Honored One”. In this world, He manifested the process of His practice and His attainment, making Him a role model for the world. Ordinary people should have faith [in Him] and give rise to respect and admiration. “His subtle and wondrous True Dharma is infinite.” The Dharma attained by the Buddha is very subtle and wondrous, and is the True Dharma. That true, subtle and wondrous Dharma is infinite. As for the boundless universe, it is everlasting. This Dharma will exist forever.
He tells all of us, I already know this Dharma. “The Dharma is intrinsically in us all. These teachings do not all belong to me, but to everyone. All of us have always had this Dharma.” So, what we attain is very subtle and wondrous. After a person awakens, the intangible state of mind [they attain] can penetrate the true principles of all things, and collect them in our minds.
Think about it, isn’t this wondrous? This is truly subtle and wondrous True Dharma. This Dharma is infinite, and has always been intrinsic to us. This is all about the mind. When we engage in spiritual practice, we must train our minds to be like the Buddha-mind, that pure, that bright, that clear and illuminating. He can penetrate the true principles of all things. This is all depends on the mind.
When the Buddha was in this world, one day, Ananda and a bhiksu named Vavgisa went into the city at the same time. They saw many people around. Suddenly, an elegant and beautiful woman passed in front of them. Vavgisa saw her and in that moment, he began to adore her. His gaze followed her and moved with her. Then she disappeared into the crowd. Suddenly, he realized what he was doing. In that moment, he reprimanded himself. He was a spiritual practitioner; how could the sight of such an elegant girl so easily attract his mind?
This should not happen to him.“Being born human is rare.I have finally been born human, learned the Buddha-Dharma and became a monastic in the Sangha.Yet, my mind gave rise to this desire, to this sexual desire.What should I do about it?I think I must protect my wisdom-life.I’d rather extinguish my physical life than my wisdom-life.”
This mental struggle was very painful.So, he shared his thinking with Ananda, who was walking beside him.He told Ananda, “I am willing to destroy my physical life in order to protect my wisdom-life.But how can I ensure that my wisdom-life will be everlasting?”
Ananda said very sincerely, “It was fortunate you awakened in time; this means your wisdom-life is stable.You must know that when lust enters our hearts, I easily causes us to be confused.Desire is like a torch next to dry grass.If we are not careful, a wind could blow the fire toward the grass, and the entire plain will go up in flames.In spiritual practice, we must protect our minds very carefully.We must promptly cultivate our minds.”
The Buddha teaches us to engage in “contemplation of impurity.”If we are usually in an environment where things go smoothly for us, when our minds give rise to thoughts, especially sexual desire, we must immediately engage in “contemplation of impurity”.
Contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent and contemplate all things as having no self.We must promptly engage in this kind of contemplation.When lust enters the mind, we feel as if our hearts are on fire.So, we must quickly engage in “contemplation of impurity”.
In the Buddha’s lifetime, as the spiritual practitioners who lived with Him went among the people, lust easily led their gaze astray and their minds gave rise to desire.This is to say nothing of us now.
As we engage in spiritual practice now, there are many traps many temptations around us.So, we must be vigilant of ourselves.We must emulate the Buddha’s virtuous conduct, the way He practiced, the virtue He manifested, that whole process.We certainly must earnestly follow the process of the Buddha’s spiritual practice.Only then can we attain a state equal to the Buddha’s.
So, we must always protect the radiance of our hearts.So, we must respect and admire the Buddha and the Dharma the World-Honored One has attained.Through His practice, He attained subtle and wondrous True Dharma.We must give rise to a deep faith, and respect and admire this subtle, wondrous,True Dharma, which is infinite.
Actually, He came to teach us, to help all of us recognize that this subtle, wondrous, True Dharma has always been in our hearts.As long as the light in our hearts manifest, we can illuminate the world and all things.So, He hopes we can understand our minds.
This is just like Ananda’s warning to his fellow spiritual practitioner.Should he ever be tempted by external things, he [must] quickly give rise to a mindset of wiping clean the mirror in his mind and earnestly protecting his bring and clear mind.This is the same principle.We must all be like Ananda and help our fellow practitioners we must not be jealous of others.If we can do it, others can too.We must praise them, be happy for them, and even help them so they can surpass us.This is what it means to truly have a heart that encompasses the universes and penetrates its boundlessness.So, we must “eliminate the evil in all things”.
When things around us connect with our minds, we must not be tempted by them and must not keep such habitual tendencies in our minds.Therefore, we must always be mindful.
“If people faithfully refuge in the Buddha, the Tathagata will not deceive them. He has no thought 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.”
Next, we continue talking about this sutra passage. “Throughout the ten directions, the Buddha alone has nothing to fear”. In the ten directions, [four cardinal], four intermediate, above and below everything is understood by the Buddha, to the point that His mind can encompass all things in the universe. Every one of us gives rise to thoughts of ignorance and afflictions; the Buddha understands this very clearly. So, to teach the Dharma to sentient beings, He fully abides in principles of ultimate reality. Because of the Dharma, His mind will never be defiled by impure things. So, His mind is very at ease. He appears in this world for one great cause, to teach selfless great love to all beings. So, “the Buddha alone has nothing to fear”.
In this world, it is the Buddha alone who can be that at ease and give to all sentient beings without any selfish thoughts. He hopes the Dharma we all attain is the same as His.In this world, this universe, the Buddha’s mind is the most pure, He had no need to be afraid or worried. Because He clearly understands all things, He has nothing to fear when teaching the Dharma.
As for ordinary people, they can teach the Dharma, but they still have many worries. Why are they worried? They worry whether they can accomplish this task. They wonder whether this place will be safe. Indeed, they worry about so many things. If it were me, I would never say I “alone have nothing to fear”.
So, these few sutra passages do not seem to be anything [special], but actually, they are the most important. We must value the reason the Buddha is so peaceful and at ease while we ordinary people, in our daily living, have so many afflictions. Why did people who practiced with the Buddha still give rise to these thoughts? When it comes to His disciples, why did the Buddha have to, over and over again, tirelessly teach according to their capabilities? Why? I always think, attaining Buddhahood is not an ordinary matter. But, what the Buddha first taught us was not ordinary Dharma. The remarkable [Dharma] He taught could stand the test of time and was attained by countless Buddhas through. Their practices over a countless number of kalpas. The Buddha told us, very calmly, that He never said that engaging in spiritual practice would immediately lead to attainment. So, we must really understand that the Buddha spoke true and genuine words to us, and we must accept them with sincerity. So, the Buddha said to Himself,
“My body is adorned with marks, I brilliantly illuminate the world. Honored by the boundless assembly, I speak of the seal lf ultimate reality.”
We must also mindfully understand this. When the Buddha says “My”, He is referring to Himself. The Buddha says, “My”, Sakyamuni’s, “body is adorned with marks”. We all know the Buddha has 32 Marks, but the marks the Buddha speaks of now are not part of his external appearance, but the ultimate truths He attained.
“My body is adorned with marks: The Buddha’s virtuous appearance is magnificent. In His heart there is the Threefold Truth, but in the end He manifests ultimate reality. This is the magnificence and virtue of the Buddha.”
The Buddha’s magnificence and virtuous appearance comes from His spiritual practice, from what His mind attained. Through His spiritual practice, He attained this level. What level? In His heart there is the Threefold Truth. The Threefold Truth are principles. Because we have no way to comprehend the principles of this world, the Dharma taught by the Buddha for these Small Vehicle practitioners starts with the truths of emptiness, illusiveness and the Middle Way. This is the Threefold Truth. As for the Threefold Truth, sentient beings have very many attachments, so the Buddha must use various teachings to explain them to us. No matter how strongly we cling to something in the end, we have nothing. Even when it comes to sages and noble beings, where are they now?
For example, in China, Confucius, Zhuangzi and Mozi are those widely considered to be virtuous people. These noble beings and sages, where are they now?Sakyamuni Buddha was also a noble being over 2000 years ago.As for this extraordinary noble being, where is His tangible manifestation now?
So, even Buddhas, sages and noble beings are subject to birth, aging, illness and death. The mountains, rivers and land are also subject to impermanence and deterioration, to formation, existence, decay and disappearance. Our minds are impermanent. We cannot see it, but our minds change often. If our minds give rise to wholesome thoughts, then everything we do will be good. If our minds are tempted by external phenomena and give rise to evil thoughts of greed and anger, delusions and ignorance will manifest. Then, everything we do will be unwholesome. All this comes about when our minds connect to all kinds of conditions.
So, the Buddha warns us all about “emptiness”. The tyrannical ruler of ancient times, Qinshihuang, where is he now? Though he ruled the world, where is he now?There is just emptiness. These are all illusive labels Illusory things cause our minds to waver, cause us to think of gain and loss. So, we must know that all things are Empty. If all things are Empty, does that mean we should stop working? If everything is Empty, if everything is illusory, why should we ever do anything? We need not do good things and we need not fear doing bad things, because everything is Empty and illusory. Don’t these [truths] contradict each other? The Buddha tells us of the Middle Way. We must know that Empty refers to true emptiness.
Within true emptiness there is “wondrous existence”. So, “wondrous existence” is explained through analogies, causes and conditions and expressions. This is the Buddha’s wisdom. So, He applied His wisdom to wholeheartedly teaching sentient beings, and the final principles [He taught] are to reveal “ultimate reality”. So, “this is the magnificence and virtue of the Buddha”. This is the virtue the Buddha cultivated, the appearance He obtained. I always tell everyone, “The virtuous attain”. When we engage in cultivation, we will attain. We will attain the affirmation of others and their trust. In this way, people will respect us.
So, everything we create, the conduct we cultivate, must always [come from] our wisdom.As we are wise, we must also be pure. We must find a way to realize the subtle and wondrous truths of true emptiness. When we are amidst illusory appearances, how can we penetrate their true principles? We must not allow our greed, anger, delusion and so on to obstruct us on our way to penetrating true principles. The Buddha has a “body adorned with marks” for “in His heart there is the Threefold Truth,” the truths of emptiness, illusiveness and the Middle Way.
If we can penetrate these truths, ultimately we can combine them. The Buddha [comes] to teach the One Reality, the ultimate truth, which is the One Vehicle. The Buddha already has [these characteristics]. Thus, His “body is adorned with marks”. So, everyone, when learning the Buddha’s Way, we truly must be mindful. We must not let even a bit of affliction or ignorance obscure our minds and give rise to evil thoughts in our minds as we engage in spiritual practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「心光明亮無始終，恆照寰宇無疆界，眾生敬仰世所尊，微妙真實法無量。」
⊙「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》
⊙「我以相嚴身，光明照世間，無量眾所尊，為說實相印。」《法華經方便品第二》
⊙我以相嚴身：莊嚴，佛德相也。一心三諦（空諦，假諦，中諦），終顯一實相是即為佛德莊嚴。
【證嚴上人開示】
心光明亮無始終
恆照寰宇無疆界
眾生敬仰世所尊
微妙真實法無量
修行就是一念心，心要保持得光明。「心光明亮無始終」，我們本來人人的心，就是一片清淨，原來就本具，無始以來都是，未來也是，永遠這念心光就是存在，只是凡夫，沒有發揮我們心光的良能，因為被覆蓋了。
心光，我們能「恆照寰宇無疆界」。只要我們的心光展現出來，同樣的我們也能永永遠遠，宇宙之間無疆界，我們全都很明朗。不會像我們現在，只知其一，不知其二，何況宇宙萬物真理完全不知，這就是所以凡夫的無奈。
佛陀已經成等正覺，佛陀的心光，如何能夠回歸他的心光，將那個方法來教授我們。我們要好好接受，要學佛。
佛陀是我們「眾生敬仰世所尊」，所以稱為「世尊」。出現於人間，他的過程，他的成就，已經是人間典範。凡夫應該要相信，應該生起了敬仰心。
所以「微妙真實法無量」，佛陀所得之法是非常微妙，尤其是真實。那個真實微妙之法無量，所以，寰宇無疆界，這是永恆的，此法是永遠存在。
佛陀就是要告訴大家：我已經知道這些法了，這個法本來就具有，不是這些法都是我擁有，是人人擁有，大家都有，原來就有的法。所以，所得的是這麼的微妙，一個人覺悟之後，那個看不到的心，能夠透徹宇宙萬物之真理，都能完全攝受於心裡。你想，微妙嗎？真的是微妙的實法！這個法是無量，原來具有。
這是一念心。我們修行就是要，修得我們的心與佛心一樣，那麼明淨、光明，非常明，非常亮；他能透徹了宇宙萬物之真理，就是只在此一念心而已。
佛陀在世時，有一陣子，阿難與一位婆耆奢，這二位比丘，同時入城去。城裡的人很多，忽然間有一位很端莊的美女，從他們的面前走過，婆耆奢他看到了，內心起了愛慕之想，他的眼光隨著她的行蹤，這樣移動。女孩子消失於人群中，他忽然間，自我覺醒了，那個時候，很自責，自己是一位修行者，怎麼能看到一個女孩子的形象，這麼端莊，這麼容易心就被引過去呢？不應該！不應該！
人身難得，好不容易得了人身，聞了佛法，出家於僧團裡，我的心又起了這種欲念，這個色的欲念於內心裡，要怎麼辦呢？我想，應該要保護我的慧命，我寧可毀掉生命，都不可毀掉慧命。
心很掙扎，很痛苦，就向著身邊一起走的阿難，他就向阿難表明他的心思，說：「我寧可毀掉我的生命，我應該也是要護住我的慧命。但是我的心，要如何能讓我的慧命永住呢」
阿難就很坦誠向他說：「幸好你能及時覺醒，這就是你的慧命還穩定。要知道，這種色入心來，很容易令我們顛倒。好似，欲好似一把火於乾草邊，不小心，一陣風將火吹向著乾草，那整片草原(乾草) ，就會燒光了。修行，就是要很用心保護這念心，我們要及時修心。」
佛教我們要修「不淨觀」。平時我們若是，在這麼平順的環境中，若有念頭起，色欲，尤其是欲心一起，要趕緊及時要修，修「不淨觀」。觀身不淨，觀受是苦，觀心無常，觀法無我。你要趕緊及時做這樣的觀想。這個色入心來，如火燒心一樣，要趕緊做「不淨觀」。
佛陀的時代，與佛同世的修行者，就這麼容易在人群中，色欲就這麼容易引誘他的眼光，就起了欲心，何況我們現在呢？現在的修行，外面引誘的陷阱實在是很多，所以我們必定自我警覺。修行，我們就是要學佛的德行。佛陀如何修，所顯現的德相，那個過程，我們一定要好好，追隨著佛陀修行的過程，才能到與佛同等的果相。所以我們必定，要常常保護心光明亮。
我們必定要敬仰佛。世尊，他所得之法，在這過程(中) ，所得內心微妙的真實法，我們必定要生深信之心，敬仰佛陀這分微妙真實，無量之法。其實，(他)就是來為我們開示，讓我們人人知道，此微妙真實法於人人的心底，本來就具有，只要我們這念心光起，就能照徹人間、宇宙萬物。所以，希望我們能夠透徹這念心。
就是如阿難，在警惕他的同修行者，萬一心若有受到外面誘引之時，趕緊起這一念心，將心鏡趕緊擦拭乾淨，好好保護這念明徹之心。同樣的道理，我們要人人都能做阿難，來幫助同修者。不要去嫉妒別人；我們能做，別人也能做，我們就要讚歎、隨喜他，甚至還要再幫助他，讓他更勝過我們。這才是真正，真正的心胸能心包太虛，才是真正能夠透徹無邊界。
所以我們必定要「斷諸法中惡」，外面的一切與我們的內心相應，我們不要被它誘引，不要讓這個習氣常常在心裡。所以我們一定要好好用心。
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》
下面再接下來說，前面的（經）文，「佛於十方，而獨無所畏。」已經於十方——(四方)、四維、上下；這全都是佛陀所瞭解的，甚至他的心是包含於，宇宙萬物之間。
我們人人會起心動念，人人那種無明煩惱，佛陀都很透徹了。但是，佛陀要向眾生說法，他要完全都是，住於實相的道理中，這個法，絕對不受污染的雜法，來污染他的心。所以他的心很坦然，為一大事因緣出現人間，開示眾生，大愛無私之心，所以「獨無所畏」。在這個世間裡面，應該是唯有佛陀單獨，能夠這麼坦然，為所有的眾生在付出，沒有私心，希望人人所得之法，都與他一樣。
這世間、宇宙間，唯有佛的心是最清淨的。所以，因為心最清淨，「無所畏」，不必怕，沒有擔憂，處於萬法很清楚，很明瞭，所以說法無所畏。
若是凡夫，說法時就是能說，但是擔心的事情也還是很多。為什麼會擔心？擔心這件事情是否能成就？擔心此地是否能平安？擔心，擔心的事情確實多！所以，若是我，我不敢說「而獨無所畏」。
所以，這幾句（經文）說起來好像沒有什麼，其實這是最重要的，我們要很重視。
為什麼佛陀那麼的安然自在？為什麼我們凡夫於日常生活中，煩惱會那麼多？為什麼與佛同世修行的人，還是同樣會起心動念的念頭？為什麼佛陀面前的弟子，佛還是要為他們一再、一再，不厭其煩，對他們觀機逗教，為什麼？常常會一直想，哎呀！佛，要成佛實在是很不容易！
不過，佛陀就是先告訴我們不簡單的法。他所說的「不簡單」，就要耐得住時間的長遠，無央數劫，無量千萬佛所修行過來的。這是佛陀也很坦然，這樣告訴我們，絕對沒有現在修行，現在即得。所以，我們應該要很瞭解，佛是真誠實語對我們說話，我們要用真心來接受。
所以，佛陀說：「我以相嚴身，光明照世間，無量眾所尊，為說實相印。」
我以相嚴身
光明照世間
無量眾所尊
為說實相印
《法華經 方便品第二》
也是大家要用心了解。佛陀他說「我」，就是佛自稱，佛自稱，我，釋迦佛「以相嚴身」。我們都知道佛陀有三十二相，不過佛陀現在所說的「相」，不是他外形的相，是他所得到的實相。
⊙我以相嚴身：
莊嚴 佛德相也
一心三諦
終顯一實相
是即為佛德莊嚴
（註：三諦----空諦，假諦，中諦）
佛的莊嚴，佛的德相。佛陀的德相，是他修行(成就)來的，他心所得的，所修的行，他能達到這樣的程度。什麼程度呢？一心三諦。「三諦」就是道理。
因為我們無法，去體會人世間的道理，所以佛陀所說的法，對這些小乘教的人，開始就「空諦、假諦、中諦」，這叫做「三諦」。
「三諦」，眾生有執著，執著很多，佛就要用種種的法，來為我們解釋，你再怎麼樣的執著，到頭來還是一場空。哪怕是賢人、聖者，現在在那裡呢？尤其是在中國，孔夫子、莊子、墨子，這些人都是大家認為是，是道德觀的人，是聖人，是賢人，今何在？釋迦牟尼佛，兩千多年前也是聖人，超凡聖人，現在有形之相何在？
所以，連佛與所有的聖人、賢人一樣，還是在生、老、病、死中。山河大地，也是在無常敗壞的範圍裡，所以成、住、壞、空。心是很無常的，看也看不到，卻是心多變化，生、住、異、滅。
我們的心，起一念的善念，事事都是好事；心若是受外面境界的誘引，又起另外一念貪、瞋之惡念，這種的癡心、無明，就會現前，那就是所做的都是惡。只是一念心，緣於所有的境界，所以佛陀要警惕大家「空」。
古時候的霸王，秦始皇，今又何在？擁有了天下，又何在？哎呀，空啊！都是假，假的名稱。這個假相，讓我們的心不定，讓我們的心會得失。所以，我們要知道一切是空。
如果一切是空，是不是這樣我都不用做工作了？一切都是空的，一切都是假的，這樣我何必再做什麼事情呢？好事不必做，壞事不必怕，因為是空，是假。那是不是矛盾了？佛陀就要告訴我們「中道」——你要瞭解「空」是真空，真空中含攝著的那就是「妙有」。談「妙有」，就要用譬喻、因緣、言辭來為我們解釋。這是佛陀的智慧，所以，將這些智慧，合起來於他的一心，來教育眾生，最終的道理就是要顯「一實相」。
所以，佛為德莊嚴，這是佛陀所修來的德，所得的相。常常告訴大家「德者，得也」。我們有所修，就有所得——得到我們受得人，堪得肯定、堪得相信之相，這樣，人就會尊重。
所以，我們所造作的一切，修的行，總是要入我們的智慧，智慧中，我們要一片的清淨。我們要如何去體會到，真空中的微妙的真理，這種在假相中，要如何透徹它的真理，我們不要受到我們的，貪、瞋、癡等等，在我們要透徹真理的中途，障礙了我們。
佛陀他能夠「相嚴身」，那就是因為「一心三諦」，就是空諦、假諦、中諦。我們若能透徹這些，最終合來起，佛陀就是為一實相，一實之真理，那就是一乘。所以佛陀已經都具備了，所以這是佛陀的「相嚴身」。
所以，各位，學佛，真的要用心，不要讓一點點的煩惱、無明，將我們遮蓋，成為我們修行求法中的惡念，於我們的內心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Understand His True Magnificence and Virtue (通達真諦德莊嚴)
Date: July.30. 2014
The radiance of our hearts has no beginning and end, forever illuminating the boundless universe. Sentient beings respect and admire the one honored by the world. His subtle and wondrous true Dharma is infinite.
Spiritual practice is about our hearts and minds. We must sustain the radiance of our hearts. “The radiance of our hearts has no beginning and end.” Our minds were originally pure. We are intrinsically [this way]. From Beginningless Time it has been thus; in the future it also will be thus. This light in our hearts will always remain, but we ordinary people have not fully exercised its potential because it has been obscured. The light in our hearts is “forever illuminating the boundless universe.” If we manifest the light in our hearts, we too can, forever and ever, clearly illuminate the boundless universe. We will not be like the way we are now, knowing only one side but not the other. Furthermore, we are completely unaware of the true principles of all things in the universe. This is why we ordinary people are helpless.
The Buddha has already attained perfect enlightenment. He knows how to return to the light is His heart, so when He teaches us the method, we must earnestly accept it. We must learn from the Buddha. The Buddha is the one we “sentient beings respect and admire, the one honored by the world.” Thus He is called “World-Honored One”. In this world, He manifested the process of His practice and His attainment, making Him a role model for the world. Ordinary people should have faith [in Him] and give rise to respect and admiration. “His subtle and wondrous True Dharma is infinite.” The Dharma attained by the Buddha is very subtle and wondrous, and is the True Dharma. That true, subtle and wondrous Dharma is infinite. As for the boundless universe, it is everlasting. This Dharma will exist forever.
He tells all of us, I already know this Dharma. “The Dharma is intrinsically in us all. These teachings do not all belong to me, but to everyone. All of us have always had this Dharma.” So, what we attain is very subtle and wondrous. After a person awakens, the intangible state of mind [they attain] can penetrate the true principles of all things, and collect them in our minds.
Think about it, isn’t this wondrous? This is truly subtle and wondrous True Dharma. This Dharma is infinite, and has always been intrinsic to us. This is all about the mind. When we engage in spiritual practice, we must train our minds to be like the Buddha-mind, that pure, that bright, that clear and illuminating. He can penetrate the true principles of all things. This is all depends on the mind.
When the Buddha was in this world, one day, Ananda and a bhiksu named Vavgisa went into the city at the same time. They saw many people around. Suddenly, an elegant and beautiful woman passed in front of them. Vavgisa saw her and in that moment, he began to adore her. His gaze followed her and moved with her. Then she disappeared into the crowd. Suddenly, he realized what he was doing. In that moment, he reprimanded himself. He was a spiritual practitioner; how could the sight of such an elegant girl so easily attract his mind?
This should not happen to him.“Being born human is rare.I have finally been born human, learned the Buddha-Dharma and became a monastic in the Sangha.Yet, my mind gave rise to this desire, to this sexual desire.What should I do about it?I think I must protect my wisdom-life.I’d rather extinguish my physical life than my wisdom-life.”
This mental struggle was very painful.So, he shared his thinking with Ananda, who was walking beside him.He told Ananda, “I am willing to destroy my physical life in order to protect my wisdom-life.But how can I ensure that my wisdom-life will be everlasting?”
Ananda said very sincerely, “It was fortunate you awakened in time; this means your wisdom-life is stable.You must know that when lust enters our hearts, I easily causes us to be confused.Desire is like a torch next to dry grass.If we are not careful, a wind could blow the fire toward the grass, and the entire plain will go up in flames.In spiritual practice, we must protect our minds very carefully.We must promptly cultivate our minds.”
The Buddha teaches us to engage in “contemplation of impurity.”If we are usually in an environment where things go smoothly for us, when our minds give rise to thoughts, especially sexual desire, we must immediately engage in “contemplation of impurity”.
Contemplate the body as impure, contemplate all feelings as suffering, contemplate the mind as impermanent and contemplate all things as having no self.We must promptly engage in this kind of contemplation.When lust enters the mind, we feel as if our hearts are on fire.So, we must quickly engage in “contemplation of impurity”.
In the Buddha’s lifetime, as the spiritual practitioners who lived with Him went among the people, lust easily led their gaze astray and their minds gave rise to desire.This is to say nothing of us now.
As we engage in spiritual practice now, there are many traps many temptations around us.So, we must be vigilant of ourselves.We must emulate the Buddha’s virtuous conduct, the way He practiced, the virtue He manifested, that whole process.We certainly must earnestly follow the process of the Buddha’s spiritual practice.Only then can we attain a state equal to the Buddha’s.
So, we must always protect the radiance of our hearts.So, we must respect and admire the Buddha and the Dharma the World-Honored One has attained.Through His practice, He attained subtle and wondrous True Dharma.We must give rise to a deep faith, and respect and admire this subtle, wondrous,True Dharma, which is infinite.
Actually, He came to teach us, to help all of us recognize that this subtle, wondrous, True Dharma has always been in our hearts.As long as the light in our hearts manifest, we can illuminate the world and all things.So, He hopes we can understand our minds.
This is just like Ananda’s warning to his fellow spiritual practitioner.Should he ever be tempted by external things, he [must] quickly give rise to a mindset of wiping clean the mirror in his mind and earnestly protecting his bring and clear mind.This is the same principle.We must all be like Ananda and help our fellow practitioners we must not be jealous of others.If we can do it, others can too.We must praise them, be happy for them, and even help them so they can surpass us.This is what it means to truly have a heart that encompasses the universes and penetrates its boundlessness.So, we must “eliminate the evil in all things”.
When things around us connect with our minds, we must not be tempted by them and must not keep such habitual tendencies in our minds.Therefore, we must always be mindful.
“If people faithfully refuge in the Buddha, the Tathagata will not deceive them. He has no thought 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.”
Next, we continue talking about this sutra passage. “Throughout the ten directions, the Buddha alone has nothing to fear”. In the ten directions, [four cardinal], four intermediate, above and below everything is understood by the Buddha, to the point that His mind can encompass all things in the universe. Every one of us gives rise to thoughts of ignorance and afflictions; the Buddha understands this very clearly. So, to teach the Dharma to sentient beings, He fully abides in principles of ultimate reality. Because of the Dharma, His mind will never be defiled by impure things. So, His mind is very at ease. He appears in this world for one great cause, to teach selfless great love to all beings. So, “the Buddha alone has nothing to fear”.
In this world, it is the Buddha alone who can be that at ease and give to all sentient beings without any selfish thoughts. He hopes the Dharma we all attain is the same as His.In this world, this universe, the Buddha’s mind is the most pure, He had no need to be afraid or worried. Because He clearly understands all things, He has nothing to fear when teaching the Dharma.
As for ordinary people, they can teach the Dharma, but they still have many worries. Why are they worried? They worry whether they can accomplish this task. They wonder whether this place will be safe. Indeed, they worry about so many things. If it were me, I would never say I “alone have nothing to fear”.
So, these few sutra passages do not seem to be anything [special], but actually, they are the most important. We must value the reason the Buddha is so peaceful and at ease while we ordinary people, in our daily living, have so many afflictions. Why did people who practiced with the Buddha still give rise to these thoughts? When it comes to His disciples, why did the Buddha have to, over and over again, tirelessly teach according to their capabilities? Why? I always think, attaining Buddhahood is not an ordinary matter. But, what the Buddha first taught us was not ordinary Dharma. The remarkable [Dharma] He taught could stand the test of time and was attained by countless Buddhas through. Their practices over a countless number of kalpas. The Buddha told us, very calmly, that He never said that engaging in spiritual practice would immediately lead to attainment. So, we must really understand that the Buddha spoke true and genuine words to us, and we must accept them with sincerity. So, the Buddha said to Himself,
“My body is adorned with marks, I brilliantly illuminate the world. Honored by the boundless assembly, I speak of the seal lf ultimate reality.”
We must also mindfully understand this. When the Buddha says “My”, He is referring to Himself. The Buddha says, “My”, Sakyamuni’s, “body is adorned with marks”. We all know the Buddha has 32 Marks, but the marks the Buddha speaks of now are not part of his external appearance, but the ultimate truths He attained.
“My body is adorned with marks: The Buddha’s virtuous appearance is magnificent. In His heart there is the Threefold Truth, but in the end He manifests ultimate reality. This is the magnificence and virtue of the Buddha.”
The Buddha’s magnificence and virtuous appearance comes from His spiritual practice, from what His mind attained. Through His spiritual practice, He attained this level. What level? In His heart there is the Threefold Truth. The Threefold Truth are principles. Because we have no way to comprehend the principles of this world, the Dharma taught by the Buddha for these Small Vehicle practitioners starts with the truths of emptiness, illusiveness and the Middle Way. This is the Threefold Truth. As for the Threefold Truth, sentient beings have very many attachments, so the Buddha must use various teachings to explain them to us. No matter how strongly we cling to something in the end, we have nothing. Even when it comes to sages and noble beings, where are they now?
For example, in China, Confucius, Zhuangzi and Mozi are those widely considered to be virtuous people. These noble beings and sages, where are they now?Sakyamuni Buddha was also a noble being over 2000 years ago.As for this extraordinary noble being, where is His tangible manifestation now?
So, even Buddhas, sages and noble beings are subject to birth, aging, illness and death. The mountains, rivers and land are also subject to impermanence and deterioration, to formation, existence, decay and disappearance. Our minds are impermanent. We cannot see it, but our minds change often. If our minds give rise to wholesome thoughts, then everything we do will be good. If our minds are tempted by external phenomena and give rise to evil thoughts of greed and anger, delusions and ignorance will manifest. Then, everything we do will be unwholesome. All this comes about when our minds connect to all kinds of conditions.
So, the Buddha warns us all about “emptiness”. The tyrannical ruler of ancient times, Qinshihuang, where is he now? Though he ruled the world, where is he now?There is just emptiness. These are all illusive labels Illusory things cause our minds to waver, cause us to think of gain and loss. So, we must know that all things are Empty. If all things are Empty, does that mean we should stop working? If everything is Empty, if everything is illusory, why should we ever do anything? We need not do good things and we need not fear doing bad things, because everything is Empty and illusory. Don’t these [truths] contradict each other? The Buddha tells us of the Middle Way. We must know that Empty refers to true emptiness.
Within true emptiness there is “wondrous existence”. So, “wondrous existence” is explained through analogies, causes and conditions and expressions. This is the Buddha’s wisdom. So, He applied His wisdom to wholeheartedly teaching sentient beings, and the final principles [He taught] are to reveal “ultimate reality”. So, “this is the magnificence and virtue of the Buddha”. This is the virtue the Buddha cultivated, the appearance He obtained. I always tell everyone, “The virtuous attain”. When we engage in cultivation, we will attain. We will attain the affirmation of others and their trust. In this way, people will respect us.
So, everything we create, the conduct we cultivate, must always [come from] our wisdom.As we are wise, we must also be pure. We must find a way to realize the subtle and wondrous truths of true emptiness. When we are amidst illusory appearances, how can we penetrate their true principles? We must not allow our greed, anger, delusion and so on to obstruct us on our way to penetrating true principles. The Buddha has a “body adorned with marks” for “in His heart there is the Threefold Truth,” the truths of emptiness, illusiveness and the Middle Way.
If we can penetrate these truths, ultimately we can combine them. The Buddha [comes] to teach the One Reality, the ultimate truth, which is the One Vehicle. The Buddha already has [these characteristics]. Thus, His “body is adorned with marks”. So, everyone, when learning the Buddha’s Way, we truly must be mindful. We must not let even a bit of affliction or ignorance obscure our minds and give rise to evil thoughts in our minds as we engage in spiritual practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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