【靜思妙蓮華】20140731 - 法印心光照世間 - 第360集 The Light of the Heart Illuminates the World

20140731《靜思妙蓮華》法印心光照世間（第360集）

⊙「大圓鏡智明淨，心印證真實法，授心印真佛子，諸法實相映照。」
⊙「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》
⊙光明照世間：自瑩謂之光，照物透明之光。有二用：一者破闇，二者現法。佛之光明者，智慧之相也。
⊙無量眾所尊：佛德大覺，身相清澄光相端嚴，眾生心身所崇敬尊重。
⊙為說實相印：說實相印者，蓋稱佛之本願而說，欲令眾生一切如我，悟先所不知之大乘正智也。

【證嚴上人開示】
大圓鏡智明淨
心印證真實法
授心印真佛子
諸法實相映照

人生，生活在天地宇宙之間，天地多麼遼闊啊！人間，人是多麼渺小啊！這很渺小的人生，卻是只為了一個，貪、瞋、癡的念，就破壞了人間的和氣，也破壞了天地氣候的機能，所以四大不調，人禍頻傳。

佛陀教育我們，無非就是要我們人人，將煩惱收攝起來，縮小，縮小，縮小你的煩惱，然後去除，完全清淨。若如此，就「大圓鏡智明淨」。

我們的心，如一片大圓鏡，大圓鏡若把它擦得很清淨，前面的境界，無不都是收攝入心來，是「是」，是「非」，會很清楚。大圓鏡若是有灰塵，有髒污，那面鏡子照出去，就是模糊了，好像是，好像不是，是非就分不清。在這種分不清的境界裡，到底路怎麼走才是穩的呢？

所以，我們會看到十字路口，有架設鏡子（道路交通反射鏡），你看鏡子如果是清楚的，東、西、南、北有車來，開車的人就知道停住，讓車先過，如此自然就平安。假如那片鏡子模糊了，根本就看不清楚，四方八達到底有沒有車子？不知道。開過去，差之毫釐，碰撞，剎那之間，災禍就大了。

記得一位小學生，父母都在外面，由阿嬤照顧。阿嬤就是環保菩薩，每天都要載孫女去學校。有一天經過的地方，路口有一面鏡子都模糊了，車子差一點就撞到人。這小女孩很小，小學，就跟阿嬤說：「阿嬤，那面鏡子不清楚了。」阿嬤說：「好，好，不清楚，我們明天就帶東西，我們帶抹布來把它擦乾淨。」

明天開始，這輛摩托車，除了阿嬤載著孫女，每天都載著一只水桶、一塊布，每天來到那裡，停下來，趕緊擦乾淨。這就是一位，這麼簡單，看到了就會想要去做，老人有愛心，孩子有智慧，願意做這樣的人，那個地方來來去去的人，就平安了。

所以，大圓鏡智這種明淨，除了人人願意把自己的心每天擦、每天擦，每天都對我們的身外是非，看清楚、分得明，自然就願意去付出。所以「大圓鏡智明淨」，人人心的這面鏡子，若每天擦得清淨，「心印證真實法」，我們的心時時印著真實的法，法刻入心版來，法，就是(在)我們的行動中，心印著法，我們能瞭解，付出就是最快樂。

所以，授心印就是真佛子。佛陀已經教授給我們此法，要我們印入心來，我們要接受。有教、授，我們就要受教奉行。我們若能受教奉行，那就是真佛子。

所以「諸法實相映照」。真的諸法的實相，我們在日常生活中，就像那面鏡子，將所有的境界照得很清楚，讓我們不會迷失方向，讓我們能夠安全，四方八達，暢行無阻。這就是我們要用心受法。

佛陀的教法，佛陀告訴我們無常的人生，苦難的人生，苦、集、滅、道。雖然我們最近都說小乘法，但是，這是我們的基礎法。佛陀一定要向人人說，人生是這麼無常，我們才知道無常的人生，要把握時間。佛陀一定要告訴我們，人生是苦難偏多，讓我們去體悟。所以常常這樣說過了，「五趣雜居地」，就是在此世間，無論是天、人、地獄、餓鬼、畜生，此五趣全部雜居在這裡，娑婆世界。

就像現在這個時候，在美國東岸那個地方，就是紐約、紐澤西、長島、華府，我們常常提到的這些地方，一片狼籍，真的是慘不忍睹！

就是發生在四、五天前，這個大紐約區，那是一個金融中心，沿海岸那個地方，桑迪颶風方向接近、登陸，輕輕一掃，面目全非了。本來像天堂的人間，本來是金融、經濟集中在那個城市裡，大家的生活，生活方便、富有，沒有一點困難、阻礙。哪裡知道，輕輕一個颶風，其實也不是很強，卻是面積很大，雨水、海水這樣同時，所以造成了那麼大的災難。

災難過後，滿目瘡痍，停電，斷水、瓦斯，又缺油。何況水浸泡過的景象，東西爛了、臭了，人無法住。衣服濕了，東西完全泡水，泥土骯髒，這不就是泥犁地獄嗎？全是泥、水，沒有電，沒有水，無法清理。人，全都是小家庭，年輕的，各人分家了，年輕人現在手無縛雞之力，哪怕他是年輕人，也是眼看著這麼狼籍的環境，要從哪裡開始清理起呢？重的東西，如何挪動，無力啊！何況是老人呢？

我們也能想像得出，現代的社會，將本來人的生活功能，都已經慢慢消失了，只是訓練頭腦如何轉，訓練那隻手指頭如何去打電腦，其他什麼力氣都沒有。看到他們那樣，生活全停擺了，脫序了，苦啊！

有一群人，雖然是在這種境界裡，他們點蠟燭，也要做熱食，要趕快看看有沒有熱熱的熱湯？是不是能夠給人充飢，熱騰騰的飯食，有飯，有可以吃的東西嗎？真的是很辛苦。沒有電，就是黑漆漆，用蠟燭也在工作，這就是我們現在一群的菩薩，在那裡投入、付出。

我們在這裡，我們一直要用心。佛陀是怎麼告訴我們的，一一都印證在人間，以現代的科技與資訊，我們看得到，我們瞭解得到。所以，人間是五趣雜居地，不只是苦、空、無常，確是三途不離人間，所以我們人人要時時提高警覺，要人人多發心。發一念心，從我們內心開始，我們要行動，我們只是自己以外，希望人人每個人這片心鏡，我們要擦得清、明。人人要發揮，法印入心來，發揮在我們的行動中，所以要用心。

我們昨天說過，佛陀說：「我以相嚴身」。佛陀所說的相，就是三諦理集一身為一大乘。「三諦」就是空、假、中，空，空諦、假諦、中諦。

我們看清楚人間，到底有什麼是永遠的？沒有，空。人人到頭來就是空，還是帶著我們的善惡業去，又是善惡業來。我們要認清楚，所以這條去來道路，我們要有光明，心中要有法，明明了了。所以「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》

這是佛陀的智慧，他說他已經透徹這些道理，無論是空、假，他都是在中諦，發揮一乘法。所以因此這片光明來普被世間，讓黑暗中、無明中的眾生，能夠接受此光明，反光自照。

太陽在那裡，照在這裡，這裡若有東西遮住，它是暗的。太陽在那裡，這裡若有一面鏡子，將它反射回去，這邊這裡也是亮的。所以，佛陀的光，智慧之光，照耀給我們眾生，而我們眾生，學佛者，要將這面鏡子擦得乾淨，接受這個光來，反射此光能更普及，更加光明照世間。

明鏡面面相照，這個世間不就是很光明嗎？佛陀這麼的慈悲、智慧，因此「無量眾所尊」。世間人，人人應該尊重。因為佛陀來人間，一大事因緣是「為說實相印」。就是要來告訴我們，此實相就如印章銘刻，佛陀刻什麼樣的印章，只要我們用印泥沾著，蓋下去，一張白白的紙，這個印章刻什麼字，蓋下去就是什麼字；也是一種證明。

佛陀所說法，字字句句刻入心版。佛陀的法，不要偏差了。所以「為說實相印」，就是沒有偏差。我們要把字字句句的法，不要偏差了，要人人相傳，一個印章，可以蓋很多。

什麼叫做光明？我們再更加瞭解：「光明照世間」。自瑩謂之光，從自己的內在會發出光亮，我們人人本具如來智性。

光明照世間：
自瑩謂之光
照物透明之光
有二用：
一者破闇
二者現法
佛之光明者
智慧之相也

希望佛陀的光，照入我們的心，我們也能發出這個光——「自瑩」，自己從內心真如本性，照物透明之光。我們，指我們的內心，這念心光透徹，外面的道理就都很清楚，所以這叫做光，照物透明的光，是真實從內心能發出智慧。

這有兩種效用，一種是破闇。破闇，我們電燈如果關掉，你、我，互相看不見。電燈打開，暗就破除掉了，光明現前，我們(看到)的景象就很清楚了。二者，現法，就是說只要你的無明去除，法就現前，這就是光明。

佛的光明就是智慧之相。所以說，智慧在哪裡？看不到。經過佛陀所說法之後，用譬喻、言辭、因緣，為我們好好譬喻，原來如此，我知道了。我們接受之後，也能得佛智慧，同樣，這就是光明。

「無量眾所尊」，是佛德大覺，佛德。常常告訴大家，何謂有德呢？有修才有德。修，內修，內心真的要修行。心無修，所以法就不會留在我們的心裡，凡夫就是一直漏掉。

無量眾所尊：
佛德大覺
身相清澄
光相端嚴
眾生心身
所崇敬尊重

佛德大覺，佛陀的德，他的內心已經到達無漏，就是住在法中，這是佛陀的德，所以他是大覺。

「身相清澄光相莊嚴」，從他的內心能夠發光。剛剛說過，光明是從內心清淨智慧自照，也能照於他人。所以，大德、大覺悟的身相，已經內心很清澄了，靜寂清澄，此境界所發出來的光相莊嚴，所以，眾生的身心所崇敬。

佛陀來人間為說實相印，希望所說出來的法，能夠深深印在人人的心裡。所以，說實相印，就是蓋稱佛之本願，這全部涵蓋在佛的本願，實相印就是佛的本願。

為說實相印：
說實相印者
蓋稱佛之本願而說
欲令眾生一切如我
悟先所不知之
大乘正智也

我常常說，佛心所懷著的法，所保護的法，就是此實相印。佛陀的本願，希望將他所得的，就如這顆印章，要印在人人的心版裡，這是佛的心願，「欲令眾生一切如我」。所以常常說「佛心己心」，將佛的心印在我們的心裡。

「悟先所不知之大乘正智」，我們要趕快覺悟。過去我們都不知道，以為只是獨善其身，自我求解脫，現在不是了。我清淨之後，我更應該要投入人群中去，這就是六波羅密，行菩薩道。

各位，學佛，真正的我們要心如一張白紙，我們的心靈境界要靜寂清澄，才能透徹這分光明。這張白紙要蓋章下去，那就是無價之寶。所以各位菩薩，學佛，那就是要學菩薩法，是真菩薩法，不是名字菩薩。請大家時時要多用心。

Explanations by Master Cheng-Yan
Subject: The Light of the Heart Illuminates the World (法印心光照世間)
Date: July. 31. 2014

When our great perfect mirror wisdom is clear and bright, our hearts confirm and are imprinted with True Dharma. Similarly, true Buddha-children are taught and their minds are imprinted with Buddha’s teachings. They reflect the ultimate reality of all things.

We humans live on this planet in the universe. This world is so vast! Human beings are so tiny! In our tiny little lives, simply because of greedy, angry and ignorant thoughts, we disrupt the harmony of the world and the balanced workings of our natural climate. Thus, the four elements are out of balance and manmade calamities constantly arise. The Buddha taught us, simply because He wants us to rein in our afflictions, to minimize them. If we can continuously minimize them, eventually we can completely eliminate them. Then we will have “great perfect mirror wisdom.” Our mind is like a big round mirror. If we can clean it thoroughly, then the conditions before us will be reflected in our hearts and we will clearly discern “right” from “wrong”. If there is dust or dirt on the big round mirror, then the reflected image in that mirror will appear blurry and out of focus. It looks similar to the object, but also not, like being unable to discern right from wrong. Under these ambiguous circumstances, how can we move ahead steadily? Sometimes at traffic intersections, we see a [convex] mirror. If that mirror is clear, we can see cars coming from all directions and will know to stop and allow other cars to pass. Then naturally we can proceed safely. But if the mirror is blurry, we cannot really see anything at all. Are these cars coming from other directions? We do not know. If we keep driving and miss seeing a car coming, within a split second there may be a crash that can lead to a big disaster.
I recall an elementary school student whose parents worked far away so she was cared for by her grandmother. Her grandmother is a recycling Bodhisattva. Every day she took her grandmother to school. One day, they passed by an intersection where the mirror was blurry and they saw a car almost hit someone. This young girl was only in elementary school, but she told her grandmother, “Grandma, that mirror is very blurry!” Grandmother said, “You’re right, it is blurry. Tomorrow we will bring some cloths to wipe it clean.” Beginning the very next day, the grandmother, aside from transporting the girl on her moped, also transported a bucket of water and a cloth. Every day, they stopped at this part in the road and quickly wiped the mirror clean. This happened because one person simply saw what needed to be done and did it. The grandmother was loving and the child, wise. Since they were willing to do this work, the people who traveled on this stretch of road will be safe.
To keep the great perfect mirror wisdom clean, we must be willing to cleanse our minds every day. When we can clearly discern right from wrong, then naturally, we will be willing to give. So, “our great perfect mirror wisdom is clear and bright.”If we wipe clean the mirror in our minds daily, then “our hearts confirm and are imprinted with True Dharma”.Our hearts will always be imprinted with true teachings.When the Dharma is carved into our hearts, the Dharma will manifest in our actions.With the Dharma imprinted in our hearts, we understand that the greatest happiness comes from giving.
So, those whose minds are imprinted with the Buddha’s teachings are Buddha-children.
Since the Buddha gave us these teachings and wants us to imprint them on our minds, we must accept them.
When He teaches, we must accept and practice His teachings.If we can accept and practice them, then we are true Buddha-children.So, [our minds] “reflect the ultimate reality of all things”.To see the ultimate reality of all things, we must be like that mirror in our daily living and clearly reflect all conditions.Then we will not lose our way and can safely travel in all directions without obstructions.This comes from mindfully accepting the Buddha’s teachings.
The Buddha tells us that in our lives of impermanence and hardship, [there are Four Noble Truths].We have been discussing Small Vehicle Dharma because it is a fundamental teaching.The Buddha makes a point to tell everyone that life is impermanent, so we will realize that I our impermanent lives, we must seize the time that we have.The Buddha makes a point to tell us that life is full of suffering, so as to help us attain realizations.He tells us that the place where the Five Realms coexist is here.All realms, whether heaven, human, hell, hungry ghost or animal, coexist here, in the Saha World.
Take this moment, for example in the east coast of the Untied States, New York, New Jersey, Long Island, Washington, DC, and so on, places that I have been mentioning, there was great devastation.The sight is truly unbearable.[Disaster struck] four, five days ago in the greater New York area, the financial center of the world.Traveling up the coast, Hurricane Sandy approached, and then landed.Within moments, everything was destroyed.This place was heaven on earth.It was the center of finance and trade.
People there lived a comfortable and affluent life with very few hardships and obstacles.
They did not realize that a hurricane which was not strong but spanned a wide area, with [its effect on] the sea and with rain could cause a disaster of such magnitude.
After the disaster, everything was in ruins.There was no electricity, water gas or fuel.
We even saw images of places covered in water, stinking and rotten.People could not live there.Their clothes were wet; their belongings were soaked in water.[Their houses were] full of mud.Isn’t this Niraya (joyless) Hell?Everything was muddy and wet.There was no electricity, on water, and no way to clean up.
Most of the victims were small families, or young people living on their own.Young people now are not used to physical labor.Though they are young, they could only stare at the devastation.They had no idea where to start cleaning up.How could they move the heavy objects?If even they did not have the strength, what about the elderly?It seems that people in modern society have lost their survival skills that people of the past used to have.They are only trained to use their brains, to move their fingers on the keyboard.Many lack any other kinds of strength.
Look at them.Their daily living came to a complete halt; their routine has been disrupted.Such suffering!But even under these circumstances, some people lit candles so they could see and prepare food. Could they make some hot soup for the people? Could they find ways to make hot meals to satisfy people’s hunger? This was truly difficult. Without electricity, everything was dark, so they lit candles to do this work. These people are Bodhisattva-volunteers who are devoting themselves to helping others. Those of us who are here must always be mindful because in this world we can confirm everything the Buddha has taught us, one by one. Using the information technology we have now, we can see and understand these things. This world is where the Five Realms coexist; besides suffering, emptiness and impermanence, the Three [Evil] Realms are part of this world. So, we must constantly heighten our vigilance and form aspirations. Forming aspirations beings with the mind. We must take action to help others in addition to helping ourselves. I hope we can all wipe the mirror in our minds so it is clear and bright. We must [allow] the Dharma to imprint our minds and manifest in our actions. So, we must be mindful.
Yesterday, we discussed how the Buddha said, “My body is adorned with marks”. The marks He referred to were the way the Threefold Truth combined to form the One Great Vehicle. The Threefold Truth is the truth of emptiness of illusiveness and of the Middle Way. When we clearly look at the world, do we see anything that lasts forever? No, just emptiness. We all eventually return to emptiness. The only thing we take with us is our karma. Therefore, we must clearly recognize the path that leads to and from this world. Thus we need light and the Dharma in our minds to clearly understand.

So, “My body is adorned with marks, I brilliantly illuminate the world. Honored by the boundless assembly, I speak of the seal of ultimate reality.”

This is the wisdom of the Buddha. He said that He has already comprehended these principles. [In the midst of] emptiness and illusiveness, He remains in the truth of the Middle Way and makes use of the One Vehicle Dharma. This is how He illuminates the world with light. When sentient beings in darkness and ignorance are illuminated by His light, they can then reflect that light. The sun is up there, shining down here. If something blocks the light from above, it will be dark here. The sun is up there, and if there is a mirror here that reflects its rays, then the darkness will be illuminated. So, the Buddha’s light, the light of His wisdom illuminates all sentient beings. A sentient beings, we Buddhist practitioners must wipe this mirror clean and receive this light so we can reflect it and let it pervade the world. When the mirrors are all reflecting each other, won’t this world become very bright? This is the Buddha’s compassion and wisdom. Thus He is “honored by the boundless assembly”. Everyone in this world should respect Him since He comes to this world for the one great cause to “speak of the seal of ultimate reality”. This is telling us that [teaching] ultimate reality is like carving a seal.Once the Buddha has carved a seal, we just need to stain it with ink and stamp it on a white piece of paper. Then whatever is carved on the seal becomes what is stamped on the paper. This is a form of confirmation.
Each teaching given by the Buddha, every word, must be carved in our minds. We must not deviate from the Buddha’s Dharma. He “speaks of the seal of ultimate reality”, so without deviation, we must transmit each word of the Dharma to other people. One seal can be stamped many items. What is brilliant [illumination]? Let us further understand how “He brilliantly illuminated the world”. The luminous light from within us can radiate from our hearts. We intrinsically possess the Buddha’s wisdom.

“He brilliantly illuminated the world: The luminous light from within us can penetrate all things. It has two uses. First, to break through the darkness. Second, to reveal the Dharma. The light of the Buddha is the appearance of His wisdom.”

I hope the light of the Buddha can illuminate our minds, so that we can also radiate this light. From our own nature of True Suchness we can penetrate all things. When our minds can radiate a penetrating light, principles around us become very clear. This is what light can do. A light that can penetrate all things comes from a mind that can truly exercise wisdom. This light has two uses. The first is break through the darkness.
For instance, if we turn off the light, we cannot see one another. By turning on the lights, we eliminate darkness. When light manifests, the scene we see will be very clear.
The second is to reveal the Dharma. If we eliminate our ignorance, then the Dharma will manifest. This is the light of the Buddha, the mark of his wisdom. So where is wisdom? We cannot see it.When the Buddha reaches the Dharma, He uses analogies, expressions, causes and conditions to describe it for us. “Oh, it’s like this. I understand.”Once we accept [His teaching], we can also attain the Buddha’s wisdom and the same brilliant illumination. He is “honored by the boundless assembly” because of His virtues and great realizations.
I frequently tell you what it means to have virtue. Virtue can only be attained through practice; it truly requires internal cultivation. When we do not cultivate our minds, the Dharma will not remain it. Ordinary people let it constantly leak away.

Honored by the boundless assembly: Because of His virtue and great realizations, the Buddha’s body is pure and bright and His light is auspicious and magnificent. Sentient beings respect Him with body and mind.

Because of His virtue and great realizations, His mind has reached a state of perfection, which means it abides in the Dharma. This is the Buddha’s virtue. He has attained great realizations, so His “body is pure and bright and His light is auspicious and magnificent.” Light can radiate from His mind.As I comes from His pure wisdom and illuminates Him. It can also illuminate others. This is physical appearance, His mind is already very tranquil and clear. The light emitted from this state is auspicious and magnificent.
So, sentient beings respect Him with body and mind. The Buddha comes to this world to speak the seal of ultimate reality. He hope that the Dharma He teaches will be deeply imprinted in everyone’s minds
Therefore, the seal of ultimate reality is imprinted as the Buddha’s original vows; it is encompassed by the Buddha’s original vows. The seal ultimate reality is His original vow.

I speak of the seal of ultimate reality: The seal of ultimate reality is imprinted as the Buddha’s original vow and taught to enable all sentient beings to become like Him in all respects and to realize what they did not know before, which is the perfect Great Vehicle wisdom.

I often say that Dharma that the Buddha safeguards in His mind is this, the seal of ultimate reality. The Buddha’s original vow is to imprint this seal He attained onto everyone’s mind. This is the Buddha’s vow, “to enable sentient beings to become like Him in all respect.” So, I often say, take the Buddha’s mind as our mind.” We must imprint His mind onto ours. “[We] realize what we did not know before, which is the perfect Great Vehicle wisdom.” We must quickly awaken. In the past we did not know better and only sought to benefit ourselves, to liberate ourselves.
Now we are different. After we have cleansed ourselves, we should devote ourselves to go among people. This is practicing the Six Paramitas and walking the Bodhisattva-path. Everyone, as we learn the Buddha’s Way we must have minds like a sheet of white paper. Our spiritual state must be tranquil and pure; only then can this brilliance penetrate us. Once imprinted, this blank paper will become a principle treasure.
Dear Bodhisattvas, learning the Buddha’s Way is learning the true Bodhisattva Way, and not just to be a Bodhisattva in name. everyone, please always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20141231 - 體悟無常 用心造福Pooling Everyone`s Love Together in Times of Disaster

體悟無常‧用心造福 
Pooling Everyone`s Love Together in Times of Disaster 

體悟無常如影隨 
把握當下多造福 
救援物資急運送 
有願有力聚愛心 

持續關心馬來西亞大水災情，慈濟志工兵分多路，展開勘災、發放等工作，而後援的台灣香­積飯，也即將在航空公司的協助下，將滿滿的愛心送往當地。證嚴上人在今天志工早會開示­：「這都是愛的能量，非常的感恩，也是感動，人間菩薩腳踏實地的身形已經被肯定，大家­願意這樣投入，互相幫助。」 

接力傳遞，一箱一箱的香積飯，這都是台灣的愛心，要透過空運，送到馬來西亞。慈濟國際­援助，向來不分宗教、種族，無私的大愛，也獲得航空公司的信任與肯定，免費協助運送物­資。 

愛心匯聚，在馬來西亞，慈濟志工除了初步勘災，並展開義診、發放。而許多在地鄉親，看­到慈濟人的身影，也放下家裡的清理，主動到發放現場幫忙，讓持續下大雨的災區，多了鄉­親互助的溫暖。 

愛心共聚，才能消弭災難。除了馬來西亞，也有來自新加坡的慈濟志工，也一同投入勘災、­發放，慈濟人「藍天白雲」的身影出現在災區，並帶來生活物資，這一分愛與關懷，及時膚­慰受災鄉親。

【人間菩提】20141230 - 愛心帶動善調和 Inspiring Love in People to Bring Harmony to the World

愛心帶動善調和 
Inspiring Love in People to Bring Harmony to the World 

瞬間無常災難至 
菩薩湧出濟人間 
海地代賑互協力 
愛心帶動善調和 

馬來西亞吉蘭丹大水，慈濟志工兵分多路動員，甚至凌晨搭機，趕往現場發放、義診。同樣­的關懷、膚慰，在印尼，亞航失聯，慈濟志工除了趕往現場關懷，也到失聯者家中訪視。證­嚴上人在今天(12/30)志工早會開示：「這都是愛的能量，菩薩緣苦眾生。」 

關懷亞航失聯，印尼慈濟志工分為兩路，泗水慈濟人繼續在「朱安達國際機場」安撫家屬；­而雅加達慈濟人，則是和當地志工會和，啟動家庭訪視關懷，提供家屬必要的協助。 

菩薩緣苦眾生，馬來西亞慈濟志工，關懷水患鄉親。「檳城慈濟人」凌晨三點搭機趕往現場­；而「雪隆慈濟人」則是乘車四小時，抵達吉蘭丹州。來自關丹、雪隆，以及檳城三地慈濟­人，攜手馳援。 

善念效應，也有受災鄉親，雖然自己的房屋尚未清理乾淨，但是依舊穿起志工背心，付出力­量，一同幫助鄉親，早日恢復家園。

【 人間菩提】20141229 - 及時救援定民心 Providing Timely Relief to Bring Peace

及時救援定民心 
Providing Timely Relief to Bring Peace 

緣起緣滅示無常 
及時膚慰定民心 
災區廣泛待救助 
合心協力復生機 

馬來西亞半島東岸，發生30年來最嚴重的水患，家園滿目瘡痍，當地志工訪查造冊，準備­物資；檳城和雪隆慈濟志工，也即刻馳援，發放救災。28號早上，亞洲航空一架從印尼泗­水飛往新加坡的班機失聯，機上162人生死未卜，慈濟志工即刻動員，到泗水機場安撫家­屬。證嚴上人在今天(12/29)的志工早會開示，世間的苦難無常偏多，有這樣的因緣­，啟動人間菩薩即時投入，看到了人間真誠之情。 

28號早上，亞洲航空一架從印尼泗水飛往新加坡的班機，起飛一小時後失聯。機上載有1­62人，各國提供協助展開搜救工作。印尼慈濟人也前往泗水機場，安撫家屬。 

體察需求，即時援助。馬來西亞東岸水患，位在重災區的志工，緊急採購發放物資，也邀請­鄰居來付出，到收容中心訪查造冊。雪隆慈濟志工馳援勘災，帶來生活用品，慰問關懷。 

心繫災民，全馬志工動員，檳城慈濟人載送上百箱物資，連夜搭機前往救災。等待大水退去­後，也會繼續陪伴鄉親，恢復家園。

【人间菩提】20141228 - 急难救助 法遍人心 The Dharma in Disaster Relief

【人间菩提】20141228 - 急难救助 法遍人心
The Dharma in Disaster Relief

马来西亚雨成灾
以工代赈待清理
供应物资救急难
爱铺满地法入心

马来西亚发生三十年来最严重的水患，大马慈济志工总动员，除了灾区志工率先前往关怀、­发放热食，槟城、吉隆坡等地志工也准备好物资，分批到重灾区吉兰丹州、彭亨州赈灾。证­严上人在今天(12/28)的志工早会，感恩慈济人克服困难付出，希望人人合心，菩萨­所缘缘苦众生，大马连心，爱扑满地。

马来西亚东海岸严重水患，面积扩及八个州，身在灾区的志工，随即前往关怀，发放热食。­吉隆坡、槟城地区的慈济人，也搭机和开车，投入勘灾。

不捨灾民之苦，大马慈济人抓紧时间，分头前往吉兰丹州及彭亨州。给予乡亲心灵的肤慰，­了解需求，也将筹备后续的赈灾计画。

慈济志工准备救灾物资，送往灾区。当地民众得知讯息，也捐出平时购买的香积饭、香积麵­，尽一分心力，也串连起众人的爱。

【靜思妙蓮華】20140730 - 通達真諦德莊嚴 - 第359集 Understand His True Magnificence and Virtue

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)

【靜思妙蓮華】20140729 - 心無常法無我 - 第358集 Contemplate the Teachings of Impermanence

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)

【靜思妙蓮華】20140728 - 信歸佛大覺 - 第357集 Faith in the Buddha’s Great Realization

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)

【靜思妙蓮華】20140725 - 深心信念歸佛心 - 第356集 With a Penetrating Mind and Faith,We Return to the Buddha-mind

20140725《靜思妙蓮華》深心信念歸佛心（第356集）

⊙「深心信念歸佛心，真誠無欺真實道，長短方圓水就形，隨機逗教一乘法。」
⊙「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》

【證嚴上人開示】
深心信念歸佛心
真誠無欺真實道
長短方圓水就形
隨機逗教一乘法

這是我們大家要用很虔誠的心，要「深心信念」。

「深心」之前已經一段時間，一直說「深心念佛」。我們念佛之心，不是口頭上念；信佛之心，不是需要時才信，不是。佛陀要我們「深心念佛」，「深」，不是膚淺，要真正深入我們的心版裡。我們心的深處，有藏著我們的如來本性，就是希望這一念信，要深入我們的如來本性，我們要心心念念「歸佛心」。

人人本具佛性，人人本具佛心，用佛心為我們的心，佛入心，法入於行，佛心、佛法，都是在於我們的心念，在我們的行動中。我們若能如此，叫做深心念佛歸佛心；我們的心，凡夫心，換作佛的心。

又再「真誠無欺真實道」，我們人人的心，真的要「真」。日常生活中，對人處事都是要用真誠，很誠意的心來互相對待。誠意，就是無欺、無騙，這就是我們要修行。佛陀也是教我們，要有這分真誠的心，所以，真誠就是無欺，如此才能到「真實道」。真實的道理，佛陀心所保護的一乘真實妙法，這叫做「實道」，真實道。

所以「長短方圓水就形」。我們若能到此，「真誠無欺真實道」，已經心與理會合了，如此，我們就能應世間，以不變之道心應世間的萬變。世間的眾生，各人習氣不同，用什麼方法來度眾生？法譬如水，應著無論何種器具，是圓的，是四方的，是長的，是短的，無論造型是哪一種器具，「水就形」，水隨著種種的形，水就是適應種種器具之形。若是水管，水就在水管裡；若是桶子，就在水桶裡。任憑你將水倒在什麼地方，都是適應種種(容器)。

尤其是大地上，不能缺水。樹，一棵樹所吸收的水量很多，水還是隨著樹的大小，任憑它如何的吸收；或者是一株小草，小草，水才吸收這樣而已，也是水，隨著東西讓它所吸收。所以「長短方圓水就形」，隨它的種種形態，水就是這樣。這就是法，也是真理，隨著我們人人的根機，佛陀就是隨根機而施教。

所以隨機逗教最重要的，就是不離開「一乘法」。佛陀時時就是用大乘法，只是眾生的根機，小根、小機、小草；同樣的水，就是小機、小根、小草，它能吸收的(水分)，只是這樣而已，而若是大樹、大根，水，就能吸收那麼多。這就是佛法隨眾生的根機，無論是何根機，必定要從我們的，「深心信念」開始，我們要時時用心。

常常都說，不調和，那就是人類的災難。要如何能讓世間平平安安？那就是要調心。人心要調，所以不斷在推動「一人一菩薩」，來帶動人人造福，那就日日平安。

在美國北加州（慈濟人），他們是很精進。他們在今年的六月間，陳居士（陳寶如，法號濟麟）回來，來瞭解我們全球慈濟「四合一」，合和互協的幹部，要如何在地球上灑播愛的能量，要如何讓全球，能「一人一菩薩」。

他瞭解了，要如何回到各人的國家，如何去推動，所以開始把這個訊息帶回去了。現在他們著手，很積極的這樣在推動，組成了一個矽谷小組，意思就是因為那裡多數，都是科技很昌盛，大部分都是教授、工程師，要如何去牽引這些人，能夠一個人就是一個菩薩。所以，他們開始回去規劃，每一個人都要回到自己的公司，去找人，去講話，所以，一個帶一個，大家來集會，來聽聽慈濟人，入慈濟的心路歷程。

每一位慈濟人入慈濟之後，接觸了佛法，利益人群，那種菩薩行，見苦知福。將他的同事、朋友，大家集合起來，(聽)佛教的慈善，大家聽得很歡喜，每一位都是發心要做菩薩。就是說每一個人，回去他的公司，去度他的同事，度過來集合，大家來分享，來聽。看到這個訊息，也很歡喜。

還有看到，同樣在北加州，他們有組成一個「薰法香」。每一天，他們當地的時間十點多，好像是十點，在晚間，在我們這裡的早上，他們有一百三十幾位，大家都在網路通訊息，同時共修「靜思晨語」；現在他們共修的是《法華經》。

幾天前，他們舉辦一個心得分享，大家聽法之後，薰法香之後的心得，大家共同集合，這個茶會，也是大家分享，《法華經》聽了之後的心得，真的是薰法香。現在才知道，他們在那麼遠的地方，原來與我們是同時在精進，一直到現在，沒有間斷過。大家的心得滿滿，大家對人生的方向清楚。

甚至還有很小的孩子，他也懂得要如何，庇護與他同年齡的人。凱丞，他每到暑假，就回來隨師，從七、八歲，一直到現在十歲了。他的智慧不輸給我們大人，回去學校，有同學被霸凌，就是被人欺負了，孩子就說他要去支持他，要去如何幫忙他。母親就說：「你哪有辦法，學校的霸凌，你一個小孩子哪有辦法？」他就說：「我雖然沒有社會的經驗，不過佛法是圓融的，能用佛法去解開學校的霸凌。」

你們想，佛性平等啊！十歲的孩子，他竟然發此大心，甚至為他的同學，為他的學校有此霸凌事件，他要挺身而出。母親說：「你沒有社會經驗。」他說：「我是沒有社會經驗，不過有佛法的圓融。」信心滿滿。所以「深心信念歸佛心」，人人如果有這念心，不分年齡。

我們要天地四大調和，必定要人心調和。人人若能以，「真誠無欺真實道」，按照道理來做人，這個人間就是平安。佛法確實是圓融的，無論是何種形(貌)，佛法都能普及。所以這是佛陀隨機逗教的，「一乘法」，我們應該要很珍惜。

所以，再接下來，這段（經）文就說：「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。」

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》

佛陀對大家說，大家若懂得「信」，「歸」，皈依於佛，佛絕對讓大家作依靠。人人的心懂得深信向著佛，佛的教法一定能牽引著人人，走上了最平安的道路去。

「如來不欺誑」，佛，修行成就，就是不欺誑，不會欺騙人，說話也很有次序，絕對不會狂妄。有一些人，有的人說大話，自己的能力一分，說十分；瞭解的事情一點點，說得滿天全是星。這全都是叫做「欺誑」，這種不實在。我們學佛，我們必定要學真實，學誠意。

剛才說過，我們要「真誠無欺」，這樣才是我們學法的方向。我們能夠真心，我們能夠無欺、無詐，用這麼坦承之心來待人、做事，這樣才是得到法，這樣才能將法普被給大家，人人願意接受，這就是「信歸佛」。

「亦無貪嫉意」。不應該有貪，既是不欺誑，已經是真誠無欺，哪還有貪、嫉之意呢？嫉妒，不可能。

佛陀教我們就是「大慈大悲」，「大慈」是「無緣大慈」，天下眾生的幸福，是我們的目標；天下眾生的苦難，是我們最不能忍心之事。「人傷我痛，人苦我悲」，期待人人能夠得法，期待人人，能夠成就都來不及了，哪有可能有貪、嫉之心意存在呢？沒有。已經就是這麼坦蕩之心，所以開闊的心，已經除掉了貪、嫉，嫉妒，這種的意念全都沒有；這都是叫做煩惱，欺誑也是無明，無明煩惱，在這種欺誑、貪、嫉，這種都是無明。

所以，學佛就是，「斷諸法中惡」。我們既要學法，最會障礙我們的就是無明，這種欺誑、貪、瞋、癡、慢、懷疑、嫉妒等等，這都是我們在學法之中，最障礙我們的。所以我們必定要，「斷諸法中惡」，那就是障礙我們行道，就是這些無明，我們既然要學法，必定要將這些無明掃除掉，斷去了這種無明的念頭，所以「斷諸法中惡」。

「故佛於十方，而獨無所畏。」諸佛都已經將這些「法中惡」，我們在修行的障礙，這些無明的念頭，完全都去除了。所以佛於「十方」，之前說過「十方」，——東、西、南、北、四維、上、下，稱為「十方」；佛陀就是這樣「獨無所畏」。佛陀絕對，他已經沒有畏懼。所以，單獨示法，於人群中唯有無所畏，那就是法中王。

因為我們凡夫還有懼怕，還有所畏。有的人就說，現在正是賺錢的時機，我雖然是很歡喜，很愛，與你們一樣一起行菩薩道，不過我怕時間不夠用，我現在正是賺錢的時間，我「怕」失去了機會。怕，就是有所懼，有所畏。

恐怕投入後就要持戒，這也不能做，那也不能做，酒不能喝，不能賭博，「這樣我出錢就好了，我怕我這樣做不到。」這也是有所畏懼。明明知道人生無常，何時會發生什麼事情，不知道；這些事情(道理)他都知道，不過要他斷除日常生活的，那種習氣，那就不容易喔！

所以，唯有聖者、賢人，下決心將「法中惡」全部去除。只要會障礙我們的道心，會障礙我們的道行，會污染我們的心，這種念頭，完全去除。在人群中不受影響，不受染著，於人我是非中，就是那麼自在，不受其他雜念等等所影響，這就是斷，斷除這些無明污染，佛陀才能於此十方，稱為單獨無所畏之人。

所以佛陀若在講經，稱為「獅子吼」。意思就是說，說出去的法，不必怕，無所畏，因為事事都是真理。佛所說的法，雖然有很多譬喻、因緣、種種言辭，說的雖然全是以，世間種種事情來譬喻，但是，就是有充分的道理，所以佛陀說法無所畏，唯有佛陀。

若是我們凡夫要說個話，還要很用心——佛陀是何意？這段經文是要說什麼？與現在的世間，用得到嗎？會變成了讓人迷信嗎？或者是……等等，就要用很多的方法去了解。所以，佛陀不是這樣，佛陀就是應機說法，他一語普被眾生之根機。就如「一雨」，一場雨，小草就是這樣的量，它就吸收這樣(的水)；大樹、大山，同樣的，多大的山、多大的林，它同樣的雨水，它能夠吸收多少。這是佛陀無所畏，一語普被眾生之根機。他所說的都是實在的道理，所以「而獨無所畏」。

各位，學佛，我們必定要「深心信念」，深心信念，是我們學佛中最重要的。以現在的科技，讓我們能很普及，看到美國有一群菩薩，在北加州，大家在精進；在紐約的此時，是在風雨飄搖中，我們大家還是要以，最虔誠之心為他們祝福，但願風雨能趕緊一直減弱，消退掉，讓他們趕緊恢復，如何展開關懷、救濟的工作。這就是菩薩在任何一個地方，不同的時間，不同的環境。所以，我們要共同「一人一菩薩」，虔誠的心為他們祝福、祈禱。人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: With a Penetrating Mind and Faith,We Return to the Buddha-mind (深心信念歸佛心)
Date: July. 25. 2014

With a penetrating mind and faith, we return to the Buddha-mind. With sincerity and freedom from deception, we reach the True Path. Like water that takes the shape of its container, the Buddha taught the One Vehicle Dharma according to capabilities. “With A penetrating mind and faith, we return to the Buddha-mind. With sincerity and freedom from deception, we reach the True Path.”

This explains that we must be reverent and sincere and maintain “a penetrating mind and faith.” Earlier, we spent more time discussing how, “with a penetrating, [we] are mindful of the Buddha.” We do not chant the Buddha’s name with our mouths alone. We do not have faith in the Buddha only when we are in need. No. The Buddha tells us “to be mindful of the Buddha with a penetrating mind.” “Penetrating” means not superficial. [Our faith] must truly penetrate our minds. Deep within our minds is our intrinsic Tathagata-nature. We hope that our faith will penetrate deeply to our intrinsic Tathagata-nature. With our every thought, we must “return to the Buddha-mind.”
We all intrinsically have Buddha-nature. We all intrinsically have the Buddha-mind. We must take the Buddha-mind as our own. When the Buddha is in our minds, the Dharma is in our actions. The Buddha-mind and Buddha-Dharma can abide in our minds and in our actions. If we can be like this, “with a penetrating mind, we are mindful of the Buddha and return to the Buddha-mind.” We replace our ordinary minds with the Buddha’s mind. “With sincerity and freedom from deception, we reach the True Path.” Our minds must really be “genuine”.
In our daily living, as we interact with people and handle things, we must treat each other with great sincerity. Sincerity is free of deception and lies. It is something we must cultivate. The Buddha also teaches us to cultivate this sincerity. Only by being sincere and free of deception can we reach the True Path, The true principles and the true and wondrous Dharma of the One Vehicle that is safeguarded by the Buddha’s mind are called the True Path. “This is like water that takes the shape of its container.” If we can, “with sincerity and freedom from deception, reach the True Path,” then our minds are one with those principles. Then, we can respond to the ever-changing world with an unwavering spiritual aspiration. Sentient beings in the world each have different habitual tendencies.
What is the method for transforming them? The Dharma is like water, which takes the shape of all kinds of containers, round or square, long or short. Regardless of the container, “water will take [that] shape.” Water will adapt to all kinds of shapes. In a pipe, [water takes the shape of] the pipe. In buckets, [water takes the shape of] the bucket. Regardless of where we pour the water, it will adapt to all kinds of containers. The land, in particular, cannot lack water. A single tree absorbs a lot of water, but the amount of water a tree absorbs depends on its size. Similarly, a small blade of grass will only absorb a small amount of water. So, water is absorbed in different amounts by different things.
“Like water that takes the shape of its container” means that water takes all kinds of shapes. This is [the nature] of water. Similarly, the Dharma and true principles are suitable for each of our capabilities because the Buddha taught according to capabilities.
So, water is absorbed in different amounts by different things.
“Like water that takes the shape of its container” means that water takes all kinds of shapes.
This is [the nature] of water.
Similarly, the Dharma and true principles are suitable for each of our capabilities because the Buddha taught according to capabilities.The most important part of teaching in this way is to not deviate from the One Vehicle Dharma.The Buddha teaches the Great Vehicle Dharma at all times, but sentient beings’ limited capabilities are like small blades of grass.All things are given the same amount of water, but small blades of grass can only absorb so much.A larger tree with bigger roots can absorb much more water.This is how the Buddha-Dharma [is taught] according to sentient beings’ capabilities.
Regardless of what capabilities we have, we must start with “a penetrating mind and faith”.
We must always be mindful.We often talk about imbalances.These are manmade calamities.
How can we bring peace to the world?We must adjust our minds and help other people adjust their minds.Therefore, we unceasingly promote, “one person, one Bodhisattva,” recruiting [new volunteers] to create blessings so every day can be peaceful.
In Northern California, in the US, Tzu Chi volunteers are doing this diligently.In June of this year, Mr. Poh Joo Tan came to Taiwan form California to attend our global Four-in-One Training Camp.The leaders in the volunteer structure all learned how to spread the power of love, so that all around the world, [volunteers can recruit more Bodhisattvas].
Mr. Tan learned ways to promote this movement once he returned to California.So, he brought this information back with him.Now the volunteers there are earnestly promoting [“one person, one Bodhisattva”].They formed a Silicon Valley Team. Because many technology companies are flourishing there, there are many professors and engineers.
[The volunteers want to] find a way to guide them so each person can become a bodhisattva.
The volunteers came up with a plan.They would go to their respective companies and recruit people [to participate].
So, each of them would bring one person to a gathering to hear Tzu Chi volunteers shave their personal stories, explaining how each of them joined Tzu Chi, encountered the Buddha-Dharma, began to engage in the Bodhisattva-practice of benefiting others, and saw suffering and recognized their blessings.The volunteers gathered their colleagues and friends to learn about charity based on the Buddha’s teachings.The listeners really enjoyed this and aspired to become bodhisattvas themselves.
In this way, every person went to their companies to transform their co-workers.They did this by inviting them to a gathering and sharing their own experiences.After reading this report, I was very happy.The volunteers in Northern California also formed a group to [listen to the teachings together].Every night, at around ten pm, California time, which is morning here, more than 130 people are online together watching my “Wisdom at Darwn” lecture.Right now, they are studying the Lotus Sutra.
A few days ago, they held a gathering to share their experiences.They shared the realizations gained through listening to the Dharma when they gathered together.At this [event] they shared their experiences of listening to the Lotus Sutra.They have truly [absorbed the Dharma].Though far away, they are actually diligently practicing at the same time that we are.
They have not stopped for even a day.They have all learned so much and now have a clear direction in their lives.Even a young child can learn to protect his peers.[Christopher Yang] has come back to travel with me every summer since he was seven or eight years old, and now he is ten.His wisdom is not less than that of adults.At school, when his classmates were being bullied, he said he wanted to support and help them.
His mother said, “What can you do?As a child, how can you stop the bullying?”He replied, “Even though I do not have much street smarts, the Buddha-Dharma can bring harmony.I will use the Buddha’s teachings to deal with the bullying.”
Think about it, Buddha-nature is so universal that even a ten-year-old can form such a great aspiration, and for the sake of his classmates, stand up against the bullying in his school. His mother said, “You do not have any street smarts”. He said, “Though I do not have street smarts, I have the harmony of the Dharma”. He was filled with confidence. So, “with a penetrating mind and faith”. We can all be in this state of mind, regardless of age. If we want the four elements of the world to be in harmony, our minds must also be in harmony. If we all have “sincerity and freedom from deception” and “reach the True Path”, and follow the principles of being a good person, then this world will be at peace.
The Buddha-Dharma is indeed harmonizing. Regardless of the shape of the container, the Buddha-Dharma can fill it. So, this is the One Vehicle Dharma the Buddha teaches according to capabilities. We must cherish it.

Therefore, the next passage of the sutra states, “If people faithfully take refuge in the Buddha, the Tathagata will not deceive them. He has nto thoughts of envy or greed, and He has eliminated the evil in all things. Therefore, throughout the ten directions, then Buddha alone has nothing to fear”.

The Buddha tells us if we have “faith” and take refuge in the Buddha, He will definitely be our support. If we have deep faith in the Buddha, His teaching will definitely guide us all onto the safest path. “The Tathagata will not deceive them”. Having perfected His spiritual practice, the Buddha will not lie nor will He deceive others. He speaks in a logical manner and is never arrogant. Some people always brag about themselves and exaggerate their capabilities tenfold. Though they understand little, they talk as if they know everything. These are all examples of ‘deception”.
This is untruthful. When we learn the Buddha’s Way, we learn to be truthful and sincere. As I mentioned before, we must have “sincerity and be free of deception”. This comes from learning the Dharma. We can be sincere, we can be free of deceptions and lies. Only when we can deal with others and act with open honesty have we realized the Dharma. Then we can spread the Dharma to others in a way they are willing to accept. This comes from “faithfully taking refuge in the Buddha. He has no thoughts of envy or greed”. We must not have greed. Since we no longer lie, since we are sincere and free of deception, how could we be greedy or envious? We must not be envious.
The Buddha teaches us to have “great loving-kindness and great compassion”. Great loving-kindness is all-embracing. Happiness for all sentient beings is our goal. Letting sentient beings suffer is something we really cannot bear. We feel others’ pain and suffering as our own. The Buddha hopes we all can learn the Dharma. He hopes that everyone can succeed in their practice, but time is already short, so how could He have any time to be envious or greedy? He has none. He already has this magnanimous mind. With this expansive mind, He has already eliminated greed and jealousy. He does not have these kinds of thoughts at all. These [kinds of thoughts] are afflictions. Deceit is also a form of ignorance and affliction. Deceit, greed and jealousy are all forms of ignorance.
So on learning the Buddha’s Way, we must “eliminate the evil in all things”. When we learn the Dharma, what will hinder us most is our ignorance, [those thoughts of] deceit, greed, anger, delusion, arrogance, doubt, jealousy, and so on. These are the things that will hinder us the most as we learn the Dharma. So, we must “eliminate the evil in all things”, which is the ignorance that hinders us in our spiritual practice.
Since we want to learn the Dharma, we must eliminate and cut off these ignorant thoughts. Thus, we “eliminate the evil in all things. Therefore, throughout the ten directions, the Buddha alone has nothing to fear”. All Buddha have already completely eliminated the “evil in all things”, these ignorant thoughts that are obstacles to our spiritual cultivation. So, in the ten directions, [only Buddhas do this].
We have talked about the “ten directions” before. East, west, south, north, the four intermediate directions, above and below, these are the “ten directions”. In them, the Buddha “alone has nothing to fear”. He is absolutely already fearless. Therefore, He alone teaches the Dharma. Among all people, only He has nothing to fear. He is the king of the Dharma, because we ordinary people still have fears, are still afraid of things. Some people may say, “This is the best time to make money. Even though I would enjoy walking the Bodhisattva-path with you, I’m afraid I do not have enough time. Now is the time for me to make money, I’m afraid of losing this opportunity”.
“Afraid” means fearing something. People are afraid that after becoming involved, they will have to uphold the precepts. “Then I won’t be allowed to do this or that”. “Then I won’t be allowed to drink or to gamble”. “In this case, I’ll just donate money. I’m afraid that I cannot [uphold the precepts].” This is simply a case of having fears. They already clearly know that life is impermanent and that nobody knows what will happen or when. They know all these principles, but getting them to eliminate habitual tendencies from their daily living is not easy at all.
Therefore, only noble beings and sages can resolve to completely “eliminate the evil in all things”. If something hinders our spiritual aspirations, obstructs our spiritual practice or pollutes our minds, these thoughts must be eliminated completely. When we are among people, we must not be influenced or defiled by interpersonal conflicts. We must be free and at ease. We must not allow ourselves to be affected by discursive thoughts and so on. This is how we eliminate ignorance and defilement. Thus the Buddha, in all of the ten directions, is the only one who has nothing to fear.
When the Buddha is giving teachings, it is called “the lion’s roar”. This means that in the Dharma He speaks, there is nothing to be afraid of, nothing to fear, because everything He says is the truth. Although the Buddha-Dharma includes many analogies causes and conditions and various expressions, although He use worldly matters as examples, they are all filled with the principles. Thus, the Buddha fearlessly expounds the Dharma. He is the only one. When we ordinary people have something to say, we must be mindful. “What is the Buddha’s intention?” “What is the sutra passage teaching us?” “Is it applicable to the world we live in now?” “Will it cause people to do become superstitious?” We consider all these questions and find various ways to answer them.
The Buddha does not need to do this. He teaches according to each person’s capabilities. His words are suitable for all capabilities.[His teaching] is like rain. From it, small blades of grass will absorb the small amount of water that they require, while big trees and forests and large mountains while big trees and forests and large mountains will also absorb water [according to their size]. This is why the Buddha has nothing to fear, His words cover the capabilities of all beings. All He teaches is true principles, so “He alone has nothing to fear.”
Everyone, in order to learn the Buddha’s Way we must have “a penetrating mind and faith are most important in learning the Buddha’s Way.With modern technology, we can see as far away as the Bodhisattvas in the Us. In Northern California, many people are practicing diligently. In New York, at this moment, the situation is very precarious. We must all, with utmost sincerity, wish them well. I pray that the wind and rain will weaken and that soon it will diminish and stop so that they can begin recovery efforts and carry out charity and relief work quickly. This is how Bodhisattvas appear at any location, at any time, in any environment. Together, we must recruit [volunteers]; “one person, one Bodhisattva.” Let us sincerely pray for them and wish them well. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)