20140911《靜思妙蓮華》佛法無處不在（第390集）
【證嚴上人開示】
『空間無處不佛法，曠野無處不道場，起心動念無非法，舉止開口皆是法。』
無論在任何一個時間，我們的心都在起心動念，不管這個動念起心是在任何一個空間，都與修行息息相關，這叫做『無為法』。
假使在時間、在空間，以為這不是很要緊的地方，身心不檢點，有失修行者應該有的威儀；以為這不是重要的空間，也不是很重要的人與人之間，所以沒有好好固守修行者的行為，這種六根放散，這就是墮落——我們的修德墮落。
換言之，不論在任何時間、任何空間、任何人際之間，我們都要很謹慎，我們要相信『無處不佛法』。意思就是說，到處都充滿了佛法，到處都能讓我們感覺；那個感受、覺悟的時間、空間、人與人之間，無處不是、無處不有。
就如昨天在開會時，秉倫本來要說一篇發生在新春期間，大家的虔誠，很多精彩的事情，但是時間不夠，所以將它濃縮起來，就說：『沒關係，我請一位孩子出來和大家說話。』他只用一根指頭往電腦一按，畫面是美國紐約長島，一個很可愛的孩子（林昕叡），開始就出來：『師公，我很想您，您有在想我嗎？』
看！這麼可愛，已經連續二三年了，長大些了呢！看，這種的時間、空間。空間——從臺灣要去到美東，要去到長島，我就要搭多久的飛機啊！要看到這個孩子，聽到這個孩子說這些話，豈是一根手指頭按下去，她就能跑出來呢？不過現在的科技，道理已經現成了形象。
不是現代人如何厲害，其實是發現了這種『無為法』的道理，這個物理，按照這個道路走；知道這個方法，就用世間各種的物質，去分別提煉、製作。從山礦中去挖、去破壞、去提煉，煉出了非常多不同的功能，卻能做成了這種跨越空間、跨越時間的功能，呈現在人人的面前。
這就是從時間、空間、人與人之間，彼此各人所學識的不同，形成了『有為法』——能看得到。這就是『理』看不到，卻是『有作為』看得到；這就是佛陀所說的『法』。這個理——物理和人的心理、生理會合起來，所以說『空間無處不佛法』。
『佛』就是『覺』，覺悟的意思。你瞭解一項，專心體會這項，也只是這項只有這個人知道而已。因為他知道，他對這一項很有覺察到、有覺悟到，這叫做小覺——很專；就是一項道理，專心鑽入這個道理中。所以，他瞭解這個物質如何組合，能呈現出來讓人間這麼多的方便。不過，雖然事事方便，助長我們的常識，卻是不知道要如何才能夠成長慧命。
成長慧命就是說，不只是知道一項重點，要有宇宙萬物的理、性會合，才能整個空間保存著非常完整，在人人的內心，道理透徹。若能如此，則佛法普遍，人間如淨土。
不過，現在並非求不可得，要看人人是否時時無論在任何空間、人間中，我們認定了『無處不佛法』。大家若能相信，在我們的表現、在我們的造作，我們能作典範，能影響很多人。這是叫做深信，我們要很深的信仰佛陀所說的理。
所以我們若相信，則『曠野無處不道場』。無論你到哪一個地方，都是我們的道場，都是我們將要傳法的地方，我們都能保護著大地、啟發人群的愛。
看看我們有一大群的菩薩，遍布在幾十個國家，他們已經瞭解了，如何能保護地球，讓人類平安。也是不少人已經明白，心就是道場。無論他住在哪一個國家，只要他的心中有道場，深信『無處不佛法』，他就能在任何的地方開啟道場來度人。
貧困的地方，如辛巴威，如南非；就如在菲律賓，他們也能『無處不佛法，無處不道場』，在那裡度眾生。這都在於我們『起心動念無非是法』。其實我們若有將法入心，我們起心動念都不離開法，全都是法。你動一個心，也是為法；起一個心念，也是為如何做典範度眾生。
總之，我們的心念都是法，所以『舉止開口皆是法』，無論你是舉個手、動個足。看看『入經藏』不就是手語、妙音嗎？手語、妙音，無不都是在度人。
各位，學佛，我們要用這分非常虔誠的心，恭敬受教，如此自然『佛法無處不在，無處不道場』，無非都是法，全都是能夠成佛的法，所以大家要用心去體會。
前面經文已經說過了，如何來建塔廟。我們說過，建塔或造廟，這在古時代就是為了慎終追遠，都是要用清淨的心來『廣嚴飾』，表示我們很尊重。
⊙清淨廣嚴飾，莊校於諸塔，或有起石廟，栴檀及沉水，木榓並餘材，磚瓦泥土等。『』《法華經方便品第二》
佛陀說，若佛滅度後，人人能用清淨的身心來『廣嚴飾』，不只是建築物，是我們修行的道心，這是比較重要。
用種種、種種的材料，甚至用『栴檀及沉水，木榓並餘材，磚瓦泥土等』，這全都是大地的植物與寶，這都是很稀少、很好的木材。有的人用沉香的木材，或是檜木、樟木或牛樟木，這全都是很珍貴的木材。用這種種珍貴的木材來建，或是造磚，或是用泥土、土塊等等的材料來建造。這全都是表達很誠意，建那個建築。
『若於曠野中，積土成佛廟；乃至童子戲，聚沙為佛塔，如是諸人等，皆已成佛道。』
曠野中，剛剛說『無處不在』，無論哪一個地方，『積土成佛廟』。『廟』，我們都已經知道了，中國古代有宗廟、太廟。古代設有『鴻臚寺』，是招待外賓的地方，到了漢明帝時，迦葉摩騰與竺法蘭二人，白馬駝經而來中國，所以為他們特別於洛陽城外建白馬寺。這是佛教在中國的第一座寺院，從此開始才說出家人住的地方稱為『寺』。若是較傳統的人還是稱『廟』，後來的人就說『寺廟』。
『乃至童子戲』，只要你是很虔誠，或者是心沒有污染，這樣來聚沙成塔，很虔誠的說：『我在造塔。』這麼虔誠的心，像這樣的人，也能將來成佛道。這已經是從內心起了一分恭敬心，在這曠野中，聚沙成佛廟。
⊙佛法本是遍虛空法界，無處不有，無時不在。
佛法本來就是遍虛空法界，無處不有，無時不在。『無處不有』，沒有一個地方沒有佛法，到處都有佛法；『無時不在』，沒有一個時間無佛法，你有覺察、沒有覺察，佛法永遠都存在。
『乃至童子戲』，即使是童子，由於清淨無染，心中無邪念，他們在玩，也是有道理存在。所以，在玩的過程中，用虔誠的心『聚沙為佛塔』。這就說到《阿育王傳》裡面的一段故事。
故事是說，釋迦牟尼佛和阿難，他們出來托缽時，看到兩個孩子，一個叫做德勝，一個叫做無勝。德勝是一位族姓子，就是有錢人的孩子，無勝是這個孩子的朋友。
兩個孩子在那裡玩，在玩什麼呢？在玩土，將一堆土慢慢地疊、疊、疊，造一座城市，城裡樣樣都很齊全，甚至有倉庫、有麵、有米等等。佛陀站在那裡看得很歡喜，這兩個孩子感覺到有人站在身邊，抬頭一看：『哇！佛陀，這麼莊嚴的佛陀。』這兩個孩子就很恭敬合掌，向佛膜拜。那分恭敬的心非常單純。
這位叫做德勝的族姓子，他就從『倉庫』那堆土裡捧一把起來，用很虔誠的心，就放進佛陀的缽裡，說：『我這個是麵，上等的麵，供佛。』又恭敬禮拜。佛陀微笑，看到這兩個孩子，用這麼虔誠、天真、無染、無邪的心念，所以佛陀歡喜。
問孩子說：『你供養佛，你有什麼樣的願嗎？』單純的孩子，佛陀這樣問，他就說：『我發願，未來世若能做國王，統理大眾，我要在菩提道弘揚佛的教法，我要度眾生。』他想要當國王、也要弘法、也要度眾生。
甚至還向佛陀說：『又但願我的身相莊嚴，福德能夠利益所有的眾生。』這樣結佛的法緣，這是孩子的一個心，這麼純真、虔誠。另外這位朋友就合掌隨喜。一個是這樣的表態，一個是默默祝福他的願能成就，這是兩個小孩童。
佛陀看了歡喜，瞭解這兩個孩子的純真，所以佛就說：若我滅度後，過一百年之時，這個孩子來生當作轉輪聖王，福德具足，他的名字叫做阿育，阿育王。
他在佛陀的時代是孩子，這樣虔誠的心，一直到長大，直到幾十年後往生，就轉世在皇宮，這念的善念，從小到大，直到繼承王位，統領民眾，就弘揚佛法，用正法治世。所以阿育王，他造塔八萬四千，饒益眾生。這就是阿育王與佛陀結這分緣，用最清淨的心。像這樣的心意，就是『皆已成佛道』。我們大家要有這樣的誠意。
⊙如是諸人等，皆已成佛道：正因佛性，即第一義。若用圓妙正觀，則是實相方便。徹悟此理，則成佛道。
正因是佛性，就是第一義，這是最重要的。能夠用圓妙的正觀，我們的智慧要圓。前面說過，大圓鏡智，我們的心非常的明，清淨無染，這就是實相。實相方便，人人都有這分實相的道理存在。那就是虔誠，虔誠的心，從『無為法』造有形象，表達虔誠，這就是方便。是實相，也是方便，這樣能夠徹悟這個道理，這就能夠成佛。
有的人說：『佛的道理如果常常存在，我何必要修行？』就是因為道理存在，我們才要修行。依照佛陀現相人間修行的過程而修行。就是一條路，前面的人這樣走路能到，我們相信這條路，同樣這樣走也會到。
總而言之，我們學佛必定要有深信的心，這個深信的心，我們才能『空間無處不佛法』，我們才能『曠野無處不道場』，我們才能『起心動念無非法，舉止開口皆是法』。這就是我們的心要很虔誠，所以各位菩薩，學佛是要很用心。
Explanations by Master Cheng-Yan
Subject: The Buddha-Dharma is Everywhere (佛法無處不在)
Date: September. 11. 2014
“In all of space, the Dharma is everywhere. In the open, our spiritual training ground is in all places. Every thought our minds gives rise to is Dharma. All of our conduct and speech is Dharma.”
This is telling everyone that at any moment in time, the slightest thoughts our minds gives rise to, no matter where we are when they arise, are all closely tied to our spiritual cultivation. This is “unconditioned Dharma.” If we think that this time and space are not very important, we become careless with our body and mind. We spiritual practitioners need to be dignified in our demeanor. If we do not think that this space or this relationship is very important, we will not carefully maintain the standards of behavior befitting spiritual practitioners. When we allow our Six Roots to wander, we will degenerate; our virtues will degenerate. In other words, no matter what time it is, where we are and who we are with, we must be very vigilant. We must believe that “the Buddha-Dharma is everywhere.” This means all places are filled with the Dharma, so we can feel it everywhere. That feeling, that realization, is at every moment, in every space and every interpersonal relationship.
For example, during a meeting yesterday, Allen [Yeh] was going to talk about Chinese New Year’s, which just passed, how everyone was so reverent, and all the exciting things that happened. But there was not enough time, so we asked him to condense his presentation. He said, “That’s ok. I’ll invite this child to speak to everyone.” With a single click, a child appeared on screen. She is from Long Island in the US. She is very adorable. When she appeared, she said, “Grandmaster, I miss you very much. Do you miss me?” Look at how adorable she is. She has grown up over the last two, three years. Look at [the difference] in time and space. To travel from Taiwan to the East Coast of the US, to Long Island, is such a long plane ride! [Years ago] could we have imagined that we could see this child and hear her speak? That with just a click of a button, she would appear?
But not sentient principles [have made this possible]. This is “unconditioned Dharma.” It is not that people today are so brilliant; actually, principles of physics are derived by following this path to discover the principles. When we figure out these methods, we can use various resources in the world and separate and refine them to produce [objects]. Things start out as raw earth, as tin and other minerals. Mountains are destroyed to extract these metals so they can be refined into parts that perform many different functions. From these parts, we create [machines] that are not limited by space and time.
These functions are now used by all of us. Through time, space and interpersonal relationships, each individual attains different knowledge. Thus “conditioned phenomena” are created, which are things we can see. We cannot see the “principles” but we can see the “conditioned phenomena” that result from them. The Dharma that the Buddha taught encompasses the principles of matter, of the human mind and of life.
Therefore, “In all of space, the Dharma is everywhere.” The “Buddha” means “enlightened [one].” If you focus on understanding only one thing, you may be only person who knows it that well. You may be aware of how this one thing works; you may comprehend it, but this is a limited and very focused awakening. This comes from a focused and thorough study of one principle. From this, you may understand how to combine many other materials together to create [the technology] that makes things so convenient for us.
Although [technology] makes things convenient and enhances our knowledge, it does not tell us how to grow our wisdom-life. To grow our wisdom-life, we must understand not just one important thing, but how all the principles and the nature of all things in the universe come together in order for things to work harmoniously. If all of us thoroughly understand this truth, the Buddha-Dharma can spread widely and this world will be like a pure land.
Achieving this right now is not impossible. It depends on whether all of us, regardless of the space we are in or who we are with, firmly believe that the “Buddha-Dharma is everywhere.” If we believe that our actions and behaviors can be examples that will influence many people, then we have deep faith.We must have deep faith in the Buddha’s teachings. So, if we believe that “In the open, our spiritual training ground is in all places, wherever we go, we can engage in spiritual practice. Every place is a place to spread the Dharma. Everywhere we go, whoever we are with, not only can we protect the land, we can also awaken the love in people.
Take a look at our large group of Bodhisattvas who are spread out over dozens of countries. They already understand [the interaction between] the planet and humanity, that protecting the Earth helps keep humanity safe. For many of them, their mind is where they engage in spiritual practice. Regardless of which country they live in, as long as they see their minds as a place for spiritual practice, and have the deep faith that “the Buddha-Dharma is everywhere, wherever they are, they can create a place practicing and transforming others.
In places with a lot of poverty such as Zimbabwe, South Africa and the Philippines, look at how these Bodhisattva [-volunteers] see “the Buddha-Dharma everywhere” and “their spiritual training ground in all places.” So, they transform sentient beings there. This is all because “every thought our minds gives rise to is Dharma.”
Indeed, with the arising of every thought, if we have taken the Dharma to heart, every thought will be in accord with the Dharma. Every thought is Dharma. Every thought that stirs is for the sake of Dharma, and every thought we give rise to is about how to be a role for transforming sentient beings.
All in all, every thought in our minds is Dharma. So, “all of our conduct and speech is Dharma.” This applies to our every move, our every action. Don’t [volunteers] “enter the sutra treasury” thorough sign language and Dharma-music? So, sign language and Dharma-music can transform people.
Everyone, in learning the Buddha’s Way, we must exercise utmost reverence and respectfully accept teachings. Then naturally, “the Buddha-Dharma is everywhere” and “our spiritual training is in all places.” Everything is Dharma that can enable us to attain Buddhahood.
So, we must mindfully experience this. We previously mentioned that the sutra text discussed how people built stupas and shrines. As we have said, built stupas and shrines was done in ancient times to pay respect to ancestors. So, we must have pure minds to [create] “glorious adornments.” This demonstrates our great respect.
Pure and glorious adornments decorate the stupas. Others have built temples out of stone, sandalwood, aloeswood, hovenia other timbers, along with bricks, slay and the like.
The Buddha said that after He enter Parinirvna, our pure bodies and minds should be these “glorious adornments.” Adornments do not only apple to buildings, but also to our
spiritual aspirations, which is more important.
[Temples] were built out of various materials, even “sandalwood, aloeswood hovenia or other timbers, along with bricks, clay and the like”. These are all resources and treasures of the land. These timbers are very rare and of good quality. Many used aloes wood, cypress, camphor or cow camphor as timber. These are all very precious timbers. When people used such precious timbers, or bricks or clay to build [the shrines], they were expressing their sincerity through [the construction] of the buildings.
“[There were] those who, in the barren waste, piled up earth into a Buddha-shrine. Or even children who, at play, have piled up sand to make a stupa. People such as these have all realized the path to Buddhahood.”
As we just said, [spiritual training grounds] are “in all places. [Some] piled up earth into a Buddha-shrine”. The Buddhist sutras still use the word “shrine” in “have piled up earth into a Buddha-shrine”. We already know about shrines, and up until Emperor Ming o Han Dynasty, a “temple” was where foreign guests were hosted. Then Matanga and Dharmaratna came [to China], carrying the scriptures on white horses. Originally, they were received at Hong Lu Temple. But Hong Lu Temple was imperial guesthouse for foreign guests. To show respect to the spiritual practitioners from abroad, [the Emperor] especially built for them. White Horse Temple outside the city of Luoyang. This was the first Buddhist temple in China. From then on, we began to call the place where monastics lived, a “temple”. Before then, people still called it a “shrine”. Later on some even called it a “temple-shrine”.
“Or even children at play”. As long as we are very reverent and our minds are free of impurities, we can pile up sand to make a stupa. Then we can sincerely say, “I have built a stupa”. People with such sincerity can successfully walk the path to Buddhahood. This is because they have already given rise to respect from the bottom of their hearts. In the wilderness, they have piled up sand to make a Buddha-shrine.
“The Buddha-Dharma has always pervaded the universe and all Dharma-realms. It is in all places and in all times.”
We mentioned earlier that in the universe, in every space, we can find the Buddha-Dharma, so it pervades the universe and all Dharma-realms. “It is everywhere”. No place is without it. The Buddha-Dharma is in all places. “It is ever-present”. There has never been one moment when there was no Buddha-Dharma, not at all. It is always with us. Whether we are aware of it or not, the Buddha-Dharma is always there. Next, “[the sutra states], “or even children who, at play”. If there are children with pure, undefiled minds free of improper thoughts, the principles exist in their play as well. So, they “piled up sand to make a stupa”. So they “piled up sand to make a stupa”. They did this with sincerity. This is a very famous story in the Buddha’s teachings that has been passed on to the present day, and in recent history these objects have been found.
This tale was told in one section of the Legends of King Ashoka. This story begins with Sakyamuni Buddha and Ananda going out to ask for alms. They saw two small and adorable children; one was named Exceptional Virtue and the other was named Unsurpassed One. Exceptional Virtue was the son of a great clan, born into a wealthy family. The other child was his friend. These two children were playing. What were they playing with? With dirt. They piled up the dirt slowly. “This pile is a city”. The city was indeed complete; it even had a storehouse with flour, rice, etc. The Buddha stood at their side watching happily. When the two children sensed that someone was standing next to them, they turned their heads and looked up, “Wow! This is the Buddha, the venerable Buddha”. The two children respectfully put their palms together and bowed to Him reverently. Their pure hearts were filled with respect.
Exceptional Virtue, the noble-born child, held up a handful of dirt from the “storehouse” and reverently placed it in the Buddha’s alms bow! He said, “I offer this high quality flour to You, the Buddha”. Then he bowed respectfully again. The Buddha smiled, looking at these two children who were so reverent, innocent and pure and had such undefiled and proper thoughts. This made Him very happy.
He asked them, “When you made these offering, did you wish for anything?” this pure child answered the Buddha’s question by saying, “I made a vow that, if I am a king in my future life, I will lead my people [well]. I will walk the Bodhi-path and spread the Buddha’s teachings. I want transform sentient beings. I want to be a king, and also spread the Dharma and transform sentient beings.”
He even said to the Buddha, “I also pray that I have a dignified appearance, and blessings and virtues that can benefit all sentient beings.” Thus, he formed such an affinity with the Buddha. This was the aspiration of a child. He was so innocent, pure and reverent. His friend put his palms together and felt joy for him.One child made a declaration [for his future]. The other said a silent prayer for his friend, hoping that he could realize his aspiration. These two were still just children.
The Buddha saw them and was very happy, understanding how innocent and pure they were. Thus He said, “100 years after I enter Parinirvana, 100 years after that moment, this child will become a wheel-turning sage king replete with blessings and virtues.” Thus king’s name was Ashoke, King Ashoka.
During the Buddha lifetime, he was a child and made this aspiration out of reverence. Then he grew up, matured, grew old and passed away decades later. Afterward, he reborn into a palace. From the beginning, he had wholesome thoughts. Even since childhood, he could teach and spread the Buddha-Dharma. When he inherited the throne, he led his people and spread the Dharma. This is how he governed with Right Dharma.
So, King Ashoka built 84,000 stupas to benefit sentient beings. This is the karmic affinity King Ashoka formed with the Buddha. With the purest mind and intent, he “had realized the path t Buddhahood.” We must all have the same sincerity.
People such as these have all realized the path to Buddhahood: the direct cause is Buddha-nature, which is the supreme meaning. With perfect and wondrous right perspective, we see ultimate reality in skillful means. When we thoroughly realize this principle, we will attain the path to Buddhahood.
The direct cause is Buddha-nature, which is the supreme meaning. This is the most important thing. Then we can have wondrous right perspective. Our wisdom must be perfect.
Earlier, we mentioned great perfect mirror wisdom, which means our mind must be very bright, pure and undefiled. This is ultimate reality. We can see ultimate reality in skillful means. All of us have the truth of ultimate reality without us. This comes from reverence; with reverent hearts, from “unconditioned Dharma” we can create appearences. Expressing our sincerity is skillful means and skillful means [lead us to] ultimate reality.
If we can thoroughly realize this principle, we can attain Buddhahood. Some people ask, “If the Buddha’s principles will always exist, why do I need to engage in spiritual practice?” It is exactly because the principles exist that we must engage spiritual practice. We follow the spiritual journey manifested by the Buddha in our spiritual practice. This is a road that those before us have walked to reach this destination. We believe that if we follow this road, we will also arrive at the same destination.
In summary, as we learn Buddha’s way, we need deep faith. Only with deep faith can we see that “in all of space, the Dharma is everywhere. In the open, the spiritual training ground is in all places. Every thought our minds gives rise to is Dharma. All of our conduct and speech is Dharma.” This means that we must be very sincere. So, dear Bodhisattvas, to learn the Buddha’s Way, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
【證嚴上人開示】
『空間無處不佛法，曠野無處不道場，起心動念無非法，舉止開口皆是法。』
無論在任何一個時間，我們的心都在起心動念，不管這個動念起心是在任何一個空間，都與修行息息相關，這叫做『無為法』。
假使在時間、在空間，以為這不是很要緊的地方，身心不檢點，有失修行者應該有的威儀；以為這不是重要的空間，也不是很重要的人與人之間，所以沒有好好固守修行者的行為，這種六根放散，這就是墮落——我們的修德墮落。
換言之，不論在任何時間、任何空間、任何人際之間，我們都要很謹慎，我們要相信『無處不佛法』。意思就是說，到處都充滿了佛法，到處都能讓我們感覺；那個感受、覺悟的時間、空間、人與人之間，無處不是、無處不有。
就如昨天在開會時，秉倫本來要說一篇發生在新春期間，大家的虔誠，很多精彩的事情，但是時間不夠，所以將它濃縮起來，就說：『沒關係，我請一位孩子出來和大家說話。』他只用一根指頭往電腦一按，畫面是美國紐約長島，一個很可愛的孩子（林昕叡），開始就出來：『師公，我很想您，您有在想我嗎？』
看！這麼可愛，已經連續二三年了，長大些了呢！看，這種的時間、空間。空間——從臺灣要去到美東，要去到長島，我就要搭多久的飛機啊！要看到這個孩子，聽到這個孩子說這些話，豈是一根手指頭按下去，她就能跑出來呢？不過現在的科技，道理已經現成了形象。
不是現代人如何厲害，其實是發現了這種『無為法』的道理，這個物理，按照這個道路走；知道這個方法，就用世間各種的物質，去分別提煉、製作。從山礦中去挖、去破壞、去提煉，煉出了非常多不同的功能，卻能做成了這種跨越空間、跨越時間的功能，呈現在人人的面前。
這就是從時間、空間、人與人之間，彼此各人所學識的不同，形成了『有為法』——能看得到。這就是『理』看不到，卻是『有作為』看得到；這就是佛陀所說的『法』。這個理——物理和人的心理、生理會合起來，所以說『空間無處不佛法』。
『佛』就是『覺』，覺悟的意思。你瞭解一項，專心體會這項，也只是這項只有這個人知道而已。因為他知道，他對這一項很有覺察到、有覺悟到，這叫做小覺——很專；就是一項道理，專心鑽入這個道理中。所以，他瞭解這個物質如何組合，能呈現出來讓人間這麼多的方便。不過，雖然事事方便，助長我們的常識，卻是不知道要如何才能夠成長慧命。
成長慧命就是說，不只是知道一項重點，要有宇宙萬物的理、性會合，才能整個空間保存著非常完整，在人人的內心，道理透徹。若能如此，則佛法普遍，人間如淨土。
不過，現在並非求不可得，要看人人是否時時無論在任何空間、人間中，我們認定了『無處不佛法』。大家若能相信，在我們的表現、在我們的造作，我們能作典範，能影響很多人。這是叫做深信，我們要很深的信仰佛陀所說的理。
所以我們若相信，則『曠野無處不道場』。無論你到哪一個地方，都是我們的道場，都是我們將要傳法的地方，我們都能保護著大地、啟發人群的愛。
看看我們有一大群的菩薩，遍布在幾十個國家，他們已經瞭解了，如何能保護地球，讓人類平安。也是不少人已經明白，心就是道場。無論他住在哪一個國家，只要他的心中有道場，深信『無處不佛法』，他就能在任何的地方開啟道場來度人。
貧困的地方，如辛巴威，如南非；就如在菲律賓，他們也能『無處不佛法，無處不道場』，在那裡度眾生。這都在於我們『起心動念無非是法』。其實我們若有將法入心，我們起心動念都不離開法，全都是法。你動一個心，也是為法；起一個心念，也是為如何做典範度眾生。
總之，我們的心念都是法，所以『舉止開口皆是法』，無論你是舉個手、動個足。看看『入經藏』不就是手語、妙音嗎？手語、妙音，無不都是在度人。
各位，學佛，我們要用這分非常虔誠的心，恭敬受教，如此自然『佛法無處不在，無處不道場』，無非都是法，全都是能夠成佛的法，所以大家要用心去體會。
前面經文已經說過了，如何來建塔廟。我們說過，建塔或造廟，這在古時代就是為了慎終追遠，都是要用清淨的心來『廣嚴飾』，表示我們很尊重。
⊙清淨廣嚴飾，莊校於諸塔，或有起石廟，栴檀及沉水，木榓並餘材，磚瓦泥土等。『』《法華經方便品第二》
佛陀說，若佛滅度後，人人能用清淨的身心來『廣嚴飾』，不只是建築物，是我們修行的道心，這是比較重要。
用種種、種種的材料，甚至用『栴檀及沉水，木榓並餘材，磚瓦泥土等』，這全都是大地的植物與寶，這都是很稀少、很好的木材。有的人用沉香的木材，或是檜木、樟木或牛樟木，這全都是很珍貴的木材。用這種種珍貴的木材來建，或是造磚，或是用泥土、土塊等等的材料來建造。這全都是表達很誠意，建那個建築。
『若於曠野中，積土成佛廟；乃至童子戲，聚沙為佛塔，如是諸人等，皆已成佛道。』
曠野中，剛剛說『無處不在』，無論哪一個地方，『積土成佛廟』。『廟』，我們都已經知道了，中國古代有宗廟、太廟。古代設有『鴻臚寺』，是招待外賓的地方，到了漢明帝時，迦葉摩騰與竺法蘭二人，白馬駝經而來中國，所以為他們特別於洛陽城外建白馬寺。這是佛教在中國的第一座寺院，從此開始才說出家人住的地方稱為『寺』。若是較傳統的人還是稱『廟』，後來的人就說『寺廟』。
『乃至童子戲』，只要你是很虔誠，或者是心沒有污染，這樣來聚沙成塔，很虔誠的說：『我在造塔。』這麼虔誠的心，像這樣的人，也能將來成佛道。這已經是從內心起了一分恭敬心，在這曠野中，聚沙成佛廟。
⊙佛法本是遍虛空法界，無處不有，無時不在。
佛法本來就是遍虛空法界，無處不有，無時不在。『無處不有』，沒有一個地方沒有佛法，到處都有佛法；『無時不在』，沒有一個時間無佛法，你有覺察、沒有覺察，佛法永遠都存在。
『乃至童子戲』，即使是童子，由於清淨無染，心中無邪念，他們在玩，也是有道理存在。所以，在玩的過程中，用虔誠的心『聚沙為佛塔』。這就說到《阿育王傳》裡面的一段故事。
故事是說，釋迦牟尼佛和阿難，他們出來托缽時，看到兩個孩子，一個叫做德勝，一個叫做無勝。德勝是一位族姓子，就是有錢人的孩子，無勝是這個孩子的朋友。
兩個孩子在那裡玩，在玩什麼呢？在玩土，將一堆土慢慢地疊、疊、疊，造一座城市，城裡樣樣都很齊全，甚至有倉庫、有麵、有米等等。佛陀站在那裡看得很歡喜，這兩個孩子感覺到有人站在身邊，抬頭一看：『哇！佛陀，這麼莊嚴的佛陀。』這兩個孩子就很恭敬合掌，向佛膜拜。那分恭敬的心非常單純。
這位叫做德勝的族姓子，他就從『倉庫』那堆土裡捧一把起來，用很虔誠的心，就放進佛陀的缽裡，說：『我這個是麵，上等的麵，供佛。』又恭敬禮拜。佛陀微笑，看到這兩個孩子，用這麼虔誠、天真、無染、無邪的心念，所以佛陀歡喜。
問孩子說：『你供養佛，你有什麼樣的願嗎？』單純的孩子，佛陀這樣問，他就說：『我發願，未來世若能做國王，統理大眾，我要在菩提道弘揚佛的教法，我要度眾生。』他想要當國王、也要弘法、也要度眾生。
甚至還向佛陀說：『又但願我的身相莊嚴，福德能夠利益所有的眾生。』這樣結佛的法緣，這是孩子的一個心，這麼純真、虔誠。另外這位朋友就合掌隨喜。一個是這樣的表態，一個是默默祝福他的願能成就，這是兩個小孩童。
佛陀看了歡喜，瞭解這兩個孩子的純真，所以佛就說：若我滅度後，過一百年之時，這個孩子來生當作轉輪聖王，福德具足，他的名字叫做阿育，阿育王。
他在佛陀的時代是孩子，這樣虔誠的心，一直到長大，直到幾十年後往生，就轉世在皇宮，這念的善念，從小到大，直到繼承王位，統領民眾，就弘揚佛法，用正法治世。所以阿育王，他造塔八萬四千，饒益眾生。這就是阿育王與佛陀結這分緣，用最清淨的心。像這樣的心意，就是『皆已成佛道』。我們大家要有這樣的誠意。
⊙如是諸人等，皆已成佛道：正因佛性，即第一義。若用圓妙正觀，則是實相方便。徹悟此理，則成佛道。
正因是佛性，就是第一義，這是最重要的。能夠用圓妙的正觀，我們的智慧要圓。前面說過，大圓鏡智，我們的心非常的明，清淨無染，這就是實相。實相方便，人人都有這分實相的道理存在。那就是虔誠，虔誠的心，從『無為法』造有形象，表達虔誠，這就是方便。是實相，也是方便，這樣能夠徹悟這個道理，這就能夠成佛。
有的人說：『佛的道理如果常常存在，我何必要修行？』就是因為道理存在，我們才要修行。依照佛陀現相人間修行的過程而修行。就是一條路，前面的人這樣走路能到，我們相信這條路，同樣這樣走也會到。
總而言之，我們學佛必定要有深信的心，這個深信的心，我們才能『空間無處不佛法』，我們才能『曠野無處不道場』，我們才能『起心動念無非法，舉止開口皆是法』。這就是我們的心要很虔誠，所以各位菩薩，學佛是要很用心。
Explanations by Master Cheng-Yan
Subject: The Buddha-Dharma is Everywhere (佛法無處不在)
Date: September. 11. 2014
“In all of space, the Dharma is everywhere. In the open, our spiritual training ground is in all places. Every thought our minds gives rise to is Dharma. All of our conduct and speech is Dharma.”
This is telling everyone that at any moment in time, the slightest thoughts our minds gives rise to, no matter where we are when they arise, are all closely tied to our spiritual cultivation. This is “unconditioned Dharma.” If we think that this time and space are not very important, we become careless with our body and mind. We spiritual practitioners need to be dignified in our demeanor. If we do not think that this space or this relationship is very important, we will not carefully maintain the standards of behavior befitting spiritual practitioners. When we allow our Six Roots to wander, we will degenerate; our virtues will degenerate. In other words, no matter what time it is, where we are and who we are with, we must be very vigilant. We must believe that “the Buddha-Dharma is everywhere.” This means all places are filled with the Dharma, so we can feel it everywhere. That feeling, that realization, is at every moment, in every space and every interpersonal relationship.
For example, during a meeting yesterday, Allen [Yeh] was going to talk about Chinese New Year’s, which just passed, how everyone was so reverent, and all the exciting things that happened. But there was not enough time, so we asked him to condense his presentation. He said, “That’s ok. I’ll invite this child to speak to everyone.” With a single click, a child appeared on screen. She is from Long Island in the US. She is very adorable. When she appeared, she said, “Grandmaster, I miss you very much. Do you miss me?” Look at how adorable she is. She has grown up over the last two, three years. Look at [the difference] in time and space. To travel from Taiwan to the East Coast of the US, to Long Island, is such a long plane ride! [Years ago] could we have imagined that we could see this child and hear her speak? That with just a click of a button, she would appear?
But not sentient principles [have made this possible]. This is “unconditioned Dharma.” It is not that people today are so brilliant; actually, principles of physics are derived by following this path to discover the principles. When we figure out these methods, we can use various resources in the world and separate and refine them to produce [objects]. Things start out as raw earth, as tin and other minerals. Mountains are destroyed to extract these metals so they can be refined into parts that perform many different functions. From these parts, we create [machines] that are not limited by space and time.
These functions are now used by all of us. Through time, space and interpersonal relationships, each individual attains different knowledge. Thus “conditioned phenomena” are created, which are things we can see. We cannot see the “principles” but we can see the “conditioned phenomena” that result from them. The Dharma that the Buddha taught encompasses the principles of matter, of the human mind and of life.
Therefore, “In all of space, the Dharma is everywhere.” The “Buddha” means “enlightened [one].” If you focus on understanding only one thing, you may be only person who knows it that well. You may be aware of how this one thing works; you may comprehend it, but this is a limited and very focused awakening. This comes from a focused and thorough study of one principle. From this, you may understand how to combine many other materials together to create [the technology] that makes things so convenient for us.
Although [technology] makes things convenient and enhances our knowledge, it does not tell us how to grow our wisdom-life. To grow our wisdom-life, we must understand not just one important thing, but how all the principles and the nature of all things in the universe come together in order for things to work harmoniously. If all of us thoroughly understand this truth, the Buddha-Dharma can spread widely and this world will be like a pure land.
Achieving this right now is not impossible. It depends on whether all of us, regardless of the space we are in or who we are with, firmly believe that the “Buddha-Dharma is everywhere.” If we believe that our actions and behaviors can be examples that will influence many people, then we have deep faith.We must have deep faith in the Buddha’s teachings. So, if we believe that “In the open, our spiritual training ground is in all places, wherever we go, we can engage in spiritual practice. Every place is a place to spread the Dharma. Everywhere we go, whoever we are with, not only can we protect the land, we can also awaken the love in people.
Take a look at our large group of Bodhisattvas who are spread out over dozens of countries. They already understand [the interaction between] the planet and humanity, that protecting the Earth helps keep humanity safe. For many of them, their mind is where they engage in spiritual practice. Regardless of which country they live in, as long as they see their minds as a place for spiritual practice, and have the deep faith that “the Buddha-Dharma is everywhere, wherever they are, they can create a place practicing and transforming others.
In places with a lot of poverty such as Zimbabwe, South Africa and the Philippines, look at how these Bodhisattva [-volunteers] see “the Buddha-Dharma everywhere” and “their spiritual training ground in all places.” So, they transform sentient beings there. This is all because “every thought our minds gives rise to is Dharma.”
Indeed, with the arising of every thought, if we have taken the Dharma to heart, every thought will be in accord with the Dharma. Every thought is Dharma. Every thought that stirs is for the sake of Dharma, and every thought we give rise to is about how to be a role for transforming sentient beings.
All in all, every thought in our minds is Dharma. So, “all of our conduct and speech is Dharma.” This applies to our every move, our every action. Don’t [volunteers] “enter the sutra treasury” thorough sign language and Dharma-music? So, sign language and Dharma-music can transform people.
Everyone, in learning the Buddha’s Way, we must exercise utmost reverence and respectfully accept teachings. Then naturally, “the Buddha-Dharma is everywhere” and “our spiritual training is in all places.” Everything is Dharma that can enable us to attain Buddhahood.
So, we must mindfully experience this. We previously mentioned that the sutra text discussed how people built stupas and shrines. As we have said, built stupas and shrines was done in ancient times to pay respect to ancestors. So, we must have pure minds to [create] “glorious adornments.” This demonstrates our great respect.
Pure and glorious adornments decorate the stupas. Others have built temples out of stone, sandalwood, aloeswood, hovenia other timbers, along with bricks, slay and the like.
The Buddha said that after He enter Parinirvna, our pure bodies and minds should be these “glorious adornments.” Adornments do not only apple to buildings, but also to our
spiritual aspirations, which is more important.
[Temples] were built out of various materials, even “sandalwood, aloeswood hovenia or other timbers, along with bricks, clay and the like”. These are all resources and treasures of the land. These timbers are very rare and of good quality. Many used aloes wood, cypress, camphor or cow camphor as timber. These are all very precious timbers. When people used such precious timbers, or bricks or clay to build [the shrines], they were expressing their sincerity through [the construction] of the buildings.
“[There were] those who, in the barren waste, piled up earth into a Buddha-shrine. Or even children who, at play, have piled up sand to make a stupa. People such as these have all realized the path to Buddhahood.”
As we just said, [spiritual training grounds] are “in all places. [Some] piled up earth into a Buddha-shrine”. The Buddhist sutras still use the word “shrine” in “have piled up earth into a Buddha-shrine”. We already know about shrines, and up until Emperor Ming o Han Dynasty, a “temple” was where foreign guests were hosted. Then Matanga and Dharmaratna came [to China], carrying the scriptures on white horses. Originally, they were received at Hong Lu Temple. But Hong Lu Temple was imperial guesthouse for foreign guests. To show respect to the spiritual practitioners from abroad, [the Emperor] especially built for them. White Horse Temple outside the city of Luoyang. This was the first Buddhist temple in China. From then on, we began to call the place where monastics lived, a “temple”. Before then, people still called it a “shrine”. Later on some even called it a “temple-shrine”.
“Or even children at play”. As long as we are very reverent and our minds are free of impurities, we can pile up sand to make a stupa. Then we can sincerely say, “I have built a stupa”. People with such sincerity can successfully walk the path to Buddhahood. This is because they have already given rise to respect from the bottom of their hearts. In the wilderness, they have piled up sand to make a Buddha-shrine.
“The Buddha-Dharma has always pervaded the universe and all Dharma-realms. It is in all places and in all times.”
We mentioned earlier that in the universe, in every space, we can find the Buddha-Dharma, so it pervades the universe and all Dharma-realms. “It is everywhere”. No place is without it. The Buddha-Dharma is in all places. “It is ever-present”. There has never been one moment when there was no Buddha-Dharma, not at all. It is always with us. Whether we are aware of it or not, the Buddha-Dharma is always there. Next, “[the sutra states], “or even children who, at play”. If there are children with pure, undefiled minds free of improper thoughts, the principles exist in their play as well. So, they “piled up sand to make a stupa”. So they “piled up sand to make a stupa”. They did this with sincerity. This is a very famous story in the Buddha’s teachings that has been passed on to the present day, and in recent history these objects have been found.
This tale was told in one section of the Legends of King Ashoka. This story begins with Sakyamuni Buddha and Ananda going out to ask for alms. They saw two small and adorable children; one was named Exceptional Virtue and the other was named Unsurpassed One. Exceptional Virtue was the son of a great clan, born into a wealthy family. The other child was his friend. These two children were playing. What were they playing with? With dirt. They piled up the dirt slowly. “This pile is a city”. The city was indeed complete; it even had a storehouse with flour, rice, etc. The Buddha stood at their side watching happily. When the two children sensed that someone was standing next to them, they turned their heads and looked up, “Wow! This is the Buddha, the venerable Buddha”. The two children respectfully put their palms together and bowed to Him reverently. Their pure hearts were filled with respect.
Exceptional Virtue, the noble-born child, held up a handful of dirt from the “storehouse” and reverently placed it in the Buddha’s alms bow! He said, “I offer this high quality flour to You, the Buddha”. Then he bowed respectfully again. The Buddha smiled, looking at these two children who were so reverent, innocent and pure and had such undefiled and proper thoughts. This made Him very happy.
He asked them, “When you made these offering, did you wish for anything?” this pure child answered the Buddha’s question by saying, “I made a vow that, if I am a king in my future life, I will lead my people [well]. I will walk the Bodhi-path and spread the Buddha’s teachings. I want transform sentient beings. I want to be a king, and also spread the Dharma and transform sentient beings.”
He even said to the Buddha, “I also pray that I have a dignified appearance, and blessings and virtues that can benefit all sentient beings.” Thus, he formed such an affinity with the Buddha. This was the aspiration of a child. He was so innocent, pure and reverent. His friend put his palms together and felt joy for him.One child made a declaration [for his future]. The other said a silent prayer for his friend, hoping that he could realize his aspiration. These two were still just children.
The Buddha saw them and was very happy, understanding how innocent and pure they were. Thus He said, “100 years after I enter Parinirvana, 100 years after that moment, this child will become a wheel-turning sage king replete with blessings and virtues.” Thus king’s name was Ashoke, King Ashoka.
During the Buddha lifetime, he was a child and made this aspiration out of reverence. Then he grew up, matured, grew old and passed away decades later. Afterward, he reborn into a palace. From the beginning, he had wholesome thoughts. Even since childhood, he could teach and spread the Buddha-Dharma. When he inherited the throne, he led his people and spread the Dharma. This is how he governed with Right Dharma.
So, King Ashoka built 84,000 stupas to benefit sentient beings. This is the karmic affinity King Ashoka formed with the Buddha. With the purest mind and intent, he “had realized the path t Buddhahood.” We must all have the same sincerity.
People such as these have all realized the path to Buddhahood: the direct cause is Buddha-nature, which is the supreme meaning. With perfect and wondrous right perspective, we see ultimate reality in skillful means. When we thoroughly realize this principle, we will attain the path to Buddhahood.
The direct cause is Buddha-nature, which is the supreme meaning. This is the most important thing. Then we can have wondrous right perspective. Our wisdom must be perfect.
Earlier, we mentioned great perfect mirror wisdom, which means our mind must be very bright, pure and undefiled. This is ultimate reality. We can see ultimate reality in skillful means. All of us have the truth of ultimate reality without us. This comes from reverence; with reverent hearts, from “unconditioned Dharma” we can create appearences. Expressing our sincerity is skillful means and skillful means [lead us to] ultimate reality.
If we can thoroughly realize this principle, we can attain Buddhahood. Some people ask, “If the Buddha’s principles will always exist, why do I need to engage in spiritual practice?” It is exactly because the principles exist that we must engage spiritual practice. We follow the spiritual journey manifested by the Buddha in our spiritual practice. This is a road that those before us have walked to reach this destination. We believe that if we follow this road, we will also arrive at the same destination.
In summary, as we learn Buddha’s way, we need deep faith. Only with deep faith can we see that “in all of space, the Dharma is everywhere. In the open, the spiritual training ground is in all places. Every thought our minds gives rise to is Dharma. All of our conduct and speech is Dharma.” This means that we must be very sincere. So, dear Bodhisattvas, to learn the Buddha’s Way, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)