20141009《靜思妙蓮華》諸法無性 藉事練心 (第410集)
（法華經•方便品第二）
⊙「法性實相名真如，實諦真理應萬法，泡沫波動不離水，隨緣所在覺群迷。」
⊙「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」《法華經 方便品第二》
⊙「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」《法華經 方便品第二》
⊙兩足尊：謂佛福德、智慧兩相具足並運，是即為世人之所敬仰，尊無過上。因敬仰而生深信，依教奉行，福慧雙修，至究竟菩提。
⊙知法常無性：知法中道，圓成一乘實法。一切諸法無實體，謂之無性。畢竟空中一切悉無，是名無性。
⊙以此遍計之妄情，非我計我，執無為有，執非為是，恰如見繩謬為蛇，是名為遍計所執性。
【證嚴上人開示】
「法性實相名真如，實諦真理應萬法，泡沫波動不離水，隨緣所在覺群迷。」
法性實相名真如
實諦真理應萬法
泡沫波動不離水
隨緣所在覺群迷
我們大家都已經知道了，法性實相是真如，我們每天，都是真如在我們的內心深藏，其實這是我們原來的本性，真理存在人心，這叫做真如本性。
實諦真理，我們若能了解真實的道理，能夠應萬法，只要我們能了解，道理都在心裡，日常的生活中，我們的心方向若正確，一切的道理，我們都走得很順。
常常說，「事若圓，做人就圓；做人若圓，道理就圓。」一切都是不離我們一念心，真如本性會合道理；我們就是不了解。就像泡沫波動，其實不離水。
水泡，它的名稱叫做水泡，為何會有水泡呢？大家應該都知道，因為有水，水這樣沖下來、搖動，水泡就起。沫，泡沫，同樣。波是什麼東西？波也是因為有水。
道理與這樣相同，我們的真如本性，與外面大家所說的物理、或者是生理等等的道理，天文、地理等等，其實，這本來具有的真理，和我們內心的真如本性是合一。因為有了道理存在，才能夠成就了種種有形的物質。所以，有形的物質是有作為出來，有作為的東西，就是產生於看不到、摸不著的道理存在。同樣的道理，看到泡，不要忘了水；看到一切方法能夠成就，不要忘了我們的本性真如。所以我們要用心去體會。
真如本性存在，天地真理存在，那是為什麼眾生無明會這麼多？社會人類會這麼混亂呢？這全都是一切因緣所造作。既然因緣造作了人類的困擾，也要藉重因緣來教化眾生，藉事來練心，藉故事來說法。我們昨天不都是用故事嗎？
貧困的南非，她們了解貧窮、苦難之苦，她們了解道理之後，她們認清了方向，所以從那個方向，步步用愛鋪出去，再去引導其他苦難國家的苦難人，也給他們心靈中豐富。這種心靈財富，「覺悟群迷」，讓大家不要貧中再帶苦，在貧中帶苦又再造業。貧，拔除他的苦難，就付出了那分豐富的愛，所以貧困的人，也能付出悲智雙運。這昨天我們說過了。
所以我們要知道，佛性、真理、真如，同樣一件事情；泡沫、波動，和水性不離開。所以，一切我們要懂得把握因緣，因緣把握，那麼我們的心，心中有法，自然行中有法。天底下同一片天，就是同一分的道理，真諦、真理就是應萬法，唯有無私的大愛、清淨的本性，自然就福慧雙具。
過去我們的經文，前面就說：「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」
未來世諸佛
雖說百千億
無數諸法門
其實為一乘
《法華經 方便品第二》
這前面說過的法，過去的諸佛，或者是釋迦佛當時，或者我們現在乃至未來的諸佛，所說過的法很多，「雖說百千億」，已經是百千億，表示很多。所有的法不離開法之門，很多法，就要開很多門，其實是為一乘。雖然開那麼多門，那叫做「方便法」，人人通過了那個法的門，了解了佛法的道理，佛陀再開始將它歸納起來，開除方便，就是說真實一乘之法。就是要讓人人知道，人人能成佛，這一乘佛性，這是過去我們已經說過了。
今天再看今天的(經)文「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」
諸佛兩足尊
知法常無性
佛種從緣起
是故說一乘
《法華經 方便品第二》
「諸佛兩足尊」，我們前面，昨天也一直在說「兩足尊」，那就表示已經成佛，覺悟的佛陀，已經福德、智慧兩具足，全都很具足了；具足之後，就要運行，所以要說法度眾生了。這就是佛陀他一生，運用的就是福德、智慧。
釋迦佛若只單獨有智慧，沒有福，和眾生無福的因緣，哪怕佛所說的法，也無人會接受。
福，就是和眾生結很歡喜的緣。眾生見了，就會起歡喜心，不論你怎麼說，他就是這樣聽；不論你怎麼教他，他就是這樣接受，這都叫做福緣。要福，也要有智慧，所以才有辦法讓眾生的方向正確，所以要福慧兼修，所以要兩足尊。
不要只是人與人之間，生活在一起，就缺那一分的輕柔細語，這樣每天在一起，哪個人和哪個人有緣，哪個人和哪個人無緣，所以講話就會互相衝突。態度、語言等等，不要招惹來了，我們來世想要修行，就有人來障礙我們，這種障礙的煩惱也是很煩。
我們這個候時明白道理，我們這個時候就要趕快修好緣，佛法，我們要入心，培養智慧，這樣才能成為兩足尊，
福與慧才能不斷具足，累積起來。所以要好好用心。
兩足尊：
謂佛福德、智慧
兩相具足並運
是即為世人
之所敬仰
尊無過上
因敬仰而生深信
依教奉行
福慧雙修
至究竟菩提
因為佛陀就是在這福德、智慧具足，所以世間人所敬仰。要有福、有智慧，說法，人人能夠信受奉行，就是因為一個「敬」。我敬重你，你說的話，我能接受，所以是一位尊無過上。因為敬仰，所以生起了深信，才能依教奉行，我們才能福慧雙修。
我們現在要修行，不可輕視任何一種法。修福的法，我們要好好在人群中修；修慧的法，我們要在聞法中入心。所以，修福、修慧，內修外行，我們都要每一個時間，我們要很謹慎，福慧是在日常生活中修，所以一直到究竟菩提。
「知法常無性」。我們要了解，法無性，因為它無體，怎麼會有性呢？應該就是說，性是普被在所有的真理中，因為有這個真理，應物就是顯相，每一項物都有它的道理，歸納到道理。你說道理的性是硬的，或是軟的呢？其實，軟、硬，是在物質上才能顯現出來。要如何讓物質能很硬？那就是要人的智慧常識。鋼鐵，鐵就很硬，鋼是硬中帶軟，那就是這個道理，用人(的)智慧，就是「無為法」，才去顯出了「有為法」的物質。
現在說「知法常無性」。既然法，我們已經知道「無為法」，既然無為法是遍虛空法界，到處都有，但是，這個地方說「無性」，我們要用心去體會。
知法常無性：
知法中道
圓成一乘實法
一切諸法無實體
謂之無性
畢竟空中一切悉無
是名無性
法，知法，我們要行在中道，我們現在學佛的教法，，正法就是不偏。所以，正法，或者是我們要行正法，這不能離開佛法的真理，正法就是「知法中道」，我們行在中道，不偏」不移，沒有偏(差)，走在中道。
在經(《雜阿含經》)中也這麼說，在一條溪河裡，有一支大木材很長，這條溪，水這樣流，這支木材它一定要在水的中間，才能順著水這樣直流下去。假如這支木材橫向過來，就兩邊都卡住。所以，譬如我們的法，要真正能通達，就要像那支木材在水中央，沒有卡到這邊、也沒有卡到那邊，在中央裡，這個道才能夠暢通無阻。如我們開車在路上，我們若是開得太偏了，山崖危險，偏這邊是山崖，偏那邊是撞到山(壁)，所以，開車也要在路中間。
當然，若是別人也在中間，我們也在中間，該怎麼辦呢？所以，就是要開(闢)大道，開出了這條大路，你是走哪個方向的路，他是走哪個方向的路，走在已經開好、準確的道路，我們按照這條道路的路線，走就對了。所以，知法中道。
我們佛法過去有說過，真觀、假觀，空諦、假諦、（中諦），這兩樣，這都叫做道理，你要用什麼樣的方法。空，你若執空，撥無因果；你若執有，迷得石頭也有神、草也有神，有的人就說：「如果這樣，菜也有神，該怎麼辦呢？」這就無法生活下去了。要用智慧嘛！所以我們要取中道。
所以說要「圓成一乘實法」。空中妙有，因緣果報，這就是我們要修行，讓我們能向前走，有這個因和緣，你要如何造因，該如何了解因緣。這，佛陀從開始修行，不曾離開因緣果報觀，但是他不執著，但是他開啟了清淨無染、真如本性法門呈現出來。這就是我們修行最重要，要如何能圓成，在這個中道」法，法就是要行在中道，所以「圓成一乘實法」。
所以，法常無性，一切諸法無實體，這應該知道了。過去一直說，一切諸法無實體，剛才也說了，一切的物資都有方法讓它成就，桌子有桌子的方法，這張桌子，它的本質就是一塊大木柴，這塊大木柴名稱叫做樹，這棵樹過去是一顆種子，人間自然的法，這種法相就是要有土、水等等，培養這顆種子。這到底哪個相，才是真正這張桌子的相呢？所以說，法，諸法無實體，謂之無性，這樣叫做無性。
否則你們會覺得，「無性」到底是什麼呢？師父不是這樣說嗎？真如本性，「人之初，性本善」，性常住，為什麼這個地方又說無性？就用一張桌子這個相，就是因為它有各種、各種，是種子嗎？是樹嗎？等等，這個性相就是要經過了，造作而完成，所以叫做無性。不只是無性，也無相，所以「畢竟空中一切悉無」，我們若要將它追究到底，畢竟就是空。
一張桌子再追究過去、過去的過去，那顆種子，那顆種子的來源，也是過去也還有種子。種子(長)成樹、樹結子等等，就是不斷的循環，到底這張桌子那顆的種子，是哪一顆種子？真的畢竟就是空。但是，空中一切無，就是無，是名無性。所以那個妙有，妙有，你就是看不到（不變的存有），所以畢竟空，叫做無性。
以此遍計之妄情
非我計我
執無為有
執非為是
恰如見繩謬為蛇
是名為遍計所執性
各位，我們要好好用心，性，我們凡夫就是遍計之妄情，我們就是都這樣遍計。你認為這個水能用，現在樣樣(用水)，師父都一直說，水，我們水資源要珍惜。要怎麼辦呢？一水多用。我們用回收的水，什麼叫做回收的水，污水過濾回收，污水，你們就知道了，現在在供應，你們若要洗地、要澆花草等等，你們就用這個水。或者大小方便的，全都要用這個水；乾淨的水是用來吃的、用來喝的。
這就是我們要用什麼方法，去應用水，而不要執著在，我非用這樣不可，這樣彼此之間可能意見就不相同，這就又是惡因、惡緣。因為彼此之間有衝突，「我認為我要用這樣的水。」「我認為你不能用這樣的水。」這樣該怎麼辦呢？
東西洗好之後，手再用清水洗一下，這樣不就是叫做智慧嗎？世間的物資，我們怎麼省、怎麼愛惜、怎麼用，這都不要有「遍計之妄情」這就是叫做執著。你若要執著這樣，就是你的性遍、普遍，每一項你都要執著，每一項你都和人家過不去，這很辛苦。
總而言之，我們要大家在日常生活中，是最好修行的道場，所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Train Mind by Dealing With Worldly Matters (諸法無性 藉事練心)
Date: October. 09. 2014
“The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.”
We already know that the ultimate nature of the Dharma is True Suchness. Every day, True Suchness is hidden deep within our minds. It is actually our intrinsic nature; these true principles exist in our minds. This is the nature of True Suchness. As for the principles of ultimate truth, once we can understand these true principles, we can respond to all phenomena. As long as we can understand, the principles are all in our minds.
In our daily living, if our minds are on the right course, we can follow all the principles smoothly. We often say that if we can harmoniously deal with things, then we will have a harmonious character, and therefore be in harmony with principles. All this depends on our minds and how our own nature of True Suchness converges with principles. This is just like how bubbles and ripples are inseparable from the water. We call these air pockets on the water “bubbles”. Why are there bubbles? We probably all know that when water gushes down and is agitated, bubbles and foam will form.
Similarly, what are ripples? Ripples also exist because of water. Principles work in the same way. Our nature of True Suchness [responds to] the principles of physics that people talk about, the principles of biology, astronomy, geography and so on. These underlying principles actually are one with the nature of True Suchness within us. The existence of these principles enables all kinds of tangible things to take shape. Tangible things are things that have been created. These conditioned phenomena are produced based on the existence of these invisible, intangible principles.
Based on the same principles, when we see bubbles, we must think of the water; when we see how things are brought into being, we should not forget our nature of True Suchness. This is something we must mindfully comprehend. The nature of True Suchness exists. The true principles of the universe exist. Why, then, is there so much ignorance in sentient beings? Why is there so much turmoil in the world? All this results from causes and conditions.
Since causes and conditions created these troubles for humankind, we can also use these causes and conditions to teach sentient beings. We use worldly matters to train the mind, and use stories to teach the Dharma. Didn’t we use stories yesterday?
In South Africa, they understand the suffering caused by poverty so after they learned the principles, they clearly recognized their direction in life. So, step by step, the South Africa volunteers paved a road with love. Then they guided the suffering in other countries [onto that path] and also provided them with spiritual wealth. This kind of spiritual wealth allows “the multitudes to awaken from delusion” so they do not add [mental] suffering to a life of poverty nor create karma on top of that. After the suffering of the poor is relieved, they had abundant love to offer.
So, the poor can also give to others out of compassion and wisdom. We discussed this yesterday, so we should know that the Buddha-nature, true principles, True Suchness are all the same things, just as bubbles and ripples are inseparable from water.
So in all things, we must always seize the causes and conditions.If we can seize them, then naturally the Dharma will be in our hearts and actions.Everything under the same sky shares the same underlying principles.True principles correspond to all phenomena.With selfless great love, our pure intrinsic nature, we will be replete with both blessings and wisdom.
In the sutra passage from yesterday, it was stated, “Though all Buddhas of the future will give hundred, thousands, these countless Dharma-doors are infect all part of the One Vehicle.”
We discussed this teaching before.All Buddhas of the past, and Sakyamuni Buddha back in those days, and all Buddhas of the present and even the Buddhas of the future all have given many teachings.“They give hundred, thousands, millions,” which signifies “a lot,”.
All these teachings are doors to the Dharma.They are many doors that people may enter, but actually they all lead to the One Vehicle.Though He opened so many Dharma-doors of skillful means, after everyone entered those Dharma-doors to understand the principles of Buddha-Dharma, the Buddha then consolidated these skillful means and set them aside to teach the true Dharma of the One Vehicle.This was to help everyone understand that everyone can attain Buddhahood.This nature of the One Vehicle Dharma is something we have discussed before.
Now let us examine today’s sutra passage.“All Buddhas, the Two-footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions that is why They teach the One Vehicle. All Buddhas, the Two-footed Honored Ones.”
Previously, and yesterday, we talked about the Two-Footed Honored One.This is telling everyone that the Buddhas, those who have already attained enlightenment, are replete with both blessings and wisdom.They are abundantly replete with both.After They are replete, they must put them into action, teaching the Dharma to transform sentient beings.
Throughout His lifetime, this is what the Buddha did, exercise blessings and wisdom.
If Sakyamuni Buddha had only wisdom but not blessings from creating blessed karmic connections with sentient beings, people would not even accept the Dharma He [personally] taught.
Blessings come from forming joyful affinities with sentient beings, so whenever they see us they feel happy.Whatever we say, they will listen.Whatever we teach, they will accept.This is [the result of] blessed connections.We need blessings, as well as wisdom in order to help sentient beings go in the right direction.We need to cultivate both blessings and wisdom [to be like] the Two-Footed Honored Ones.
When it comes to our relationships with the people we live with, we must [remember] to speak softly and gently.Otherwise, while spending every day together, some people have [good] karmic connections and some people have negative ones, so conflict may arise in conversation.This comes from our attitude, language and so on.We must not create a situation for ourselves where in future lifetimes, when we want to practice, there will be people who try to hinder us.Afflictions from these hindrances are bothersome.Now that we understand these principles, we must quickly form positive karmic connections and take the Buddha-Dharma to heart to nurture our wisdom.This is the only way to become a Two-Footed Honored One and continually accumulate and be replete with blessings and wisdom.Therefore, we must be mindful.
The Two-Footed Honored Ones:
The Buddha’s belssed virtues and wisdom are like two feet that work in concert.
Therefore, people of the world admire Him and honor Him above all others.
Out of respect comes deep faith, so they preactice according to His teachings.
By cultivating blessings and wisdom, they ultimately attain Bodhi.
Because the Buddha is replete with blessings and wisdom, He is admired by everyone in the world.One must have blessings and wisdom for others to faithfully accept and practice one’s teachings; this comes from “respect I respect you and the words you speak, so I will accept them.”
Therefore, He is honored above all others people’s admiration for Him gives rise to deep faith, so they practice according to the teachings and cultivate both blessings and wisdom.
For us to engage in spiritual practice, we cannot neglect any kind of Dharma. The Dharma for cultivating blessings is what we must diligently practice among others. The Dharma for cultivating wisdom is what we must take to heart as we listen to teachings. Cultivating both blessings and wisdom takes internal cultivation and external practices. In every moment, we have to be very vigilant. Blessings and wisdom need to be cultivated in our daily living until we ultimately attain Bodhi.
“[They] know that all Dharma is empty by nature”. We must understand that the Dharma is empty by nature. Without substance, how would it have a nature? We should say that its nature is pervasive among all true principles. These true principles are manifested in their corresponding objects. Every object has an underlying principle. In analyzing principles, would you say the nature of the principles is hard or is it soft? In reality, softness and hardness are only manifested in these material things. How can we make something very hard? That requires wisdom and knowledge.
It is like steel; iron is very hard, but when turned into steel becomes flexible. This is how the principles work. by exercising wisdom, which is “unconditioned Dharma”, we can manifest “conditioned phenomena”. We “know that all Dharma is empty by nature”. We already know that teachings are “unconditioned Dharma”. Since unconditioned Dharma, pervades the universe and the Dharma-realms, it is present everywhere. But here, we say it is “empty by nature”. We have to mindfully comprehend this.
“[They] know that all Dharma is empty by nature: Knowing the Dharma of the Middle Way, we can perfect and attain the True Dharma of the One Vehicle. All things are without [permanent] substance, so they are empty by nature. In ultimate emptiness, things do no truly exist. This is what is means to be empty by nature.”
To know the Dharma, we must walk the Middle Way. Now, as we learn the Buddha’s teachings, we must now deviate from Right Dharma. So, [to know] or practice Right Dharma, we cannot deviate from the principles of the Buddha-Dharma. [Knowing] the Right Dharma is “knowing the Dharma of the Middle Way”. As we walk the Middle Way, we must not deviate or change directions. We must unwaveringly walk the Middle Way.
In one of the sutras there is story about how, in a small river, there was a very long piece of lumber. As the water flows down this small river, the log has to stay in the middle of the river to keep moving with the water. If this piece of wood turns sideways, both ends will get stuck. This is an analogy for the Dharma. For us to reach understanding, we must stay mid-river like the log, so we do not get stuck on this side, or on that side. We have to stay in the middle for our path to be open and free of obstacles.
Take driving a car, for example if we veer too much to one side, we get close to a dangerous cliff. But one side is the cliff, and the other is the cliff face, so we have to drive in the middle of the road. Of course, other people are also in the middle along with us, so what do we do? We have to widen the road. After we widen it, no matter which direction we are going, or which direction others are heading, we can all stay on this very precise path. We just need to follow the course of this road, that is all.
So, know the Dharma of the Middle Way. We have previously discussed the Dharma on the contemplation of the real and of the illusive, the truth of emptiness and the truth of illusiveness. These are all principles. So what method will we use? If we cling to emptiness, we may deny the law of karma. If we cling to existence, we may be deluded into thinking, there are gods in rocks and grasses. Some people will say, “If this is true, there are gods in our vegetables. So what should we do then?” This would really restrict the way we live. So, we must exercise wisdom and choose to take the Middle Way.
“We can perfect and attain the True Dharma of the One Vehicle”. In emptiness there is wondrous existence and the karmic law of cause and effect. To advance in our spiritual practice, we need karmic causes and conditions. We need to create these causes and understand karmic conditions. Ever since the Buddha began His spiritual practice, He has been in accord with the law of karma, but He was not attached to it, so He unlocked the Dharma-door of the pure and undefiled nature of True Suchness. This is the most important part of our spiritual practice, how to perfect and attain the Middle Way.
The Dharma must be practiced in the Middle Way, so “we can perfect and attain the True Dharma of the One Vehicle”. Thus, Dharma is empty by nature and all things are without [permanent] substance. We should already know this. I have continuously said that all things are without [permanent] substance, and we just said it again. All material things have a certain way of coming into existence.
For example, there is a way to create a table. This table is, in essence, a large piece of wood. This big piece of wood was once called a tree. This tree started as a seed. Following the laws of nature, the appearance [of the tree] depended on earth, water and so on to nourish that seed.Which of these is tis table’s true appearance? So, in talking about the Dharma, all things are without [permanent] substance so they are empty by nature. This called “empty by nature.”You may wonder what “empty by nature” actually means. “Doesn’t Master talking about that ‘human nature is inherently good’ and nature is ever-present? So why did say things are empty nature?”
Take the appearance of a table for example. It has many different [appearances]. Is it a seed? Is it a tree? Each appearance of its nature has to go through a process to take form, so it is actually empty by nature. Not only is it empty by nature, it also has no appearance.
“In ultimate emptiness, things do not truly exist.” If we analyze something down to its essence, ultimately there is just emptiness. If we keep analyzing a table, looking into the past, we see a seed. That seed originates from another seed in the past. That seed grew into a tree, that tree grew fruits; this is a continuous cycle. Exactly which seed was that table seed? So ultimately; there is just emptiness.
But in emptiness, everything is non-existent, this is called empty by nature. So, wondrous existence cannot be seen. Thus, it is ultimately empty, empty by nature.
With deluded sentiments of wrong assumptions, we see a permanent self when there is none. We cling to something non-existent as existent; we cling to what is wrong as right. This is like seeing a rope and calling it a snake. This is called the wrong assumption of being attached to [the existence of a] nature.
Everyone, we must make an effort to be mindful. We ordinary people have deluded sentiments about natures based on wrong assumptions. Because we have wrong assumptions, we think we can use water however we want.Seeing the ways people use water, I keep saying, “We must cherish water as a resource.” How? Use the same water many times. We use reclaimed water. What is reclaimed water? Impure water that has been filtered and reclaimed. Impure water, you already know, is now being provided so we can wash the sidewalk or irrigate plants, with this water. We can also flush the toilet with this water. Clean water is used for cooking and drinking. We must find the best way to use water and not be attached to thinking, “I must use it in this way.” Then a difference of opinion may arise and create negative causes and conditions leading to confrontations between people. “I believe I should use this kind of water.” “I believe you can’t use this kind of water.” If so, what can we do? After we finish washing things, we can then rinse our hands with clean water. Doesn’t this demonstrate wisdom?
When it comes to natural resources, we must conserve them, cherish them and use them well. We should not have any “deluded sentiments from wrong assumptions.” That is called an attachment. If you are attached to doings a certain way, this is because you see things as truly existing. If you are attached to your way of doing things, if you stubbornly argue everything, your life will be difficult.
In summary, I hope that you treat daily living as the best place to engage in spiritual practice. Therefore, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「法性實相名真如，實諦真理應萬法，泡沫波動不離水，隨緣所在覺群迷。」
⊙「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」《法華經 方便品第二》
⊙「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」《法華經 方便品第二》
⊙兩足尊：謂佛福德、智慧兩相具足並運，是即為世人之所敬仰，尊無過上。因敬仰而生深信，依教奉行，福慧雙修，至究竟菩提。
⊙知法常無性：知法中道，圓成一乘實法。一切諸法無實體，謂之無性。畢竟空中一切悉無，是名無性。
⊙以此遍計之妄情，非我計我，執無為有，執非為是，恰如見繩謬為蛇，是名為遍計所執性。
【證嚴上人開示】
「法性實相名真如，實諦真理應萬法，泡沫波動不離水，隨緣所在覺群迷。」
法性實相名真如
實諦真理應萬法
泡沫波動不離水
隨緣所在覺群迷
我們大家都已經知道了，法性實相是真如，我們每天，都是真如在我們的內心深藏，其實這是我們原來的本性，真理存在人心，這叫做真如本性。
實諦真理，我們若能了解真實的道理，能夠應萬法，只要我們能了解，道理都在心裡，日常的生活中，我們的心方向若正確，一切的道理，我們都走得很順。
常常說，「事若圓，做人就圓；做人若圓，道理就圓。」一切都是不離我們一念心，真如本性會合道理；我們就是不了解。就像泡沫波動，其實不離水。
水泡，它的名稱叫做水泡，為何會有水泡呢？大家應該都知道，因為有水，水這樣沖下來、搖動，水泡就起。沫，泡沫，同樣。波是什麼東西？波也是因為有水。
道理與這樣相同，我們的真如本性，與外面大家所說的物理、或者是生理等等的道理，天文、地理等等，其實，這本來具有的真理，和我們內心的真如本性是合一。因為有了道理存在，才能夠成就了種種有形的物質。所以，有形的物質是有作為出來，有作為的東西，就是產生於看不到、摸不著的道理存在。同樣的道理，看到泡，不要忘了水；看到一切方法能夠成就，不要忘了我們的本性真如。所以我們要用心去體會。
真如本性存在，天地真理存在，那是為什麼眾生無明會這麼多？社會人類會這麼混亂呢？這全都是一切因緣所造作。既然因緣造作了人類的困擾，也要藉重因緣來教化眾生，藉事來練心，藉故事來說法。我們昨天不都是用故事嗎？
貧困的南非，她們了解貧窮、苦難之苦，她們了解道理之後，她們認清了方向，所以從那個方向，步步用愛鋪出去，再去引導其他苦難國家的苦難人，也給他們心靈中豐富。這種心靈財富，「覺悟群迷」，讓大家不要貧中再帶苦，在貧中帶苦又再造業。貧，拔除他的苦難，就付出了那分豐富的愛，所以貧困的人，也能付出悲智雙運。這昨天我們說過了。
所以我們要知道，佛性、真理、真如，同樣一件事情；泡沫、波動，和水性不離開。所以，一切我們要懂得把握因緣，因緣把握，那麼我們的心，心中有法，自然行中有法。天底下同一片天，就是同一分的道理，真諦、真理就是應萬法，唯有無私的大愛、清淨的本性，自然就福慧雙具。
過去我們的經文，前面就說：「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」
未來世諸佛
雖說百千億
無數諸法門
其實為一乘
《法華經 方便品第二》
這前面說過的法，過去的諸佛，或者是釋迦佛當時，或者我們現在乃至未來的諸佛，所說過的法很多，「雖說百千億」，已經是百千億，表示很多。所有的法不離開法之門，很多法，就要開很多門，其實是為一乘。雖然開那麼多門，那叫做「方便法」，人人通過了那個法的門，了解了佛法的道理，佛陀再開始將它歸納起來，開除方便，就是說真實一乘之法。就是要讓人人知道，人人能成佛，這一乘佛性，這是過去我們已經說過了。
今天再看今天的(經)文「諸佛兩足尊，知法常無性，佛種從緣起，是故說一乘。」
諸佛兩足尊
知法常無性
佛種從緣起
是故說一乘
《法華經 方便品第二》
「諸佛兩足尊」，我們前面，昨天也一直在說「兩足尊」，那就表示已經成佛，覺悟的佛陀，已經福德、智慧兩具足，全都很具足了；具足之後，就要運行，所以要說法度眾生了。這就是佛陀他一生，運用的就是福德、智慧。
釋迦佛若只單獨有智慧，沒有福，和眾生無福的因緣，哪怕佛所說的法，也無人會接受。
福，就是和眾生結很歡喜的緣。眾生見了，就會起歡喜心，不論你怎麼說，他就是這樣聽；不論你怎麼教他，他就是這樣接受，這都叫做福緣。要福，也要有智慧，所以才有辦法讓眾生的方向正確，所以要福慧兼修，所以要兩足尊。
不要只是人與人之間，生活在一起，就缺那一分的輕柔細語，這樣每天在一起，哪個人和哪個人有緣，哪個人和哪個人無緣，所以講話就會互相衝突。態度、語言等等，不要招惹來了，我們來世想要修行，就有人來障礙我們，這種障礙的煩惱也是很煩。
我們這個候時明白道理，我們這個時候就要趕快修好緣，佛法，我們要入心，培養智慧，這樣才能成為兩足尊，
福與慧才能不斷具足，累積起來。所以要好好用心。
兩足尊：
謂佛福德、智慧
兩相具足並運
是即為世人
之所敬仰
尊無過上
因敬仰而生深信
依教奉行
福慧雙修
至究竟菩提
因為佛陀就是在這福德、智慧具足，所以世間人所敬仰。要有福、有智慧，說法，人人能夠信受奉行，就是因為一個「敬」。我敬重你，你說的話，我能接受，所以是一位尊無過上。因為敬仰，所以生起了深信，才能依教奉行，我們才能福慧雙修。
我們現在要修行，不可輕視任何一種法。修福的法，我們要好好在人群中修；修慧的法，我們要在聞法中入心。所以，修福、修慧，內修外行，我們都要每一個時間，我們要很謹慎，福慧是在日常生活中修，所以一直到究竟菩提。
「知法常無性」。我們要了解，法無性，因為它無體，怎麼會有性呢？應該就是說，性是普被在所有的真理中，因為有這個真理，應物就是顯相，每一項物都有它的道理，歸納到道理。你說道理的性是硬的，或是軟的呢？其實，軟、硬，是在物質上才能顯現出來。要如何讓物質能很硬？那就是要人的智慧常識。鋼鐵，鐵就很硬，鋼是硬中帶軟，那就是這個道理，用人(的)智慧，就是「無為法」，才去顯出了「有為法」的物質。
現在說「知法常無性」。既然法，我們已經知道「無為法」，既然無為法是遍虛空法界，到處都有，但是，這個地方說「無性」，我們要用心去體會。
知法常無性：
知法中道
圓成一乘實法
一切諸法無實體
謂之無性
畢竟空中一切悉無
是名無性
法，知法，我們要行在中道，我們現在學佛的教法，，正法就是不偏。所以，正法，或者是我們要行正法，這不能離開佛法的真理，正法就是「知法中道」，我們行在中道，不偏」不移，沒有偏(差)，走在中道。
在經(《雜阿含經》)中也這麼說，在一條溪河裡，有一支大木材很長，這條溪，水這樣流，這支木材它一定要在水的中間，才能順著水這樣直流下去。假如這支木材橫向過來，就兩邊都卡住。所以，譬如我們的法，要真正能通達，就要像那支木材在水中央，沒有卡到這邊、也沒有卡到那邊，在中央裡，這個道才能夠暢通無阻。如我們開車在路上，我們若是開得太偏了，山崖危險，偏這邊是山崖，偏那邊是撞到山(壁)，所以，開車也要在路中間。
當然，若是別人也在中間，我們也在中間，該怎麼辦呢？所以，就是要開(闢)大道，開出了這條大路，你是走哪個方向的路，他是走哪個方向的路，走在已經開好、準確的道路，我們按照這條道路的路線，走就對了。所以，知法中道。
我們佛法過去有說過，真觀、假觀，空諦、假諦、（中諦），這兩樣，這都叫做道理，你要用什麼樣的方法。空，你若執空，撥無因果；你若執有，迷得石頭也有神、草也有神，有的人就說：「如果這樣，菜也有神，該怎麼辦呢？」這就無法生活下去了。要用智慧嘛！所以我們要取中道。
所以說要「圓成一乘實法」。空中妙有，因緣果報，這就是我們要修行，讓我們能向前走，有這個因和緣，你要如何造因，該如何了解因緣。這，佛陀從開始修行，不曾離開因緣果報觀，但是他不執著，但是他開啟了清淨無染、真如本性法門呈現出來。這就是我們修行最重要，要如何能圓成，在這個中道」法，法就是要行在中道，所以「圓成一乘實法」。
所以，法常無性，一切諸法無實體，這應該知道了。過去一直說，一切諸法無實體，剛才也說了，一切的物資都有方法讓它成就，桌子有桌子的方法，這張桌子，它的本質就是一塊大木柴，這塊大木柴名稱叫做樹，這棵樹過去是一顆種子，人間自然的法，這種法相就是要有土、水等等，培養這顆種子。這到底哪個相，才是真正這張桌子的相呢？所以說，法，諸法無實體，謂之無性，這樣叫做無性。
否則你們會覺得，「無性」到底是什麼呢？師父不是這樣說嗎？真如本性，「人之初，性本善」，性常住，為什麼這個地方又說無性？就用一張桌子這個相，就是因為它有各種、各種，是種子嗎？是樹嗎？等等，這個性相就是要經過了，造作而完成，所以叫做無性。不只是無性，也無相，所以「畢竟空中一切悉無」，我們若要將它追究到底，畢竟就是空。
一張桌子再追究過去、過去的過去，那顆種子，那顆種子的來源，也是過去也還有種子。種子(長)成樹、樹結子等等，就是不斷的循環，到底這張桌子那顆的種子，是哪一顆種子？真的畢竟就是空。但是，空中一切無，就是無，是名無性。所以那個妙有，妙有，你就是看不到（不變的存有），所以畢竟空，叫做無性。
以此遍計之妄情
非我計我
執無為有
執非為是
恰如見繩謬為蛇
是名為遍計所執性
各位，我們要好好用心，性，我們凡夫就是遍計之妄情，我們就是都這樣遍計。你認為這個水能用，現在樣樣(用水)，師父都一直說，水，我們水資源要珍惜。要怎麼辦呢？一水多用。我們用回收的水，什麼叫做回收的水，污水過濾回收，污水，你們就知道了，現在在供應，你們若要洗地、要澆花草等等，你們就用這個水。或者大小方便的，全都要用這個水；乾淨的水是用來吃的、用來喝的。
這就是我們要用什麼方法，去應用水，而不要執著在，我非用這樣不可，這樣彼此之間可能意見就不相同，這就又是惡因、惡緣。因為彼此之間有衝突，「我認為我要用這樣的水。」「我認為你不能用這樣的水。」這樣該怎麼辦呢？
東西洗好之後，手再用清水洗一下，這樣不就是叫做智慧嗎？世間的物資，我們怎麼省、怎麼愛惜、怎麼用，這都不要有「遍計之妄情」這就是叫做執著。你若要執著這樣，就是你的性遍、普遍，每一項你都要執著，每一項你都和人家過不去，這很辛苦。
總而言之，我們要大家在日常生活中，是最好修行的道場，所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Train Mind by Dealing With Worldly Matters (諸法無性 藉事練心)
Date: October. 09. 2014
“The ultimate nature of the Dharma is called True Suchness. The ultimate truth corresponds to all phenomena the way bubbles and ripples are part of the water. Depending on their karmic conditions, the multitudes can awaken from delusion.”
We already know that the ultimate nature of the Dharma is True Suchness. Every day, True Suchness is hidden deep within our minds. It is actually our intrinsic nature; these true principles exist in our minds. This is the nature of True Suchness. As for the principles of ultimate truth, once we can understand these true principles, we can respond to all phenomena. As long as we can understand, the principles are all in our minds.
In our daily living, if our minds are on the right course, we can follow all the principles smoothly. We often say that if we can harmoniously deal with things, then we will have a harmonious character, and therefore be in harmony with principles. All this depends on our minds and how our own nature of True Suchness converges with principles. This is just like how bubbles and ripples are inseparable from the water. We call these air pockets on the water “bubbles”. Why are there bubbles? We probably all know that when water gushes down and is agitated, bubbles and foam will form.
Similarly, what are ripples? Ripples also exist because of water. Principles work in the same way. Our nature of True Suchness [responds to] the principles of physics that people talk about, the principles of biology, astronomy, geography and so on. These underlying principles actually are one with the nature of True Suchness within us. The existence of these principles enables all kinds of tangible things to take shape. Tangible things are things that have been created. These conditioned phenomena are produced based on the existence of these invisible, intangible principles.
Based on the same principles, when we see bubbles, we must think of the water; when we see how things are brought into being, we should not forget our nature of True Suchness. This is something we must mindfully comprehend. The nature of True Suchness exists. The true principles of the universe exist. Why, then, is there so much ignorance in sentient beings? Why is there so much turmoil in the world? All this results from causes and conditions.
Since causes and conditions created these troubles for humankind, we can also use these causes and conditions to teach sentient beings. We use worldly matters to train the mind, and use stories to teach the Dharma. Didn’t we use stories yesterday?
In South Africa, they understand the suffering caused by poverty so after they learned the principles, they clearly recognized their direction in life. So, step by step, the South Africa volunteers paved a road with love. Then they guided the suffering in other countries [onto that path] and also provided them with spiritual wealth. This kind of spiritual wealth allows “the multitudes to awaken from delusion” so they do not add [mental] suffering to a life of poverty nor create karma on top of that. After the suffering of the poor is relieved, they had abundant love to offer.
So, the poor can also give to others out of compassion and wisdom. We discussed this yesterday, so we should know that the Buddha-nature, true principles, True Suchness are all the same things, just as bubbles and ripples are inseparable from water.
So in all things, we must always seize the causes and conditions.If we can seize them, then naturally the Dharma will be in our hearts and actions.Everything under the same sky shares the same underlying principles.True principles correspond to all phenomena.With selfless great love, our pure intrinsic nature, we will be replete with both blessings and wisdom.
In the sutra passage from yesterday, it was stated, “Though all Buddhas of the future will give hundred, thousands, these countless Dharma-doors are infect all part of the One Vehicle.”
We discussed this teaching before.All Buddhas of the past, and Sakyamuni Buddha back in those days, and all Buddhas of the present and even the Buddhas of the future all have given many teachings.“They give hundred, thousands, millions,” which signifies “a lot,”.
All these teachings are doors to the Dharma.They are many doors that people may enter, but actually they all lead to the One Vehicle.Though He opened so many Dharma-doors of skillful means, after everyone entered those Dharma-doors to understand the principles of Buddha-Dharma, the Buddha then consolidated these skillful means and set them aside to teach the true Dharma of the One Vehicle.This was to help everyone understand that everyone can attain Buddhahood.This nature of the One Vehicle Dharma is something we have discussed before.
Now let us examine today’s sutra passage.“All Buddhas, the Two-footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions that is why They teach the One Vehicle. All Buddhas, the Two-footed Honored Ones.”
Previously, and yesterday, we talked about the Two-Footed Honored One.This is telling everyone that the Buddhas, those who have already attained enlightenment, are replete with both blessings and wisdom.They are abundantly replete with both.After They are replete, they must put them into action, teaching the Dharma to transform sentient beings.
Throughout His lifetime, this is what the Buddha did, exercise blessings and wisdom.
If Sakyamuni Buddha had only wisdom but not blessings from creating blessed karmic connections with sentient beings, people would not even accept the Dharma He [personally] taught.
Blessings come from forming joyful affinities with sentient beings, so whenever they see us they feel happy.Whatever we say, they will listen.Whatever we teach, they will accept.This is [the result of] blessed connections.We need blessings, as well as wisdom in order to help sentient beings go in the right direction.We need to cultivate both blessings and wisdom [to be like] the Two-Footed Honored Ones.
When it comes to our relationships with the people we live with, we must [remember] to speak softly and gently.Otherwise, while spending every day together, some people have [good] karmic connections and some people have negative ones, so conflict may arise in conversation.This comes from our attitude, language and so on.We must not create a situation for ourselves where in future lifetimes, when we want to practice, there will be people who try to hinder us.Afflictions from these hindrances are bothersome.Now that we understand these principles, we must quickly form positive karmic connections and take the Buddha-Dharma to heart to nurture our wisdom.This is the only way to become a Two-Footed Honored One and continually accumulate and be replete with blessings and wisdom.Therefore, we must be mindful.
The Two-Footed Honored Ones:
The Buddha’s belssed virtues and wisdom are like two feet that work in concert.
Therefore, people of the world admire Him and honor Him above all others.
Out of respect comes deep faith, so they preactice according to His teachings.
By cultivating blessings and wisdom, they ultimately attain Bodhi.
Because the Buddha is replete with blessings and wisdom, He is admired by everyone in the world.One must have blessings and wisdom for others to faithfully accept and practice one’s teachings; this comes from “respect I respect you and the words you speak, so I will accept them.”
Therefore, He is honored above all others people’s admiration for Him gives rise to deep faith, so they practice according to the teachings and cultivate both blessings and wisdom.
For us to engage in spiritual practice, we cannot neglect any kind of Dharma. The Dharma for cultivating blessings is what we must diligently practice among others. The Dharma for cultivating wisdom is what we must take to heart as we listen to teachings. Cultivating both blessings and wisdom takes internal cultivation and external practices. In every moment, we have to be very vigilant. Blessings and wisdom need to be cultivated in our daily living until we ultimately attain Bodhi.
“[They] know that all Dharma is empty by nature”. We must understand that the Dharma is empty by nature. Without substance, how would it have a nature? We should say that its nature is pervasive among all true principles. These true principles are manifested in their corresponding objects. Every object has an underlying principle. In analyzing principles, would you say the nature of the principles is hard or is it soft? In reality, softness and hardness are only manifested in these material things. How can we make something very hard? That requires wisdom and knowledge.
It is like steel; iron is very hard, but when turned into steel becomes flexible. This is how the principles work. by exercising wisdom, which is “unconditioned Dharma”, we can manifest “conditioned phenomena”. We “know that all Dharma is empty by nature”. We already know that teachings are “unconditioned Dharma”. Since unconditioned Dharma, pervades the universe and the Dharma-realms, it is present everywhere. But here, we say it is “empty by nature”. We have to mindfully comprehend this.
“[They] know that all Dharma is empty by nature: Knowing the Dharma of the Middle Way, we can perfect and attain the True Dharma of the One Vehicle. All things are without [permanent] substance, so they are empty by nature. In ultimate emptiness, things do no truly exist. This is what is means to be empty by nature.”
To know the Dharma, we must walk the Middle Way. Now, as we learn the Buddha’s teachings, we must now deviate from Right Dharma. So, [to know] or practice Right Dharma, we cannot deviate from the principles of the Buddha-Dharma. [Knowing] the Right Dharma is “knowing the Dharma of the Middle Way”. As we walk the Middle Way, we must not deviate or change directions. We must unwaveringly walk the Middle Way.
In one of the sutras there is story about how, in a small river, there was a very long piece of lumber. As the water flows down this small river, the log has to stay in the middle of the river to keep moving with the water. If this piece of wood turns sideways, both ends will get stuck. This is an analogy for the Dharma. For us to reach understanding, we must stay mid-river like the log, so we do not get stuck on this side, or on that side. We have to stay in the middle for our path to be open and free of obstacles.
Take driving a car, for example if we veer too much to one side, we get close to a dangerous cliff. But one side is the cliff, and the other is the cliff face, so we have to drive in the middle of the road. Of course, other people are also in the middle along with us, so what do we do? We have to widen the road. After we widen it, no matter which direction we are going, or which direction others are heading, we can all stay on this very precise path. We just need to follow the course of this road, that is all.
So, know the Dharma of the Middle Way. We have previously discussed the Dharma on the contemplation of the real and of the illusive, the truth of emptiness and the truth of illusiveness. These are all principles. So what method will we use? If we cling to emptiness, we may deny the law of karma. If we cling to existence, we may be deluded into thinking, there are gods in rocks and grasses. Some people will say, “If this is true, there are gods in our vegetables. So what should we do then?” This would really restrict the way we live. So, we must exercise wisdom and choose to take the Middle Way.
“We can perfect and attain the True Dharma of the One Vehicle”. In emptiness there is wondrous existence and the karmic law of cause and effect. To advance in our spiritual practice, we need karmic causes and conditions. We need to create these causes and understand karmic conditions. Ever since the Buddha began His spiritual practice, He has been in accord with the law of karma, but He was not attached to it, so He unlocked the Dharma-door of the pure and undefiled nature of True Suchness. This is the most important part of our spiritual practice, how to perfect and attain the Middle Way.
The Dharma must be practiced in the Middle Way, so “we can perfect and attain the True Dharma of the One Vehicle”. Thus, Dharma is empty by nature and all things are without [permanent] substance. We should already know this. I have continuously said that all things are without [permanent] substance, and we just said it again. All material things have a certain way of coming into existence.
For example, there is a way to create a table. This table is, in essence, a large piece of wood. This big piece of wood was once called a tree. This tree started as a seed. Following the laws of nature, the appearance [of the tree] depended on earth, water and so on to nourish that seed.Which of these is tis table’s true appearance? So, in talking about the Dharma, all things are without [permanent] substance so they are empty by nature. This called “empty by nature.”You may wonder what “empty by nature” actually means. “Doesn’t Master talking about that ‘human nature is inherently good’ and nature is ever-present? So why did say things are empty nature?”
Take the appearance of a table for example. It has many different [appearances]. Is it a seed? Is it a tree? Each appearance of its nature has to go through a process to take form, so it is actually empty by nature. Not only is it empty by nature, it also has no appearance.
“In ultimate emptiness, things do not truly exist.” If we analyze something down to its essence, ultimately there is just emptiness. If we keep analyzing a table, looking into the past, we see a seed. That seed originates from another seed in the past. That seed grew into a tree, that tree grew fruits; this is a continuous cycle. Exactly which seed was that table seed? So ultimately; there is just emptiness.
But in emptiness, everything is non-existent, this is called empty by nature. So, wondrous existence cannot be seen. Thus, it is ultimately empty, empty by nature.
With deluded sentiments of wrong assumptions, we see a permanent self when there is none. We cling to something non-existent as existent; we cling to what is wrong as right. This is like seeing a rope and calling it a snake. This is called the wrong assumption of being attached to [the existence of a] nature.
Everyone, we must make an effort to be mindful. We ordinary people have deluded sentiments about natures based on wrong assumptions. Because we have wrong assumptions, we think we can use water however we want.Seeing the ways people use water, I keep saying, “We must cherish water as a resource.” How? Use the same water many times. We use reclaimed water. What is reclaimed water? Impure water that has been filtered and reclaimed. Impure water, you already know, is now being provided so we can wash the sidewalk or irrigate plants, with this water. We can also flush the toilet with this water. Clean water is used for cooking and drinking. We must find the best way to use water and not be attached to thinking, “I must use it in this way.” Then a difference of opinion may arise and create negative causes and conditions leading to confrontations between people. “I believe I should use this kind of water.” “I believe you can’t use this kind of water.” If so, what can we do? After we finish washing things, we can then rinse our hands with clean water. Doesn’t this demonstrate wisdom?
When it comes to natural resources, we must conserve them, cherish them and use them well. We should not have any “deluded sentiments from wrong assumptions.” That is called an attachment. If you are attached to doings a certain way, this is because you see things as truly existing. If you are attached to your way of doing things, if you stubbornly argue everything, your life will be difficult.
In summary, I hope that you treat daily living as the best place to engage in spiritual practice. Therefore, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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