20141013《靜思妙蓮華》諸法安住於真如 (第412集)
（法華經•方便品第二）
⊙「法本常住，無生滅相，人間常執，有形名相，開解有無，無了是非。」
⊙「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》
⊙「是法住法位，世間相常住，於道場知已，導師方便說。」
⊙「是法住法位：謂此實相常住之法，常住於一切世出世間差別法之位，妙權即實法之起點。」
⊙又法性、法界，法住法位，是真如的別名，因真如是諸法安住之位。所知一切諸法，名為法界。
【證嚴上人開示】
「法本常住，無生滅相，人間常執，有形名相，開解有無，無了是非。」
法本常住
無生滅相
人間常執
有形名相
開解有無
無了是非
最近好像一直，都是在告訴大家「法」，「法」的本性，常，或者是無常，好像很深，不過，這麼深的道理，是在我們日常生活中，日常的生活，這麼平常，偏偏將這個道理說起來，就是這麼深，我們一定要去深入透徹，在我們日常、平常的法，我們要去了解。
所以要了解平常的法，就要很深入，怎麼來生，為什麼會老？人就健康就好，為什麼來病？病，最惶恐的就是死，病就是苦，老化也不快樂，生來到底目的為了什麼？這我們每天都是這樣，從生，一直到老，一直到我們現在，還是在擔憂未來，這都是很深的道理。所以，這叫做「法」。
「法」我們要用心去體會。到底「法」是常住，或者是不常住呢？「法」是變異，或者是永恆，我們就要用心體會之後，將這個法能夠回歸中道，中道一乘法，這樣我們就能通了。
不過，回歸中道是談何容易啊！回歸於一乘，我們能用這個道的工具，直接到佛的境界，真的不是容易；因為我們都是在凡夫地，凡夫地的知與見，無法那麼的清明，那麼清、那麼明，所以是霧裡看花，在霧中在看花，就像老花眼在看東西一樣，又似有、又似沒有，又似是這樣的輪廓，不過不清楚，這就是我們凡夫，心還沒有很清，還沒有很明。
這麼多天來，就是一直繞在這個法，「法」實在說，就是「法本常住」，真的本來就是常住，無生無滅。看看地球，地球繞著太陽，永遠都是那麼的準確，我們只知道天亮了、天黑了，只是這個行蘊的道理，我們沒有去覺察到，法本來是常住，無生滅、沒有天亮，也沒有日落之時，沒有光與亮，地球的本身在虛空中，只是靠著這個行蘊，若是我們臺灣，這一個面向著太陽，我們臺灣，地球的臺灣這個範圍，就開始說，天將亮了，分成了，在佛經中，就是四大部洲，四部洲。
在我們人間就有五洲。又在美國分成五十洲，光是美國那一大片的土地，它的時間就不同，我們待會兒話若說完，上樓去，望向天空，已經是天亮了，現在我們看向窗外，還是暗的，這我們在這裡坐，在說話，不知覺已經這個地球運行，就是一定在某個地方，那就是固定的分秒，時間沒有差。
但是，在它的總體是常住，無生滅相，無所謂天亮，也無所謂天黑，在它的總體，這的法就是常住。只是在世間，這樣遷流不息，就是那麼規則。但是我們的人間，凡夫就是執常，我們人就是執著，執著有形的名相，有名、有形的名相。
我們在一個國家的政治，若到選舉時，就是社會就會比較不安定，因為各人都在爭，爭那個名、爭那個利，這是在國家。
其實，在什麼樣的組織，同樣都是有，你要請我來，你要給我什麼名稱？你要給我什麼地位？名稱、地位要說清楚，同時薪水要多高，這是人間的執著，這種執著，工作做好好的。
我再給你更多們錢，地位再幫你調高一些，這樣就很快被那個名相，利誘，不顧一切捨棄這個地方就跳到那個地方去。這就是人間的執著，執著於有形、有名相。所以世間有很多不得安定下來，這也是人間不明白道理。來世間，到底目標為了什麼？為了什麼？為了名嗎？為了利嗎？為了什麼呢？就是因為不清楚，才會叫做凡夫。所以我們一定要「開解有無，明了是非」。我們要用心去體會，你這樣執著，到底這是真的有嗎？名利、名相、數字是真的有嗎？
我們聽到不同的國家，生活貧富都不同，數字也不同。我們有聽過辛巴威，一張鈔票，他們是以兆來計算，我們的一元、五元，就已經是他們的幾兆了。你若到辛巴威，右手拿到的也是百兆，左手拿著的是千兆；這個兆，有、還是無？到底它有那麼多的名相、數字，真的要用起來，到底是能用到什麼呢？買到什麼東西呢？（編按：只能買到一條土司麵包。）這是人都是用一個名相來執著，到底是有？還是沒有？若是再以道理來說，假名相是空，像這樣，我們還要執著什麼呢？
尤其是說我們人，有，還是無？還未生我之前，我在哪裡？我還未出生之前「生我下來之時，離開了母親的胎胞，哭啊！那個嬰兒的我，現在在哪裡？有，還是無？這種有、無，只是一個過程，假名字相而已。這種假名字相，有，還是無，我們若能開解，這其中的道理，我們若能開悟、了解，其實「萬般帶不去，唯有業隨身」，我們有帶不去，但是帶來的那項，帶不去的是嬰兒、或是老人。
我們若是往生時，(遺體)就是留在世間裡，這個世間要如何處理它？將它埋葬、用火燒掉，將它化成灰。現在流行的(方式)，不論是海、山、樹(葬)，到最後，還不是什麼都沒有嗎？不過，還是有，常住，因為帶去了，帶著什麼？業，你所在做的一切善、惡業，我們帶去了，帶去了善、惡業，又是帶來了現在的人生的果報。這種來去，就是都是在這個名字相的執著，造作後的理。
所以不對的事情，我們絕對不要做。那麼做不對的事情，那就是作惡，損己不利人。這種損害自己，雖然得到現在的名相，但是未來所帶去，再來的人間，那苦不堪。這些道理我們若能開解，我們就不會受這個有與無，將我們迷惑了，我們就明了該不該做，我們能有一個方向，這樣叫做行中道，不偏、方向正確，這樣就不偏了。
所以，我們這幾天一直說，「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》
現在再說的：「是法住法位，世間相常住，於道場知已，導師方便說。」
是法住法位
世間相常住
於道場知已
導師方便說
《法華經方便品第二》
剛才所告訴大家的，要記得很清楚，「是法住法位」，就是說「此實相常住之法，常住於一切世出世間差別法之位，妙權即實法之起點。」
是法住法位：
謂此實相常住之法
常住於一切
世出世間
差別法之位
妙權即實法之起點
世、出世間差別之位，「萬般帶不去，唯有業隨身」，我們凡夫就是這樣，道理是永在。但是凡夫，他這個道理，善法、惡法沒有分清楚，在這個善、惡法中雜揉，因為這樣，所以這個法就千差萬別。覺者的法「是法住法位」，覺者已經覺悟了，道理清楚了，就是於一切的善法中，很順的道理，尤其是不生不滅的真理中，他是常住，「常住於一切世出世間，差別法之位」。
世、出世間，佛陀下兜率、降皇宮出生……，「八相成道」。在這個出生，一直到成道之後說法，他的人生過程都不同。世間真的有這個人，這位出生的地址，出生的生態、他的地位等等，我們全都能有考據。但是我們在經典中，一直聽釋迦佛在過去無央數劫，我們之前就一直在說，無數的出世人間，他不斷就是為人間修行；在無量諸佛所，修行長時間，無非是出世，就是入世來修出世行，這是差別法。
還未覺悟之前，就是這樣的人生、這樣的過程、這樣的思想，才這樣去修行、這樣的精進、這樣的覺悟，這都是不同的差別在這個地方。其實，所要追求的，那個道理是永恆，過去無數諸佛，同樣這個道理，追求諸佛之法，生生世世，不同的佛、不同的人生，在追求修行的那一位，就是現在的釋迦牟尼佛。這就是在經典，不斷出現的經文道理存在，我們若能了解這個道理，「常住於一切世出世間，差別法(之位)」──在不同的時代、不同的入世、不同的出世，那個方法,佛陀說很多這種的道理。
「妙權即實法之起點」，用這麼多、這麼多不同的人生、不同的道理，向大家說法，引導人人來到此中道的方向，引導來到此一乘，一乘實相的法位來；也就是「妙權」，用種種方便，將集大家，集一起到這個定位來。到這個定位這條路，走下去就是準確的路，所以叫做「妙權即實法之起點」，將你引到這個點，你向前走，這樣就對了。所以這是法，也是佛陀的慈悲，用種種方法來牽引，希望我們能夠，對準了這個法很清楚。
又說，法，法性、法界，法住法位。你們若在經典中，你們若是看到「法性」，或者說「法界」，其實，或者是「法住法位」，這全是不同的名稱，同樣的道理。那是什麼呢？「真如」的別名。
又法性、法界
法住法位
是真如的別名
因真如
是諸法安住之位
所知一切諸法
名為法界
「法性」也是真如，「法界」也是真如。「法性」、「法界」，這個法回歸住於法位，就是回歸我們的真如本性。法說很多，不同的名相，其實回歸回來，法住法位，那就是「真如」的別名。
「因真如是諸法安住之位」，所有的真理、所有的真諦，全部回歸回來就是真如所住。《無量義經》裡面說，菩薩從哪裡來？諸佛從哪裡來？諸佛從何而來？就是從佛宅中來。這佛宅，就是如來真如的定位。所以，我們人人應該要知道，所有的道理回歸處的法位，就是真如本性。那就是我們所知道的一切諸法，名為「法界」。
草木有草木它的道理，常住的性在，但是各種草木那個性的界限，它也有各種不同的相，不同的相、不同的性。所以，舉一項能夠了解，天下所有的界限。
我們所知的界限，我知道草木，我知道水的性。光說中醫，中醫的草本之中，你能夠看到很多，這些草木各有不同的性，溫性、燥性、濕性……，很多，不同的性。不同的作用，能夠治病的，也會損害身體的等等，都不同，這我們要知道。
能夠知道水要如何用？用什麼樣的水，讓人健康，用什麼水會讓我們有污染等等，這「所知一切諸法，名為法界」。我們所知道的，不論是什麼東西，我們全都能夠了解東西的適用，這也全都稱為「法」。
簡單如這樣，在我們日常生活，我們所接觸的無不都是法。但是我們都沒去用心體會到，用水不會惜水資源，這樣不斷浪費，一旦沒有水可以用時，苦不堪！水要從哪裡來？實用的東西也是同樣，大地要產生五榖雜糧，我們要怎樣節省？能夠再分享給更多人。不是用很多，吃不完就將它倒掉，廚餘，現代這個問題很大。沒得吃的人有非常多，那些倒掉的東西，不知能夠營養、存活多少人的性命。這都是我們人只知道現前，不知道離我們身外遙遠的地方。人人若能知道，在我們的身的周圍，人人懂得疼惜大地的物資，就能夠分散給很多人來利用。我們若能夠好好愛護大地，就不會有現在氣候與……等等，人間互相在爭、奪，這與我們日常生活這個法，息息相關。
各位，「法」實在是很微細、也很深，不過，是不離開你與我，我們大家，普天之下、生活中的法則。但是，我們將它變成很深，不理解於我們的現在，其實現在的生活，也是與很深的法在會合。所以，學法，我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: All Phenomena Peacefully Abide in True Suchness (諸法安住於真如)
Date: October. 13. 2014
“The Dharma is inherently ever-abiding, it does not go through arising and ceasing. Humans always cling to forms, labels and appearances. By learning about existence and non-existence, we clearly understand right and wrong.”
Recently, it seems I have been constantly discussing the Dharma and whether its intrinsic nature is permanent or impermanent. It seems that this is very profound, but this profound principle is found in our daily lives. It is so common in our daily living, yet when we try to explain it, it is very profound. We must deeply and thoroughly penetrate the Dharma that is present in our daily lives. So, if we want to understand this Dharma, we must thoroughly investigate how we came to be born and why we age. It is good for us to be healthy, so why does illness exist? When we are ill, we are most fearful of dying. Illness is suffering and aging making us unhappy, so what is the point of being born? We go through the same thing every day, from birth until old age, we are constantly worrying about the future. This is a very profound principle.
So, we call this the “Dharma”. We must mindfully comprehend the Dharma. Ultimately, is the Dharma ever-abiding? Or is it non ever-abiding? Is the Dharma changing or everlasting? After we comprehend it mindfully, we use this Dharma to return to the Middle Way, to the One Vehicle Dharma. Then we will have understood. However, returning to the Middle Way is easier said than done. Returning to the One Vehicle and utilizing this path as a tool to directly reach the stage of Buddhahood is truly not easy, because we are in the state of ordinary beings. The understanding and views of ordinary beings are not very clear and bright. Things are not so clear and bright to us, so we feel as if we have blurred vision, as if we are looking at flowers through a fog. After our eyesight deteriorates, when we look at something, it seems something is there, but also not. We seem to see the outline of something, but we cannot see clearly. This is how we ordinary people are.
Our minds are not very clear, nor bright. For so many days, we have been circling around this teaching. The “Dharma,” truly, “is inherently ever-abiding.” Truly, it is ever-abiding, not arising and ceasing. Let us take a look at Earth. Earth’s orbit around the Sun is always so precise. We are aware of whether it is day or night, but we do not detect these infinitesimal changes. The Dharma is inherently ever-abiding. It does not arise and cease; there is no dawn and there is no sunset, no light or dark. Our planet exists in space and is constantly undergoing imperceptible change. If Taiwan is facing the sun, then in the area of the world around Taiwan, people are saying, “The day is about to dawn.”
In the Buddhist sutras, [Earth] is divided into four continents. Now we divide the world into [seven] continents. The United States is divided into 50 states. The US is so big it has different time zones. Later when I finish speaking and we go up the stairs and look into the sky, it is already dawn. Now as we look out the window, it is still dark. While we are sitting here and talking, we are not aware that the Earth is moving. It must be at a certain place, and therefore it must be a certain, exact time.
However, the universe as a whole is ever-abiding.It does not arise and cease, nor experience dawn and dusk.In the universe, the Dharma is ever-abiding.But in this world, these changes are unending; the planet must follow these rules.However, in this world, we ordinary people cling to permanence.We are attached, attached to names and appearances, to tangible things with labels.
When it is time for the government of a country to hold an election, its society becomes more unstable, because everyone is fighting over titles and status.This is what happens to a country.Actually, this happens in any organization.“You need to invite me to join you. What title will you give me? What will my position be?” people want to know their exact title and position, and the size of their salary.These are things we are attached to in this world.
With these attachments, sometimes a person who was good at and content with his work may be recognized as a talented person and be offered a higher salary and better title elsewhere and be quickly lured away by the offer of status and wealth.They may abandon their current workplace to go to the other place.These are human attachments.
We cling to tangible labels and appearances.This is why there is much instability in the world.This comes from a lack of understanding of principles.What are our goals in this world?What are we here for?For recognition?For wealth?For what?Because we are not clear, we are unenlightened beings.So, we must “learn about existence and non-existence to clearly understand right and wrong”.We must mindfully comprehend this.We are so attached, but do these things truly exist?Do status, labels and numbers truly exist?
We have heard of different nations with different levels of poverty and wealth.We have heard that in Zimbabwe, money is calculated in trillions.Our one dollar or five dollars are worth trillions there.If you go to Zimbabwe, your right hand can hold a hundred trillion dollars and your left hand can hold a thousand trillion.This trillion, is it existent or non-existent?These are so many different ways to label currency.But when you really want to use it, what can you actually get with it?What can you but with it?
We humans cling to that number, but does it really exist or not?In terms of principles, labels are temporary; they are empty.If this is the case, what is it that we are attached to?Let us talk specifically about humans.Are we existent or non-existent?Before we were born, where were we?
There was a period of time before we were born.As we were born, upon leaving our mother’s womb, we cried.Where is that infant version of ourselves now?Does it exist or not?“Existent” and “non-existent” are but illusory labels for stages in this process.Do these illusory labels exist or not?If we can understand the principles behind this, then we realize that actually, [when we die,] “we can take nothing with us except our karma”.
There are things that we cannot take with us, but there are things we will.We cannot bring that infant or adult form with us.After we pass away, [that form] is left in this world.
How will it be dealt with?It may be buried or cremated.It may become ashes.
Right now it is popular to spread the ashes in the sea, mountains or forests.So in the end, we are left with nothing, right?But there is still something ever-abiding that we take with us.What do we take with us?Karma; we will take all the good and bad karma we created with us, and then bring it back to face our retributions it that next lifetime.We go through this [cycle] due to the karma we create from our attachments to these labels and appearances.
Thus, if something is the wrong thing to do we should definitely not do it?If we do the wrong things, we are committing evils, which is harmful to us and does not benefit others.Doing those things will hurt us.Though we may attain a certain status now, when we take [this karma] into our future lives, we may end up facing unbearable suffering. If we understand these principles, we will not be confused by the existence or non-existence of things. We clearly know what we should do or not do and have a direction to head in. This is how we walk the Middle Way. When our course is correct, we will not be off-track. So, in these few days, we have been saying,
“All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle”.
Now we will discuss,
“The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”
You must clearly remember what I just told you.“The Dharma abides in the Dharma-states; so the ultimate reality of ever-abiding Dharma will always abide in the states of all differentiated Dharma of worldly and world-transcending teachings. Wondrous provisional teachings are the starting point that leads to True Dharma.”The states of worldly and world-transcending teachings are differentiated. “We can take nothing with us except our karma”. This applies to us unenlightened beings. The principles are ever-abiding, but we cannot clearly draw the distinction between virtuous Dharma and unwholesome practices, so good and evil coexist within us.
Because of this, [our practice] of the Dharma is vastly different. The Enlightened One’s Dharma “abides in the Dharma-state”. Because He is already enlightened, He clearly understands principles. This means the principles of virtuous Dharma are readily apparent to Him, particularly the non-arising and non-ceasing true principles. He is ever-abiding in “the states of all differentiated Dharma of worldly and world-transcending teachings”. He is both in and transcends the world. He came down from Tusita Heaven and was born into the palace. He manifested the Eight Aspects of His life and enlightenment. From His birth to His teaching of the Dharma, all the stages of His life were different. There was really such a person in this world. His birthplace the way He lived, His status and so forth have all been researched. But in the sutras, we have heard that Sakyamuni Buddha has been around for countless eons.
We have always said that He manifested in this world countless times and ceaselessly engaged in spiritual practice for the sake of this world. He spent a long time practicing in the presence of countless Buddhas. He was always coming to the world to practice world-trascending teachings. This is differentiated Dharma. Before He was enlightened, He lived a certain kind of life and went through a certain kind of process and thought in a certain kind of way. That is why He engaged in spiritual practice, diligently advanced and was able to attain enlightenment. These were things that differentiated Him from us. Actually, what He sought were everlasting principles.
Countless Buddhas in the past, based on the same principles, sought the Dharma of all Buddhas, lifetime after lifetime. Different Buddhas lived in different ways. One such person who engaged in spiritual practice was the present Sakyamuni Buddha. These are the principles that continually appear in the sutras. If we can understand these principles, we know “[He] abided in the states of all differentiated Dharma of worldly and world-transcending teachings”.
In different eras, there are different ways of entering and transcending the world. The Buddha taught many of these principles. “Wondrous provisional teachings are the starting point that leads to True Dharma”. He used so many different ways of life and so many principles to teach everyone the Dharma and guide them in the direction of the Middle Way into the Dharma-state of the ultimate reality of the One Vehicle.
So, with wondrous provisional teachings, with these various skillful means, He gathered everyone into this settled state. After reaching this settle state, the road ahead will be the exact right one. So, “wondrous provisional teachings are the starting point that leads to True Dharma”. After guiding us to this state, all we need to do is keep walking forward. So, this is the Dharma and shows the Buddha’s compassion. He used various methods to guide us, hoping that we could accurately and clearly follow this Dharma. So, we speak of Dharma, Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state.
In the sutras, if you see the “Dharma-nature”, “Dharma-realm”, or even “the Dharma that abides in the Dharma-states”, all these are just different labels for the same principle. For what? They are other names for True Suchness.
“Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state, are other names for True Suchness. Because True Suchness is where all phenomena peacefully abide, all the phenomena we know are referred to as the Dharma-realm.”
“Dharma-nature” is True Suchness. “dharma-realm” is also True Suchness. This Dharma returns and abides in the Dharma-state, which is returning to our nature of True Suchness.Many teaching are given, all with different labels. But actually, in the end, all Dharma abides in the Dharma-state, which is another name for True Suchness.“True Suchness is where all phenomena peacefully abide.” All true principles, all absolute truth, come back to where True Suchness abides. Where does the Sutra of Infinite Meanings say Bodhisattvas and Buddhas come from? They come from the home of Buddhas, which is the Tathagata’s state of True Suchness.
So, every one of us should know that the Dharma-state all principle return to is the nature of true Suchness. That applies to all the phenomena we know, which is the “Dharma-realm.”
Plants have their own underlying principles and ever-abiding nature. But those plants’s natures have their own realm, so they also take on different appearances to reflect their different natures. Thus, we can use one example to understand all the realms in the world.
Based on the realms we know, we know the natures of plants and water. In Traditional Chinese Medicine, we can see that among plants there are many different natures. Their nature may be warm, dry or moist. There are many different natures which have different effects. Some can cure illnesses, others can harm the body; they are all different.We must know all this.
We must know water can be used. What kind of water can keep people healthy? What kind of water can contaminate us? And so on “All the phenomena we know are referred to as the Dharma-realm.” For everything that we know of, regardless of what it is, we can learn how to properly use it. All this is considered the Dharma.
Simply said, everything we come in contact with in our daily living is the Dharma. However, we do not mindfully comprehend this. We do not cherish water as a resource. We are continuously wasting it. Then when we have no water, we will suffer greatly. Where will we find water then? This applies to other things with practical uses. The Earth produces crops. How can we conserve them so that we can share then with more people?
We do not need to eat much. People often throw out leftovers.In modern times, this is a big problem. There are many people with no food to eat. The food that people throw away may be able to nourish and save so many others. We humans only think about what is front of us; we do not think about what is far away from us. If everyone can think about how in our surrounding we must cherish and conserve the Earth resources, then we can share them with many other people. If we can love and protect the Earth, we will not have issues with the climate and so on.
In this world, people are always fighting. This is closely related to the Dharma we apply in our daily living. Everyone, the Dharma is truly subtle and intricate, and also profound. However, it is a part of you and me, of all of us, and the way we live in this world. but, we have made it too profound so we so not realize that we can [apply it] right now. Actually, our lives at this moment are united with this profound Dharma. Thus, to learn the Dharma, we must always be more mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「法本常住，無生滅相，人間常執，有形名相，開解有無，無了是非。」
⊙「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》
⊙「是法住法位，世間相常住，於道場知已，導師方便說。」
⊙「是法住法位：謂此實相常住之法，常住於一切世出世間差別法之位，妙權即實法之起點。」
⊙又法性、法界，法住法位，是真如的別名，因真如是諸法安住之位。所知一切諸法，名為法界。
【證嚴上人開示】
「法本常住，無生滅相，人間常執，有形名相，開解有無，無了是非。」
法本常住
無生滅相
人間常執
有形名相
開解有無
無了是非
最近好像一直，都是在告訴大家「法」，「法」的本性，常，或者是無常，好像很深，不過，這麼深的道理，是在我們日常生活中，日常的生活，這麼平常，偏偏將這個道理說起來，就是這麼深，我們一定要去深入透徹，在我們日常、平常的法，我們要去了解。
所以要了解平常的法，就要很深入，怎麼來生，為什麼會老？人就健康就好，為什麼來病？病，最惶恐的就是死，病就是苦，老化也不快樂，生來到底目的為了什麼？這我們每天都是這樣，從生，一直到老，一直到我們現在，還是在擔憂未來，這都是很深的道理。所以，這叫做「法」。
「法」我們要用心去體會。到底「法」是常住，或者是不常住呢？「法」是變異，或者是永恆，我們就要用心體會之後，將這個法能夠回歸中道，中道一乘法，這樣我們就能通了。
不過，回歸中道是談何容易啊！回歸於一乘，我們能用這個道的工具，直接到佛的境界，真的不是容易；因為我們都是在凡夫地，凡夫地的知與見，無法那麼的清明，那麼清、那麼明，所以是霧裡看花，在霧中在看花，就像老花眼在看東西一樣，又似有、又似沒有，又似是這樣的輪廓，不過不清楚，這就是我們凡夫，心還沒有很清，還沒有很明。
這麼多天來，就是一直繞在這個法，「法」實在說，就是「法本常住」，真的本來就是常住，無生無滅。看看地球，地球繞著太陽，永遠都是那麼的準確，我們只知道天亮了、天黑了，只是這個行蘊的道理，我們沒有去覺察到，法本來是常住，無生滅、沒有天亮，也沒有日落之時，沒有光與亮，地球的本身在虛空中，只是靠著這個行蘊，若是我們臺灣，這一個面向著太陽，我們臺灣，地球的臺灣這個範圍，就開始說，天將亮了，分成了，在佛經中，就是四大部洲，四部洲。
在我們人間就有五洲。又在美國分成五十洲，光是美國那一大片的土地，它的時間就不同，我們待會兒話若說完，上樓去，望向天空，已經是天亮了，現在我們看向窗外，還是暗的，這我們在這裡坐，在說話，不知覺已經這個地球運行，就是一定在某個地方，那就是固定的分秒，時間沒有差。
但是，在它的總體是常住，無生滅相，無所謂天亮，也無所謂天黑，在它的總體，這的法就是常住。只是在世間，這樣遷流不息，就是那麼規則。但是我們的人間，凡夫就是執常，我們人就是執著，執著有形的名相，有名、有形的名相。
我們在一個國家的政治，若到選舉時，就是社會就會比較不安定，因為各人都在爭，爭那個名、爭那個利，這是在國家。
其實，在什麼樣的組織，同樣都是有，你要請我來，你要給我什麼名稱？你要給我什麼地位？名稱、地位要說清楚，同時薪水要多高，這是人間的執著，這種執著，工作做好好的。
我再給你更多們錢，地位再幫你調高一些，這樣就很快被那個名相，利誘，不顧一切捨棄這個地方就跳到那個地方去。這就是人間的執著，執著於有形、有名相。所以世間有很多不得安定下來，這也是人間不明白道理。來世間，到底目標為了什麼？為了什麼？為了名嗎？為了利嗎？為了什麼呢？就是因為不清楚，才會叫做凡夫。所以我們一定要「開解有無，明了是非」。我們要用心去體會，你這樣執著，到底這是真的有嗎？名利、名相、數字是真的有嗎？
我們聽到不同的國家，生活貧富都不同，數字也不同。我們有聽過辛巴威，一張鈔票，他們是以兆來計算，我們的一元、五元，就已經是他們的幾兆了。你若到辛巴威，右手拿到的也是百兆，左手拿著的是千兆；這個兆，有、還是無？到底它有那麼多的名相、數字，真的要用起來，到底是能用到什麼呢？買到什麼東西呢？（編按：只能買到一條土司麵包。）這是人都是用一個名相來執著，到底是有？還是沒有？若是再以道理來說，假名相是空，像這樣，我們還要執著什麼呢？
尤其是說我們人，有，還是無？還未生我之前，我在哪裡？我還未出生之前「生我下來之時，離開了母親的胎胞，哭啊！那個嬰兒的我，現在在哪裡？有，還是無？這種有、無，只是一個過程，假名字相而已。這種假名字相，有，還是無，我們若能開解，這其中的道理，我們若能開悟、了解，其實「萬般帶不去，唯有業隨身」，我們有帶不去，但是帶來的那項，帶不去的是嬰兒、或是老人。
我們若是往生時，(遺體)就是留在世間裡，這個世間要如何處理它？將它埋葬、用火燒掉，將它化成灰。現在流行的(方式)，不論是海、山、樹(葬)，到最後，還不是什麼都沒有嗎？不過，還是有，常住，因為帶去了，帶著什麼？業，你所在做的一切善、惡業，我們帶去了，帶去了善、惡業，又是帶來了現在的人生的果報。這種來去，就是都是在這個名字相的執著，造作後的理。
所以不對的事情，我們絕對不要做。那麼做不對的事情，那就是作惡，損己不利人。這種損害自己，雖然得到現在的名相，但是未來所帶去，再來的人間，那苦不堪。這些道理我們若能開解，我們就不會受這個有與無，將我們迷惑了，我們就明了該不該做，我們能有一個方向，這樣叫做行中道，不偏、方向正確，這樣就不偏了。
所以，我們這幾天一直說，「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》
現在再說的：「是法住法位，世間相常住，於道場知已，導師方便說。」
是法住法位
世間相常住
於道場知已
導師方便說
《法華經方便品第二》
剛才所告訴大家的，要記得很清楚，「是法住法位」，就是說「此實相常住之法，常住於一切世出世間差別法之位，妙權即實法之起點。」
是法住法位：
謂此實相常住之法
常住於一切
世出世間
差別法之位
妙權即實法之起點
世、出世間差別之位，「萬般帶不去，唯有業隨身」，我們凡夫就是這樣，道理是永在。但是凡夫，他這個道理，善法、惡法沒有分清楚，在這個善、惡法中雜揉，因為這樣，所以這個法就千差萬別。覺者的法「是法住法位」，覺者已經覺悟了，道理清楚了，就是於一切的善法中，很順的道理，尤其是不生不滅的真理中，他是常住，「常住於一切世出世間，差別法之位」。
世、出世間，佛陀下兜率、降皇宮出生……，「八相成道」。在這個出生，一直到成道之後說法，他的人生過程都不同。世間真的有這個人，這位出生的地址，出生的生態、他的地位等等，我們全都能有考據。但是我們在經典中，一直聽釋迦佛在過去無央數劫，我們之前就一直在說，無數的出世人間，他不斷就是為人間修行；在無量諸佛所，修行長時間，無非是出世，就是入世來修出世行，這是差別法。
還未覺悟之前，就是這樣的人生、這樣的過程、這樣的思想，才這樣去修行、這樣的精進、這樣的覺悟，這都是不同的差別在這個地方。其實，所要追求的，那個道理是永恆，過去無數諸佛，同樣這個道理，追求諸佛之法，生生世世，不同的佛、不同的人生，在追求修行的那一位，就是現在的釋迦牟尼佛。這就是在經典，不斷出現的經文道理存在，我們若能了解這個道理，「常住於一切世出世間，差別法(之位)」──在不同的時代、不同的入世、不同的出世，那個方法,佛陀說很多這種的道理。
「妙權即實法之起點」，用這麼多、這麼多不同的人生、不同的道理，向大家說法，引導人人來到此中道的方向，引導來到此一乘，一乘實相的法位來；也就是「妙權」，用種種方便，將集大家，集一起到這個定位來。到這個定位這條路，走下去就是準確的路，所以叫做「妙權即實法之起點」，將你引到這個點，你向前走，這樣就對了。所以這是法，也是佛陀的慈悲，用種種方法來牽引，希望我們能夠，對準了這個法很清楚。
又說，法，法性、法界，法住法位。你們若在經典中，你們若是看到「法性」，或者說「法界」，其實，或者是「法住法位」，這全是不同的名稱，同樣的道理。那是什麼呢？「真如」的別名。
又法性、法界
法住法位
是真如的別名
因真如
是諸法安住之位
所知一切諸法
名為法界
「法性」也是真如，「法界」也是真如。「法性」、「法界」，這個法回歸住於法位，就是回歸我們的真如本性。法說很多，不同的名相，其實回歸回來，法住法位，那就是「真如」的別名。
「因真如是諸法安住之位」，所有的真理、所有的真諦，全部回歸回來就是真如所住。《無量義經》裡面說，菩薩從哪裡來？諸佛從哪裡來？諸佛從何而來？就是從佛宅中來。這佛宅，就是如來真如的定位。所以，我們人人應該要知道，所有的道理回歸處的法位，就是真如本性。那就是我們所知道的一切諸法，名為「法界」。
草木有草木它的道理，常住的性在，但是各種草木那個性的界限，它也有各種不同的相，不同的相、不同的性。所以，舉一項能夠了解，天下所有的界限。
我們所知的界限，我知道草木，我知道水的性。光說中醫，中醫的草本之中，你能夠看到很多，這些草木各有不同的性，溫性、燥性、濕性……，很多，不同的性。不同的作用，能夠治病的，也會損害身體的等等，都不同，這我們要知道。
能夠知道水要如何用？用什麼樣的水，讓人健康，用什麼水會讓我們有污染等等，這「所知一切諸法，名為法界」。我們所知道的，不論是什麼東西，我們全都能夠了解東西的適用，這也全都稱為「法」。
簡單如這樣，在我們日常生活，我們所接觸的無不都是法。但是我們都沒去用心體會到，用水不會惜水資源，這樣不斷浪費，一旦沒有水可以用時，苦不堪！水要從哪裡來？實用的東西也是同樣，大地要產生五榖雜糧，我們要怎樣節省？能夠再分享給更多人。不是用很多，吃不完就將它倒掉，廚餘，現代這個問題很大。沒得吃的人有非常多，那些倒掉的東西，不知能夠營養、存活多少人的性命。這都是我們人只知道現前，不知道離我們身外遙遠的地方。人人若能知道，在我們的身的周圍，人人懂得疼惜大地的物資，就能夠分散給很多人來利用。我們若能夠好好愛護大地，就不會有現在氣候與……等等，人間互相在爭、奪，這與我們日常生活這個法，息息相關。
各位，「法」實在是很微細、也很深，不過，是不離開你與我，我們大家，普天之下、生活中的法則。但是，我們將它變成很深，不理解於我們的現在，其實現在的生活，也是與很深的法在會合。所以，學法，我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: All Phenomena Peacefully Abide in True Suchness (諸法安住於真如)
Date: October. 13. 2014
“The Dharma is inherently ever-abiding, it does not go through arising and ceasing. Humans always cling to forms, labels and appearances. By learning about existence and non-existence, we clearly understand right and wrong.”
Recently, it seems I have been constantly discussing the Dharma and whether its intrinsic nature is permanent or impermanent. It seems that this is very profound, but this profound principle is found in our daily lives. It is so common in our daily living, yet when we try to explain it, it is very profound. We must deeply and thoroughly penetrate the Dharma that is present in our daily lives. So, if we want to understand this Dharma, we must thoroughly investigate how we came to be born and why we age. It is good for us to be healthy, so why does illness exist? When we are ill, we are most fearful of dying. Illness is suffering and aging making us unhappy, so what is the point of being born? We go through the same thing every day, from birth until old age, we are constantly worrying about the future. This is a very profound principle.
So, we call this the “Dharma”. We must mindfully comprehend the Dharma. Ultimately, is the Dharma ever-abiding? Or is it non ever-abiding? Is the Dharma changing or everlasting? After we comprehend it mindfully, we use this Dharma to return to the Middle Way, to the One Vehicle Dharma. Then we will have understood. However, returning to the Middle Way is easier said than done. Returning to the One Vehicle and utilizing this path as a tool to directly reach the stage of Buddhahood is truly not easy, because we are in the state of ordinary beings. The understanding and views of ordinary beings are not very clear and bright. Things are not so clear and bright to us, so we feel as if we have blurred vision, as if we are looking at flowers through a fog. After our eyesight deteriorates, when we look at something, it seems something is there, but also not. We seem to see the outline of something, but we cannot see clearly. This is how we ordinary people are.
Our minds are not very clear, nor bright. For so many days, we have been circling around this teaching. The “Dharma,” truly, “is inherently ever-abiding.” Truly, it is ever-abiding, not arising and ceasing. Let us take a look at Earth. Earth’s orbit around the Sun is always so precise. We are aware of whether it is day or night, but we do not detect these infinitesimal changes. The Dharma is inherently ever-abiding. It does not arise and cease; there is no dawn and there is no sunset, no light or dark. Our planet exists in space and is constantly undergoing imperceptible change. If Taiwan is facing the sun, then in the area of the world around Taiwan, people are saying, “The day is about to dawn.”
In the Buddhist sutras, [Earth] is divided into four continents. Now we divide the world into [seven] continents. The United States is divided into 50 states. The US is so big it has different time zones. Later when I finish speaking and we go up the stairs and look into the sky, it is already dawn. Now as we look out the window, it is still dark. While we are sitting here and talking, we are not aware that the Earth is moving. It must be at a certain place, and therefore it must be a certain, exact time.
However, the universe as a whole is ever-abiding.It does not arise and cease, nor experience dawn and dusk.In the universe, the Dharma is ever-abiding.But in this world, these changes are unending; the planet must follow these rules.However, in this world, we ordinary people cling to permanence.We are attached, attached to names and appearances, to tangible things with labels.
When it is time for the government of a country to hold an election, its society becomes more unstable, because everyone is fighting over titles and status.This is what happens to a country.Actually, this happens in any organization.“You need to invite me to join you. What title will you give me? What will my position be?” people want to know their exact title and position, and the size of their salary.These are things we are attached to in this world.
With these attachments, sometimes a person who was good at and content with his work may be recognized as a talented person and be offered a higher salary and better title elsewhere and be quickly lured away by the offer of status and wealth.They may abandon their current workplace to go to the other place.These are human attachments.
We cling to tangible labels and appearances.This is why there is much instability in the world.This comes from a lack of understanding of principles.What are our goals in this world?What are we here for?For recognition?For wealth?For what?Because we are not clear, we are unenlightened beings.So, we must “learn about existence and non-existence to clearly understand right and wrong”.We must mindfully comprehend this.We are so attached, but do these things truly exist?Do status, labels and numbers truly exist?
We have heard of different nations with different levels of poverty and wealth.We have heard that in Zimbabwe, money is calculated in trillions.Our one dollar or five dollars are worth trillions there.If you go to Zimbabwe, your right hand can hold a hundred trillion dollars and your left hand can hold a thousand trillion.This trillion, is it existent or non-existent?These are so many different ways to label currency.But when you really want to use it, what can you actually get with it?What can you but with it?
We humans cling to that number, but does it really exist or not?In terms of principles, labels are temporary; they are empty.If this is the case, what is it that we are attached to?Let us talk specifically about humans.Are we existent or non-existent?Before we were born, where were we?
There was a period of time before we were born.As we were born, upon leaving our mother’s womb, we cried.Where is that infant version of ourselves now?Does it exist or not?“Existent” and “non-existent” are but illusory labels for stages in this process.Do these illusory labels exist or not?If we can understand the principles behind this, then we realize that actually, [when we die,] “we can take nothing with us except our karma”.
There are things that we cannot take with us, but there are things we will.We cannot bring that infant or adult form with us.After we pass away, [that form] is left in this world.
How will it be dealt with?It may be buried or cremated.It may become ashes.
Right now it is popular to spread the ashes in the sea, mountains or forests.So in the end, we are left with nothing, right?But there is still something ever-abiding that we take with us.What do we take with us?Karma; we will take all the good and bad karma we created with us, and then bring it back to face our retributions it that next lifetime.We go through this [cycle] due to the karma we create from our attachments to these labels and appearances.
Thus, if something is the wrong thing to do we should definitely not do it?If we do the wrong things, we are committing evils, which is harmful to us and does not benefit others.Doing those things will hurt us.Though we may attain a certain status now, when we take [this karma] into our future lives, we may end up facing unbearable suffering. If we understand these principles, we will not be confused by the existence or non-existence of things. We clearly know what we should do or not do and have a direction to head in. This is how we walk the Middle Way. When our course is correct, we will not be off-track. So, in these few days, we have been saying,
“All Buddhas, the Two-Footed Honored Ones, know that all Dharma is empty by nature. The seeds for Buddhahood arise through conditions, this is why They teach the One Vehicle”.
Now we will discuss,
“The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice, the guiding teacher expounds it skillfully.”
You must clearly remember what I just told you.“The Dharma abides in the Dharma-states; so the ultimate reality of ever-abiding Dharma will always abide in the states of all differentiated Dharma of worldly and world-transcending teachings. Wondrous provisional teachings are the starting point that leads to True Dharma.”The states of worldly and world-transcending teachings are differentiated. “We can take nothing with us except our karma”. This applies to us unenlightened beings. The principles are ever-abiding, but we cannot clearly draw the distinction between virtuous Dharma and unwholesome practices, so good and evil coexist within us.
Because of this, [our practice] of the Dharma is vastly different. The Enlightened One’s Dharma “abides in the Dharma-state”. Because He is already enlightened, He clearly understands principles. This means the principles of virtuous Dharma are readily apparent to Him, particularly the non-arising and non-ceasing true principles. He is ever-abiding in “the states of all differentiated Dharma of worldly and world-transcending teachings”. He is both in and transcends the world. He came down from Tusita Heaven and was born into the palace. He manifested the Eight Aspects of His life and enlightenment. From His birth to His teaching of the Dharma, all the stages of His life were different. There was really such a person in this world. His birthplace the way He lived, His status and so forth have all been researched. But in the sutras, we have heard that Sakyamuni Buddha has been around for countless eons.
We have always said that He manifested in this world countless times and ceaselessly engaged in spiritual practice for the sake of this world. He spent a long time practicing in the presence of countless Buddhas. He was always coming to the world to practice world-trascending teachings. This is differentiated Dharma. Before He was enlightened, He lived a certain kind of life and went through a certain kind of process and thought in a certain kind of way. That is why He engaged in spiritual practice, diligently advanced and was able to attain enlightenment. These were things that differentiated Him from us. Actually, what He sought were everlasting principles.
Countless Buddhas in the past, based on the same principles, sought the Dharma of all Buddhas, lifetime after lifetime. Different Buddhas lived in different ways. One such person who engaged in spiritual practice was the present Sakyamuni Buddha. These are the principles that continually appear in the sutras. If we can understand these principles, we know “[He] abided in the states of all differentiated Dharma of worldly and world-transcending teachings”.
In different eras, there are different ways of entering and transcending the world. The Buddha taught many of these principles. “Wondrous provisional teachings are the starting point that leads to True Dharma”. He used so many different ways of life and so many principles to teach everyone the Dharma and guide them in the direction of the Middle Way into the Dharma-state of the ultimate reality of the One Vehicle.
So, with wondrous provisional teachings, with these various skillful means, He gathered everyone into this settled state. After reaching this settle state, the road ahead will be the exact right one. So, “wondrous provisional teachings are the starting point that leads to True Dharma”. After guiding us to this state, all we need to do is keep walking forward. So, this is the Dharma and shows the Buddha’s compassion. He used various methods to guide us, hoping that we could accurately and clearly follow this Dharma. So, we speak of Dharma, Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state.
In the sutras, if you see the “Dharma-nature”, “Dharma-realm”, or even “the Dharma that abides in the Dharma-states”, all these are just different labels for the same principle. For what? They are other names for True Suchness.
“Dharma-nature, Dharma-realm and the Dharma that abides in the Dharma-state, are other names for True Suchness. Because True Suchness is where all phenomena peacefully abide, all the phenomena we know are referred to as the Dharma-realm.”
“Dharma-nature” is True Suchness. “dharma-realm” is also True Suchness. This Dharma returns and abides in the Dharma-state, which is returning to our nature of True Suchness.Many teaching are given, all with different labels. But actually, in the end, all Dharma abides in the Dharma-state, which is another name for True Suchness.“True Suchness is where all phenomena peacefully abide.” All true principles, all absolute truth, come back to where True Suchness abides. Where does the Sutra of Infinite Meanings say Bodhisattvas and Buddhas come from? They come from the home of Buddhas, which is the Tathagata’s state of True Suchness.
So, every one of us should know that the Dharma-state all principle return to is the nature of true Suchness. That applies to all the phenomena we know, which is the “Dharma-realm.”
Plants have their own underlying principles and ever-abiding nature. But those plants’s natures have their own realm, so they also take on different appearances to reflect their different natures. Thus, we can use one example to understand all the realms in the world.
Based on the realms we know, we know the natures of plants and water. In Traditional Chinese Medicine, we can see that among plants there are many different natures. Their nature may be warm, dry or moist. There are many different natures which have different effects. Some can cure illnesses, others can harm the body; they are all different.We must know all this.
We must know water can be used. What kind of water can keep people healthy? What kind of water can contaminate us? And so on “All the phenomena we know are referred to as the Dharma-realm.” For everything that we know of, regardless of what it is, we can learn how to properly use it. All this is considered the Dharma.
Simply said, everything we come in contact with in our daily living is the Dharma. However, we do not mindfully comprehend this. We do not cherish water as a resource. We are continuously wasting it. Then when we have no water, we will suffer greatly. Where will we find water then? This applies to other things with practical uses. The Earth produces crops. How can we conserve them so that we can share then with more people?
We do not need to eat much. People often throw out leftovers.In modern times, this is a big problem. There are many people with no food to eat. The food that people throw away may be able to nourish and save so many others. We humans only think about what is front of us; we do not think about what is far away from us. If everyone can think about how in our surrounding we must cherish and conserve the Earth resources, then we can share them with many other people. If we can love and protect the Earth, we will not have issues with the climate and so on.
In this world, people are always fighting. This is closely related to the Dharma we apply in our daily living. Everyone, the Dharma is truly subtle and intricate, and also profound. However, it is a part of you and me, of all of us, and the way we live in this world. but, we have made it too profound so we so not realize that we can [apply it] right now. Actually, our lives at this moment are united with this profound Dharma. Thus, to learn the Dharma, we must always be more mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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