20141014《靜思妙蓮華》莊嚴本心道場 (第413集)
（法華經•方便品第二）
⊙「真如是諸法安住之位，說一乘者是真諦理同，明心見性大愛亦真如。」
⊙「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》
⊙「世間相常住：是佛所自證悟，一切世間最真實之相常住，則世間一切法相，皆不離法性，諸法相無非是性常住之相。」
⊙於道場知已：即成就無上正遍知，覺悟大菩提場；道場，即佛及眾生之本具真實本心道場。亦即諸佛正遍知法中實理，知法性本空，並知眾生本有之無漏佛種。
⊙真如：須藉熏習之勝緣而起，故說一乘之法。
⊙導師方便說：佛成最正覺之道場中如實證知，特以導引眾生為世人之導師故，而為其方便說法。
【證嚴上人開示】
「真如是諸法安住之位，說一乘者是真諦理同，明心見性大愛亦真如。」
真如
是諸法安住之位
說一乘者
是真諦理同
明心見性
大愛亦真如
安住，性安住，要安住在哪裡呢？性相，相，我們看得見，性，我們看不見。「性常住」，要住在哪裡呢？所以就是要告訴我們「真如，是諸法安住之位」。很多事情光用想的是看不到，想得到的道理，我們若是做不到，也是有道理也看不到。我們若是有道理，想得到又能做得出來的，那個相，是我們平時生活中，都能夠感覺得到，也是做得到，也是道理所表達出來的。
常常說，「事圓，人圓，理就圓」。道理圓，做人能圓，做事就圓，就是圓滿。所以，真如也是一切真諦的道理。
常常要讓大家知道，真如是我們做人的道理，人人本具有的真如本性，那就是真理；所以，真理與真如是同體。所以說「說一乘者，是真諦理同」，真諦的道理是共同，真如、真諦是同一體。我們人人心若能夠會理，這樣叫做覺悟。所以理與真如合，這樣叫做成佛。
所以說來，釋迦牟尼佛在二千多年前，他的深思默想，將他的心與宇宙間的真理合在一起，身心清淨。我們若能道理通，世間名相不執著，無所謂的名利、地位好驕傲，也無所謂貧窮苦難好悲傷，一切人人本具富有真如的大愛。這些大家若願意做，都是做得到的事情。
看到了全球最貧困的總統，，他雖然很貧困，卻是就是最慷慨的總統，這位總統是現在的烏拉圭(總統荷西‧穆希卡 JoseMujicaCordano），他上任之後，他不想要搬進總統府裡，甚至他還拒絕總統隨扈的車，他自己每天上、下班，自己開著一輛老爺車，車齡已經是二十五年。甚至，若有假日，他就是去農村裡，因為他是農家出身，他的老家還在務農，有假他就是投入去作農，下田去種田。
他的薪水，就說有百分之九十，能捐出去救人。他說他不用那麼多薪水，生活能過就好了。到底總統的薪水，一個月是多少呢？在去年的匯率相比，那就是臺灣(幣)的三十七萬。他說：「我三萬多元，我就足夠很能生活了。我的同胞人民，也是這樣就能生活，他們能生活，就是我能生活。」
所以有人就說，穆希卡總統就是最貧困的總統。他就說，他說：「我並不貧困，說我貧困的那個人，才是真正貧困。說我的財產全部有多少，有幾項東西，那倒是真的。」真的，他的農場，有兩輛的拖拉機、他有兩輛二十五年齡的老車，他說這都是真的，現金有台幤六百萬的存款，這也是真的。
他過去，曾坐過十四年的監獄，因為他為人民說正義的話，所以受政治迫害，他也是有好幾次坐牢。現在人家要他搬進去總統府，他說不要，因為那只是比監獄的空間，比較大而已，與我的生活沒什麼差別。所以他還是住在自己的家，安然自在。有假日就是去農村務農，這樣這是他最快樂，也是最享受。所以儉樸、勞力，這是人生最富足。這種「真諦理同」，這種清淨無私、無污染，不受名利、權位所拘束著，他能海闊天空、逍遙自在，這就是真如本性。
各位，佛在人間。能夠覺悟的人，他就叫做覺者；覺者就是他的心與道理，已經會合了。「知足心常樂，簡樸最大富」，這種道理，我們人人都會說，「知足」雖然嘴上說知足，卻是看到好的東西，還是很想要。別人有，我應該也要有。想盡辦法要得到那個，別人有，我也應該有，這種的心態，還是習氣很重。
我們若說得到、做得到，那就是我們的真如本性。我們不只是知道、知道，我們還會說；說得到，我們還真正的，我們的生活是這樣，這就是事、人與理，這樣會合起來。事圓、人圓、道理也圓，這是一個圓、圓、圓的人生，真的人格很圓滿的人生。人格圓滿，那就是佛格圓滿。所以佛經，我們《法華經》經文這樣說：「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》
「世間相常住」，那就「是佛(所)自證悟，一切世間最真實之相常住。」
世間相常住：
是佛所自證悟
一切世間
最真實之相常住
則世間一切法相
皆不離法性
諸法相
無非是性常住之相
覺悟之後，天下一切事物的形相，都是與這個理非常的貼切。若沒有這個理，就沒有這些相；有這些相，就是有這些理。所以說世間一切的相常住。
哪怕我們常常說「一切皆空」，一切、一切將它分、分、分，分開了，沒有一項的實質在，這也是道理。常常要說我們面前的東西，地板，覺得是什麼呢？能知道地板嗎？地板它的過去叫做什麼名字？是木料，木料就是叫做材，而材的原木就是樹，樹就是(來自)於種子。分解、分解來，在我們的面前呈現出來就是地板，地板是木。
這張桌子呢？是木，但是同樣的木，來源是相同，卻是名相不同。所以這些形形色色，我們眼睛所看得到的東西，這些形相，都是從我們的觀念中，人類的觀念，心這樣造作出來。
不過，既然造作出來的東西，它絕對有破壞，成、住、壞、空，到了一天，舊了之後，壞了，壞了之後，就沒了。
不過，道理還是原在，源源不斷。種子在大地，大地就是樹木，還是不斷循環的道理。同樣，不斷地人類，去創作種種的名相，還是不斷，所以，因為這樣，叫做「相常住」，就是「世間一切法相」，一切道理所展現出來的相，「皆不項道理。「諸法相無非是性常住之相」，諸法的相，無不都是我們的性常住的那個相。看外面的相，其實是我們內心真如本性，所展現出來的相。這樣不知道大家能了解嗎？
又說「於道場知已」。經文就是這樣說：在「是法住法位」，「世間相常住，於道場知已。」
於道場知已：
即成就
無上正遍知
覺悟大菩提場
道場 即佛及眾生
之本具真實
本心道場
亦即諸佛正遍知
法中實理
知法性本空
並知眾生
本有之無漏佛種
這個道場，道場「即成就無上正遍知，覺悟的大菩提場」，是釋迦牟尼佛，他修行的過程，接受了牧女供養之後，體力恢復，選擇在這棵大樹下的石頭上，開始在那裡發誓願——我在這個地方坐下來之後，我一定要覺悟後，我才離開這個地方。這個道場，就是稱為菩提場，佛陀成正等覺的地方，叫做道場。也就是「成就無上正遍知」，那就是正等、正覺，叫做「正遍知」。
「無上」，沒有比佛陀所覺悟更高的道理。佛陀的覺悟，是宇宙的真理。我們凡夫所知的，讓你知道很多，也就是世間事而已。
科學的發達，是證實了佛陀覺悟的，無上正等正覺的道理。這是科學發達，宇宙的真理雖然看到了，還是有很多的科學家，還繼續再探討。不過，佛陀二千多年前，就一句話就全部涵蓋在內：「奇哉！奇哉！大地眾生皆有如來智性」，那種浩瀚廣大的智慧，這樣完全呈現在宇宙之間。佛陀心靈的境界的開啟，,開啟起來的那個時候，那就是道場，所以道場就是正遍知，覺悟大菩提的道場。
我們《法華經》中說，「是法住法位，世間相常住」，這些道理，這個法住在法位，就是回歸真如的本性。這些，這麼浩大的法，竟然是歸位於我們真如的本性。這種的大道理，甚至世間所有的形相，所住進來的法位，那種「相常住」。那個相，常住在哪裡？還是常住於回歸真諦道理，真諦道理回歸真如本性。唯有真如本性能夠透徹正遍知覺的道理，這就是大菩提場，這是大覺悟的道場，也就是「佛及眾生之本具真實本心道場」。
不只釋迦佛他有那個道場，佛陀要告訴我們，真正的道場是「佛及眾生本具，真實本心的道場」。我們人人都具有真如本性，人人本具心靈道場，也就是諸佛正遍知法中的真理，這就是道場。他已經覺悟之後，這個道場也就是「知法性本空」。
在那個地方，法性本空，我們的法性本來是空。「空」，是什麼空？那就是，一切「無罣礙，無罣礙故」，所以不會受到世間一切，一切形相將我們拘束，那就是真空。真空中，那就是有妙有。所以知道，「眾生本有之無漏佛種」，「無漏佛種」就是真如。這個「無漏」就是無染著，那就是真如。
真如就是人人本具的佛種。但是，我們現在是凡夫，現在就要藉「須藉熏習之勝緣而起」。
真如
須藉熏習之
勝緣而起
故說一乘之法
我們要能夠透徹了解，就要重新修行，要有這樣的環境，在五濁惡世，要如何自我淨化？那就要走入人群中去，藉事練心，藉種種的勝緣來成就我們。所以常常說，付出不只是無所求，還要說感恩。因為你給我很殊勝的因緣，讓我能夠無掛礙、無執著去付出，這叫做勝緣。這就是一乘實相的道理，這叫做真理。
所以「導師方便說」，我們若知道「道場知已」，全都覺悟之後，成為導師。
導師方便說：
佛成最正覺之
道場中如實證知
特以導引眾生
為世人之導師故
而為其方便說法
導師是佛，最正覺之道場中，所實現、所覺悟之後，能夠知道世間一切，宇宙萬物真理，所以這些事情又回來人間，為一大事因緣，要來開示、引導眾生，這叫做導師。再來教，教大家如何走過這條路，怎麼修行，用什麼心態來看事、看人、怎麼看道理，讓我們很安心，能夠走出這條道路，這叫做「導師」。導師在人間，要用種種方便的法來引導大家，所以叫做「導師方便說」。
各位，我們要了解，希望聽法入心，人間有這樣的人，在極高位之上，極大的名，他不貪著榮華富貴，他要做一個普通人一樣，與大地自然合為一體，也有這樣的總統。所以，人人都做得到，凡夫也是做得到，所以這叫做法，在人間我們如何用，道理透徹，我們就是法在行中、在心中。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Bring Dignity to Your Spiritual Practice (莊嚴本心道坦)
Date: October. 14. 2014
“True Suchness is where all phenomena peacefully abide. Those who teach the One Vehicle are one with the principles of absolute truth. Understand the mind and realize true nature; great love is also True Suchness.”
Where does our nature peacefully abide? When it comes to natures and appearances, we can see appearances, but not natures. “Nature is always abiding,” but where is it abiding? I want to tell everyone that “True Suchness is where all phenomena peacefully abide.” There are many things we cannot realize simply by thinking about them. If we can conceive of principles but cannot put them into practice, we have not truly [realized] them. If we can both realize and act on these principles, their appearance becomes something we can experience in our daily living. If we can act on them, those principles will be demonstrated. We often say, “If we are in harmony with people and matters, we will be in harmony with principles.” When we are in harmony with principles, we are in harmony with the people and mattes we deal with. This leads to perfect harmony.
So, True Suchness is also all the principles of absolute truth. We must constantly let others know that True Suchness is our basis for being good people. We all have an intrinsic nature of True Suchness, which is the true principles; true principles and True Suchness are the same. Thus, “those who teach the One Vehicle are one with the principles of absolute truth.” The principles of absolute truth are shared [by all]. True Suchness and absolute truth are the same. If our minds can come together with the principles, we will become enlightened. If we unite our principles with True Suchness, then we have attained Buddhahood.
Therefore, when Sakyamuni Buddha engaged in deep and silent contemplation over 2000 years ago, He united His mind with the truths of the universe and purified His body and mind. So, if we can understand principles, we will not be attached to the world’s labels and appearances. There will be no such thing as fame, wealth or status to be proud of nor poverty or hardships to be saddened by. We all intrinsically have a great love which is abundant with True Suchness. And if we are willing to work towards this state it is possible for us to achieve it.
I saw [a report on] the world’s poorest president. Although he is very poor, he is also the most generous. He is the president of Uruguay. After he took office, he refused to move into the presidential palace and even rejected the presidential limo. Every day, he drives his old car to and from work. The car is 25 years old. During the holidays, he travels to a farming village. He came from a farming family and his family is still actively farming. So during the holidays, he works in the fields. He donates 90 percent of his salary to help others. He says he did not need so much money, only enough to get by. How much is his monthly salary as president? Based on last year’s exchange rate, it is NT$370,000.
He says, “I can live on just a little more than NT$30,000. This is what my people live on. If they can live on this, so can I.” Though some people say President Mujica is the poorest president, he says, “I’m not poor. The person who says I’m poor is truly a poor person. If you base it on my possessions, on how many things I own, then that is true.”
Indeed, on his farm he has two tractors and two 25-year-old cars.
Indeed, he only has six million dollars (NT) in [net worth].This is a fact.In the past, he was in prison for 14 years.Because he fought for justice for the people, he was politically persecuted.He was in prison quite a few times.When asked to move into the presidential palace, he declined because he saw it as only a larger version of his cell in the prison.It did not make much difference to his life.So, he preferred to live in his own home where he felt free and at ease.
During the holidays, he farms in the village.This is what makes him most happy and what he most enjoys.So, those who live simply and work hard feel the most wealthy.
He is “one with the principles of absolute truth; ” he is pure and selfless, free of defilements.He is not restrained by fame, wealth or status so he can be completely free and at ease in the world.This is the nature of True Suchness.
Everyone, a Buddha in the world, one who attains enlightenment, is called the Enlightened One.This means His mind was united with the principles.“Contentment always brings happiness, simplicity brings the greatest wealth.”We can all recite these principles.Even though we say we are “content,” we still want nice things when we see them.“Other people have it; I should have it too. We think of ways to attain it. Other people have it; I should have it too.”A person with this mindset still has severe habitual tendencies.If we can say it and then achieve it, we have [returned to] our nature of True Suchness.Not only do we know it ourselves, we can share it with others and live it as a reality in our lives.This is what happens when matters, people and principles converge.
When we are in harmony with people and matters, as well as principles, our life will be in perfect harmony.Indeed, moral character leads to a harmonious life.
When we full develop our moral character, we will have developed our Buddha-character.So, in Buddhist teachings, in the Lotus Sutra, it states,
“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 skillful. Its appearance in the world is ever-abiding. This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding.”
It appearance in the world is ever-abiding:
This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding.
All appearances of worldly phenomena are inseparable from Dharma-nature.
All appearances of phenomena are the appearances of the ever-abiding nature.
After one attains enlightenment, one sees that the appearances of all things in the world are closely aligned with principles.If there are no principles, there will be no appearances.If there are appearances, then there are [underlying] principles.Thus, all worldly appearances are ever-abiding.This is true, even though we often say, “All things are empty.”When all things are broken down and analyzed, we find that there is nothing that actually exists.This is also a principle.
We constantly name the things right in front of us.What is the floor?Do we know what it really is?What is the floor made of? Wood.Wood is also known as timber, and timber was originally a tree.Tree come from seeds.We can keep analyzing, but what manifests in front of us is the floor.This floor is wood.What about this table?It is also wood.Though they are both wood, they are labeled as different things.
Theses appearances of different shapes and sizes, all of these things we can see with our eyes, all these forms and appearances, are created from our ideas; these are people’s ideas, which our minds can bring into beings.
However, once something is created, it will certainly be destroyed. It goes through formation, existence, decay and disappearance. After something becomes old, it decays. After it decays, it is gone. However, its underlying principle is still there. In an endless cycle, a seed planted in the ground becomes a tree and so on. This is the principle of an unending cycle. Similarly, humans are continuously creating many kinds of names and appearances. This never stops. Because of this, we say there is an “ever-abiding appearance”.
That is, “all appearances of worldly phenomena”, the appearances manifested by all principles, “are inseparable from the Dharma-nature”. Dharma-nature is True Suchness. We have this intrinsic nature of True Suchness, this pure wisdom. But, this wisdom is continuously being defiled. After wisdom has been defiled by ignorance, it becomes worldly knowledge, common knowledge, cleverness and so on. These are all different labels, but ultimately they are all derived from pure wisdom.
So we say, “Appearances of phenomena are inseparable from the Dharma-nature”. Natures and appearances are inseparable. These are two things with one underlying principle. “All appearances of phenomena are the appearance of their ever-abiding nature”. All appearances of phenomena are the appearance of our ever-abiding nature. When we look at external appearances, we are actually looking at an appearance exhibited by our intrinsic nature of True Suchness. I do not know if you can all understand this.
So, “Having understood this at places of practice”. The sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice”.
“Having understood this at places of practice: These are the places of enlightenment where one achieves the realization of unsurpassed, complete awakening. It is the spiritual training ground all Buddhas and sentient beings intrinsically have within. It is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones, which is that Dharma-nature is inherently empty, and that all sentient beings intrinsically have flawless seeds of Buddhahood.”
A place of practice is “the place of enlightenment where one achieves the realization of unsurpassed, complete awakening”. This is where, in the process of Sakyamuni Buddha’s spiritual practice, after accepting the shepherdess’ offering, He recovered His strength and chose to sit on a rock underneath this tree. Then He made a vow, “Once I sit down, I will not leave until I attain enlightenment”. This place of spiritual practice is called the place of enlightenment, it is the place where the Buddha attained complete enlightenment. It is a place of practice, where He “realized unsurpassed, complete awakening” which is perfect and universal enlightenment. It is called “complete awakening”, which is “unsurpassed”. There are no higher principles beyond those that the Buddha realized. He realized the true principles of the universe. What we ordinary people know, even if we know a lot, are still just worldly matters. Scientific advances are still verifying the principles the Buddha realized in His supreme, perfect and universal enlightenment. This is how science has developed.
Though we can now see many true principles, many scientists still continue their research. Yet, over 2000 years ago, the Buddha’s one sentence covered all this. “Amazing! Amazing! All beings possess enlightened Buddha-nature”. That vast and expansive wisdom was completely revealed in the universe. When the Buddha’s spiritual state opened up at that time, that was His place of enlightenment.
So, that place of practice is where a Completely Awakened One realizes great Bodhi. The Lotus Sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding”. By abiding in the Dharma-state, these principles have reunited with True Suchness. This great and profound Dharma actually comes from our intrinsic nature of True Suchness. These great principles even apply to all worldly froms and appearances. When they abide in the Dharma-state, these kinds of “appearances are ever-abiding”. Where are these appearances abiding? They abide in the principles of absolute truth, which come back to our True Suchness. Only through the nature of True Suchness can one penetrate the principles realized by a Completely Awakened One. This happens at a place of enlightenment, a place to practice awakening which is “the spiritual training ground all Buddhas and sentient beings intrinsically have within”
Sakyamuni Buddha is not the only one with this place of practice. The Buddha told us that the true place of practice “is the spiritual training ground all Buddhas and sentient beings intrinsically have within” We all have an intrinsic nature of True Suchness. We all have an inner spiritual training ground.This is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones of all Buddhas, the Completely Awakened Ones.
After He realized this, He knew that this place of practice had “a Dharma-nature [which] is inherently empty”. The Dharma-nature of that place is inherently empty. Our Dharma-nature is inherently empty. What do we mean by “empty”? It means to be without any hindrances. “Everything is without hindrances.” Thus we will not be constrained by any kind of worldly appearance. That is true emptiness. Within true emptiness, there is wondrous existence.
So, we know that “all sentient beings intrinsically have the flawless seeds of Buddhahood. This “flawless seed” is True Suchness. “Flawless” means undefiled; it is True Suchness. That seed of Buddhahood is inherent in all of us. However, we are unenlightened beings, thus “it requires the influence of exceptional conditions to arise.”
True Suchness requires the influence of exceptional conditions to arise. Therefore, the One Vehicle Dharma is taught.
If we want to thoroughly understand, we must begin our spiritual practice anew. In this kind of environment, this evil world of the Five Turbidities, how do we purify ourselves? By living our lives among the people and using matters to train exceptional our minds, using exceptional conditions to complete our practice.
So, I always say that not only do we give unconditionally, we also tell people, “I am grateful because” you provided me with this exceptional condition.” “Thus I can give without any hindrances and attachments.” These are exceptional conditions. This is the ultimate reality of the One Vehicle. This is a true principle.
So, “the guiding teacher expounds it skillfully.” “Having understood this at places of practice, after we completely awaken, we become guiding teachers.”
The guiding teacher expounds it skillfully: The Buddha attained perfect enlightenment and realized the truth at this place of practice, and in particular used it to guide sentient beings.Because He is the guiding teacher of all people, for their sakes He taught skillful means.
The guiding teacher is the Buddha. After realizing perfect enlightenment in that place, with what He achieved and awakened to, He knew the true principles of all things in the universe. Because of this He returned to the world for one great cause He wanted to teach and guide sentient beings. Thus, He was considered the guiding teacher. He returned to teach everyone how to walk this path, how to engage in spiritual practice, what mindset with which to view people, matters and the principles.He helps us to have peace of mind as we walk this road. Thus He is our “guiding teacher.”
The guiding teacher in this world must use various skillful means to lead us all. So, “the guiding teacher expounds it skillfully.” Everyone, we have to understand this I hope you can hear and take the Dharma to heart Remember that there is a person with a high position and great fame. He is not greedy for wealth and status; he just wants to be an ordinary person. He also wants to be one with nature. There is such a president. Therefore, we can all achieve this state Ordinary people can also do this.
So, we call this the Dharma. The way we apply and thoroughly understand the principles is to manifest Dharma in our actions and in our minds. Thus, everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「真如是諸法安住之位，說一乘者是真諦理同，明心見性大愛亦真如。」
⊙「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》
⊙「世間相常住：是佛所自證悟，一切世間最真實之相常住，則世間一切法相，皆不離法性，諸法相無非是性常住之相。」
⊙於道場知已：即成就無上正遍知，覺悟大菩提場；道場，即佛及眾生之本具真實本心道場。亦即諸佛正遍知法中實理，知法性本空，並知眾生本有之無漏佛種。
⊙真如：須藉熏習之勝緣而起，故說一乘之法。
⊙導師方便說：佛成最正覺之道場中如實證知，特以導引眾生為世人之導師故，而為其方便說法。
【證嚴上人開示】
「真如是諸法安住之位，說一乘者是真諦理同，明心見性大愛亦真如。」
真如
是諸法安住之位
說一乘者
是真諦理同
明心見性
大愛亦真如
安住，性安住，要安住在哪裡呢？性相，相，我們看得見，性，我們看不見。「性常住」，要住在哪裡呢？所以就是要告訴我們「真如，是諸法安住之位」。很多事情光用想的是看不到，想得到的道理，我們若是做不到，也是有道理也看不到。我們若是有道理，想得到又能做得出來的，那個相，是我們平時生活中，都能夠感覺得到，也是做得到，也是道理所表達出來的。
常常說，「事圓，人圓，理就圓」。道理圓，做人能圓，做事就圓，就是圓滿。所以，真如也是一切真諦的道理。
常常要讓大家知道，真如是我們做人的道理，人人本具有的真如本性，那就是真理；所以，真理與真如是同體。所以說「說一乘者，是真諦理同」，真諦的道理是共同，真如、真諦是同一體。我們人人心若能夠會理，這樣叫做覺悟。所以理與真如合，這樣叫做成佛。
所以說來，釋迦牟尼佛在二千多年前，他的深思默想，將他的心與宇宙間的真理合在一起，身心清淨。我們若能道理通，世間名相不執著，無所謂的名利、地位好驕傲，也無所謂貧窮苦難好悲傷，一切人人本具富有真如的大愛。這些大家若願意做，都是做得到的事情。
看到了全球最貧困的總統，，他雖然很貧困，卻是就是最慷慨的總統，這位總統是現在的烏拉圭(總統荷西‧穆希卡 JoseMujicaCordano），他上任之後，他不想要搬進總統府裡，甚至他還拒絕總統隨扈的車，他自己每天上、下班，自己開著一輛老爺車，車齡已經是二十五年。甚至，若有假日，他就是去農村裡，因為他是農家出身，他的老家還在務農，有假他就是投入去作農，下田去種田。
他的薪水，就說有百分之九十，能捐出去救人。他說他不用那麼多薪水，生活能過就好了。到底總統的薪水，一個月是多少呢？在去年的匯率相比，那就是臺灣(幣)的三十七萬。他說：「我三萬多元，我就足夠很能生活了。我的同胞人民，也是這樣就能生活，他們能生活，就是我能生活。」
所以有人就說，穆希卡總統就是最貧困的總統。他就說，他說：「我並不貧困，說我貧困的那個人，才是真正貧困。說我的財產全部有多少，有幾項東西，那倒是真的。」真的，他的農場，有兩輛的拖拉機、他有兩輛二十五年齡的老車，他說這都是真的，現金有台幤六百萬的存款，這也是真的。
他過去，曾坐過十四年的監獄，因為他為人民說正義的話，所以受政治迫害，他也是有好幾次坐牢。現在人家要他搬進去總統府，他說不要，因為那只是比監獄的空間，比較大而已，與我的生活沒什麼差別。所以他還是住在自己的家，安然自在。有假日就是去農村務農，這樣這是他最快樂，也是最享受。所以儉樸、勞力，這是人生最富足。這種「真諦理同」，這種清淨無私、無污染，不受名利、權位所拘束著，他能海闊天空、逍遙自在，這就是真如本性。
各位，佛在人間。能夠覺悟的人，他就叫做覺者；覺者就是他的心與道理，已經會合了。「知足心常樂，簡樸最大富」，這種道理，我們人人都會說，「知足」雖然嘴上說知足，卻是看到好的東西，還是很想要。別人有，我應該也要有。想盡辦法要得到那個，別人有，我也應該有，這種的心態，還是習氣很重。
我們若說得到、做得到，那就是我們的真如本性。我們不只是知道、知道，我們還會說；說得到，我們還真正的，我們的生活是這樣，這就是事、人與理，這樣會合起來。事圓、人圓、道理也圓，這是一個圓、圓、圓的人生，真的人格很圓滿的人生。人格圓滿，那就是佛格圓滿。所以佛經，我們《法華經》經文這樣說：「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》
「世間相常住」，那就「是佛(所)自證悟，一切世間最真實之相常住。」
世間相常住：
是佛所自證悟
一切世間
最真實之相常住
則世間一切法相
皆不離法性
諸法相
無非是性常住之相
覺悟之後，天下一切事物的形相，都是與這個理非常的貼切。若沒有這個理，就沒有這些相；有這些相，就是有這些理。所以說世間一切的相常住。
哪怕我們常常說「一切皆空」，一切、一切將它分、分、分，分開了，沒有一項的實質在，這也是道理。常常要說我們面前的東西，地板，覺得是什麼呢？能知道地板嗎？地板它的過去叫做什麼名字？是木料，木料就是叫做材，而材的原木就是樹，樹就是(來自)於種子。分解、分解來，在我們的面前呈現出來就是地板，地板是木。
這張桌子呢？是木，但是同樣的木，來源是相同，卻是名相不同。所以這些形形色色，我們眼睛所看得到的東西，這些形相，都是從我們的觀念中，人類的觀念，心這樣造作出來。
不過，既然造作出來的東西，它絕對有破壞，成、住、壞、空，到了一天，舊了之後，壞了，壞了之後，就沒了。
不過，道理還是原在，源源不斷。種子在大地，大地就是樹木，還是不斷循環的道理。同樣，不斷地人類，去創作種種的名相，還是不斷，所以，因為這樣，叫做「相常住」，就是「世間一切法相」，一切道理所展現出來的相，「皆不項道理。「諸法相無非是性常住之相」，諸法的相，無不都是我們的性常住的那個相。看外面的相，其實是我們內心真如本性，所展現出來的相。這樣不知道大家能了解嗎？
又說「於道場知已」。經文就是這樣說：在「是法住法位」，「世間相常住，於道場知已。」
於道場知已：
即成就
無上正遍知
覺悟大菩提場
道場 即佛及眾生
之本具真實
本心道場
亦即諸佛正遍知
法中實理
知法性本空
並知眾生
本有之無漏佛種
這個道場，道場「即成就無上正遍知，覺悟的大菩提場」，是釋迦牟尼佛，他修行的過程，接受了牧女供養之後，體力恢復，選擇在這棵大樹下的石頭上，開始在那裡發誓願——我在這個地方坐下來之後，我一定要覺悟後，我才離開這個地方。這個道場，就是稱為菩提場，佛陀成正等覺的地方，叫做道場。也就是「成就無上正遍知」，那就是正等、正覺，叫做「正遍知」。
「無上」，沒有比佛陀所覺悟更高的道理。佛陀的覺悟，是宇宙的真理。我們凡夫所知的，讓你知道很多，也就是世間事而已。
科學的發達，是證實了佛陀覺悟的，無上正等正覺的道理。這是科學發達，宇宙的真理雖然看到了，還是有很多的科學家，還繼續再探討。不過，佛陀二千多年前，就一句話就全部涵蓋在內：「奇哉！奇哉！大地眾生皆有如來智性」，那種浩瀚廣大的智慧，這樣完全呈現在宇宙之間。佛陀心靈的境界的開啟，,開啟起來的那個時候，那就是道場，所以道場就是正遍知，覺悟大菩提的道場。
我們《法華經》中說，「是法住法位，世間相常住」，這些道理，這個法住在法位，就是回歸真如的本性。這些，這麼浩大的法，竟然是歸位於我們真如的本性。這種的大道理，甚至世間所有的形相，所住進來的法位，那種「相常住」。那個相，常住在哪裡？還是常住於回歸真諦道理，真諦道理回歸真如本性。唯有真如本性能夠透徹正遍知覺的道理，這就是大菩提場，這是大覺悟的道場，也就是「佛及眾生之本具真實本心道場」。
不只釋迦佛他有那個道場，佛陀要告訴我們，真正的道場是「佛及眾生本具，真實本心的道場」。我們人人都具有真如本性，人人本具心靈道場，也就是諸佛正遍知法中的真理，這就是道場。他已經覺悟之後，這個道場也就是「知法性本空」。
在那個地方，法性本空，我們的法性本來是空。「空」，是什麼空？那就是，一切「無罣礙，無罣礙故」，所以不會受到世間一切，一切形相將我們拘束，那就是真空。真空中，那就是有妙有。所以知道，「眾生本有之無漏佛種」，「無漏佛種」就是真如。這個「無漏」就是無染著，那就是真如。
真如就是人人本具的佛種。但是，我們現在是凡夫，現在就要藉「須藉熏習之勝緣而起」。
真如
須藉熏習之
勝緣而起
故說一乘之法
我們要能夠透徹了解，就要重新修行，要有這樣的環境，在五濁惡世，要如何自我淨化？那就要走入人群中去，藉事練心，藉種種的勝緣來成就我們。所以常常說，付出不只是無所求，還要說感恩。因為你給我很殊勝的因緣，讓我能夠無掛礙、無執著去付出，這叫做勝緣。這就是一乘實相的道理，這叫做真理。
所以「導師方便說」，我們若知道「道場知已」，全都覺悟之後，成為導師。
導師方便說：
佛成最正覺之
道場中如實證知
特以導引眾生
為世人之導師故
而為其方便說法
導師是佛，最正覺之道場中，所實現、所覺悟之後，能夠知道世間一切，宇宙萬物真理，所以這些事情又回來人間，為一大事因緣，要來開示、引導眾生，這叫做導師。再來教，教大家如何走過這條路，怎麼修行，用什麼心態來看事、看人、怎麼看道理，讓我們很安心，能夠走出這條道路，這叫做「導師」。導師在人間，要用種種方便的法來引導大家，所以叫做「導師方便說」。
各位，我們要了解，希望聽法入心，人間有這樣的人，在極高位之上，極大的名，他不貪著榮華富貴，他要做一個普通人一樣，與大地自然合為一體，也有這樣的總統。所以，人人都做得到，凡夫也是做得到，所以這叫做法，在人間我們如何用，道理透徹，我們就是法在行中、在心中。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Bring Dignity to Your Spiritual Practice (莊嚴本心道坦)
Date: October. 14. 2014
“True Suchness is where all phenomena peacefully abide. Those who teach the One Vehicle are one with the principles of absolute truth. Understand the mind and realize true nature; great love is also True Suchness.”
Where does our nature peacefully abide? When it comes to natures and appearances, we can see appearances, but not natures. “Nature is always abiding,” but where is it abiding? I want to tell everyone that “True Suchness is where all phenomena peacefully abide.” There are many things we cannot realize simply by thinking about them. If we can conceive of principles but cannot put them into practice, we have not truly [realized] them. If we can both realize and act on these principles, their appearance becomes something we can experience in our daily living. If we can act on them, those principles will be demonstrated. We often say, “If we are in harmony with people and matters, we will be in harmony with principles.” When we are in harmony with principles, we are in harmony with the people and mattes we deal with. This leads to perfect harmony.
So, True Suchness is also all the principles of absolute truth. We must constantly let others know that True Suchness is our basis for being good people. We all have an intrinsic nature of True Suchness, which is the true principles; true principles and True Suchness are the same. Thus, “those who teach the One Vehicle are one with the principles of absolute truth.” The principles of absolute truth are shared [by all]. True Suchness and absolute truth are the same. If our minds can come together with the principles, we will become enlightened. If we unite our principles with True Suchness, then we have attained Buddhahood.
Therefore, when Sakyamuni Buddha engaged in deep and silent contemplation over 2000 years ago, He united His mind with the truths of the universe and purified His body and mind. So, if we can understand principles, we will not be attached to the world’s labels and appearances. There will be no such thing as fame, wealth or status to be proud of nor poverty or hardships to be saddened by. We all intrinsically have a great love which is abundant with True Suchness. And if we are willing to work towards this state it is possible for us to achieve it.
I saw [a report on] the world’s poorest president. Although he is very poor, he is also the most generous. He is the president of Uruguay. After he took office, he refused to move into the presidential palace and even rejected the presidential limo. Every day, he drives his old car to and from work. The car is 25 years old. During the holidays, he travels to a farming village. He came from a farming family and his family is still actively farming. So during the holidays, he works in the fields. He donates 90 percent of his salary to help others. He says he did not need so much money, only enough to get by. How much is his monthly salary as president? Based on last year’s exchange rate, it is NT$370,000.
He says, “I can live on just a little more than NT$30,000. This is what my people live on. If they can live on this, so can I.” Though some people say President Mujica is the poorest president, he says, “I’m not poor. The person who says I’m poor is truly a poor person. If you base it on my possessions, on how many things I own, then that is true.”
Indeed, on his farm he has two tractors and two 25-year-old cars.
Indeed, he only has six million dollars (NT) in [net worth].This is a fact.In the past, he was in prison for 14 years.Because he fought for justice for the people, he was politically persecuted.He was in prison quite a few times.When asked to move into the presidential palace, he declined because he saw it as only a larger version of his cell in the prison.It did not make much difference to his life.So, he preferred to live in his own home where he felt free and at ease.
During the holidays, he farms in the village.This is what makes him most happy and what he most enjoys.So, those who live simply and work hard feel the most wealthy.
He is “one with the principles of absolute truth; ” he is pure and selfless, free of defilements.He is not restrained by fame, wealth or status so he can be completely free and at ease in the world.This is the nature of True Suchness.
Everyone, a Buddha in the world, one who attains enlightenment, is called the Enlightened One.This means His mind was united with the principles.“Contentment always brings happiness, simplicity brings the greatest wealth.”We can all recite these principles.Even though we say we are “content,” we still want nice things when we see them.“Other people have it; I should have it too. We think of ways to attain it. Other people have it; I should have it too.”A person with this mindset still has severe habitual tendencies.If we can say it and then achieve it, we have [returned to] our nature of True Suchness.Not only do we know it ourselves, we can share it with others and live it as a reality in our lives.This is what happens when matters, people and principles converge.
When we are in harmony with people and matters, as well as principles, our life will be in perfect harmony.Indeed, moral character leads to a harmonious life.
When we full develop our moral character, we will have developed our Buddha-character.So, in Buddhist teachings, in the Lotus Sutra, it states,
“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 skillful. Its appearance in the world is ever-abiding. This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding.”
It appearance in the world is ever-abiding:
This is the realization of the Buddha Himself that the ultimate reality of the world is ever-abiding.
All appearances of worldly phenomena are inseparable from Dharma-nature.
All appearances of phenomena are the appearances of the ever-abiding nature.
After one attains enlightenment, one sees that the appearances of all things in the world are closely aligned with principles.If there are no principles, there will be no appearances.If there are appearances, then there are [underlying] principles.Thus, all worldly appearances are ever-abiding.This is true, even though we often say, “All things are empty.”When all things are broken down and analyzed, we find that there is nothing that actually exists.This is also a principle.
We constantly name the things right in front of us.What is the floor?Do we know what it really is?What is the floor made of? Wood.Wood is also known as timber, and timber was originally a tree.Tree come from seeds.We can keep analyzing, but what manifests in front of us is the floor.This floor is wood.What about this table?It is also wood.Though they are both wood, they are labeled as different things.
Theses appearances of different shapes and sizes, all of these things we can see with our eyes, all these forms and appearances, are created from our ideas; these are people’s ideas, which our minds can bring into beings.
However, once something is created, it will certainly be destroyed. It goes through formation, existence, decay and disappearance. After something becomes old, it decays. After it decays, it is gone. However, its underlying principle is still there. In an endless cycle, a seed planted in the ground becomes a tree and so on. This is the principle of an unending cycle. Similarly, humans are continuously creating many kinds of names and appearances. This never stops. Because of this, we say there is an “ever-abiding appearance”.
That is, “all appearances of worldly phenomena”, the appearances manifested by all principles, “are inseparable from the Dharma-nature”. Dharma-nature is True Suchness. We have this intrinsic nature of True Suchness, this pure wisdom. But, this wisdom is continuously being defiled. After wisdom has been defiled by ignorance, it becomes worldly knowledge, common knowledge, cleverness and so on. These are all different labels, but ultimately they are all derived from pure wisdom.
So we say, “Appearances of phenomena are inseparable from the Dharma-nature”. Natures and appearances are inseparable. These are two things with one underlying principle. “All appearances of phenomena are the appearance of their ever-abiding nature”. All appearances of phenomena are the appearance of our ever-abiding nature. When we look at external appearances, we are actually looking at an appearance exhibited by our intrinsic nature of True Suchness. I do not know if you can all understand this.
So, “Having understood this at places of practice”. The sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding. Having understood this at places of practice”.
“Having understood this at places of practice: These are the places of enlightenment where one achieves the realization of unsurpassed, complete awakening. It is the spiritual training ground all Buddhas and sentient beings intrinsically have within. It is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones, which is that Dharma-nature is inherently empty, and that all sentient beings intrinsically have flawless seeds of Buddhahood.”
A place of practice is “the place of enlightenment where one achieves the realization of unsurpassed, complete awakening”. This is where, in the process of Sakyamuni Buddha’s spiritual practice, after accepting the shepherdess’ offering, He recovered His strength and chose to sit on a rock underneath this tree. Then He made a vow, “Once I sit down, I will not leave until I attain enlightenment”. This place of spiritual practice is called the place of enlightenment, it is the place where the Buddha attained complete enlightenment. It is a place of practice, where He “realized unsurpassed, complete awakening” which is perfect and universal enlightenment. It is called “complete awakening”, which is “unsurpassed”. There are no higher principles beyond those that the Buddha realized. He realized the true principles of the universe. What we ordinary people know, even if we know a lot, are still just worldly matters. Scientific advances are still verifying the principles the Buddha realized in His supreme, perfect and universal enlightenment. This is how science has developed.
Though we can now see many true principles, many scientists still continue their research. Yet, over 2000 years ago, the Buddha’s one sentence covered all this. “Amazing! Amazing! All beings possess enlightened Buddha-nature”. That vast and expansive wisdom was completely revealed in the universe. When the Buddha’s spiritual state opened up at that time, that was His place of enlightenment.
So, that place of practice is where a Completely Awakened One realizes great Bodhi. The Lotus Sutra states, “The Dharma abides in the Dharma-state, its appearance in the world is ever-abiding”. By abiding in the Dharma-state, these principles have reunited with True Suchness. This great and profound Dharma actually comes from our intrinsic nature of True Suchness. These great principles even apply to all worldly froms and appearances. When they abide in the Dharma-state, these kinds of “appearances are ever-abiding”. Where are these appearances abiding? They abide in the principles of absolute truth, which come back to our True Suchness. Only through the nature of True Suchness can one penetrate the principles realized by a Completely Awakened One. This happens at a place of enlightenment, a place to practice awakening which is “the spiritual training ground all Buddhas and sentient beings intrinsically have within”
Sakyamuni Buddha is not the only one with this place of practice. The Buddha told us that the true place of practice “is the spiritual training ground all Buddhas and sentient beings intrinsically have within” We all have an intrinsic nature of True Suchness. We all have an inner spiritual training ground.This is the ultimate truth in the teachings of all Buddhas, the Completely Awakened Ones of all Buddhas, the Completely Awakened Ones.
After He realized this, He knew that this place of practice had “a Dharma-nature [which] is inherently empty”. The Dharma-nature of that place is inherently empty. Our Dharma-nature is inherently empty. What do we mean by “empty”? It means to be without any hindrances. “Everything is without hindrances.” Thus we will not be constrained by any kind of worldly appearance. That is true emptiness. Within true emptiness, there is wondrous existence.
So, we know that “all sentient beings intrinsically have the flawless seeds of Buddhahood. This “flawless seed” is True Suchness. “Flawless” means undefiled; it is True Suchness. That seed of Buddhahood is inherent in all of us. However, we are unenlightened beings, thus “it requires the influence of exceptional conditions to arise.”
True Suchness requires the influence of exceptional conditions to arise. Therefore, the One Vehicle Dharma is taught.
If we want to thoroughly understand, we must begin our spiritual practice anew. In this kind of environment, this evil world of the Five Turbidities, how do we purify ourselves? By living our lives among the people and using matters to train exceptional our minds, using exceptional conditions to complete our practice.
So, I always say that not only do we give unconditionally, we also tell people, “I am grateful because” you provided me with this exceptional condition.” “Thus I can give without any hindrances and attachments.” These are exceptional conditions. This is the ultimate reality of the One Vehicle. This is a true principle.
So, “the guiding teacher expounds it skillfully.” “Having understood this at places of practice, after we completely awaken, we become guiding teachers.”
The guiding teacher expounds it skillfully: The Buddha attained perfect enlightenment and realized the truth at this place of practice, and in particular used it to guide sentient beings.Because He is the guiding teacher of all people, for their sakes He taught skillful means.
The guiding teacher is the Buddha. After realizing perfect enlightenment in that place, with what He achieved and awakened to, He knew the true principles of all things in the universe. Because of this He returned to the world for one great cause He wanted to teach and guide sentient beings. Thus, He was considered the guiding teacher. He returned to teach everyone how to walk this path, how to engage in spiritual practice, what mindset with which to view people, matters and the principles.He helps us to have peace of mind as we walk this road. Thus He is our “guiding teacher.”
The guiding teacher in this world must use various skillful means to lead us all. So, “the guiding teacher expounds it skillfully.” Everyone, we have to understand this I hope you can hear and take the Dharma to heart Remember that there is a person with a high position and great fame. He is not greedy for wealth and status; he just wants to be an ordinary person. He also wants to be one with nature. There is such a president. Therefore, we can all achieve this state Ordinary people can also do this.
So, we call this the Dharma. The way we apply and thoroughly understand the principles is to manifest Dharma in our actions and in our minds. Thus, everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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