20141125《靜思妙蓮華》自心覺照真實道(第443)
（法華經•方便品第二）
⊙「大菩提道直，恆古直至今，誠心正意願，信根實相法。」
⊙「我即作是念，如來所以出，為說佛慧故，今正是其時。」《法華經方便品第二》
⊙「舍利弗當知！鈍根小智人，著相憍慢者，不能信是法。」《法華經方便品第二》
⊙以昔日修學者根鈍智小，是著相凡夫，具大憍慢。不能信受一乘大法，恐其謗法墮惡，機時未熟，故未如實說。
⊙「今我喜無畏，於諸菩薩中，正直捨方便，但說無上道。」《法華經方便品第二》
⊙佛心開懷喜無畏，知諸佛子，既已心生恭敬。知其曾從佛聞法，知根利智大，捨諸執，不著相，不憍慢，能信此法。
⊙堪得修持大乘，利益群眾大法，故喜無畏，說一乘法。
⊙喜其方稱本懷，不畏機小謗大，起罪墮惡，故云「今我喜無畏。」
⊙佛暢本懷教菩薩法，智慧心海，啟動悲願，利益眾生，成就自己於諸菩薩道中！
⊙佛今正直捨方便，稱心隨佛意，而說真實道，不復隨眾生根性，而為方便之說也。
【證嚴上人開示】
「大菩提道直，恆古直至今，誠心正意願，信根實相法。」
大菩提道直
恆古直至今
誠心正意願
信根實相法
學佛，我們必定要發大心。大菩提道直，，從古以來都是一樣，無央數劫無法計算，過去、過去的時間，一直到現在、現在，還有未來的時代，道理都是一樣，一條菩提直，菩提路很直，絕對沒有偏差。
所以我們學佛要用真誠的心，誠心正意立願。甚至信根，我們的信根要讓它深廣，才能夠體會到實相的法。實相法是我們所追求，真實的道理，就是我們要如何接近佛覺悟的境界，這才是我們追求的道路，追求的道路，那就是大菩提直的道路，佛陀也曾經有這樣向弟子開示。
因為佛陀在世時，當他正在周遊印度恆河兩岸，在摩竭陀國那個地方，頻婆娑羅王看到佛來了，他趕快就撥出土地，就為佛建設一個竹林精舍。
有一天佛陀帶著比丘，在這個土地的周圍，就是樹林，在那個地方坐下來，比丘就圍繞周圍，開始佛陀就要向大家講法了，在這個當中，樹上落下來的樹葉很多，所以佛陀，他隨手就這樣捧一把起來，在手掌心中，向著這些比丘就這樣說：「來，比丘，你看我手中這些樹葉比較多，或者是，在這個樹林的樹葉較多呢？」
比丘大家一點都不需要思考，就說：「佛陀，您的手中這些樹葉，哪有辦法和這個樹林，整片樹林的每一棵樹木的樹葉，那個數量要怎麼比呢？」佛陀開始就慈祥向大家說：「是啊！手裡這些樹葉，和整片樹林的樹葉，那數量要怎麼比呢？不過，我告訴你們，我所覺悟微妙的法，在我的腦海中，我很想要告訴大家的話，就像這大片森林的樹葉，比這大片森林樹葉還要多。但是我真的現在能向大家說的，已經說出來到現在的法，差不多是這些。所以我說的法，儘管想要用很多的正法、道理，讓大家了解，人人都能夠了解那麼多的法，卻是各位，所接受的、體會得到的，也只不過是這些而已。
大家聽到佛陀這樣說，就向佛陀說：「佛啊！我們真的用心，要體會佛陀所說法，雖然我們的根、機有較小劣，但是接受佛陀的教法，慢慢我們也能體會。除了聽到、了解以外，我們體會得到佛陀，還有很多需要向我們說的法。」佛陀就說：「很多的法，歸納起來只是一項。人人若能夠體會，那就是能夠體會還有這麼多，還沒有向大家說的法，只要你們一實(相)法體會了，那就包含了，一切正見、正知、正法。」
比丘大家聽完後，覺得真的是微妙不可思議，還有這麼多法，「一實相」能夠涵蓋了這麼多，人人若能夠體會，就與佛一樣，有這麼多法，能夠入佛陀的覺海中。不可思議啊！佛陀就說：「這是人人本具，沒有什麼樣特別的，只是人人要用心體會。」簡單一句「用心體會」，體會佛陀他內心的覺性。佛陀內心的覺性，佛陀也已經告訴我們，人人都有，人人本來就有，從古至今，過去、現在、未來，人人本具，這是真理。卻是我們人人受了無明等等，將我們覆蓋住，覆蓋掉了我們的真如本性。
我們平常所在生活的周圍境界，都是在真如所(被)覆蓋，上面這層的無明，這樣在接觸外面的境界，體會外面色、聲、香、味、觸，這都是用在我們的無明的知識，去分別，真正的智慧就是覆蓋在下面，只是我們都用在，真如浮現在上面那層的無明。所以常常告訴大家，說我們人人修行，就是要去除我們的習氣。去除習氣，就是撥開無明，撥開了無明，自然智慧現前。
佛陀不論任何時間，都在思惟心念。他出現在人間，只是一個目的，就是要「(為)說佛慧故」。要將佛陀他已經體悟之後的法，要將這個法、覺海，法，覺悟之後，很多充滿了，宇宙萬物等等的道理，這個法，佛陀很想將這個法，度過去所有眾生的心靈裡。
我即作是念
如來所以出
為說佛慧故
今正是其時
《法華經方便品第二》
所以這就是佛來出現人間，只一個目的，一大事因緣，「為說佛慧(故)」，要告訴大家，覺悟之後的智慧。所說的佛，佛陀就是說「覺」，要讓大家能夠體會到，覺悟境界的智慧，這是佛陀一大事因緣在人間。
四十多年過去了，佛陀說「今正是其時」。過去眾生根機不整齊，上、中、下根機，佛陀沒辦法將他內心的法，這樣原原本本，度到每一個人的心中，所以不得不「施權隱實」，將這個實相法隱藏起來，將這個「權」，方便法，這樣普施教法。
經過四十多年，現在是「開權顯實」。「權」就將它打開，告訴大家：「讓你們知道這些圖像，好像是畫起來的圖一樣。」向你們解釋，黃、紅、黑、赤、白，種種的顏色、種種的形。大家知道，這個門再打開，裡面是實用的。所以叫做「開」、「示」。
打開了這一層，那些名相打開了，真真正正實相的法寶，就是在這裡面，所以「開」、「示」。讓我們能夠體會，就是「悟」。「喔！了解了，原來過去所知道的，是這樣的名相，現在真正要體會法，法性的真實相。」這是我們要自己去悟——覺悟。「入」，了解之後，法就是這樣，我們體會了這些法，我趕快入心。那個「覺性」，不只是聽別人的覺悟，這個覺應該要歸入我們的心來，覺海入心。所以說，佛陀來人間，就是為了一件事情，那就是要將這個智慧，說給大家能清楚、了解。
之前的四十二年，是「施權隱實」，那麼現在是要開權，「開權顯實」，這個實相法不能再隱藏著，這是佛陀心懷。過去一直告訴大家，佛陀他的內心要說的法，在他本懷裡隱藏著。四十多年了，就是一直感覺到，眾生沒辦法體會，說出去，反而會毀謗，反而會讓眾生不了解，反過來造口業、造惡等等，所以要等待時機，等待眾生的根機。這個時候，該說的時候了。
所以下面這段(經)文，開始又說：「舍利弗當知！鈍根小智人，著相憍慢者，不能信是法。」
舍利弗當知
鈍根小智人
著相憍慢者
不能信是法
《法華經方便品第二》
這是說過去四十多年一直以來，那個時候，「昔日」，過去，修學法的人，根機就是鈍，智，智慧很小。因為根鈍，要告訴他真實法，沒辦法體會，因為他所要的只是眼前——我眼前有困難，我眼前有所求。這都是叫做根鈍智小，只知道現在所要追求的，這種的智小，那就是小智的人，這些都是著相的凡夫。
「不能信受一乘大法」，沒辦法信受，不只是不能信受，佛陀還怕「恐其謗法墮惡」，毀謗了佛法，墮落惡道去，這全都是因為根機還未成熟，所以佛陀就是隱實。他沒有將這個一實相，成佛之後的四十多年前，就開始說，因為他所考慮、他的思惟，佛陀的心念，就是要保護眾生，不要無法接受反而毀謗法，若這樣就會墮落惡道。所以因為他們的根機，還沒有成熟，所以就施權，說種種譬喻、言辭，來引導眾生。
以昔日修學者
根鈍智小
是著相凡夫
具大憍慢
不能信受一乘大法
恐其謗法墮惡
機時未熟
故未如實說
再接下來說：「今我喜無畏，於諸菩薩中，正直捨方便，但說無上道。」
今我喜無畏
於諸菩薩中
正直捨方便
但說無上道
《法華經方便品第二》
因為「今正是其時」，現在已經是時候了，眾生的根機，慢慢成熟了，所以我現在歡喜，可以開懷了。以前是法將法隱藏在內心裡，所以現在可以開心、開懷，不必擔憂，眾生不能接受反而謗法，現在不必擔心這樣了。
我開始「喜無畏」，我現在可以很安心來說，「開懷喜無畏」，可以安心來說。因為「知諸佛子，既(已)心生恭敬」，已經這些都是佛子了。
佛心開懷喜無畏
知諸佛子
既已心生恭敬
知其曾從佛聞法
知根利智大
捨諸執 不著相
不憍慢 能信此法
佛子就是佛說法，佛從口說法，佛所生子，是因為佛陀他口所說法，人人接受了佛的教法之後，增長慧命，所以佛陀將現在這些弟子，有接受到佛的教法，已經慧命成長了。佛陀就稱這些弟子為佛子了。這樣不是很貼心嗎？佛陀的法子——受法的孩子，所以稱為佛子。
因為這些佛子已經接受了佛法，從內心恭敬。已經是「根利智大」，根也很利了，不是鈍根了，智也已經擴大，擴大了人人的智慧了，對這個法的理解性，已經很高，開始人人捨諸執著，已經「捨諸執，不著相」，大家已經捨執，不執著，所以已經開始「不憍慢，能信此法」。我們人若有執著、有驕傲，他自然會謗法，毀謗佛法，沒辦法接受。現在已經小根、小智，變成了大根大智，體會佛陀的教法。他捨去了他的執著，同時也沒有憍慢，對佛陀心服口服，接受佛陀的法。能夠「堪得修持大乘，利益群眾大法」。
堪得修持大乘
利益群眾大法
故喜無畏
說一乘法
這是佛陀已經看到弟子，不只自己能夠接受，接受之後，還能去利益群眾，這種的大法，所以佛陀歡喜了，歡喜要說一乘法。
這是佛陀的心境，讓他看到弟子都會聽話，不只是聽話，又能身體力行，這個時候正是時候，能向弟子說真實法之時。所以，喜，佛陀「喜無畏」，他歡喜，就是這個時候開始，能夠將我內心本懷的法，能夠真實施教給大家。所以叫做「喜無畏」。
喜其方稱本懷
不畏機小謗大
起罪墮惡
故云：
今我喜無畏。
「不畏機小謗大」，不必擔憂這些人的根機小，去毀謗大乘法。佛陀不必擔憂了，所以這些人，不會再「起罪墮惡道」，不會在這個法中，生起了謗法的罪業，墮惡道去。所以謂「今我喜無畏」。
佛暢本懷
教菩薩法
智慧心海
啟動悲願
利益眾生
成就自己
於諸菩薩道中
佛已經暢本懷所以教菩薩法，佛陀開始暢演他的本懷，來教導人人行菩薩法。能夠體會到佛陀的智慧心海，那就是覺性。人人也代替佛陀在利益眾生，所以成就自己行菩薩道。
佛現在「正直捨方便，稱心隨佛意而說真實道，不復隨眾生根性」。不會再說眾生聽懂的而已，從現在開始，方便法已經去除，對就是對，不對就是不對，對的事情，大家要向菩提大直道走，現在就是要走大直道。所以《法華經》裡面經文，一段是這樣說：「正直捨方便，但說無上道」，我們剛剛說過。
佛今正直捨方便
稱心隨佛意
而說真實道
不復隨眾生根性
而為方便之說也
學佛的人，我們自己自覺的心，要照明我們的心境，見我們的實相，我們才能夠契合佛的道理。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Awakening Our Minds Illuminates the True Path (自心覺照真實道)
Date: November.25. 2014
“The great Bodhi-path is direct; it is the same from the past to the present. With sincerity and the right mindset, we vow to develop the Root of Faith and realize ultimate truth.”
In learning the Buddha’s Way, we must make great aspirations. The great Bodhi-path is direct and has been the same since ancient times. For endless, incalculable kalpas, from the distant past, up until the present and into the future, its principles remain the same. The Bodhi-path has always been direct and will never lead us astray.
So, we must reverently learn the Buddha’s Way. With sincerity and the right mindset, we make vows. We must even deepen and extend our Root of Faith. Then we can realize the principles of ultimate truth. The principles of ultimate truth are what we seek. These true principles are the way for us to get closer to the Buddha’s enlightened state of mind. This is the path that we seek. The path that we seek is the great and direct Bodhi-path.
The Buddha once gave His disciples this teaching. During His lifetime, He traveled up and down the banks of the Ganges. In the kingdom of Magadha, King Bimbisara saw the Buddha arrive and immediately dedicated some land for the purpose of building the Bamboo Grove abode.
One day, the Buddha led His bhiksus around the land, through the surrounding forests. The Buddha sat down and the bhiksus sat around Him. He was about to expound the Dharma to them. In this spot, many leaves had fallen to the ground. So, the Buddha casually scooped up a handful of leaves, cupped them in His palms and said to the bhiksus, “Bhiksus, look here. Are there more leaves in my hands or are there more leaves in the rest of this forest?” The bhiksus responded without hesitation. “Venerable Buddha, how can the number of leaves in your hands possibly compare to the number of leaves from all of the trees in this forest?” The Buddha then kindly told the bhiksus, “Indeed, how can the number of leaves in my hand possibly be compared to the number of leaves in the entire forest? However, I am telling you that the subtle and intricate Dharma that I have realized, the teachings in my mind that I want to share, are like the leaves of this vast forest. Actually, they are far more numerous. Yet the Dharma that I have been able to share with everyone thus far is no more than [the leaves that I hold in my hand].
So, as I am teaching, though I give many proper teachings and truths to help everyone understand, though you can all understand so much Dharma, what you have been able to accept and realize amounts only to this [handful of leaves].”
Hearing this form the Buddha, the bhiksus said to Him, “Venerable Buddha! We are truly putting our hearts into comprehending the Dharma You are teaching. Though our capabilities are limited, we have accepted Your teachings and gradually we will be able to comprehended them. In addition to listening and understanding, we realize that You still have so much Dharma that You want to teach us.”
The Buddha then replied, “All teachings ultimately return to one thing. If you can comprehend it, you can comprehend the many teachings that I have not yet shared with everyone. As long as you realize ultimate truth, that realization will encompass all proper views, proper understanding and Right Dharma.”
The bhiksus heard this and found it inconceivable that there were still so many teachings remaining, and that ultimate reality encompassed so much.If everyone can realize this, they can [attain the same state as ] the Buddha.So much Dharma has entered the Buddha’s sea of enlightenment.This is inconceivable.
The Buddha said, “This is intrinsic to all. This is not unique [to me]. It is just that everyone must mindfully realize it.”It is so simple; “Mindfully realize it.”We can realize the Buddha’s enlightened nature.Regarding His enlightened nature the Buddha Himself has already told us that we all intrinsically have [this nature].From ancient times until now, from the past, to the present and into the future, we all intrinsically have it; this is the truth.
However, the accumulation of ignorance and so on has covered our nature of True Suchness.
We engage with the world around us every day with a nature of True Suchness that has been covered by layers of ignorance.This is how connect with external conditions and experience form, sound, smell, taste and touch.We are using our unenlightened intellect to create these distinctions.
Our true wisdom is buried underneath; while we act from that layer of ignorance that covers our nature of True Suchness.So, I constantly remind everyone that the purpose of spiritual cultivation is to eliminate our habitual tendencies.By eliminating them, we brush aside our ignorance.Once our ignorance is brushed aside, our wisdom will naturally surface.
At any time, the Buddha is always contemplating.He appeared on this world with one goal, “to teach Buddha-wisdom”.He wanted to take the Dharma that He has realized, this sea of enlightenment, which, after His enlightenment, was filled with the truths of all things in the universe, and deliver it into the minds of all sentient beings.
Therefore, I had this thought.The reason why the Tathagata appears is to teach Buddha-wisdom.And now the time is exactly right.
This is the reason the Buddha comes to the world.He has only one goal, one great cause, which is “to teach Buddha-wisdom”.He wanted to share with everyone the wisdom He attained after His enlightenment.The Buddha is one who is enlightened.He wanted to help everyone realize the wisdom of an enlightened state.This was His one great cause in this world.After over 40 years had passed, the Buddha said, “Now the time is exactly right.”
In the past, sentient beings’ capabilities varied, with great, average and limited capabilities.The Buddha could not deliver the Dharma in His mind in its original form into the minds of every person, so He had to “give the provisional and conceal the true”.
He concealed the ultimate truth and extensively taught provisional, skillful means extensively taught provisional, skillful means.After doing this for over 40 years, He “opened the provisional to reveal the true”.
In opening up the provisional teachings, He was telling everyone that they must know these images are like illustrations that have been drawn.He pointed out the yellow, red, black, scarlet, white, all kinds of shapes and colors.We can recognize them, but if we open this door, we can see the practical things behind it.This was how He “opened” and “revealed”.
If we open up this layer and see through these labels, we will find the Dharma-treasure of ultimate truth that lies within. Thus, the Buddha “opened” and “revealed” so that we can comprehend and “realize”. Then we understand that what we have known before were just the labels. Now we need to realize the Dharma and the ultimate truth of Dharma-nature. This is what we must awaken to and realize.
Once we have “entered” and understood the Dharma, once we comprehend it, we must quickly take it to heart. Our nature cannot be awakened simply by listening to other people’s realizations; we need to internalize that awakening, to take in the sea of enlightenment. The Buddha comes into the world to do one thing to teach us this wisdom so we can clearly understand.
For the previous 42 years, He “gave the provisional and concealed the true”. Now it was time to “open the provisional an reveal the true”. He could no longer conceal the ultimate truth, as it was His original intent. Previously, He kept telling everyone that the Dharma He wanted to expound had been concealed in His mind for over 40 years. He never felt that sentient beings could comprehend it. If He taught it, they would not be able to realize it, and instead would slander it and prevent other people from understanding it. Instead they would create karma of speech, commit evils and so on. So, He waited until the time was right, until sentient beings’ capabilities [were mature]. This was now the time for Him to teach. The next sutra passage begins with,
“Sariputra, you should know, those with dull capabilities and limited wisdom, the arrogant ones attached to appearances, cannot believe this Dharma”.
This is talking about the past 40-plus years. During that period of time, those who learned and practiced the Dharma had limited capabilities and very limited wisdom. Due to their dull capabilities, even if He were to teach the ultimate truth, They could only [see] what was in front of them. “I see these difficulties. I only seek [to resolve them]”. This shows dull capabilities and limited wisdom. Their seeking was limited by their limited wisdom. So, people with limited wisdom clung to appearances. “Thus they could not faithfully accept the Great Dharma of the One Vehicle”. They could not faithfully accept it. Not only could they not faithfully accept it, the Buddha was afraid “they might slander the Dharma and fall into the evil realms”. If they slandered the Buddha-Dharma, they would fall into the evil realms. Their capabilities had not yet matured, so the Buddha concealed the true. He did not teach the ultimate truth for more than 40 years after His enlightenment because of these considerations. His intent was on protecting sentient beings, preventing them from slandering the Dharma when they could not understand it. Otherwise they would fall into the evil realms. Because their capabilities were not yet mature, He gave provisional teachings and taught with various metaphors and analogies to guide them.
“Prior to this, spiritual practitioners had dull capabilities and limited wisdom. Like ordinary people, they were attached to appearances and replete with arrogance. Thus they could not faithfully accept the Great Dharma of the One Vehicle. [The Buddha] was afraid they might slander the Dharma and fall into the evil [realms]. Since their capabilities were not mature, the Buddha did not teach this at that time.”
Next He said, “I now rejoice and have no fear. In this assembly of Bodhisattvas, I shall set aside skillful means for the direct, speaking only of the supreme path.”
Because “now the time is exactly right”, the time had arrived and sentient beings’ capabilities had slowly matured. He was joyful He could now reveal His intent. In the past, the Dharma was concealed in His mind. Now He could open His mind and reveal His intent without worrying that they could not accept it and would slander it. He no longer had to worry about that He was not “joyful and without fear”. With peace of mind, He “shared His intent joyfully and without fear”. He could teach with ease. This was because “He knew all Buddha-children had developed a sense of respect”. They were all Buddha-children.
“The Buddha shared His intent joyfully and without fear because He knew that all Buddha-children had developed a sense of respect. He knew that they had listened to the Dharma, that they had sharp capabilities and great wisdom. They had let go of all attachments and no longer clung to appearances, so they were not arrogant and could believe in this Dharma”.
Buddha-children are those who had heard the teachings from the Buddha’s speech and are thus born to the Buddha. By hearing the Buddha’s Dharma, they accepted the teachings and grew their wisdom-life. Because these disciples had accepted His teachings and developed their wisdom-life, He called these disciples “Buddha-children.” Isn’t this endearing? These are children of the Dharma who have accepted the teachings, so they are called Buddha-children. Having already accepted the Buddha-Dharma, they had deep respect, “sharp capabilities and great wisdom.”
Their capabilities were sharp, no longer dull, and their wisdom had grown. As everyone’s wisdom grew, their ability to realize the Dharma was advanced and they began to let go of their attachments. They “let go of all attachments and no longer clung to appearances.” Because they had let go of all attachments and no longer clung to appearances, “they were not arrogant and could believe in this Dharma.” If they had attachments and arrogance, naturally they would slander the Buddha-Dharma and not be able to accept it. Those with limited capabilities and wisdom had developed great capabilities and wisdom, so they could now realize the Buddha’s teachings.They let go of their attachments and were also free of arrogance, so they could wholeheartedly accept the Buddha-Dharma.
They could “practice the Great Vehicle, the Great Dharma that benefits all beings” .
The Buddha saw that His disciples could accept the teachings and furthermore work to benefit all sentient beings with the Great Dharma. So, the Buddha was joyful He was happy to teach the One Vehicle Dharma. This describes the Buddha’s state of mind.
When He saw that His disciples not only listen to the Dharma but could put it into practice, this was the moment He had waited for. This was the time for teaching them True Dharma.
So, the Buddha was joyful and without fear because He could begin to share the Dharma He originally had intended to teach and finally have those teachings, thus He did so “joyfully and without fear.” “Unafraid they would have limited capabilities,” He no longer worried that limited capabilities would lead people to slander the Great Vehicle.
Now there was no need for Him to worry .Those people would not “commit transgressions and fall into the evil realms.” This Dharma would not cause them to commit the transgression of slandering it and lead to their falling into the evil realms.
So, He said “Today I am joyful and without fear.” The Buddha freely expressed His original intent and taught the Bodhisattvas Way. He began to carry out His original intent to teach everyone to walk the Bodhisattva-path. This is the ocean of wisdom in His mind.The potential to realize the Buddha’s wisdom comes from our awakened nature. Everyone also benefits all beings on His behalf. This helped them to walk the Bodhisattva-path.
He now “set aside the skillful for the direct.” “Thus, as He wished, He taught the True Path.” “He no longer taught according to capabilities.” He no longer taught only what they understood. From this point on, skillful means were set aside. Right and wrong were clearly distinguished. This right thing to do is to walk the great, direct Bodhi-path.
Now, this is what we must do. Thus the Lotus Sutra states, He “set aside the skillful for the direct speaking only of the supreme path.” We just discussed this. As Buddhist practitioners, we must find a way to awaken ourselves and illuminate our state of mind to see the ultimate truth in ourselves so we can be in harmony with the Buddha’s truths. Therefore, 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）
⊙「大菩提道直，恆古直至今，誠心正意願，信根實相法。」
⊙「我即作是念，如來所以出，為說佛慧故，今正是其時。」《法華經方便品第二》
⊙「舍利弗當知！鈍根小智人，著相憍慢者，不能信是法。」《法華經方便品第二》
⊙以昔日修學者根鈍智小，是著相凡夫，具大憍慢。不能信受一乘大法，恐其謗法墮惡，機時未熟，故未如實說。
⊙「今我喜無畏，於諸菩薩中，正直捨方便，但說無上道。」《法華經方便品第二》
⊙佛心開懷喜無畏，知諸佛子，既已心生恭敬。知其曾從佛聞法，知根利智大，捨諸執，不著相，不憍慢，能信此法。
⊙堪得修持大乘，利益群眾大法，故喜無畏，說一乘法。
⊙喜其方稱本懷，不畏機小謗大，起罪墮惡，故云「今我喜無畏。」
⊙佛暢本懷教菩薩法，智慧心海，啟動悲願，利益眾生，成就自己於諸菩薩道中！
⊙佛今正直捨方便，稱心隨佛意，而說真實道，不復隨眾生根性，而為方便之說也。
【證嚴上人開示】
「大菩提道直，恆古直至今，誠心正意願，信根實相法。」
大菩提道直
恆古直至今
誠心正意願
信根實相法
學佛，我們必定要發大心。大菩提道直，，從古以來都是一樣，無央數劫無法計算，過去、過去的時間，一直到現在、現在，還有未來的時代，道理都是一樣，一條菩提直，菩提路很直，絕對沒有偏差。
所以我們學佛要用真誠的心，誠心正意立願。甚至信根，我們的信根要讓它深廣，才能夠體會到實相的法。實相法是我們所追求，真實的道理，就是我們要如何接近佛覺悟的境界，這才是我們追求的道路，追求的道路，那就是大菩提直的道路，佛陀也曾經有這樣向弟子開示。
因為佛陀在世時，當他正在周遊印度恆河兩岸，在摩竭陀國那個地方，頻婆娑羅王看到佛來了，他趕快就撥出土地，就為佛建設一個竹林精舍。
有一天佛陀帶著比丘，在這個土地的周圍，就是樹林，在那個地方坐下來，比丘就圍繞周圍，開始佛陀就要向大家講法了，在這個當中，樹上落下來的樹葉很多，所以佛陀，他隨手就這樣捧一把起來，在手掌心中，向著這些比丘就這樣說：「來，比丘，你看我手中這些樹葉比較多，或者是，在這個樹林的樹葉較多呢？」
比丘大家一點都不需要思考，就說：「佛陀，您的手中這些樹葉，哪有辦法和這個樹林，整片樹林的每一棵樹木的樹葉，那個數量要怎麼比呢？」佛陀開始就慈祥向大家說：「是啊！手裡這些樹葉，和整片樹林的樹葉，那數量要怎麼比呢？不過，我告訴你們，我所覺悟微妙的法，在我的腦海中，我很想要告訴大家的話，就像這大片森林的樹葉，比這大片森林樹葉還要多。但是我真的現在能向大家說的，已經說出來到現在的法，差不多是這些。所以我說的法，儘管想要用很多的正法、道理，讓大家了解，人人都能夠了解那麼多的法，卻是各位，所接受的、體會得到的，也只不過是這些而已。
大家聽到佛陀這樣說，就向佛陀說：「佛啊！我們真的用心，要體會佛陀所說法，雖然我們的根、機有較小劣，但是接受佛陀的教法，慢慢我們也能體會。除了聽到、了解以外，我們體會得到佛陀，還有很多需要向我們說的法。」佛陀就說：「很多的法，歸納起來只是一項。人人若能夠體會，那就是能夠體會還有這麼多，還沒有向大家說的法，只要你們一實(相)法體會了，那就包含了，一切正見、正知、正法。」
比丘大家聽完後，覺得真的是微妙不可思議，還有這麼多法，「一實相」能夠涵蓋了這麼多，人人若能夠體會，就與佛一樣，有這麼多法，能夠入佛陀的覺海中。不可思議啊！佛陀就說：「這是人人本具，沒有什麼樣特別的，只是人人要用心體會。」簡單一句「用心體會」，體會佛陀他內心的覺性。佛陀內心的覺性，佛陀也已經告訴我們，人人都有，人人本來就有，從古至今，過去、現在、未來，人人本具，這是真理。卻是我們人人受了無明等等，將我們覆蓋住，覆蓋掉了我們的真如本性。
我們平常所在生活的周圍境界，都是在真如所(被)覆蓋，上面這層的無明，這樣在接觸外面的境界，體會外面色、聲、香、味、觸，這都是用在我們的無明的知識，去分別，真正的智慧就是覆蓋在下面，只是我們都用在，真如浮現在上面那層的無明。所以常常告訴大家，說我們人人修行，就是要去除我們的習氣。去除習氣，就是撥開無明，撥開了無明，自然智慧現前。
佛陀不論任何時間，都在思惟心念。他出現在人間，只是一個目的，就是要「(為)說佛慧故」。要將佛陀他已經體悟之後的法，要將這個法、覺海，法，覺悟之後，很多充滿了，宇宙萬物等等的道理，這個法，佛陀很想將這個法，度過去所有眾生的心靈裡。
我即作是念
如來所以出
為說佛慧故
今正是其時
《法華經方便品第二》
所以這就是佛來出現人間，只一個目的，一大事因緣，「為說佛慧(故)」，要告訴大家，覺悟之後的智慧。所說的佛，佛陀就是說「覺」，要讓大家能夠體會到，覺悟境界的智慧，這是佛陀一大事因緣在人間。
四十多年過去了，佛陀說「今正是其時」。過去眾生根機不整齊，上、中、下根機，佛陀沒辦法將他內心的法，這樣原原本本，度到每一個人的心中，所以不得不「施權隱實」，將這個實相法隱藏起來，將這個「權」，方便法，這樣普施教法。
經過四十多年，現在是「開權顯實」。「權」就將它打開，告訴大家：「讓你們知道這些圖像，好像是畫起來的圖一樣。」向你們解釋，黃、紅、黑、赤、白，種種的顏色、種種的形。大家知道，這個門再打開，裡面是實用的。所以叫做「開」、「示」。
打開了這一層，那些名相打開了，真真正正實相的法寶，就是在這裡面，所以「開」、「示」。讓我們能夠體會，就是「悟」。「喔！了解了，原來過去所知道的，是這樣的名相，現在真正要體會法，法性的真實相。」這是我們要自己去悟——覺悟。「入」，了解之後，法就是這樣，我們體會了這些法，我趕快入心。那個「覺性」，不只是聽別人的覺悟，這個覺應該要歸入我們的心來，覺海入心。所以說，佛陀來人間，就是為了一件事情，那就是要將這個智慧，說給大家能清楚、了解。
之前的四十二年，是「施權隱實」，那麼現在是要開權，「開權顯實」，這個實相法不能再隱藏著，這是佛陀心懷。過去一直告訴大家，佛陀他的內心要說的法，在他本懷裡隱藏著。四十多年了，就是一直感覺到，眾生沒辦法體會，說出去，反而會毀謗，反而會讓眾生不了解，反過來造口業、造惡等等，所以要等待時機，等待眾生的根機。這個時候，該說的時候了。
所以下面這段(經)文，開始又說：「舍利弗當知！鈍根小智人，著相憍慢者，不能信是法。」
舍利弗當知
鈍根小智人
著相憍慢者
不能信是法
《法華經方便品第二》
這是說過去四十多年一直以來，那個時候，「昔日」，過去，修學法的人，根機就是鈍，智，智慧很小。因為根鈍，要告訴他真實法，沒辦法體會，因為他所要的只是眼前——我眼前有困難，我眼前有所求。這都是叫做根鈍智小，只知道現在所要追求的，這種的智小，那就是小智的人，這些都是著相的凡夫。
「不能信受一乘大法」，沒辦法信受，不只是不能信受，佛陀還怕「恐其謗法墮惡」，毀謗了佛法，墮落惡道去，這全都是因為根機還未成熟，所以佛陀就是隱實。他沒有將這個一實相，成佛之後的四十多年前，就開始說，因為他所考慮、他的思惟，佛陀的心念，就是要保護眾生，不要無法接受反而毀謗法，若這樣就會墮落惡道。所以因為他們的根機，還沒有成熟，所以就施權，說種種譬喻、言辭，來引導眾生。
以昔日修學者
根鈍智小
是著相凡夫
具大憍慢
不能信受一乘大法
恐其謗法墮惡
機時未熟
故未如實說
再接下來說：「今我喜無畏，於諸菩薩中，正直捨方便，但說無上道。」
今我喜無畏
於諸菩薩中
正直捨方便
但說無上道
《法華經方便品第二》
因為「今正是其時」，現在已經是時候了，眾生的根機，慢慢成熟了，所以我現在歡喜，可以開懷了。以前是法將法隱藏在內心裡，所以現在可以開心、開懷，不必擔憂，眾生不能接受反而謗法，現在不必擔心這樣了。
我開始「喜無畏」，我現在可以很安心來說，「開懷喜無畏」，可以安心來說。因為「知諸佛子，既(已)心生恭敬」，已經這些都是佛子了。
佛心開懷喜無畏
知諸佛子
既已心生恭敬
知其曾從佛聞法
知根利智大
捨諸執 不著相
不憍慢 能信此法
佛子就是佛說法，佛從口說法，佛所生子，是因為佛陀他口所說法，人人接受了佛的教法之後，增長慧命，所以佛陀將現在這些弟子，有接受到佛的教法，已經慧命成長了。佛陀就稱這些弟子為佛子了。這樣不是很貼心嗎？佛陀的法子——受法的孩子，所以稱為佛子。
因為這些佛子已經接受了佛法，從內心恭敬。已經是「根利智大」，根也很利了，不是鈍根了，智也已經擴大，擴大了人人的智慧了，對這個法的理解性，已經很高，開始人人捨諸執著，已經「捨諸執，不著相」，大家已經捨執，不執著，所以已經開始「不憍慢，能信此法」。我們人若有執著、有驕傲，他自然會謗法，毀謗佛法，沒辦法接受。現在已經小根、小智，變成了大根大智，體會佛陀的教法。他捨去了他的執著，同時也沒有憍慢，對佛陀心服口服，接受佛陀的法。能夠「堪得修持大乘，利益群眾大法」。
堪得修持大乘
利益群眾大法
故喜無畏
說一乘法
這是佛陀已經看到弟子，不只自己能夠接受，接受之後，還能去利益群眾，這種的大法，所以佛陀歡喜了，歡喜要說一乘法。
這是佛陀的心境，讓他看到弟子都會聽話，不只是聽話，又能身體力行，這個時候正是時候，能向弟子說真實法之時。所以，喜，佛陀「喜無畏」，他歡喜，就是這個時候開始，能夠將我內心本懷的法，能夠真實施教給大家。所以叫做「喜無畏」。
喜其方稱本懷
不畏機小謗大
起罪墮惡
故云：
今我喜無畏。
「不畏機小謗大」，不必擔憂這些人的根機小，去毀謗大乘法。佛陀不必擔憂了，所以這些人，不會再「起罪墮惡道」，不會在這個法中，生起了謗法的罪業，墮惡道去。所以謂「今我喜無畏」。
佛暢本懷
教菩薩法
智慧心海
啟動悲願
利益眾生
成就自己
於諸菩薩道中
佛已經暢本懷所以教菩薩法，佛陀開始暢演他的本懷，來教導人人行菩薩法。能夠體會到佛陀的智慧心海，那就是覺性。人人也代替佛陀在利益眾生，所以成就自己行菩薩道。
佛現在「正直捨方便，稱心隨佛意而說真實道，不復隨眾生根性」。不會再說眾生聽懂的而已，從現在開始，方便法已經去除，對就是對，不對就是不對，對的事情，大家要向菩提大直道走，現在就是要走大直道。所以《法華經》裡面經文，一段是這樣說：「正直捨方便，但說無上道」，我們剛剛說過。
佛今正直捨方便
稱心隨佛意
而說真實道
不復隨眾生根性
而為方便之說也
學佛的人，我們自己自覺的心，要照明我們的心境，見我們的實相，我們才能夠契合佛的道理。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Awakening Our Minds Illuminates the True Path (自心覺照真實道)
Date: November.25. 2014
“The great Bodhi-path is direct; it is the same from the past to the present. With sincerity and the right mindset, we vow to develop the Root of Faith and realize ultimate truth.”
In learning the Buddha’s Way, we must make great aspirations. The great Bodhi-path is direct and has been the same since ancient times. For endless, incalculable kalpas, from the distant past, up until the present and into the future, its principles remain the same. The Bodhi-path has always been direct and will never lead us astray.
So, we must reverently learn the Buddha’s Way. With sincerity and the right mindset, we make vows. We must even deepen and extend our Root of Faith. Then we can realize the principles of ultimate truth. The principles of ultimate truth are what we seek. These true principles are the way for us to get closer to the Buddha’s enlightened state of mind. This is the path that we seek. The path that we seek is the great and direct Bodhi-path.
The Buddha once gave His disciples this teaching. During His lifetime, He traveled up and down the banks of the Ganges. In the kingdom of Magadha, King Bimbisara saw the Buddha arrive and immediately dedicated some land for the purpose of building the Bamboo Grove abode.
One day, the Buddha led His bhiksus around the land, through the surrounding forests. The Buddha sat down and the bhiksus sat around Him. He was about to expound the Dharma to them. In this spot, many leaves had fallen to the ground. So, the Buddha casually scooped up a handful of leaves, cupped them in His palms and said to the bhiksus, “Bhiksus, look here. Are there more leaves in my hands or are there more leaves in the rest of this forest?” The bhiksus responded without hesitation. “Venerable Buddha, how can the number of leaves in your hands possibly compare to the number of leaves from all of the trees in this forest?” The Buddha then kindly told the bhiksus, “Indeed, how can the number of leaves in my hand possibly be compared to the number of leaves in the entire forest? However, I am telling you that the subtle and intricate Dharma that I have realized, the teachings in my mind that I want to share, are like the leaves of this vast forest. Actually, they are far more numerous. Yet the Dharma that I have been able to share with everyone thus far is no more than [the leaves that I hold in my hand].
So, as I am teaching, though I give many proper teachings and truths to help everyone understand, though you can all understand so much Dharma, what you have been able to accept and realize amounts only to this [handful of leaves].”
Hearing this form the Buddha, the bhiksus said to Him, “Venerable Buddha! We are truly putting our hearts into comprehending the Dharma You are teaching. Though our capabilities are limited, we have accepted Your teachings and gradually we will be able to comprehended them. In addition to listening and understanding, we realize that You still have so much Dharma that You want to teach us.”
The Buddha then replied, “All teachings ultimately return to one thing. If you can comprehend it, you can comprehend the many teachings that I have not yet shared with everyone. As long as you realize ultimate truth, that realization will encompass all proper views, proper understanding and Right Dharma.”
The bhiksus heard this and found it inconceivable that there were still so many teachings remaining, and that ultimate reality encompassed so much.If everyone can realize this, they can [attain the same state as ] the Buddha.So much Dharma has entered the Buddha’s sea of enlightenment.This is inconceivable.
The Buddha said, “This is intrinsic to all. This is not unique [to me]. It is just that everyone must mindfully realize it.”It is so simple; “Mindfully realize it.”We can realize the Buddha’s enlightened nature.Regarding His enlightened nature the Buddha Himself has already told us that we all intrinsically have [this nature].From ancient times until now, from the past, to the present and into the future, we all intrinsically have it; this is the truth.
However, the accumulation of ignorance and so on has covered our nature of True Suchness.
We engage with the world around us every day with a nature of True Suchness that has been covered by layers of ignorance.This is how connect with external conditions and experience form, sound, smell, taste and touch.We are using our unenlightened intellect to create these distinctions.
Our true wisdom is buried underneath; while we act from that layer of ignorance that covers our nature of True Suchness.So, I constantly remind everyone that the purpose of spiritual cultivation is to eliminate our habitual tendencies.By eliminating them, we brush aside our ignorance.Once our ignorance is brushed aside, our wisdom will naturally surface.
At any time, the Buddha is always contemplating.He appeared on this world with one goal, “to teach Buddha-wisdom”.He wanted to take the Dharma that He has realized, this sea of enlightenment, which, after His enlightenment, was filled with the truths of all things in the universe, and deliver it into the minds of all sentient beings.
Therefore, I had this thought.The reason why the Tathagata appears is to teach Buddha-wisdom.And now the time is exactly right.
This is the reason the Buddha comes to the world.He has only one goal, one great cause, which is “to teach Buddha-wisdom”.He wanted to share with everyone the wisdom He attained after His enlightenment.The Buddha is one who is enlightened.He wanted to help everyone realize the wisdom of an enlightened state.This was His one great cause in this world.After over 40 years had passed, the Buddha said, “Now the time is exactly right.”
In the past, sentient beings’ capabilities varied, with great, average and limited capabilities.The Buddha could not deliver the Dharma in His mind in its original form into the minds of every person, so He had to “give the provisional and conceal the true”.
He concealed the ultimate truth and extensively taught provisional, skillful means extensively taught provisional, skillful means.After doing this for over 40 years, He “opened the provisional to reveal the true”.
In opening up the provisional teachings, He was telling everyone that they must know these images are like illustrations that have been drawn.He pointed out the yellow, red, black, scarlet, white, all kinds of shapes and colors.We can recognize them, but if we open this door, we can see the practical things behind it.This was how He “opened” and “revealed”.
If we open up this layer and see through these labels, we will find the Dharma-treasure of ultimate truth that lies within. Thus, the Buddha “opened” and “revealed” so that we can comprehend and “realize”. Then we understand that what we have known before were just the labels. Now we need to realize the Dharma and the ultimate truth of Dharma-nature. This is what we must awaken to and realize.
Once we have “entered” and understood the Dharma, once we comprehend it, we must quickly take it to heart. Our nature cannot be awakened simply by listening to other people’s realizations; we need to internalize that awakening, to take in the sea of enlightenment. The Buddha comes into the world to do one thing to teach us this wisdom so we can clearly understand.
For the previous 42 years, He “gave the provisional and concealed the true”. Now it was time to “open the provisional an reveal the true”. He could no longer conceal the ultimate truth, as it was His original intent. Previously, He kept telling everyone that the Dharma He wanted to expound had been concealed in His mind for over 40 years. He never felt that sentient beings could comprehend it. If He taught it, they would not be able to realize it, and instead would slander it and prevent other people from understanding it. Instead they would create karma of speech, commit evils and so on. So, He waited until the time was right, until sentient beings’ capabilities [were mature]. This was now the time for Him to teach. The next sutra passage begins with,
“Sariputra, you should know, those with dull capabilities and limited wisdom, the arrogant ones attached to appearances, cannot believe this Dharma”.
This is talking about the past 40-plus years. During that period of time, those who learned and practiced the Dharma had limited capabilities and very limited wisdom. Due to their dull capabilities, even if He were to teach the ultimate truth, They could only [see] what was in front of them. “I see these difficulties. I only seek [to resolve them]”. This shows dull capabilities and limited wisdom. Their seeking was limited by their limited wisdom. So, people with limited wisdom clung to appearances. “Thus they could not faithfully accept the Great Dharma of the One Vehicle”. They could not faithfully accept it. Not only could they not faithfully accept it, the Buddha was afraid “they might slander the Dharma and fall into the evil realms”. If they slandered the Buddha-Dharma, they would fall into the evil realms. Their capabilities had not yet matured, so the Buddha concealed the true. He did not teach the ultimate truth for more than 40 years after His enlightenment because of these considerations. His intent was on protecting sentient beings, preventing them from slandering the Dharma when they could not understand it. Otherwise they would fall into the evil realms. Because their capabilities were not yet mature, He gave provisional teachings and taught with various metaphors and analogies to guide them.
“Prior to this, spiritual practitioners had dull capabilities and limited wisdom. Like ordinary people, they were attached to appearances and replete with arrogance. Thus they could not faithfully accept the Great Dharma of the One Vehicle. [The Buddha] was afraid they might slander the Dharma and fall into the evil [realms]. Since their capabilities were not mature, the Buddha did not teach this at that time.”
Next He said, “I now rejoice and have no fear. In this assembly of Bodhisattvas, I shall set aside skillful means for the direct, speaking only of the supreme path.”
Because “now the time is exactly right”, the time had arrived and sentient beings’ capabilities had slowly matured. He was joyful He could now reveal His intent. In the past, the Dharma was concealed in His mind. Now He could open His mind and reveal His intent without worrying that they could not accept it and would slander it. He no longer had to worry about that He was not “joyful and without fear”. With peace of mind, He “shared His intent joyfully and without fear”. He could teach with ease. This was because “He knew all Buddha-children had developed a sense of respect”. They were all Buddha-children.
“The Buddha shared His intent joyfully and without fear because He knew that all Buddha-children had developed a sense of respect. He knew that they had listened to the Dharma, that they had sharp capabilities and great wisdom. They had let go of all attachments and no longer clung to appearances, so they were not arrogant and could believe in this Dharma”.
Buddha-children are those who had heard the teachings from the Buddha’s speech and are thus born to the Buddha. By hearing the Buddha’s Dharma, they accepted the teachings and grew their wisdom-life. Because these disciples had accepted His teachings and developed their wisdom-life, He called these disciples “Buddha-children.” Isn’t this endearing? These are children of the Dharma who have accepted the teachings, so they are called Buddha-children. Having already accepted the Buddha-Dharma, they had deep respect, “sharp capabilities and great wisdom.”
Their capabilities were sharp, no longer dull, and their wisdom had grown. As everyone’s wisdom grew, their ability to realize the Dharma was advanced and they began to let go of their attachments. They “let go of all attachments and no longer clung to appearances.” Because they had let go of all attachments and no longer clung to appearances, “they were not arrogant and could believe in this Dharma.” If they had attachments and arrogance, naturally they would slander the Buddha-Dharma and not be able to accept it. Those with limited capabilities and wisdom had developed great capabilities and wisdom, so they could now realize the Buddha’s teachings.They let go of their attachments and were also free of arrogance, so they could wholeheartedly accept the Buddha-Dharma.
They could “practice the Great Vehicle, the Great Dharma that benefits all beings” .
The Buddha saw that His disciples could accept the teachings and furthermore work to benefit all sentient beings with the Great Dharma. So, the Buddha was joyful He was happy to teach the One Vehicle Dharma. This describes the Buddha’s state of mind.
When He saw that His disciples not only listen to the Dharma but could put it into practice, this was the moment He had waited for. This was the time for teaching them True Dharma.
So, the Buddha was joyful and without fear because He could begin to share the Dharma He originally had intended to teach and finally have those teachings, thus He did so “joyfully and without fear.” “Unafraid they would have limited capabilities,” He no longer worried that limited capabilities would lead people to slander the Great Vehicle.
Now there was no need for Him to worry .Those people would not “commit transgressions and fall into the evil realms.” This Dharma would not cause them to commit the transgression of slandering it and lead to their falling into the evil realms.
So, He said “Today I am joyful and without fear.” The Buddha freely expressed His original intent and taught the Bodhisattvas Way. He began to carry out His original intent to teach everyone to walk the Bodhisattva-path. This is the ocean of wisdom in His mind.The potential to realize the Buddha’s wisdom comes from our awakened nature. Everyone also benefits all beings on His behalf. This helped them to walk the Bodhisattva-path.
He now “set aside the skillful for the direct.” “Thus, as He wished, He taught the True Path.” “He no longer taught according to capabilities.” He no longer taught only what they understood. From this point on, skillful means were set aside. Right and wrong were clearly distinguished. This right thing to do is to walk the great, direct Bodhi-path.
Now, this is what we must do. Thus the Lotus Sutra states, He “set aside the skillful for the direct speaking only of the supreme path.” We just discussed this. As Buddhist practitioners, we must find a way to awaken ourselves and illuminate our state of mind to see the ultimate truth in ourselves so we can be in harmony with the Buddha’s truths. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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