20141126《靜思妙蓮華》聞法除疑網 (第444集)
（法華經•方便品第二）
⊙「學佛的心大直道，通達苦集滅道，四諦十二緣度，開權巧顯真實。」
⊙「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》
⊙「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」《法華經方便品第二》
⊙菩薩聞是法，疑網皆已除：大根機初聞法，即能契合真實菩薩法。而聲聞、羅漢等人，動舊執，起新疑，不能受大法，而今大機菩薩聞法除疑網。
⊙千二百羅漢，悉亦當作佛：至今中小根人，聲聞、羅漢受記成佛，菩薩亦爾。悉亦當作佛，未有除疑而不得成佛者。
【證嚴上人開示】
「學佛心大直道，通達苦集滅道，四諦十二緣度，開權巧顯真實。」
學佛心大直道
通達苦集滅道
四諦十二緣度
開權巧顯真實
這我們大家要很用心，既然我們是發心學佛，就是要學得我們的心是通達大道，菩提心大直道，這條路很直，我們若是這條心路能通，那就是通達到苦、集、滅、道。
佛陀說法的開始，就是以「四諦法」，苦、集、滅、道為起點，我們學佛的人，必定要從起點開始。人生本是苦，若不了解這個苦，常常求無止境。不如意的事情十有八九，不知道人生是因緣匯集，常常人與人之間互相相處、互相埋怨，時時對別人，我們全都是不滿意，什麼事情，好像大家都是對不起我，這全都是我們道理不能通達。我們若道理通達，我們就知道人生世間，一切日常生活，所接觸到的不如意的事情，十(之)八、九中，所以我們應該，要能夠通達匯集的道理，讓我們不如意的煩惱。
所以，「苦」、「集」，我們若能夠了解，什麼樣的事情，就能夠一一很容易明瞭，化解掉了，那不就是「滅」了嗎？所以我們要滅除種種的煩惱，自己就要有那分的智慧。智慧心，心寬闊；心寬闊，就沒煩惱；沒煩惱，就很自在。這條路就會很直，讓我們通達到菩薩道、到佛的境界。
所以，「四諦法」是我們學佛者的基礎，否則不論做什麼事情都是不如意，人的日常生活就是在煩惱中。所以我們學佛的心大直道，本來就是這麼簡單。互相來感恩，彼此勉勵為人群、為眾生付出，我們大家甘願、歡喜：「感恩啊！感恩啊！」我感恩你、你歡喜；你尊重我、我歡喜。所以彼此感恩、互相尊重，目標就只是一個字，那就是「愛」，無邊際的愛就能夠通達。
苦集滅道了解之後，為什麼我們會來做人？人的原因是從何來？那就是十二因緣。一切都不離開因、緣，緣會來牽引我們的因，因會造緣，所以因緣牽連。開始無明緣行、行緣識、識緣名色……這樣一直緣下去，有十二種，一直到老病死。老病死，死了之後，是不是結束了？這個十二因緣，這樣結束了嗎？沒有結束。因為我們前面，那個苦集滅道，在人間不了解，不斷在造業，助長了這個十二因緣，還不斷連結綿綿，捨此投彼，「萬般帶不去，唯有業隨身。」
所以我們「四諦法」，一定要了解、通達，要不然「十二因緣」，從這一念無明開始，就開始行動了，就是行動在我們的這個意識；意識開始行動，就會造作，開始又再人生，「萬般帶不去，唯有業隨身」。在哪一個地方投胎，胎形出來了，所以那個時候只叫做「名色」，有名而已，懷孕了。其實懷孕，人體很奇妙，父精母血結成時，還沒有成人形，在母親的胎，胎臟裡面慢慢形成，還沒有六根分明時，名叫做「名色」，只是有一個名而已。總而言之，這樣不斷這個「名(色)」，已經是在母親的胎獄，懷孕了。
慢慢的六根成長了，慢慢的十月懷胎，已經，已經開始就出世了，就接觸人間。接觸了人間，就開始有感受，就開始又延續著欲、愛。愛開始就又「有」了，有什麼？有業，就這樣一直到老病死，這樣一直傳下去，十二種的因緣。
這我們若不去了解，不斷就在「苦、集、滅、道」、十二因緣中；我們若能通達了解，開始懂得修行，那就是「六度」。所以「四諦」、「十二因緣」、「六度」這全都是我們修行的進階段。「四諦」為基礎，「十二因緣」，讓我們明白人生的去來，「六度」就是我們要修行的：布施、持戒、忍辱、精進、禪定、智慧，這就是我們修行的工具，從苦、凡夫的此岸，要用這個六度，度過了煩惱的苦海，到達了寂靜清澄，聖人的境界；從無明的心度到，回歸我們清淨真如的本性，就是要靠這個「六度」。
所以我們必定，要通達苦、集、滅、道。「四諦」、「十二因緣」和「六度」的方法，若這樣，佛陀這條路這樣為我們鋪過來，教育有次序，這樣教育我們過來。
這個時候，到法華這個時候，就開權巧。過去方便法，現在佛陀正直捨方便，已經放棄了過去，眾生的根機大、中、小的根機，現在都已經到齊、整齊了，那個方便法就將它捨棄，現在開顯的就是真實法。所以我們從學佛心開始。
昨天說過了，「我今喜無畏」。釋迦牟尼佛已經很歡喜了，時間也差不多了，眾生的根機也已經開始已經匯集了，能夠接受大法的時候了。
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》
所以佛陀開始放心，「喜無畏」：我現在可以放心了，「於諸菩薩中，正直捨方便」。開始要說無上道，大家已經開始發心、發大道心。過去是小根、小智，現在，根、智都擴大起來了，知道人人本具佛性，人人要回歸我們的真如本性。但是要回歸這條路，就是在菩薩道。所以佛陀開始放心，能夠向大家說，指明這條路直走就沒錯了。所以「於諸菩薩中」，就是菩薩道中，「正直捨方便」。開始告訴大家：大家的付出，到底你為誰付出呢？是為自己付出，是我們在修行。眾生雖然是苦難偏多，但是「菩薩所緣，緣苦眾生」，你若要當菩薩，就是因為有眾生的苦難，才有菩薩的名詞，所以我們要用感恩心。
雖然有形的，你布施出去，無形的，是我們自己得；付出的有形、有量，得來的是無形、無量，那個智慧，我們的慧命增長。所以佛陀現在開始告訴大家，「正直捨方便」。有形的付出去，老實說，無形的是你們自己得。我們若能了解，這就是無上至高的道，所以，我們若不了解，都一直覺得：我是為你付出的。其實是為自己在修行，不是為別人在付出。別人是一個法門，這個無量的法門現前，讓我們能夠走得通的一條道路，這我們應該用感恩心。所以佛陀他在這當中已經放心了，開始要說無上道。
下面再接下來說，「菩薩聞是法」。現在大家都發大心，要行大法，所以可以稱為菩薩。
菩薩聞是法
疑網皆已除
千二百羅漢
悉亦當作佛
《法華經方便品第二》
這些菩薩修行者，就是聽到菩薩道的法，「疑網皆已除，千二百羅漢，悉亦當作佛」。阿羅漢、聲聞、緣覺，這都是小根、小機，或者是中根、中機，大家的智識還不很整齊。發心修行，各有根與機，當然各有因與緣。
四十多年後，佛陀就是這樣寸寸鋪路，用愛來教育，慢慢來輔導大家，從小根、小機培養，將這個法慢慢引導，引導到法華會這個時候，大家已經啟大機了，能夠入大法了，所以「疑網皆已除」。我們一直說過了，就是一直要讓大家不要有懷疑，(要)相信，信根要很用心深入。所以這個信根要很深，自然聽到大法就沒有疑問。假如聽法還有疑問，容易生毀謗的心，因為他無法信受，不是這樣的根機。
一輛腳踏車，你要用千斤的東西放上去，這輛腳踏車，絕對是會被它壓扁了，損壞了這輛小小的腳踏車。應該就是要用牛車，或者是用卡車，或者是看它重量有多大，我們就要用多大運載的器具。和我們根機一樣，小小的根機，你用大大的法給他，會損害了他的信心，不信受，反過來就是毀謗。所以過去佛陀無法施展真實法，只是能夠施權教育。現在大家的信心已經很深、也很堅固了，這個疑網也已經去除了。
菩薩聞是法
疑網皆已除：
大根機初聞法
即能契合
真實菩薩法
而聲聞、羅漢等人
動舊執，起新疑
不能受大法
而今大機菩薩
聞法除疑網
這在其中有「千二百羅漢」，是聲聞、羅漢，小根機的人，「悉亦當作佛」，現在開始慢慢已經發大心，根機也已經很成熟了，所以《法華經》裡面，有<授記品>（<五百弟子受記品>、<授學無學人記品>），就是為這些出家的，聲聞、緣覺、羅漢等等授記。又另外，《法華經》再接下去，雖然他們，還沒有真正實行菩薩道，但是他們的根機，開始能夠接受、能夠相信，所以「疑網皆已除」，人人已經發菩薩心了。
佛陀本來就說，眾生根機不整齊，有的人是一聞千悟，這是上根機的人；也有中根機，一聞十悟，了解了，雖然很不通，還沒有很通達，不過相信；若是下根機的人，雖然聽到了，聽，還不清楚，不只是還不清楚，還有疑問重重，這就是下根機的人。所以若是大根機，開始接觸到佛的真實法。
聲聞、羅漢等等這些人，他們雖然聽法，不過就是「動舊執」。這個習氣，「舊執」就是習氣。我們向來一直，都有這個習氣在，不只是原來有習氣，又再「起新疑」新的又懷疑。過去的習氣在，雖然聽法，這個習氣就還在，但是這個法開始說，小根機的人，就又有新的懷疑：「有嗎？是這樣嗎？我真的能成佛嗎？」有懷疑，就無法受大法。只要有這個懷疑、有這種的執著的習氣，這就像真如(本性)上面，遮蓋著無明一樣。
所以，現在開始就要除掉，就是「疑網皆已除」，必定要除掉，否則這個大法無法接受。所以現在大機菩薩，已經發大心了，聞菩薩法，這個時候舊的習氣去除，新的懷疑不再起，那就是信受奉行，所以叫做「菩薩聞(是)法，疑網皆已除」。
再接下來，「千二百羅漢，悉亦當作佛」。
千二百羅漢
悉亦當作佛：
至今中小根人
聲聞、羅漢
受記成佛
菩薩亦爾
悉亦當作佛
未有除疑
而不得成佛者
現在，所說的，就是在二千多年前，法華會的那個時候，聲聞、緣覺、菩薩，全都發大心，開始整齊，「悉亦當作佛」，全部能夠作佛、能夠成佛了，「未有除疑而不得成佛」。
總而言之，我們一定要很堅切的信仰，信受佛陀的教法，不要起懷疑。我們過去的習氣，我們應該要好好趕快將它去除。疑網，這個疑就像一張網一樣，你若跑進去網中，你永遠就是跳脫不出來。我們要趕快剪破了這張網，我們才有辦法脫離了這個網，這個疑網，疑網；疑網，打開了，這個真實法，我們才能夠接受。所以，我們學佛，就是在一字「信」，這個「信」，要有堅定的信仰，佛心真的要入我們的心。
佛陀是那麼的慈悲，殷殷善誘、寸寸鋪路，我們現在這個心路，應該要通了。雖然說開方便法、說四諦法門，其實若沒有這樣寸寸的路，我們怎麼有辦法，去體會人生的來去因果呢？「十二因緣」，我們若沒有通達，這「十二因緣」，我們也不會自己再去鋪路。佛陀為我們鋪，我們自己也要身體力行，去走這條路。
所以現在已經是，「開權巧顯真實」的時候，真實法在我們的面前，我們必定要撥開疑網，接受真實法。若這樣，這條心路大直，就不會困難，沒障礙。這要我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Eliminating the Web of Doubts with the Dharma (聞法除疑網)
Date: November.26. 2014
“Learn the Buddha’s Way to walk the great, direct path and understand suffering, causation, cessation and the Path. By teaching the Four Noble Truths, Twelve Links and [Six] Perfections, the Buddha opened the provisional to reveal the true.”
We must put our hearts into understanding this. Since we have aspired to learn the Buddha’s Way, we must learn to have our minds connect to the great path. The Bodhi-mind is a great, direct path; this road is very straight. If this path in our minds is unobstructed, then we will thoroughly understand suffering, causation, cessation and the Path. When the Buddha first taught the Dharma, He began with the Four Noble Truths, suffering, causation, cessation and the Path.
Those of us learning the Buddha’s Way must begin from this starting point. Life is suffering. If we do not understand suffering, we will continue to pursue things without end. Eight or nine things out of ten do not go our way. If we do not understand that life is an accumulation of causes and conditions, then, in our interpersonal relationships, we will constantly blame one another and will always be dissatisfied with others. No matter what happens, we will feel that others are to blame. This is because we do not understand these truths. If we thoroughly understand these principles, we know that in this world, in our daily living, eight or nine things out of ten will not go as we wish. So, we need to understand the principles of the accumulation of causes, which lead us to have afflictions of dissatisfaction. So, this is suffering and causation.
If we can understand these, no matter what issues we face, one by one, we can easily understand and eliminate them. Isn’t that “cessation”? So, if we want to eliminate afflictions, then we must have wisdom. With wisdom, our hearts will broaden and open. With open hearts, we will be free of afflictions. Without afflictions, we will be free and at ease. Then we will be on a very direct path. This will allow us to reach the Bodhisattva-path and the state of Buddhahood.
So, the Four Noble Truths must be the foundation for Buddhist practitioners. Otherwise, we will not be content no matter what we do and will be in an afflicted state in our daily living. So, the direct path for learning the Buddha’s Way is fundamentally this simple. We can show mutual gratitude, and encourage one another to give to sentient beings. We all do so willingly and happily. “I’m so grateful.” When I show gratitude to you, you feel happy. When you show respect for me, I feel happy. So, we show mutual gratitude and mutual respect. We have just one goal, to show our love.
Boundless love can bring thorough understanding. After we understand the Four Noble Truths, [we need to know] why we are born as humans. What are the causes for being born human? The Twelve Links of Cyclic Existence. Everything has to do with causes and conditions. Conditions will attract causes and causes will lead us to create conditions. So, causes and conditions are interlinked. First, ignorance leads to action, which leads to consciousness, which leads to name and form, and so on. There are Twelve Links, ending with old age, illness and death. After old age, illness and death, is death the end? Do the Twelve Links of Cyclic Existence end here? It does not end here, because in the past, we did not understand suffering, causation, cessation and the Path, thus we continuously created karma, extending the Twelve Links of Cyclic Existence. This cycle continues unbroken as we leave one body for the next. “We cannot take anything with us except karma.” So, we must thoroughly understand the Four Noble Truths, else, as in the Twelve Links of Cyclic Existence, the arising of ignorance will lead to action, which then stirs our consciousness.
Once our consciousness stirs, we create karma, which leads us to be reborn again.“We cannot take anything with us except karma.”We will go somewhere to be reborn, taking the shape of a fetus.At that time, there is only “name and form,” just a name.This happens during a pregnancy; truly the human body is incredible.When the father’s sperm and mother’s egg combine, the human shape is not immediately formed.In the mother’s womb, the organs gradually take shape.Before the Six Roots are formed, there is just “name and form”.It is only there in name.Basically, “name and form” is a stage of pregnancy in the mother’s womb.Slowly, the Six Roots are formed and after almost ten months, [the baby] is born and comes into contact with the world.That leads the baby to develop feelings and give rise to desire and cravings.Craving leads to becoming.What comes to be? Karma.
The keeps going until aging, illness and death.This sequence of events is to Twelve Links, of Cyclic Existence.
If we do not understand the Four Noble Truths, we will [continue to suffer and be trapped in the Twelve Links of Cyclic Existence.If we can thoroughly understand, we will engage in spiritual practice, which is applying the Six Perfections.So, the Four Noble Truths, Twelve Links of Cyclic Existence and Six Perfections are stages of our spiritual practice.
The Four Noble Truths is the foundation.The Twelve Links of Cyclic Existence help us understand how we come into and leave life.
The Six Perfections are what we need to practice.Giving, upholding precepts, patience, diligence, Samadhi and wisdom are our tools for spiritual practice.To leave the shore of suffering, the state of ordinary people, we must cultivate the Six Perfections to help us cross the sea of suffering and afflictions to the tranquil and clear state of noble beings.
To return our ignorant minds back to their pure intrinsic nature of True Suchness, we must rely on the Six Perfections.
So, we must thoroughly understand suffering, causation, cessation and the Path, the teachings of the Four Noble Truths, Twelve Links and Six Perfections.This is the road the Buddha paved for us.There is a sequence to these teachings that helps us progress.
When it was the time [to teach] the Lotus Sutra, [the Buddha] opened up the provisional teachings.
In the past, He had taught skillful means.Now He set aside the skillful for the direct.He had already set aside past teachings sentient beings’ capabilities, their great, average and limited capabilities had now reached the same level of maturity.So, He set aside skillful means to reveal True Dharma.This all beings with our aspiration to learn the Buddha’s Way.
As we discussed yesterday, the Buddha said, “I now rejoice and have no fear”.
Sakyamuni Buddha was very joyful.The timing was right and sentient beings’ capabilities had been brought together, and they were able to accept the Great Dharma.So, the Buddha began to feel at ease, “joyful and without fear”.He could be at ease and, “in this assembly of Bodhisattvas, set aside the skillful for the direct.He began to teach the supreme path.”
Everyone had formed great spiritual aspirations.In the past, they had limited capabilities and wisdom.Now, their capabilities and wisdom had grown.They knew that everyone intrinsically has Buddha-nature and that everyone must return to that nature of True Suchness.The road that will help us return is the Bodhisattva-path.So, the Buddha began to feel at ease.He was able to tell everyone, “Just follow this path all the way. In this assembly of Bodhisattvas,” for those on the Bodhisattva-path, “I shall set aside the skillful for the direct. I shall set aside the skillful for the direct.”He asked all of them, “When you contribute, who are you actually doing that for?”We are contributing for our own sake, for our own spiritual cultivation.
Though sentient beings face tremendous suffering, “Bodhisattvas arise because of suffering sentient beings.”If we want to be a Bodhisattva, that is possible only because of suffering sentient beings.So, we must be grateful.Although we give material things, we attain things that are not material.We give tangible, limited things, and we attain intangible, infinite things.
For example, our wisdom-life grows. So, the Buddha began to tell everyone, “I shall set aside the skillful for the direct”. We give tangible, material things, but we actually reap something intangible. If we can understand this, we will attain an unsurpassed, supreme path. If we cannot understand this, we will always feel that we are giving for the sake of other people. Actually, we are doing it for our own spiritual practice not for other people. Other people are Dharma-doors for us. When countless Dharma-doors manifest, they give us an unobstructed path to walk. We should be grateful for this.
So, at this point, the Buddha felt at ease and began to teach the supreme path. The next sutra passage states,
“The Bodhisattvas heard this Dharma”.Now everyone had formed great aspirations to practice the Great Dharma, so they could be called Bodhisattvas. These Bodhisattva-practitioners listened to the teachings of the Bodhisattva-path, so “Their webs of doubts were eliminated”. All 1200 Arhats would also attain Buddhahood”.
Arhats, Hearers and Solitary Realizers all had limited or average capabilities all had limited or average capabilities. They were not uniform in their wisdom. They formed aspirations, but all had different capabilities, and of course, each had their own causes and conditions.
For over 40 years, the Buddha had paved this road, inch by inch, teaching and guiding everyone with love. He nurtured their limited capabilities, and gradually used the Dharma to guide them to the Lotus Dharma-assembly at this time. Their great capabilities had awakened and they were able enter the Great Dharma. So, “Their webs of doubts were eliminated”.
As we have discussed, the Buddha always wanted people to resolve their doubts and develop faith. The Root of Faith must be deeply secured. If their faith was deeply rooted, naturally they would have no doubts when they listened to Great Dharma. If they still had doubts upon hearing the Dharma, then they might easily slander it, because they were not able to faithfully accept it, because they did not have the right capabilities. If we put something weighing thousands of kilograms one a bicycle, then the bicycle will definitely be crushed. This small bicycle will be destroyed. Instead, we should use an oxcart or a truck. Depending on the weight that needs to be carried, we need to find the appropriately-sized vehicle. It is the same with our capabilities. For someone with limited capabilities, if we give them Great Dharma, it will only damage their faith. If they cannot accept it, they will slander it.
So, in the past, the Buddha could not teach the True Dharma: He could only give provisional teachings. Now that everyone’s faith was deep and solid, their webs of doubts were also eliminated.
“When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.”
Among the assembly were “1200 Arhats”. These were Hearers and Arhats with limited capabilities. “They would also attain Buddhahood”. Now they were beginning to form great aspirations, and their capabilities had matured. So, in the Lotus Sutra, there is the Chapter on Bestowing Predictions of Buddhahood. [The Buddha] bestowed these predictions on monastics, Hearers, Solitary Realizers, Arhats and so on. Also, the Lotus Sutra continues by explaining how, even though they had no truly walked the Bodhisattva-path, their capabilities allowed them to accept and believe. So, “their webs of doubts were eliminated” and they had all formed Bodhisattva-aspirations.
The Buddha had always said that sentient beings had varying capabilities. Some people heard one thing and realized 1000. These are people with great capabilities. There were some with average capabilities, they heard one thing and realized ten. Although they did not completely understand, they had faith. For those with limited capabilities, although they heard teachings, they could not clearly understand them. Not only did they not clearly understand, they had many questions and doubts. These were people with limited capabilities. Those with great capabilities could encounter the Buddha’s True Dharma. As for Hearers, Arhats and so on, although they listened to teachings, they were still “clinging to old attachments”, which are habitual tendencies. We have always had these habitual tendencies. Not only did these Hearers have old habits, they also “developed new doubts” about the new teachings.
Past habitual tendencies remained with them. Although they had listened to the Dharma, their old tendencies remained. Then, when this Dharma was being taught, those with limited capabilities “Really? Is this the case?” “Can I truly attain Buddhahood?” With doubts, they could not accept Great Dharma. As long as these doubts existed and people clung to their habitual tendencies, these were like the layers of ignorance that cover their nature of True Suchness.
So, this was the time to eliminate them. Thus, “Their webs of doubts were eliminated.” These had to be eliminated, otherwise they could not accept the Great Dharma. At that time, Bodhisattvas with great capabilities had already formed great aspirations. After listening to the Bodhisattvas Way, they could eliminate their old habitual tendencies and not give rise to new doubts. This was how they faithfully accepted and practiced the Dharma. Thus “when the Bodhisattvas heard this Dharma, their webs of doubts were eliminated.”
Next, the sutra states, “All 1200 Arhats would also attain Buddhahood.” All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicated to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.
Those we are talking about are those at the Lotus Assembly over 2000 years ago.
Hearers, Solitary Realizers and Bodhisattvas all formed great aspirations and their capabilities had became uniform. “They would also attain Buddhahood.” They could become enlightened and attain Buddhahood. “If they had not eliminated doubts, they could not attain Buddhahood.”
In summary, we must have a very solid faith and faithfully accept the Buddha’s teachings. We must not develop doubts and must act quickly to eliminate our old habitual tendencies.
Doubts are like a web. If we fall into a web, we will not be able to jump back out. We must quickly cut through the web. That is the only way we can escape from it. Only when we break free from this web of doubts can we accept the True Dharma. So, our ability to learn the Buddha-Dharma depends on one thing, “faith” This “faith” must be very solid, and the Buddha-mind must truly be part of our minds. The Buddha was so compassionate, He patiently guided us and paved the road for us.Now, the road in our minds should be unobstructed.
Although He opened the door of skillful means and taught the Four Noble Truths, without this road, how could we possibly realize the working of karma in our lives? If we do not understand the Twelve Links of Cyclic Existence, we cannot move forward on this road. The Buddha paved it for us, and we must put the teachings into action by walking this road. So, this is now the time to “open the provisional and reveal the true.”
The True Dharma is in front of us. We must push aside the web of doubts and accept the True Dharma. Then the road in our mind will be great and direct and free of difficulties and obstacles. For this to happen, we must always be mindfull.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「學佛的心大直道，通達苦集滅道，四諦十二緣度，開權巧顯真實。」
⊙「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》
⊙「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」《法華經方便品第二》
⊙菩薩聞是法，疑網皆已除：大根機初聞法，即能契合真實菩薩法。而聲聞、羅漢等人，動舊執，起新疑，不能受大法，而今大機菩薩聞法除疑網。
⊙千二百羅漢，悉亦當作佛：至今中小根人，聲聞、羅漢受記成佛，菩薩亦爾。悉亦當作佛，未有除疑而不得成佛者。
【證嚴上人開示】
「學佛心大直道，通達苦集滅道，四諦十二緣度，開權巧顯真實。」
學佛心大直道
通達苦集滅道
四諦十二緣度
開權巧顯真實
這我們大家要很用心，既然我們是發心學佛，就是要學得我們的心是通達大道，菩提心大直道，這條路很直，我們若是這條心路能通，那就是通達到苦、集、滅、道。
佛陀說法的開始，就是以「四諦法」，苦、集、滅、道為起點，我們學佛的人，必定要從起點開始。人生本是苦，若不了解這個苦，常常求無止境。不如意的事情十有八九，不知道人生是因緣匯集，常常人與人之間互相相處、互相埋怨，時時對別人，我們全都是不滿意，什麼事情，好像大家都是對不起我，這全都是我們道理不能通達。我們若道理通達，我們就知道人生世間，一切日常生活，所接觸到的不如意的事情，十(之)八、九中，所以我們應該，要能夠通達匯集的道理，讓我們不如意的煩惱。
所以，「苦」、「集」，我們若能夠了解，什麼樣的事情，就能夠一一很容易明瞭，化解掉了，那不就是「滅」了嗎？所以我們要滅除種種的煩惱，自己就要有那分的智慧。智慧心，心寬闊；心寬闊，就沒煩惱；沒煩惱，就很自在。這條路就會很直，讓我們通達到菩薩道、到佛的境界。
所以，「四諦法」是我們學佛者的基礎，否則不論做什麼事情都是不如意，人的日常生活就是在煩惱中。所以我們學佛的心大直道，本來就是這麼簡單。互相來感恩，彼此勉勵為人群、為眾生付出，我們大家甘願、歡喜：「感恩啊！感恩啊！」我感恩你、你歡喜；你尊重我、我歡喜。所以彼此感恩、互相尊重，目標就只是一個字，那就是「愛」，無邊際的愛就能夠通達。
苦集滅道了解之後，為什麼我們會來做人？人的原因是從何來？那就是十二因緣。一切都不離開因、緣，緣會來牽引我們的因，因會造緣，所以因緣牽連。開始無明緣行、行緣識、識緣名色……這樣一直緣下去，有十二種，一直到老病死。老病死，死了之後，是不是結束了？這個十二因緣，這樣結束了嗎？沒有結束。因為我們前面，那個苦集滅道，在人間不了解，不斷在造業，助長了這個十二因緣，還不斷連結綿綿，捨此投彼，「萬般帶不去，唯有業隨身。」
所以我們「四諦法」，一定要了解、通達，要不然「十二因緣」，從這一念無明開始，就開始行動了，就是行動在我們的這個意識；意識開始行動，就會造作，開始又再人生，「萬般帶不去，唯有業隨身」。在哪一個地方投胎，胎形出來了，所以那個時候只叫做「名色」，有名而已，懷孕了。其實懷孕，人體很奇妙，父精母血結成時，還沒有成人形，在母親的胎，胎臟裡面慢慢形成，還沒有六根分明時，名叫做「名色」，只是有一個名而已。總而言之，這樣不斷這個「名(色)」，已經是在母親的胎獄，懷孕了。
慢慢的六根成長了，慢慢的十月懷胎，已經，已經開始就出世了，就接觸人間。接觸了人間，就開始有感受，就開始又延續著欲、愛。愛開始就又「有」了，有什麼？有業，就這樣一直到老病死，這樣一直傳下去，十二種的因緣。
這我們若不去了解，不斷就在「苦、集、滅、道」、十二因緣中；我們若能通達了解，開始懂得修行，那就是「六度」。所以「四諦」、「十二因緣」、「六度」這全都是我們修行的進階段。「四諦」為基礎，「十二因緣」，讓我們明白人生的去來，「六度」就是我們要修行的：布施、持戒、忍辱、精進、禪定、智慧，這就是我們修行的工具，從苦、凡夫的此岸，要用這個六度，度過了煩惱的苦海，到達了寂靜清澄，聖人的境界；從無明的心度到，回歸我們清淨真如的本性，就是要靠這個「六度」。
所以我們必定，要通達苦、集、滅、道。「四諦」、「十二因緣」和「六度」的方法，若這樣，佛陀這條路這樣為我們鋪過來，教育有次序，這樣教育我們過來。
這個時候，到法華這個時候，就開權巧。過去方便法，現在佛陀正直捨方便，已經放棄了過去，眾生的根機大、中、小的根機，現在都已經到齊、整齊了，那個方便法就將它捨棄，現在開顯的就是真實法。所以我們從學佛心開始。
昨天說過了，「我今喜無畏」。釋迦牟尼佛已經很歡喜了，時間也差不多了，眾生的根機也已經開始已經匯集了，能夠接受大法的時候了。
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》
所以佛陀開始放心，「喜無畏」：我現在可以放心了，「於諸菩薩中，正直捨方便」。開始要說無上道，大家已經開始發心、發大道心。過去是小根、小智，現在，根、智都擴大起來了，知道人人本具佛性，人人要回歸我們的真如本性。但是要回歸這條路，就是在菩薩道。所以佛陀開始放心，能夠向大家說，指明這條路直走就沒錯了。所以「於諸菩薩中」，就是菩薩道中，「正直捨方便」。開始告訴大家：大家的付出，到底你為誰付出呢？是為自己付出，是我們在修行。眾生雖然是苦難偏多，但是「菩薩所緣，緣苦眾生」，你若要當菩薩，就是因為有眾生的苦難，才有菩薩的名詞，所以我們要用感恩心。
雖然有形的，你布施出去，無形的，是我們自己得；付出的有形、有量，得來的是無形、無量，那個智慧，我們的慧命增長。所以佛陀現在開始告訴大家，「正直捨方便」。有形的付出去，老實說，無形的是你們自己得。我們若能了解，這就是無上至高的道，所以，我們若不了解，都一直覺得：我是為你付出的。其實是為自己在修行，不是為別人在付出。別人是一個法門，這個無量的法門現前，讓我們能夠走得通的一條道路，這我們應該用感恩心。所以佛陀他在這當中已經放心了，開始要說無上道。
下面再接下來說，「菩薩聞是法」。現在大家都發大心，要行大法，所以可以稱為菩薩。
菩薩聞是法
疑網皆已除
千二百羅漢
悉亦當作佛
《法華經方便品第二》
這些菩薩修行者，就是聽到菩薩道的法，「疑網皆已除，千二百羅漢，悉亦當作佛」。阿羅漢、聲聞、緣覺，這都是小根、小機，或者是中根、中機，大家的智識還不很整齊。發心修行，各有根與機，當然各有因與緣。
四十多年後，佛陀就是這樣寸寸鋪路，用愛來教育，慢慢來輔導大家，從小根、小機培養，將這個法慢慢引導，引導到法華會這個時候，大家已經啟大機了，能夠入大法了，所以「疑網皆已除」。我們一直說過了，就是一直要讓大家不要有懷疑，(要)相信，信根要很用心深入。所以這個信根要很深，自然聽到大法就沒有疑問。假如聽法還有疑問，容易生毀謗的心，因為他無法信受，不是這樣的根機。
一輛腳踏車，你要用千斤的東西放上去，這輛腳踏車，絕對是會被它壓扁了，損壞了這輛小小的腳踏車。應該就是要用牛車，或者是用卡車，或者是看它重量有多大，我們就要用多大運載的器具。和我們根機一樣，小小的根機，你用大大的法給他，會損害了他的信心，不信受，反過來就是毀謗。所以過去佛陀無法施展真實法，只是能夠施權教育。現在大家的信心已經很深、也很堅固了，這個疑網也已經去除了。
菩薩聞是法
疑網皆已除：
大根機初聞法
即能契合
真實菩薩法
而聲聞、羅漢等人
動舊執，起新疑
不能受大法
而今大機菩薩
聞法除疑網
這在其中有「千二百羅漢」，是聲聞、羅漢，小根機的人，「悉亦當作佛」，現在開始慢慢已經發大心，根機也已經很成熟了，所以《法華經》裡面，有<授記品>（<五百弟子受記品>、<授學無學人記品>），就是為這些出家的，聲聞、緣覺、羅漢等等授記。又另外，《法華經》再接下去，雖然他們，還沒有真正實行菩薩道，但是他們的根機，開始能夠接受、能夠相信，所以「疑網皆已除」，人人已經發菩薩心了。
佛陀本來就說，眾生根機不整齊，有的人是一聞千悟，這是上根機的人；也有中根機，一聞十悟，了解了，雖然很不通，還沒有很通達，不過相信；若是下根機的人，雖然聽到了，聽，還不清楚，不只是還不清楚，還有疑問重重，這就是下根機的人。所以若是大根機，開始接觸到佛的真實法。
聲聞、羅漢等等這些人，他們雖然聽法，不過就是「動舊執」。這個習氣，「舊執」就是習氣。我們向來一直，都有這個習氣在，不只是原來有習氣，又再「起新疑」新的又懷疑。過去的習氣在，雖然聽法，這個習氣就還在，但是這個法開始說，小根機的人，就又有新的懷疑：「有嗎？是這樣嗎？我真的能成佛嗎？」有懷疑，就無法受大法。只要有這個懷疑、有這種的執著的習氣，這就像真如(本性)上面，遮蓋著無明一樣。
所以，現在開始就要除掉，就是「疑網皆已除」，必定要除掉，否則這個大法無法接受。所以現在大機菩薩，已經發大心了，聞菩薩法，這個時候舊的習氣去除，新的懷疑不再起，那就是信受奉行，所以叫做「菩薩聞(是)法，疑網皆已除」。
再接下來，「千二百羅漢，悉亦當作佛」。
千二百羅漢
悉亦當作佛：
至今中小根人
聲聞、羅漢
受記成佛
菩薩亦爾
悉亦當作佛
未有除疑
而不得成佛者
現在，所說的，就是在二千多年前，法華會的那個時候，聲聞、緣覺、菩薩，全都發大心，開始整齊，「悉亦當作佛」，全部能夠作佛、能夠成佛了，「未有除疑而不得成佛」。
總而言之，我們一定要很堅切的信仰，信受佛陀的教法，不要起懷疑。我們過去的習氣，我們應該要好好趕快將它去除。疑網，這個疑就像一張網一樣，你若跑進去網中，你永遠就是跳脫不出來。我們要趕快剪破了這張網，我們才有辦法脫離了這個網，這個疑網，疑網；疑網，打開了，這個真實法，我們才能夠接受。所以，我們學佛，就是在一字「信」，這個「信」，要有堅定的信仰，佛心真的要入我們的心。
佛陀是那麼的慈悲，殷殷善誘、寸寸鋪路，我們現在這個心路，應該要通了。雖然說開方便法、說四諦法門，其實若沒有這樣寸寸的路，我們怎麼有辦法，去體會人生的來去因果呢？「十二因緣」，我們若沒有通達，這「十二因緣」，我們也不會自己再去鋪路。佛陀為我們鋪，我們自己也要身體力行，去走這條路。
所以現在已經是，「開權巧顯真實」的時候，真實法在我們的面前，我們必定要撥開疑網，接受真實法。若這樣，這條心路大直，就不會困難，沒障礙。這要我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Eliminating the Web of Doubts with the Dharma (聞法除疑網)
Date: November.26. 2014
“Learn the Buddha’s Way to walk the great, direct path and understand suffering, causation, cessation and the Path. By teaching the Four Noble Truths, Twelve Links and [Six] Perfections, the Buddha opened the provisional to reveal the true.”
We must put our hearts into understanding this. Since we have aspired to learn the Buddha’s Way, we must learn to have our minds connect to the great path. The Bodhi-mind is a great, direct path; this road is very straight. If this path in our minds is unobstructed, then we will thoroughly understand suffering, causation, cessation and the Path. When the Buddha first taught the Dharma, He began with the Four Noble Truths, suffering, causation, cessation and the Path.
Those of us learning the Buddha’s Way must begin from this starting point. Life is suffering. If we do not understand suffering, we will continue to pursue things without end. Eight or nine things out of ten do not go our way. If we do not understand that life is an accumulation of causes and conditions, then, in our interpersonal relationships, we will constantly blame one another and will always be dissatisfied with others. No matter what happens, we will feel that others are to blame. This is because we do not understand these truths. If we thoroughly understand these principles, we know that in this world, in our daily living, eight or nine things out of ten will not go as we wish. So, we need to understand the principles of the accumulation of causes, which lead us to have afflictions of dissatisfaction. So, this is suffering and causation.
If we can understand these, no matter what issues we face, one by one, we can easily understand and eliminate them. Isn’t that “cessation”? So, if we want to eliminate afflictions, then we must have wisdom. With wisdom, our hearts will broaden and open. With open hearts, we will be free of afflictions. Without afflictions, we will be free and at ease. Then we will be on a very direct path. This will allow us to reach the Bodhisattva-path and the state of Buddhahood.
So, the Four Noble Truths must be the foundation for Buddhist practitioners. Otherwise, we will not be content no matter what we do and will be in an afflicted state in our daily living. So, the direct path for learning the Buddha’s Way is fundamentally this simple. We can show mutual gratitude, and encourage one another to give to sentient beings. We all do so willingly and happily. “I’m so grateful.” When I show gratitude to you, you feel happy. When you show respect for me, I feel happy. So, we show mutual gratitude and mutual respect. We have just one goal, to show our love.
Boundless love can bring thorough understanding. After we understand the Four Noble Truths, [we need to know] why we are born as humans. What are the causes for being born human? The Twelve Links of Cyclic Existence. Everything has to do with causes and conditions. Conditions will attract causes and causes will lead us to create conditions. So, causes and conditions are interlinked. First, ignorance leads to action, which leads to consciousness, which leads to name and form, and so on. There are Twelve Links, ending with old age, illness and death. After old age, illness and death, is death the end? Do the Twelve Links of Cyclic Existence end here? It does not end here, because in the past, we did not understand suffering, causation, cessation and the Path, thus we continuously created karma, extending the Twelve Links of Cyclic Existence. This cycle continues unbroken as we leave one body for the next. “We cannot take anything with us except karma.” So, we must thoroughly understand the Four Noble Truths, else, as in the Twelve Links of Cyclic Existence, the arising of ignorance will lead to action, which then stirs our consciousness.
Once our consciousness stirs, we create karma, which leads us to be reborn again.“We cannot take anything with us except karma.”We will go somewhere to be reborn, taking the shape of a fetus.At that time, there is only “name and form,” just a name.This happens during a pregnancy; truly the human body is incredible.When the father’s sperm and mother’s egg combine, the human shape is not immediately formed.In the mother’s womb, the organs gradually take shape.Before the Six Roots are formed, there is just “name and form”.It is only there in name.Basically, “name and form” is a stage of pregnancy in the mother’s womb.Slowly, the Six Roots are formed and after almost ten months, [the baby] is born and comes into contact with the world.That leads the baby to develop feelings and give rise to desire and cravings.Craving leads to becoming.What comes to be? Karma.
The keeps going until aging, illness and death.This sequence of events is to Twelve Links, of Cyclic Existence.
If we do not understand the Four Noble Truths, we will [continue to suffer and be trapped in the Twelve Links of Cyclic Existence.If we can thoroughly understand, we will engage in spiritual practice, which is applying the Six Perfections.So, the Four Noble Truths, Twelve Links of Cyclic Existence and Six Perfections are stages of our spiritual practice.
The Four Noble Truths is the foundation.The Twelve Links of Cyclic Existence help us understand how we come into and leave life.
The Six Perfections are what we need to practice.Giving, upholding precepts, patience, diligence, Samadhi and wisdom are our tools for spiritual practice.To leave the shore of suffering, the state of ordinary people, we must cultivate the Six Perfections to help us cross the sea of suffering and afflictions to the tranquil and clear state of noble beings.
To return our ignorant minds back to their pure intrinsic nature of True Suchness, we must rely on the Six Perfections.
So, we must thoroughly understand suffering, causation, cessation and the Path, the teachings of the Four Noble Truths, Twelve Links and Six Perfections.This is the road the Buddha paved for us.There is a sequence to these teachings that helps us progress.
When it was the time [to teach] the Lotus Sutra, [the Buddha] opened up the provisional teachings.
In the past, He had taught skillful means.Now He set aside the skillful for the direct.He had already set aside past teachings sentient beings’ capabilities, their great, average and limited capabilities had now reached the same level of maturity.So, He set aside skillful means to reveal True Dharma.This all beings with our aspiration to learn the Buddha’s Way.
As we discussed yesterday, the Buddha said, “I now rejoice and have no fear”.
Sakyamuni Buddha was very joyful.The timing was right and sentient beings’ capabilities had been brought together, and they were able to accept the Great Dharma.So, the Buddha began to feel at ease, “joyful and without fear”.He could be at ease and, “in this assembly of Bodhisattvas, set aside the skillful for the direct.He began to teach the supreme path.”
Everyone had formed great spiritual aspirations.In the past, they had limited capabilities and wisdom.Now, their capabilities and wisdom had grown.They knew that everyone intrinsically has Buddha-nature and that everyone must return to that nature of True Suchness.The road that will help us return is the Bodhisattva-path.So, the Buddha began to feel at ease.He was able to tell everyone, “Just follow this path all the way. In this assembly of Bodhisattvas,” for those on the Bodhisattva-path, “I shall set aside the skillful for the direct. I shall set aside the skillful for the direct.”He asked all of them, “When you contribute, who are you actually doing that for?”We are contributing for our own sake, for our own spiritual cultivation.
Though sentient beings face tremendous suffering, “Bodhisattvas arise because of suffering sentient beings.”If we want to be a Bodhisattva, that is possible only because of suffering sentient beings.So, we must be grateful.Although we give material things, we attain things that are not material.We give tangible, limited things, and we attain intangible, infinite things.
For example, our wisdom-life grows. So, the Buddha began to tell everyone, “I shall set aside the skillful for the direct”. We give tangible, material things, but we actually reap something intangible. If we can understand this, we will attain an unsurpassed, supreme path. If we cannot understand this, we will always feel that we are giving for the sake of other people. Actually, we are doing it for our own spiritual practice not for other people. Other people are Dharma-doors for us. When countless Dharma-doors manifest, they give us an unobstructed path to walk. We should be grateful for this.
So, at this point, the Buddha felt at ease and began to teach the supreme path. The next sutra passage states,
“The Bodhisattvas heard this Dharma”.Now everyone had formed great aspirations to practice the Great Dharma, so they could be called Bodhisattvas. These Bodhisattva-practitioners listened to the teachings of the Bodhisattva-path, so “Their webs of doubts were eliminated”. All 1200 Arhats would also attain Buddhahood”.
Arhats, Hearers and Solitary Realizers all had limited or average capabilities all had limited or average capabilities. They were not uniform in their wisdom. They formed aspirations, but all had different capabilities, and of course, each had their own causes and conditions.
For over 40 years, the Buddha had paved this road, inch by inch, teaching and guiding everyone with love. He nurtured their limited capabilities, and gradually used the Dharma to guide them to the Lotus Dharma-assembly at this time. Their great capabilities had awakened and they were able enter the Great Dharma. So, “Their webs of doubts were eliminated”.
As we have discussed, the Buddha always wanted people to resolve their doubts and develop faith. The Root of Faith must be deeply secured. If their faith was deeply rooted, naturally they would have no doubts when they listened to Great Dharma. If they still had doubts upon hearing the Dharma, then they might easily slander it, because they were not able to faithfully accept it, because they did not have the right capabilities. If we put something weighing thousands of kilograms one a bicycle, then the bicycle will definitely be crushed. This small bicycle will be destroyed. Instead, we should use an oxcart or a truck. Depending on the weight that needs to be carried, we need to find the appropriately-sized vehicle. It is the same with our capabilities. For someone with limited capabilities, if we give them Great Dharma, it will only damage their faith. If they cannot accept it, they will slander it.
So, in the past, the Buddha could not teach the True Dharma: He could only give provisional teachings. Now that everyone’s faith was deep and solid, their webs of doubts were also eliminated.
“When the Bodhisattvas heard this Dharma, their webs of doubts were eliminated: When those with great capabilities first hear the Dharma, they can immediately resonate with the true Bodhisattva Way. As for Hearers, Arhats and so on, they cling to old attachments and develop new doubts, so they cannot accept the Great [Vehicle] Dharma. But now, Bodhisattvas with great capabilities can eliminate their webs of doubts by hearing the Dharma.”
Among the assembly were “1200 Arhats”. These were Hearers and Arhats with limited capabilities. “They would also attain Buddhahood”. Now they were beginning to form great aspirations, and their capabilities had matured. So, in the Lotus Sutra, there is the Chapter on Bestowing Predictions of Buddhahood. [The Buddha] bestowed these predictions on monastics, Hearers, Solitary Realizers, Arhats and so on. Also, the Lotus Sutra continues by explaining how, even though they had no truly walked the Bodhisattva-path, their capabilities allowed them to accept and believe. So, “their webs of doubts were eliminated” and they had all formed Bodhisattva-aspirations.
The Buddha had always said that sentient beings had varying capabilities. Some people heard one thing and realized 1000. These are people with great capabilities. There were some with average capabilities, they heard one thing and realized ten. Although they did not completely understand, they had faith. For those with limited capabilities, although they heard teachings, they could not clearly understand them. Not only did they not clearly understand, they had many questions and doubts. These were people with limited capabilities. Those with great capabilities could encounter the Buddha’s True Dharma. As for Hearers, Arhats and so on, although they listened to teachings, they were still “clinging to old attachments”, which are habitual tendencies. We have always had these habitual tendencies. Not only did these Hearers have old habits, they also “developed new doubts” about the new teachings.
Past habitual tendencies remained with them. Although they had listened to the Dharma, their old tendencies remained. Then, when this Dharma was being taught, those with limited capabilities “Really? Is this the case?” “Can I truly attain Buddhahood?” With doubts, they could not accept Great Dharma. As long as these doubts existed and people clung to their habitual tendencies, these were like the layers of ignorance that cover their nature of True Suchness.
So, this was the time to eliminate them. Thus, “Their webs of doubts were eliminated.” These had to be eliminated, otherwise they could not accept the Great Dharma. At that time, Bodhisattvas with great capabilities had already formed great aspirations. After listening to the Bodhisattvas Way, they could eliminate their old habitual tendencies and not give rise to new doubts. This was how they faithfully accepted and practiced the Dharma. Thus “when the Bodhisattvas heard this Dharma, their webs of doubts were eliminated.”
Next, the sutra states, “All 1200 Arhats would also attain Buddhahood.” All 1200 Arhats would also attain Buddhahood: Now, those with average and limited capabilities, Hearers and Arhats, were predicated to attain Buddhahood. The same applied to the Bodhisattvas, as well. They would also attain Buddhahood. If they had not eliminated doubts, they could not attain Buddhahood.
Those we are talking about are those at the Lotus Assembly over 2000 years ago.
Hearers, Solitary Realizers and Bodhisattvas all formed great aspirations and their capabilities had became uniform. “They would also attain Buddhahood.” They could become enlightened and attain Buddhahood. “If they had not eliminated doubts, they could not attain Buddhahood.”
In summary, we must have a very solid faith and faithfully accept the Buddha’s teachings. We must not develop doubts and must act quickly to eliminate our old habitual tendencies.
Doubts are like a web. If we fall into a web, we will not be able to jump back out. We must quickly cut through the web. That is the only way we can escape from it. Only when we break free from this web of doubts can we accept the True Dharma. So, our ability to learn the Buddha-Dharma depends on one thing, “faith” This “faith” must be very solid, and the Buddha-mind must truly be part of our minds. The Buddha was so compassionate, He patiently guided us and paved the road for us.Now, the road in our minds should be unobstructed.
Although He opened the door of skillful means and taught the Four Noble Truths, without this road, how could we possibly realize the working of karma in our lives? If we do not understand the Twelve Links of Cyclic Existence, we cannot move forward on this road. The Buddha paved it for us, and we must put the teachings into action by walking this road. So, this is now the time to “open the provisional and reveal the true.”
The True Dharma is in front of us. We must push aside the web of doubts and accept the True Dharma. Then the road in our mind will be great and direct and free of difficulties and obstacles. For this to happen, we must always be mindfull.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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