20150123《靜思妙蓮華》善法如水轉大法輪(第486集)
（法華經•譬喻品第三）
⊙「修行為成佛道，一大事為眾生，善法如水循環，如車輪轉大法。」
⊙「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」《法華經 譬喻品第三》
⊙「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩。」《法華經 譬喻品第三》
⊙我定當作佛，為天人所敬：舍利弗自信，將來得佛授記，當得成佛，法從佛口出。
⊙轉無上法輪，教化諸菩薩：慧命從法滋潤中增長，謂真是佛子，得佛法分，轉無上法輪。⊙修行者，得遇佛轉法輪，如有邪見心存疑悔，皆悉消滅。佛以轉正法輪，治一切世間人倫善法。
⊙修行是為教化眾生，而示相成佛，引導眾生依循善法皈向真如，成佛之道，直下承當轉大法輪。
【證嚴上人開示】
「修行為成佛道，一大事為眾生，善法如水循環，如車輪轉大法。」
修行 為成佛道
一大事 為眾生
善法 如水循環
如車輪 轉大法
學佛、修行，就是為了能夠成佛，卻是我們對自己，成佛的希望有多少呢？知道聽佛的道理，而我們能夠做得到的又是多少？聽法、瞭解、身體力行，若能這樣，我們就一步一步接近佛的境界。
雖然說是一步一步，這個「一步」到底有多大步？距離（成佛的時間）有多長？當然，從佛經典中的記載來看，當然就是要用很長、很長的時間，距離隨著時間，將這個空間的距離拉很長。天地之間，到底有多大、多廣，讓我們的腳步一步一步向前走？這是在有形的譬喻，其實修行最重要的，就是在無形的心理。我們要遵循著佛陀，是為何要修行？我們要修行就要去追尋，佛陀要修行那時候的芳蹤，他的內心，起什麼樣的動念要來修行？我們是要瞭解這種無形的心態。
二千多年前的釋迦佛，是為什麼要去修行？貴為太子，將來能夠掌領國家，成為國王，為什麼他不要？因為智慧與知識有差別。我們人都是在世俗間，用知識來看人生，這個「分別智」所認識的人間，這叫做知識──「識」就是懂，「知」就是分別。分別有深、有淺；我們大家每天都有分別心，分別這項事情是對的嗎？那件事情是不是錯呢？我們都有這樣很謹慎在思考，這也叫做「分別智」。
分別於道，那我們就能夠這條路走得正；我們若分別於物欲，這樣我們這條路就走偏了。財、色、名、食，以及所享受的欲，若是這樣起這個心，動這種的念，這樣我們這個「智」，去認識的事情，就是這個世間事，世間的欲樂、物質、名利、地位，這種的「知」、「識」。若這樣，就無法真正能夠正確的方向走。
其實，「知識」和「智識」，又不同。知識分子，光一個「知」，我們在說的是「智」。若用「智」來懂道理，這就會接近智慧；用「知識」，那就是知道，知道世間諸事種種的事情，世間事，這些物欲、名利、地位。所以，那時候的悉達多，看到眾生的苦難，要如何來解脫這些人的苦難呢？光是領導一個國家，光是解決國家人民的苦難足夠嗎？不夠。是天下眾生的苦難要去解決。
煩惱到底是如何起？如何來起心動念去造業？這個源頭要從哪裡去瞭解？所以很多很多無形的矛盾，為了要去解決這種無形的矛盾，只好就是離開皇宮修行去了。所以，佛的修行為了要成佛，為了要成佛，那是為了一大事的因緣，就是為了眾生，要度眾生，所以他要有示相成佛，這個過程，後來的人，才能夠隨著這個足跡，找這條路如何走，這是佛陀的心態。
「善法如水循環」，就是要有這個足跡讓大家跟。就像水，水的路就是這樣從高而下，順著山的溪，這樣一直流下來到平地的河，從河流到海裡去。這就是水的循環。我們人人也是同樣，因為修行的方法，為什麼要修行？用什麼方法來修？佛陀已經將這條路開好了，同時順著這條路來走，就像水順著水路這樣的循環，法就是這樣，也像車輪一樣，車輪若起動，那輛車才能夠向前進，道理是一樣的。
就像我們要如何，將這個善法能更開闊？現在的眾生，苦難人偏多，貧困的地方，用有形的物質去幫助，從這個物質中建立了感情接近，有了接近的因緣，就能夠用法轉他的心輪。
慈濟人展開了冬令救濟，史瓦濟蘭、莫三比克也是一樣，用這個有形的物質，去幫助飢餓中貧困的眾生，貧困的眾生，接受了這個物質之後，他們感受到愛，慢慢地啟發了，他們內心心靈的財富，那就是愛心。開始落實在這兩個國家，這兩個國家也已經，培養出了發菩薩心的志工，無所求要付出。
雖然自己是貧困，卻是能夠用自己的身體，將遠自臺灣到南非，輾轉輸送到史瓦濟蘭，到莫三比克的物資，他們用他們的力量，用他們的愛，用他們的同語言、同胞愛，這樣去付出。看到貧困人受到幫助，他(們)歡喜、甘願，就希望還有這樣機會，能夠幫助人。所以，他們在那個地方，結束了冬令救濟，隨著南非的慈濟人，走入家家戶戶，最貧困的苦難人的家庭去看。
南非有很多就是因為暴力，死在搶、炮、槍之下，這種的苦，所以他們感覺：「我們很知福，我們很滿足。」這就是他們付出之後的感受，感受之後又再去追求，追求之後，從自己的心裡，感覺那分的感恩。雖然貧，但是能夠在這種貧中的安住，這樣他們也覺得是感恩。
這就是在南非。當然他們現在還在進行中，苦難的方法，從「苦、集、滅、道」，現在他們是行在「道」上，要如何更加瞭解佛法的道理，所以「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成」，現在他們已經慢慢接近佛道。
所以修行就是「善法如水循環」，法要如水的循環，好像我們人身體的血液循環，這就是法。所以佛陀，二千多年前的法，一直延續到現在，我們循循善誘，希望這個法能夠直入我們的心。
所以前面(經文)：「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」
聞佛柔軟音
深遠甚微妙
演暢清淨法
我心大歡喜
疑悔永已盡
安住實智中
《法華經 譬喻品第三》
這是舍利弗聽了佛說法之後，慢慢瞭解了，心已安住下來，安住在他要再向前前進，直到成佛的境界。這是心已經安住在實智中。接下來又再說，「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩。」
我定當作佛
為天人所敬
轉無上法輪
教化諸菩薩
《法華經 譬喻品第三》
我定當作佛
為天人所敬：
舍利弗自信
將來得佛授記
當得成佛
法從佛口出
舍利弗開始對自己有信心，「我將來一定會作佛，將來作佛，成佛之後，同樣是天人所敬的，也能夠在人、天間轉法輪，能夠教化菩薩。」不只是成佛，還能夠教化菩薩，當然，現在要教化菩薩的心，自己就要先當菩薩。不過，現在法是從佛口出，同時慧命也是從法來滋潤，所以必須要佛陀來轉無上法輪，教菩薩法。
轉無上法輪
教化諸菩薩：
慧命
從法滋潤中增長
謂真是佛子
得佛法分
轉無上法輪
於一切世間人中
得法無所障礙
將佛陀所教的法，滋潤於我們的心，我們人人的心就如一片田，這片田，我們要自耕耘，我們自己的田自己耕耘，我們要引水來灌溉，這樣稻子才會長大。所以，慧命是從法滋潤中增長，是從佛口所說的法，來滋潤我的心，我的心田，這個種子慢慢就發芽，開始就抽穗，所以因為這樣才叫做真佛子。
種子，從外來的種子，種在我們的心田裡，我們當一位好農夫，這粒種子也是在我們的心地這樣又再成長起來，所以這樣稱為佛子。我們的身體來自父母，但是我們的慧命來自大覺者，佛陀說法，讓我們的心地成長慧命，所以我們稱為「法子」，就是「得佛法分」，能夠得到佛所說的法，入我們的心，這個法與我們有分。所以這就要看我們，是不是用心在耕耘，於一切世間人當中，能夠來轉法輪。
若能夠得到這個法，我們將這個法輾轉，也能夠在人群中，去布善種子、去傳法。將佛法入心，自然你要傳法給別人，就沒有障礙，依照佛陀的法，所以我們修行者，能夠得佛法轉法輪，能夠得到佛所轉的法輪，這樣不斷輾轉。
就是說佛陀已經大轉法輪了，將他內心幾十年所保護著覺悟的道法，要和大家來分享。現在已經開始了，過去我們的心若有疑，現在佛陀在轉大法輪這個時候，我們的心就不要再有存疑了，這個疑悔，我們要趕快去消除它，我們若沒有疑悔，接受到佛法，循循善誘，自然我們就能夠，消除了種種的疑念。
聽到回向時，「願消三障諸煩惱，願得智慧真明了」，不就是嗎？我們的心願就是要，消除種種煩惱的業障，所以煩惱業障消除，才能夠得智慧明了。所以我們若疑悔去除了，自然三障煩惱就會消滅掉；煩惱消滅，沒有障礙，自然智慧就成長。所以「佛以轉正法輪」來「治一切世間人倫善法」。
修行者
得遇佛轉法輪
如有邪見心存疑悔
皆悉消滅
佛以轉正法輪
治一切世間
人倫善法
因為世間要能夠，讓人人順軌道、照道理，這樣這個世間才能夠平靜，世間才能夠祥和，家庭和睦、社會祥和，那就要看人的這個倫理道德。所以佛陀在人間轉法輪，就是希望人人，順著人間倫理的軌道上。先教會做人，然後才懂得要行菩薩道；懂得行菩薩道，才能夠成佛。這是佛陀來人間的一大事。
修行是為教化眾生，所以佛陀人間示相成佛，就是要引導眾生，依循善法皈向真如。我們眾生，真的要像佛陀出現在人間，我們的思想、智慧，要為人群來想。人間為什麼會有這些苦？為了要解除人間的苦，找出了一條道路，所以他在人間出生，在人間去找道路，在這個走過來的道路，都已經坦然，讓大家瞭解。我們若真正要與佛陀同樣覺悟，就追尋著這條路走，這樣我們就能夠「皈向真如」。
修行是為教化眾生
而示相成佛
引導眾生
依循善法皈向真如
成佛之道
直下承當轉大法輪
「皈向真如」就是成佛的道路，我們一定要跟著這條路走過來，這樣「直下承當，轉大法輪」。
既然舍利弗他就是說：「我相信我，我能夠成佛，我將來一定會成佛，天人恭敬，我要轉無上法輪，我要教化菩薩。」既然是這樣，就是承擔，發願承擔，現在好好學，未來我要好好教，能夠教出了人人行菩薩道，這是舍利弗的心願。
其實舍利弗的心願，就是代表所有修行人的心願。舍利弗智慧第一，也有過這樣的疑悔，所以現在疑悔全都解除了，信心堅定，安住在實智中。所以他相信他能夠成佛，成佛的過程要行菩薩道，菩薩道的盡頭就是成佛；成佛之後，再循環回來，就是教菩薩法。
各位菩薩，修行的起步，方向要正確，瞭解之後，我們隨著芳蹤腳步走，就沒有錯。所以我們要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Virtuous Dharma Turns the Great Dharma-wheel (善法如水轉大法輪)
Date: January.23. 2015
“The Buddha engaged in spiritual practice to attain Buddhahood for the one great cause of transforming sentient beings. The virtuous Dharma is like the cycle of water. The teaching of the Great Dharma is like the turning of a wheel.”
We learn and practice the Buddha’s teachings in order to attain Buddhahood, but how much hope do we have for ourselves of actually attaining it? We listen to the Buddha’s principles, but how many of them can we put into practice? If we can hear, understand and then put the Dharma into practice, one step at a time we are drawing closer to the state of Buddhahood. Although we are progressing step by step, just how big is each “step”? How far is the distance [we have to go]? Based on what we read in Buddhist sutras, it will obviously take us a very long time. Over this period of time, the distance in space is lengthened accordingly.
This space between heaven and earth is so vast, can we really expect to cover it step by step? This is an analogy of something tangible. Actually, the most important part of spiritual practice involves our intangible mindset. We must follow the Buddha’s reasons for engaging in spiritual practice. To engage in spiritual practice we must trace the steps the Buddha took during His lifetime. What were His motivations for engaging in spiritual cultivation? We must understand this intangible state of mind. Why did Sakyamuni Buddha engage in spiritual practice more then 2000 years ago? He was a crown prince and He could have ruled a kingdom and been its king. Why didn’t He want this? Because having wisdom and knowledge are different.
We, the people of this world, try to understand life by using knowledge. What we learn about the world through “discerning wisdom” is knowledge. To have knowledge is to discern and understand. Discernment can be profound or simple.
Each day, we are applying our discerning minds. We discern whether this is the right thing to do, or whether that is the wrong thing to do. We must contemplate everything carefully; this takes “discerning wisdom”. If we discern based on the Path, then we can walk this road correctly. If we discern based on material desires, then our course will deviate. If wealth, sensual pleasure, fame, food and the desire for enjoyment are the thoughts that arise in our minds, then the things that our “discerning wisdom” is being used to recognize are all things of the world. If worldly desires and pleasures, material things, fame, wealth and status are what we discern and understand, then we truly cannot walk on the right course.
Indeed, “knowledge” and “wisdom” are not the same thing. Intellectuals only “know”. What we are discussing here is “wisdom”. If we apply “wisdom” to understanding principles, then we can gradually grow in wisdom. If we apply “knowledge,” then we are only learning about various kinds of things in the world. Worldly things are things like material desires, fame and status. So, at the time, Prince Siddhartha saw the suffering of sentient beings and wondered, “How can I liberate them from their suffering?”
Would ruling his kingdom and relieving only the suffering of his own people be enough?It would not be enough.He wanted to eliminate the suffering of all sentient beings.How do afflictions actually arise?Where could he find the source of the thoughts that arise and lead us to create karma?There are so many intangible inconsistencies.To resolve these intangible inconsistencies, Prince Siddhartha had to leave the palace to engage in spiritual practice.
So, the Buddha engaged in spiritual practice to attain Buddhahood.He wanted to attain Buddhahood for the sake of His one great cause, for the sake of all sentient beings.In order to transform them, He manifested the attainment of Buddahood.He went through this process so people could follow in His footsteps and learn how to walk this road.This was the Buddha’s state of mind.
“The virtuous Dharma is like the cycle of water.”He left footprints for everyone to follow.This is like water; water flows from high places to low places.It flows down mountain streams to reach the rivers in the lowlands.Then it flows from the rivers into the ocean.
This is the cycle of water.
We humans are similar when it comes to methods of spiritual practice.Why do we engage in spiritual practice?How do we engage in spiritual practice?The Buddha has already laid this road out for us, so we follow this road the way waters follows a course in its cycle.
The Dharma is like this and also like the weep of a cart.Only if the wheel begins to turn can that cart move forward.The underlying principle here is the same.This is like the way that we try to expand the reach of this virtuous Dharma.
Nowadays, there are many suffering sentient beings.In impoverished places, we help out by providing tangible, material goods.Through this, we develop closer connections sand karmic affinities with those people to turn the wheels of their minds with the Dharma.Tzu Chi volunteers have begun their winter relief distributions.In Swaziland and Mozambique, they are using these tangible, material goods to help impoverished people who are starving.
When these impoverished people received the material goods, they felt this sense of love.This has gradually opened up [the door] to their spiritual wealth, which is the love in their hearts.
This is happening in these two countries.In these two countries we have already nurtured volunteers with Bodhisattva-aspirations.They give without any expectations.
Although they themselves are poor, they can use their strength to help [transport] supplies sent from Taiwan to South Africa and then, from there to Swaziland and to Mozambique.
These volunteers used their own strength, their loving hearts, their knowledge of the local language and their love for their fellow citizens, to help others.Seeing the impoverished people receiving help, they were willing [to continue], hoping there would be more opportunities like this to help people.
So, after concluding their winter relief distributions there, they accompanied Tzu Chi volunteers to visit some of the poorest and most impoverished families there.Many in South Africa are affected by violence; people die from robberies, mortars or guns.
This is their suffering.
So, they felt, “We recognize our blessings, and we are content.”
This was how they felt after giving.After feeling this warm they continued to dig deeper.Thus they found a sense of gratitude [deep] in their hearts.Although they were poor, they were still able to live peaceful lives.So, in this way, they felt very grateful.This was what happened in South Africa.
Of course, they are still carrying this out.The [understanding] of suffering begins with the truths of suffering, causation cessation and the Path.They are now walking the Path and want to further understand the Dhamra.
So, “We vow to deliver to countless sentient beings. We vow to eliminate endless afflictions. We vow to learn infinite Dharma-doors. We vow to attain unsurpassed Buddhahood”. They have now begun to approach the Buddha-path. So, in spiritual practice, “the virtuous Dharma is like the cycle of water”. The Dharma must be like the cycle of water, like the circulation of blood in our bodies. The Dharma is like this.
So, the Buddha-Dharma from over 2000 years ago has been passed down to the present. The Buddha patiently guided us, hoping this Dharma will directly enter our hearts. Therefore, the previous passage states,
“Hearing the Buddha’s soft and gentle voice, profound, far-reaching, profound, far-reaching, subtle and wondrous, widely proclaiming the pure Dharma, I feel great joy within my heart. My doubts and regrets are forever ended, so I can abide in true wisdom.”
After Sariputra heard the Buddha teach the Dharma, he gradually began to understand and his mind was now at peace. Now at peace, he wanted to move forward until he attained the state of Buddhahood. His heart was already abiding in true wisdom. Next, he continued on to say,
“I am certain to become a Buddha, revered by heavenly beings and humans. I shall turn the unsurpassed Dharma-wheel to teach and transform Bodhisattvas”.
“I am certain to become a Buddha, revered by heavenly beings and humans: Sariputra had faith in himself that he would receive the Buddha’s blessing and prediction for attaining Buddhahood in the future. The Dharma comes from the Buddha’s mouth.”
Sariputra began to have faith in himself, “I will certainly become a Buddha in the future. In the future, after attaining Buddhahood, I will also be revered by heavenly beings and humans.” He will turn the Dharma-wheel in heaven and on earth and teach and transform Bodhisattvas. He did not just want to attain Buddhahood, he also wanted to teach Bodhisattvas. Of course, if one wants to teach Bodhisattvas, one must first become a Bodhisattva.
But right now, the Dharma was still spoken by the Buddha and his wisdom-life was also nourished by the Dharma. Therefore, he needed the Buddha to turn the unsurpassed Dharma-wheel and teach the Bodhisattva Way.
“I shall turn the unsurpassed Dharma-wheel to teach and transform Bodhisattvas: Wisdom-life grows from the nourishment of Dharma. Those who are true Buddha-children realize their part in the Dharma and turn the unsurpassed Dharma-wheel so that everyone in the world can attain the Dharma without hindrance.”
We can use the Dharma taught by the Buddha to nourish our minds. Our minds are like fields. We must cultivate these fields ourselves. As we farm our won field, we must find water to irrigate it, so that the crops can grow. Thus wisdom-life grows from the nourishment of the Dharma. The Dharma from the Buddha’s mouth is what nourishes our minds, the fields in our minds. Then seeds will gradually sprout and develop and mature. This is what makes us true Buddha-children.
Seeds from an external source are planted in the field of our minds. If we are skilled farmers, these seeds will mature and grow. Thus we are called Buddha-children. Our physical life comes from our parents, but our wisdom-life comes from the Buddha. The Buddha taught the Dharma to help our minds develop wisdom-life. Thus we are called Dharma-children, who “realize their part in the Dharma”.
If we can attain the Dharma taught by the Buddha and take it to heart, then we have a part in this Dharma. Whether this happens depends on whether we are plowing our fields mindfully so that we can go among people in this world and turn the Dharma-wheel. If we can attain the Dharma, we can pass this Dharma along. Then, among other people, we can spread the seeds of goodness and share the Dharma [with them].
When we take the Buddha-Dharma to heart, naturally when we share it with others, we will not face any obstacles. We just need to follow the Buddha’s teachings. So, we spiritual practitioners can attain the Buddha-Dharma and turn the Dharma-wheel. Then the Dharma-wheel turned by the Buddha will turn unceasingly.
Now the Buddha was turning the great Dharma-wheel. The Dharma He had safeguarded in His heart for many decades was being shared with everyone. He had already started doing this. In the past, we might have had doubts. But now that the Buddha is turning the Great Dharma-wheel, it is time to put and end to doubts. We must now act quickly to eliminate all of our doubts and regrets. Without doubts and regrets, we can accept and be guided by the Buddha-Dharma, then naturally we can resolve all our questions.
In the dedications of merits [we chant], “I vow to eradicate the Three Obstructions and all afflictions. I vow to attain wisdom and true understanding”. Isn’t this the case? Our vow is to be able to eradicate various kinds of karmic obstacles of afflictions. Only when afflictions and karmic obstacles are eradicate can we achieve wisdom and true understanding. So, if we eliminate our doubts and regrets, the Three Obstructions and all afflictions will naturally be eradicated. When afflictions are eradicated, there will be no more obstacles, then wisdom will naturally grow.
So, “the Buddha, by turning the wheel of Right Dharma, pacifies the entire world with morality and virtuous Dharma”.
“When spiritual practitioners encounter the Buddha’s turning of the Dharma-wheel, if they have deviant views and doubts and regrets, those will be completely eliminated. The Buddha, by turning the wheel of Right Dharma, pacifies the entire world with morality and virtuous Dharma.”
In this world, we want everyone to travel smoothly down the path and follow the principles. Only then will this world be tranquil, only then will this world be peaceful. Harmonious families lead to a peaceful society. This all depends on people’s ethics and morals.
So, Buddha turns the Dharma-wheel in this world in the hopes that every person will follow the ethical path. First they must learn to be [good] people. Only then will they walk the Bodhisattva-path. They must walk the Bodhisattva-path in order to attain Buddhahood.This was the Buddha’s one goal cause for coming to this world.
The Buddha engaged in spiritual practice for the sake of teaching sentient beings. He manifested the attainment of Buddhahood in this world to guide sentient beings to follow the virtuous Dharma and return to our nature of True Suchness. We sentient beings must aspire to be like the Buddha’s in this world.
Our thinking and wisdom must be applied for the sake of people in this world. Why is there all this suffering in the world? In order to eliminate people’s suffering, a path had to be found. Therefore, the Buddha was born into this world so that He could look for this path. The path that He walked has already been openly shared for everyone to understand. If we truly want to be a awakened like the Buddha, we must find and follow this road. Only in this way can we “return to [our] nature of True Suchness.”
The Buddha engaged in spiritual practice and attained Buddhahood for the sake of teaching sentient beings. He guided sentient beings to follow the virtuous Dharma and return to their nature of True Suchness. Once on the path to Buddhahood, they will immediately shoulder the responsibility of turning the Great Dharma-wheel.
“Returning to [our] nature of True Suchness” is the path to attaining Buddhahood. We must certainly walk on this road, then “we will immediately shoulder the responsibility.” What Sariputra said was, “I believe in myself. I can attain Buddhahood. I will certainly attain Buddhahood in the future and be revered by heavenly beings and humans. I will turn the unsurpassed Dharma-wheel. I will teach and transform Bodhisattvas.”
Because he wanted to do this, he vowed to take on this responsibility. “Now, I must learn diligently. In the future, I will teach earnestly. All those I teach will walk the Bodhisattva-path.” This was Sariputra’s vow.
Actually, Sariputra’s vow represented the vow of all spiritual practitioners. Sariputra was foremost in wisdom, yet he also had doubts and regrets. Now all his doubts had been eliminated, so he abided in true wisdom with solid faith. Thus, he believed he would attain Buddhahood. To attain Buddhahood, one must walk the Bodhisattva-path. The end of the Bodhisattva-path is the state of Buddhahood. After attaining Buddhahood, one circles back to teach the Bodhisattva Way.
Dear Bodhisattvas, the first step of our spiritual practice must be in the right direction. After we understand the Dharma, we must follow in the Buddha’s footsteps. Then we will not go wrong. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「修行為成佛道，一大事為眾生，善法如水循環，如車輪轉大法。」
⊙「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」《法華經 譬喻品第三》
⊙「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩。」《法華經 譬喻品第三》
⊙我定當作佛，為天人所敬：舍利弗自信，將來得佛授記，當得成佛，法從佛口出。
⊙轉無上法輪，教化諸菩薩：慧命從法滋潤中增長，謂真是佛子，得佛法分，轉無上法輪。⊙修行者，得遇佛轉法輪，如有邪見心存疑悔，皆悉消滅。佛以轉正法輪，治一切世間人倫善法。
⊙修行是為教化眾生，而示相成佛，引導眾生依循善法皈向真如，成佛之道，直下承當轉大法輪。
【證嚴上人開示】
「修行為成佛道，一大事為眾生，善法如水循環，如車輪轉大法。」
修行 為成佛道
一大事 為眾生
善法 如水循環
如車輪 轉大法
學佛、修行，就是為了能夠成佛，卻是我們對自己，成佛的希望有多少呢？知道聽佛的道理，而我們能夠做得到的又是多少？聽法、瞭解、身體力行，若能這樣，我們就一步一步接近佛的境界。
雖然說是一步一步，這個「一步」到底有多大步？距離（成佛的時間）有多長？當然，從佛經典中的記載來看，當然就是要用很長、很長的時間，距離隨著時間，將這個空間的距離拉很長。天地之間，到底有多大、多廣，讓我們的腳步一步一步向前走？這是在有形的譬喻，其實修行最重要的，就是在無形的心理。我們要遵循著佛陀，是為何要修行？我們要修行就要去追尋，佛陀要修行那時候的芳蹤，他的內心，起什麼樣的動念要來修行？我們是要瞭解這種無形的心態。
二千多年前的釋迦佛，是為什麼要去修行？貴為太子，將來能夠掌領國家，成為國王，為什麼他不要？因為智慧與知識有差別。我們人都是在世俗間，用知識來看人生，這個「分別智」所認識的人間，這叫做知識──「識」就是懂，「知」就是分別。分別有深、有淺；我們大家每天都有分別心，分別這項事情是對的嗎？那件事情是不是錯呢？我們都有這樣很謹慎在思考，這也叫做「分別智」。
分別於道，那我們就能夠這條路走得正；我們若分別於物欲，這樣我們這條路就走偏了。財、色、名、食，以及所享受的欲，若是這樣起這個心，動這種的念，這樣我們這個「智」，去認識的事情，就是這個世間事，世間的欲樂、物質、名利、地位，這種的「知」、「識」。若這樣，就無法真正能夠正確的方向走。
其實，「知識」和「智識」，又不同。知識分子，光一個「知」，我們在說的是「智」。若用「智」來懂道理，這就會接近智慧；用「知識」，那就是知道，知道世間諸事種種的事情，世間事，這些物欲、名利、地位。所以，那時候的悉達多，看到眾生的苦難，要如何來解脫這些人的苦難呢？光是領導一個國家，光是解決國家人民的苦難足夠嗎？不夠。是天下眾生的苦難要去解決。
煩惱到底是如何起？如何來起心動念去造業？這個源頭要從哪裡去瞭解？所以很多很多無形的矛盾，為了要去解決這種無形的矛盾，只好就是離開皇宮修行去了。所以，佛的修行為了要成佛，為了要成佛，那是為了一大事的因緣，就是為了眾生，要度眾生，所以他要有示相成佛，這個過程，後來的人，才能夠隨著這個足跡，找這條路如何走，這是佛陀的心態。
「善法如水循環」，就是要有這個足跡讓大家跟。就像水，水的路就是這樣從高而下，順著山的溪，這樣一直流下來到平地的河，從河流到海裡去。這就是水的循環。我們人人也是同樣，因為修行的方法，為什麼要修行？用什麼方法來修？佛陀已經將這條路開好了，同時順著這條路來走，就像水順著水路這樣的循環，法就是這樣，也像車輪一樣，車輪若起動，那輛車才能夠向前進，道理是一樣的。
就像我們要如何，將這個善法能更開闊？現在的眾生，苦難人偏多，貧困的地方，用有形的物質去幫助，從這個物質中建立了感情接近，有了接近的因緣，就能夠用法轉他的心輪。
慈濟人展開了冬令救濟，史瓦濟蘭、莫三比克也是一樣，用這個有形的物質，去幫助飢餓中貧困的眾生，貧困的眾生，接受了這個物質之後，他們感受到愛，慢慢地啟發了，他們內心心靈的財富，那就是愛心。開始落實在這兩個國家，這兩個國家也已經，培養出了發菩薩心的志工，無所求要付出。
雖然自己是貧困，卻是能夠用自己的身體，將遠自臺灣到南非，輾轉輸送到史瓦濟蘭，到莫三比克的物資，他們用他們的力量，用他們的愛，用他們的同語言、同胞愛，這樣去付出。看到貧困人受到幫助，他(們)歡喜、甘願，就希望還有這樣機會，能夠幫助人。所以，他們在那個地方，結束了冬令救濟，隨著南非的慈濟人，走入家家戶戶，最貧困的苦難人的家庭去看。
南非有很多就是因為暴力，死在搶、炮、槍之下，這種的苦，所以他們感覺：「我們很知福，我們很滿足。」這就是他們付出之後的感受，感受之後又再去追求，追求之後，從自己的心裡，感覺那分的感恩。雖然貧，但是能夠在這種貧中的安住，這樣他們也覺得是感恩。
這就是在南非。當然他們現在還在進行中，苦難的方法，從「苦、集、滅、道」，現在他們是行在「道」上，要如何更加瞭解佛法的道理，所以「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成」，現在他們已經慢慢接近佛道。
所以修行就是「善法如水循環」，法要如水的循環，好像我們人身體的血液循環，這就是法。所以佛陀，二千多年前的法，一直延續到現在，我們循循善誘，希望這個法能夠直入我們的心。
所以前面(經文)：「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」
聞佛柔軟音
深遠甚微妙
演暢清淨法
我心大歡喜
疑悔永已盡
安住實智中
《法華經 譬喻品第三》
這是舍利弗聽了佛說法之後，慢慢瞭解了，心已安住下來，安住在他要再向前前進，直到成佛的境界。這是心已經安住在實智中。接下來又再說，「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩。」
我定當作佛
為天人所敬
轉無上法輪
教化諸菩薩
《法華經 譬喻品第三》
我定當作佛
為天人所敬：
舍利弗自信
將來得佛授記
當得成佛
法從佛口出
舍利弗開始對自己有信心，「我將來一定會作佛，將來作佛，成佛之後，同樣是天人所敬的，也能夠在人、天間轉法輪，能夠教化菩薩。」不只是成佛，還能夠教化菩薩，當然，現在要教化菩薩的心，自己就要先當菩薩。不過，現在法是從佛口出，同時慧命也是從法來滋潤，所以必須要佛陀來轉無上法輪，教菩薩法。
轉無上法輪
教化諸菩薩：
慧命
從法滋潤中增長
謂真是佛子
得佛法分
轉無上法輪
於一切世間人中
得法無所障礙
將佛陀所教的法，滋潤於我們的心，我們人人的心就如一片田，這片田，我們要自耕耘，我們自己的田自己耕耘，我們要引水來灌溉，這樣稻子才會長大。所以，慧命是從法滋潤中增長，是從佛口所說的法，來滋潤我的心，我的心田，這個種子慢慢就發芽，開始就抽穗，所以因為這樣才叫做真佛子。
種子，從外來的種子，種在我們的心田裡，我們當一位好農夫，這粒種子也是在我們的心地這樣又再成長起來，所以這樣稱為佛子。我們的身體來自父母，但是我們的慧命來自大覺者，佛陀說法，讓我們的心地成長慧命，所以我們稱為「法子」，就是「得佛法分」，能夠得到佛所說的法，入我們的心，這個法與我們有分。所以這就要看我們，是不是用心在耕耘，於一切世間人當中，能夠來轉法輪。
若能夠得到這個法，我們將這個法輾轉，也能夠在人群中，去布善種子、去傳法。將佛法入心，自然你要傳法給別人，就沒有障礙，依照佛陀的法，所以我們修行者，能夠得佛法轉法輪，能夠得到佛所轉的法輪，這樣不斷輾轉。
就是說佛陀已經大轉法輪了，將他內心幾十年所保護著覺悟的道法，要和大家來分享。現在已經開始了，過去我們的心若有疑，現在佛陀在轉大法輪這個時候，我們的心就不要再有存疑了，這個疑悔，我們要趕快去消除它，我們若沒有疑悔，接受到佛法，循循善誘，自然我們就能夠，消除了種種的疑念。
聽到回向時，「願消三障諸煩惱，願得智慧真明了」，不就是嗎？我們的心願就是要，消除種種煩惱的業障，所以煩惱業障消除，才能夠得智慧明了。所以我們若疑悔去除了，自然三障煩惱就會消滅掉；煩惱消滅，沒有障礙，自然智慧就成長。所以「佛以轉正法輪」來「治一切世間人倫善法」。
修行者
得遇佛轉法輪
如有邪見心存疑悔
皆悉消滅
佛以轉正法輪
治一切世間
人倫善法
因為世間要能夠，讓人人順軌道、照道理，這樣這個世間才能夠平靜，世間才能夠祥和，家庭和睦、社會祥和，那就要看人的這個倫理道德。所以佛陀在人間轉法輪，就是希望人人，順著人間倫理的軌道上。先教會做人，然後才懂得要行菩薩道；懂得行菩薩道，才能夠成佛。這是佛陀來人間的一大事。
修行是為教化眾生，所以佛陀人間示相成佛，就是要引導眾生，依循善法皈向真如。我們眾生，真的要像佛陀出現在人間，我們的思想、智慧，要為人群來想。人間為什麼會有這些苦？為了要解除人間的苦，找出了一條道路，所以他在人間出生，在人間去找道路，在這個走過來的道路，都已經坦然，讓大家瞭解。我們若真正要與佛陀同樣覺悟，就追尋著這條路走，這樣我們就能夠「皈向真如」。
修行是為教化眾生
而示相成佛
引導眾生
依循善法皈向真如
成佛之道
直下承當轉大法輪
「皈向真如」就是成佛的道路，我們一定要跟著這條路走過來，這樣「直下承當，轉大法輪」。
既然舍利弗他就是說：「我相信我，我能夠成佛，我將來一定會成佛，天人恭敬，我要轉無上法輪，我要教化菩薩。」既然是這樣，就是承擔，發願承擔，現在好好學，未來我要好好教，能夠教出了人人行菩薩道，這是舍利弗的心願。
其實舍利弗的心願，就是代表所有修行人的心願。舍利弗智慧第一，也有過這樣的疑悔，所以現在疑悔全都解除了，信心堅定，安住在實智中。所以他相信他能夠成佛，成佛的過程要行菩薩道，菩薩道的盡頭就是成佛；成佛之後，再循環回來，就是教菩薩法。
各位菩薩，修行的起步，方向要正確，瞭解之後，我們隨著芳蹤腳步走，就沒有錯。所以我們要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Virtuous Dharma Turns the Great Dharma-wheel (善法如水轉大法輪)
Date: January.23. 2015
“The Buddha engaged in spiritual practice to attain Buddhahood for the one great cause of transforming sentient beings. The virtuous Dharma is like the cycle of water. The teaching of the Great Dharma is like the turning of a wheel.”
We learn and practice the Buddha’s teachings in order to attain Buddhahood, but how much hope do we have for ourselves of actually attaining it? We listen to the Buddha’s principles, but how many of them can we put into practice? If we can hear, understand and then put the Dharma into practice, one step at a time we are drawing closer to the state of Buddhahood. Although we are progressing step by step, just how big is each “step”? How far is the distance [we have to go]? Based on what we read in Buddhist sutras, it will obviously take us a very long time. Over this period of time, the distance in space is lengthened accordingly.
This space between heaven and earth is so vast, can we really expect to cover it step by step? This is an analogy of something tangible. Actually, the most important part of spiritual practice involves our intangible mindset. We must follow the Buddha’s reasons for engaging in spiritual practice. To engage in spiritual practice we must trace the steps the Buddha took during His lifetime. What were His motivations for engaging in spiritual cultivation? We must understand this intangible state of mind. Why did Sakyamuni Buddha engage in spiritual practice more then 2000 years ago? He was a crown prince and He could have ruled a kingdom and been its king. Why didn’t He want this? Because having wisdom and knowledge are different.
We, the people of this world, try to understand life by using knowledge. What we learn about the world through “discerning wisdom” is knowledge. To have knowledge is to discern and understand. Discernment can be profound or simple.
Each day, we are applying our discerning minds. We discern whether this is the right thing to do, or whether that is the wrong thing to do. We must contemplate everything carefully; this takes “discerning wisdom”. If we discern based on the Path, then we can walk this road correctly. If we discern based on material desires, then our course will deviate. If wealth, sensual pleasure, fame, food and the desire for enjoyment are the thoughts that arise in our minds, then the things that our “discerning wisdom” is being used to recognize are all things of the world. If worldly desires and pleasures, material things, fame, wealth and status are what we discern and understand, then we truly cannot walk on the right course.
Indeed, “knowledge” and “wisdom” are not the same thing. Intellectuals only “know”. What we are discussing here is “wisdom”. If we apply “wisdom” to understanding principles, then we can gradually grow in wisdom. If we apply “knowledge,” then we are only learning about various kinds of things in the world. Worldly things are things like material desires, fame and status. So, at the time, Prince Siddhartha saw the suffering of sentient beings and wondered, “How can I liberate them from their suffering?”
Would ruling his kingdom and relieving only the suffering of his own people be enough?It would not be enough.He wanted to eliminate the suffering of all sentient beings.How do afflictions actually arise?Where could he find the source of the thoughts that arise and lead us to create karma?There are so many intangible inconsistencies.To resolve these intangible inconsistencies, Prince Siddhartha had to leave the palace to engage in spiritual practice.
So, the Buddha engaged in spiritual practice to attain Buddhahood.He wanted to attain Buddhahood for the sake of His one great cause, for the sake of all sentient beings.In order to transform them, He manifested the attainment of Buddahood.He went through this process so people could follow in His footsteps and learn how to walk this road.This was the Buddha’s state of mind.
“The virtuous Dharma is like the cycle of water.”He left footprints for everyone to follow.This is like water; water flows from high places to low places.It flows down mountain streams to reach the rivers in the lowlands.Then it flows from the rivers into the ocean.
This is the cycle of water.
We humans are similar when it comes to methods of spiritual practice.Why do we engage in spiritual practice?How do we engage in spiritual practice?The Buddha has already laid this road out for us, so we follow this road the way waters follows a course in its cycle.
The Dharma is like this and also like the weep of a cart.Only if the wheel begins to turn can that cart move forward.The underlying principle here is the same.This is like the way that we try to expand the reach of this virtuous Dharma.
Nowadays, there are many suffering sentient beings.In impoverished places, we help out by providing tangible, material goods.Through this, we develop closer connections sand karmic affinities with those people to turn the wheels of their minds with the Dharma.Tzu Chi volunteers have begun their winter relief distributions.In Swaziland and Mozambique, they are using these tangible, material goods to help impoverished people who are starving.
When these impoverished people received the material goods, they felt this sense of love.This has gradually opened up [the door] to their spiritual wealth, which is the love in their hearts.
This is happening in these two countries.In these two countries we have already nurtured volunteers with Bodhisattva-aspirations.They give without any expectations.
Although they themselves are poor, they can use their strength to help [transport] supplies sent from Taiwan to South Africa and then, from there to Swaziland and to Mozambique.
These volunteers used their own strength, their loving hearts, their knowledge of the local language and their love for their fellow citizens, to help others.Seeing the impoverished people receiving help, they were willing [to continue], hoping there would be more opportunities like this to help people.
So, after concluding their winter relief distributions there, they accompanied Tzu Chi volunteers to visit some of the poorest and most impoverished families there.Many in South Africa are affected by violence; people die from robberies, mortars or guns.
This is their suffering.
So, they felt, “We recognize our blessings, and we are content.”
This was how they felt after giving.After feeling this warm they continued to dig deeper.Thus they found a sense of gratitude [deep] in their hearts.Although they were poor, they were still able to live peaceful lives.So, in this way, they felt very grateful.This was what happened in South Africa.
Of course, they are still carrying this out.The [understanding] of suffering begins with the truths of suffering, causation cessation and the Path.They are now walking the Path and want to further understand the Dhamra.
So, “We vow to deliver to countless sentient beings. We vow to eliminate endless afflictions. We vow to learn infinite Dharma-doors. We vow to attain unsurpassed Buddhahood”. They have now begun to approach the Buddha-path. So, in spiritual practice, “the virtuous Dharma is like the cycle of water”. The Dharma must be like the cycle of water, like the circulation of blood in our bodies. The Dharma is like this.
So, the Buddha-Dharma from over 2000 years ago has been passed down to the present. The Buddha patiently guided us, hoping this Dharma will directly enter our hearts. Therefore, the previous passage states,
“Hearing the Buddha’s soft and gentle voice, profound, far-reaching, profound, far-reaching, subtle and wondrous, widely proclaiming the pure Dharma, I feel great joy within my heart. My doubts and regrets are forever ended, so I can abide in true wisdom.”
After Sariputra heard the Buddha teach the Dharma, he gradually began to understand and his mind was now at peace. Now at peace, he wanted to move forward until he attained the state of Buddhahood. His heart was already abiding in true wisdom. Next, he continued on to say,
“I am certain to become a Buddha, revered by heavenly beings and humans. I shall turn the unsurpassed Dharma-wheel to teach and transform Bodhisattvas”.
“I am certain to become a Buddha, revered by heavenly beings and humans: Sariputra had faith in himself that he would receive the Buddha’s blessing and prediction for attaining Buddhahood in the future. The Dharma comes from the Buddha’s mouth.”
Sariputra began to have faith in himself, “I will certainly become a Buddha in the future. In the future, after attaining Buddhahood, I will also be revered by heavenly beings and humans.” He will turn the Dharma-wheel in heaven and on earth and teach and transform Bodhisattvas. He did not just want to attain Buddhahood, he also wanted to teach Bodhisattvas. Of course, if one wants to teach Bodhisattvas, one must first become a Bodhisattva.
But right now, the Dharma was still spoken by the Buddha and his wisdom-life was also nourished by the Dharma. Therefore, he needed the Buddha to turn the unsurpassed Dharma-wheel and teach the Bodhisattva Way.
“I shall turn the unsurpassed Dharma-wheel to teach and transform Bodhisattvas: Wisdom-life grows from the nourishment of Dharma. Those who are true Buddha-children realize their part in the Dharma and turn the unsurpassed Dharma-wheel so that everyone in the world can attain the Dharma without hindrance.”
We can use the Dharma taught by the Buddha to nourish our minds. Our minds are like fields. We must cultivate these fields ourselves. As we farm our won field, we must find water to irrigate it, so that the crops can grow. Thus wisdom-life grows from the nourishment of the Dharma. The Dharma from the Buddha’s mouth is what nourishes our minds, the fields in our minds. Then seeds will gradually sprout and develop and mature. This is what makes us true Buddha-children.
Seeds from an external source are planted in the field of our minds. If we are skilled farmers, these seeds will mature and grow. Thus we are called Buddha-children. Our physical life comes from our parents, but our wisdom-life comes from the Buddha. The Buddha taught the Dharma to help our minds develop wisdom-life. Thus we are called Dharma-children, who “realize their part in the Dharma”.
If we can attain the Dharma taught by the Buddha and take it to heart, then we have a part in this Dharma. Whether this happens depends on whether we are plowing our fields mindfully so that we can go among people in this world and turn the Dharma-wheel. If we can attain the Dharma, we can pass this Dharma along. Then, among other people, we can spread the seeds of goodness and share the Dharma [with them].
When we take the Buddha-Dharma to heart, naturally when we share it with others, we will not face any obstacles. We just need to follow the Buddha’s teachings. So, we spiritual practitioners can attain the Buddha-Dharma and turn the Dharma-wheel. Then the Dharma-wheel turned by the Buddha will turn unceasingly.
Now the Buddha was turning the great Dharma-wheel. The Dharma He had safeguarded in His heart for many decades was being shared with everyone. He had already started doing this. In the past, we might have had doubts. But now that the Buddha is turning the Great Dharma-wheel, it is time to put and end to doubts. We must now act quickly to eliminate all of our doubts and regrets. Without doubts and regrets, we can accept and be guided by the Buddha-Dharma, then naturally we can resolve all our questions.
In the dedications of merits [we chant], “I vow to eradicate the Three Obstructions and all afflictions. I vow to attain wisdom and true understanding”. Isn’t this the case? Our vow is to be able to eradicate various kinds of karmic obstacles of afflictions. Only when afflictions and karmic obstacles are eradicate can we achieve wisdom and true understanding. So, if we eliminate our doubts and regrets, the Three Obstructions and all afflictions will naturally be eradicated. When afflictions are eradicated, there will be no more obstacles, then wisdom will naturally grow.
So, “the Buddha, by turning the wheel of Right Dharma, pacifies the entire world with morality and virtuous Dharma”.
“When spiritual practitioners encounter the Buddha’s turning of the Dharma-wheel, if they have deviant views and doubts and regrets, those will be completely eliminated. The Buddha, by turning the wheel of Right Dharma, pacifies the entire world with morality and virtuous Dharma.”
In this world, we want everyone to travel smoothly down the path and follow the principles. Only then will this world be tranquil, only then will this world be peaceful. Harmonious families lead to a peaceful society. This all depends on people’s ethics and morals.
So, Buddha turns the Dharma-wheel in this world in the hopes that every person will follow the ethical path. First they must learn to be [good] people. Only then will they walk the Bodhisattva-path. They must walk the Bodhisattva-path in order to attain Buddhahood.This was the Buddha’s one goal cause for coming to this world.
The Buddha engaged in spiritual practice for the sake of teaching sentient beings. He manifested the attainment of Buddhahood in this world to guide sentient beings to follow the virtuous Dharma and return to our nature of True Suchness. We sentient beings must aspire to be like the Buddha’s in this world.
Our thinking and wisdom must be applied for the sake of people in this world. Why is there all this suffering in the world? In order to eliminate people’s suffering, a path had to be found. Therefore, the Buddha was born into this world so that He could look for this path. The path that He walked has already been openly shared for everyone to understand. If we truly want to be a awakened like the Buddha, we must find and follow this road. Only in this way can we “return to [our] nature of True Suchness.”
The Buddha engaged in spiritual practice and attained Buddhahood for the sake of teaching sentient beings. He guided sentient beings to follow the virtuous Dharma and return to their nature of True Suchness. Once on the path to Buddhahood, they will immediately shoulder the responsibility of turning the Great Dharma-wheel.
“Returning to [our] nature of True Suchness” is the path to attaining Buddhahood. We must certainly walk on this road, then “we will immediately shoulder the responsibility.” What Sariputra said was, “I believe in myself. I can attain Buddhahood. I will certainly attain Buddhahood in the future and be revered by heavenly beings and humans. I will turn the unsurpassed Dharma-wheel. I will teach and transform Bodhisattvas.”
Because he wanted to do this, he vowed to take on this responsibility. “Now, I must learn diligently. In the future, I will teach earnestly. All those I teach will walk the Bodhisattva-path.” This was Sariputra’s vow.
Actually, Sariputra’s vow represented the vow of all spiritual practitioners. Sariputra was foremost in wisdom, yet he also had doubts and regrets. Now all his doubts had been eliminated, so he abided in true wisdom with solid faith. Thus, he believed he would attain Buddhahood. To attain Buddhahood, one must walk the Bodhisattva-path. The end of the Bodhisattva-path is the state of Buddhahood. After attaining Buddhahood, one circles back to teach the Bodhisattva Way.
Dear Bodhisattvas, the first step of our spiritual practice must be in the right direction. After we understand the Dharma, we must follow in the Buddha’s footsteps. Then we will not go wrong. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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