20150127《靜思妙蓮華》安住實智 體解大道(第488集)
（法華經•譬喻品第三）
⊙「安住實智通諸法，體解大道入人群；恆久如是一乘道，為一大事無為法。」
⊙「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝。」《法華經 譬喻品第三》
⊙「汝亦長夜隨我受學，我以方便引導汝故，生我法中。」《法華經 譬喻品第三》
⊙汝亦長夜，隨我受學：「長夜」即無明昏闇之義，喻舍利弗昔在生死煩惱中隨佛受學。
⊙我以方便引導，生我法中：謂佛以二乘權法引導舍利弗，舍利弗由是遂能入道。
⊙喻法子增長慧命，是從佛口生，從法化生也。縱然未破見思惑，但所聞法成了因種，納種在識，永劫不壞，況今真悟，是真佛子，實無虛妄。
【證嚴上人開示】
「安住實智通諸法，體解大道入人群；恆久如是一乘道，為一大事無為法。」
安住實智通諸法
體解大道入人群
恆久如是一乘道
為一大事無為法
各位，學佛，我們必定要很用心，這念心我們要安住，安住在實智中。我們若能心安，住在實智，自然我們會通達諸法。
安住實智，前面也已經說了，要斷疑網，才能夠安住實智中。實智，就是佛智，我們若能得了佛的智慧，諸法就通了。所以，學佛難道不就是，為了這條路能通嗎？凡夫的路就是迷茫，到底我們是在做什麼事情，這件事的結果是什麼，自己都無所適從，不知覺，患得患失，這都叫做凡夫。現在在做的，對或是不對呢？疑問還是很多，這叫做疑網。
就像我們在修行，已經決心修行了，在這條路上走，是不是覺得：路怎麼還那麼遠啊！這樣走是不是真正，能到達目的地呢？這都是我們凡夫，雖然你選擇的是一條，正確的道路，但是在道路上走，總是一直感到疲倦、很遙遠。這是還沒通達。不只遙遠，又是會到目的地嗎？這也是疑網。
像這樣，心容易生起懈怠，不只是懷疑阻礙我們，還會懈怠，感覺路很長，所以要再往前走，體力已經是不夠了，心就會起了那一分懈怠。這就是我們的心，還沒有真實安住在佛的實智。我們若能疑網都去除，懈怠心都遠離，即心即佛。我們這個迷茫若破除，清淨、真如的本性就現前了，路哪有多遠呢？現前就是。
就像有一群遠途，從馬來西亞專程回來，大家很歡喜，精進之後，昨天下午他們也回來精舍。因為他們知道無法，一一來和師父說話，所以他們就利用時間寫家書，大家都要寫一封信給師父，他們這樣二大盒，這二大盒送來。我將它打開，就從這麼多封信的其中，從裡面抽出一封。
我就和他們說：「這封信是誰寫的？是不是有在場呢？有嗎？」其中一位居士，他在場，大家就說，那就你自己來唸就好了。他說這封信，是他的同修師姊寫的，先生來唸；這位就是在幾年前，回來受證的時候，一滴淚珠，滴在師父的手，這位，她就是很精進。她在敘述過去初進入慈濟，不論是從大愛(臺) ，「人間菩提」、「靜思晨語」，或者是在讀《靜思語》，看，不論是用看的、用聽的，她就是感動，不能自己，就會流淚。
那次回來受證時，精進中聽到人家在分享慈濟種種人間事，人間菩薩入於苦難中，這她聽了也感動，也是哭。那天在受證時，開始大家就是依依不捨，受證之後就要回去了，一直和師父的心，是那麼貼切，對慈濟事是那麼認真。她發心、她立願，她要精進，所以那個悲智相契合，受證的時候，正好我的手過去，為她授證，紅包給她，那個淚珠，正好在我的手上。
那一天我就說：「不知道哪一位居士，在受證當中，那種虔誠的珠淚，滴在我的手上，不捨得擦掉。」她說：「下去之後，更感動。」昨天回來也是在分享這段，其實，大家就說：「很巧，正好師父，抽到你家師姊這封信。」我就說：「師姊有回來嗎？」「有啊，但是在外面。」「來，你來替她唸。」他開始在唸的時候，忽然間他師姊，從外面進來了。我就說：「夫妻同心，妳的悲心與師父相契，所以有這個機會，那麼多張的信，偏偏就是抽到該妳唸的信。」
這就是心啊！這麼多人當中，尤其是她很特殊，那滴淚水滴下來，在手中這位，這是幾年前的事。卻是今年寫家書，夫妻同修，太太寫的，先生來唸，都是同一個人。這種悲心相契合，說來也不可思議。昨天早上在靜思堂，也是他上來說話，敘說對慈濟、對師父的法，那分堅定的心。
所以說來，心念的力量不可思議，所以我們要安住實智，通諸法。我們的心若安住下來，一切就通了，一切法就通了。這麼多人當中，偏偏就讓去抽到這封信，所以，悲心相契合，這也是不可思議。所以這樣，心苦通，體解大道，各位，我們應該學法，除了心要安住下來之外，我們才能通法；法通，我們才能體解大道
佛陀的法、智慧，是宇宙萬法真理，所以我們必定要通達，不只是我們的生活中諸事物，我們還要所有的道理，都要能瞭解，瞭解之後，那就要入人群。不是「我知道了」，知道自己知道的，很多好的法，我們都不與人分享。我們要體解佛陀的心，因為佛心所保護著的這念，無不都是將這個法，要轉到眾生的心中去，所以叫做傳法。佛陀傳給弟子，轉到弟子的心，弟子還要再不斷再輾轉，輾轉到所有眾生心，所以因為這樣，體解大道，要入人群中。
同時，人群就是我們要學的法，這是心路的風光。菩薩道的心路，是什麼樣的風光呢？菩薩道很開闊，若沒有路邊的草，小草、小花、大樹、大木，若沒有這些境界，這條路不就像，廣無邊際的沙漠嗎？所以我們要行菩薩道，必定要在人群中。
人群，人人生命中，所經歷的法、道理，有苦諦的道理，有非常明顯，人人的習氣所集來的煩惱，人群的苦，就是菩薩心路歷程的風光，我們才會知道向前前進，前腳走、後腳放，滅去了過去一切的妄想，只有向前走。這就是菩薩，清淨安住在實智中，為人群去付出，這叫做「體解大道」。
「恆久如是」，永遠永遠都是這樣。佛陀來人間，就是「恆久如是一乘道」，對待眾生，心所保護著的法，就是只有一項，人人皆能成佛，人人本具佛性，人人有清淨如琉璃這個本性。這就是一乘道，就是一實智，這就是我們人人本具，「恆久如是一乘道」。
我們聽法這樣聽，我們行在法中也要這樣行，所以「為一大事無為法」。一大事就是為一切眾生，要讓一切眾生，明白無為法，就是你看不到，但是道理，就在這看不到、冥冥中的道理，很多不可思議、不可言說，很多。
前面所說，「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝」。
爾時佛告舍利弗
吾今於天、人、
沙門、婆羅門等
大眾中說
我昔曾於
二萬億佛所
為無上道故
常教化汝
《法華經 譬喻品第三》
佛陀開始在大眾中來宣說，過去已經在二萬億佛，這麼長久的時間，還是利用時間，再和大家結法緣。就像十六王子，同樣的道理，經過這麼多佛，佛在入定中，他也在教化眾生，所以最後也是成佛。經過了這麼久的時間，這是在大眾中，佛陀公開向大家說，過去修行長久的時間，十六王子中，其中釋迦佛是之一，現在成佛，名稱叫做釋迦佛。十六王子的時代，就和這些弟子都有結緣，所以一直到現在，生在釋迦佛法中，佛陀還是繼續教育。
下面這段(經)文開始又說，「汝亦長夜隨我受學，我以方便引導汝故，生我法中。」
汝亦長夜
隨我受學
我以方便
引導汝故
生我法中
《法華經 譬喻品第三》
汝，就是舍利弗與等等大家，因為大家已經從十六王子之前，所結緣過來的弟子，這，一直到現在。那個時候，你們大家都是同樣在我的法中，也是同樣在這個長夜。長夜就是無明、昏闇的意思。
汝亦長夜
隨我受學：
長夜
即無明昏闇之義
喻舍利弗
昔在生死煩惱中
隨佛受學
我們若晚上、天未亮，看外面的路，不很清楚，外面的境界的東西，也看不清，所以這叫做長夜。就像凡夫，凡夫晚上在走路，若沒有用燈火來照路，也是很危險。所以現在所說的長夜，表示譬喻無明，就是暗，昏暗的心地。這就是凡夫在無明中，就是這麼昏暗的心地。
也是向舍利弗說，譬如舍利弗，從二萬億佛那個時候，釋迦佛還是在修行，一直到最後的修行，十六王子，大通智勝佛的十六王子中，在佛入定之後，十六王子各人去教化，將法傳到外面去，各個所有緣的，就去聽法。在那時候的舍利弗，和現在我們大家，都是與釋迦佛有緣，生生世世都追隨著佛陀來受學。
所以下面再說，「我以方便引導汝故，生我法中」。所以用種種的方便法，引導你來生在我的法中。這個方便引導，這就是佛用二乘權法，用二乘，聲聞、辟支佛，用這種種種權巧方便法，來引導。所以能夠知道，舍利弗生生世世就是跟隨在佛，跟隨不捨，但是佛陀還是循循善誘。可見要成佛的路，實在是很長，這念心念若不轉，沒有覺悟，永遠我們的心地，就是長長的漫夜中。
我以方便引導
生我法中
謂佛以二乘權法
引導舍利弗
舍利弗由是
遂能入道
所以，這也就是譬喻，法子增長慧命。「佛口所生子」，我們大家是不是，將佛陀所說的法，入我們的心？
其實，我們不知道幾生幾世，二千多年前就已經生在佛世中，聽佛說法，跟隨著佛，生生世世。現在再又有緣，雖然再離佛二千多年，我們的善根、我們的種子，同樣是還在。所以，法子增長慧命，是從佛口生、從法化生，所以，得佛法分。這是前面的經文有說過。
喻法子增長慧命
是從佛口生
從法化生也
縱然未破見思惑
但所聞法成了因種
納種在識
永劫不壞
況今真悟
是真佛子
實無虛妄
同樣的道理，儘管佛陀這樣長久的時間用方便、權巧來接引，但是無不都是希望，過了長夜，那個曙光能夠浮現上來。現在那道曙光，已經開始慢慢浮現了，晨曦，已經早上了，天開始要亮了；這個法慢慢展現出來，外面的境界，已經慢慢看得清楚。所以，舍利弗長久跟隨佛，縱然是還未破見思惑，但是時時在聽法，那個種子還是同樣存在。就像我們大家，我們的種子都存在，納那個種子在識，存在我們的藏識裡，永劫不壞。
現在舍利弗，開始真的是覺悟了，感覺他真的，「真是佛子，實無虛妄」。因為，他的慧命成長，是從佛陀口中所說的法，在他的內心所接受到、體會到，轉為慧命，在生命中受到法入心來，所以生命隨著時光消逝，慧命就在佛法中成長，所以「真是佛子，實無虛妄」。
各位菩薩，人人修行，必定要發菩薩心，菩薩的心地，就是需要在眾生群中。所以佛陀的教法，我們還是不要將它忘記。大眾中來受法，我們要好好時時要多用心。
Explanations by Master Cheng-Yan
Subject: Abiding in True Wisdom, We Realize the Great Path (安住實智 體解大道)
Date: January.27. 2015
“When we abide in true wisdom, we can understand all Dharma. When we realize the great path, we will go among the people. We will forever remain on the path of the One Vehicle for the one great cause of the unconditioned Dharma.”
Everyone, as we learn the Buddha’s Way, we must be mindful. Our minds must abide in true wisdom. If we can calm our minds and abide in true wisdom, then naturally we can understand all Dharma. We have talked about abiding in true wisdom before. We must sever the web of doubts to abide in true wisdom. True wisdom is the Buddha’s wisdom. If we can attain the Buddha’s wisdom, then we can understand all Dharma.
Aren’t we learning the Buddha’s Way so that our path may be unobstructed? Ordinary people are lost and confused. When it comes to knowing what we are doing and what its outcome will be, we are completely lost, unware and [always] worrying about gain and loss. This makes us ordinary people.
Is what we are doing now right or wrong? We still have many questions; so, this is the web of doubts. Similarly, when we engage in spiritual practice, we have already made up our minds to do so, yet as we walk this road, we might wonder, “How can the road be so long? By walking this road can we truly reach our destination?” This is what ordinary people [think]. Though we have chosen the correct path, as we walk on it, we feel tired, and question how far we have to go. This is because we do not yet understand. We do not just [question] how far but also whether we will reach the destination. This is the web of doubts. This is why it is easy for indolence to arise. Not only do doubts obstruct us, we also become indolent, we feel that the road is long, so when it comes to making progress, we feel like we do not have enough energy. This indolence arises in our minds. This is because our minds are not truly abiding in the Buddha’s true wisdom.
If we can eliminate the web of doubts, we will leave indolence behind and our minds will be the Buddha-mind. If we eliminate our confusion, our pure nature of True Suchness will manifest. Then how can the road be long? The [destination] is right in front of us.
For example, there was a group of people who made a special trip here from Malaysia. They were all very happy; after their training [camp], they came to the Abode yesterday afternoon. They knew that they could not speak with me individually, so each family composed a letter for me. They wrote these letters to me, which then filled two big boxes. When they delivered these boxes, I opened them and pulled out one letter from among all of them. I asked them, “Who wrote this letter? Is this person here?” The lay practitioner who wrote the letter was present, so everyone told him, “Why don’t you read this letter out loud?” He said that this letter was written by his wife. So, he would read it for her.
This is the man who, several years ago, when he was certified [as a Faith Corps member], cried a tear that dropped onto my hand.
He is a very diligent volunteer.He had shared in the past that when he first joined Tzu Chi, he watched everything on the Da Ai Channel, be it “Life Wisdom” or “Wisdom at Dawn,” and also read the Jing Si Aphorisms.Whether he read or heard something, he would be moved and could not help but cry.
When he came here to be certified, at the training camp, he heard everyone share about their various experiences in Tzu Chi and about how Bodhisattvas [-volunteers] went among the suffering.When he heard this, he was very moved and he cried.
On the day he was certified, there was already an air of sadness about parting ways after the ceremony.
As someone who had always been close to my heart and been very earnest about his Tzu Chi work, [that day] he aspired and vowed to be diligent.At that time, his compassion and wisdom came together in his heart.As he was being certified, as I [pinned the badge on him] and handed him the red envelope, one of his tears happened to fall onto my hand.
After the ceremony that day, I shared, “There is a lay practitioner whose tear fell onto my hand during certification. When such a reverent teardrop fell onto my hand, I could not bear to wipe it away.”This time he told me, “I was more moved after [I was certified].”He had also shared this story the day before.
Everyone said, “It is such a coincidence that Master picked out your wife’s letter. “ I asked, I asked, ”Is your wife here?”
He said, “Yes, but not in this room. Come, read this letter on her behalf.”
Before he could begin, his wife suddenly walked in.So I said, “The two of you are of the same heart. Your compassion has resonated with mine, so that is why, among all these letters, I happened to pick this particular one.”This is all about the heart.
Among those many people [who were] here, he had very special circumstances.As his tears fell one landed on my hand; this happened a few years ago.
Then this year, when these letters were written, his wife wrote one on their behalf, and it was chosen to be read.This was the same person.Their compassion resonated with mine, so incredibly, [I picked out their letter].
Yesterday morning at the Jing Si Hall, he had also gone on stage to share his firm faith in Tzu Chi and in my teachings.So in summary, the power of the mind is inconceivable.We should abide in true wisdom to understand all Dharma.If our minds can abide peacefully, we will understand everything.Among those many people who were here, it was their letter that I picked.Our compassionate hearts resonated with each other.This is also inconceivable.
In this way, when our minds can connect, we can comprehend the great path.Everyone, we should learn the Dharma.Only when our minds abide peacefully can we understand the Dharma.
Only when we understand the Dharma can we can realize the great path.The Buddha’s teachings, His wisdom, are the true principles of all things in the universe.So, we must not only understand all the matters and things in our daily living, we must understand all the principles as well.After we understand, we must go among people.
We cannot just know and understand, cannot have so many great teachings and not share them with others.We must realize the Buddha’s mind.The thought He had safeguarded in His mind was to deliver the Dharma into the minds of sentient beings.This is transmitting the Dharma.The Buddha transmitted it to His disciples; Then His disciples had to contuse to transmit it into the minds of all sentient beings.This is why we must realize the great path and go among the people.
At the same time, the Dharma we want to learn is also found among people.This must be the scenery of our state of mind.
What is the scenery of the spiritual path of the Bodhisattvas?
The Bodhisattva-path is very broad.If there were no grasses, flowers, trees or woods on the side, if none of these phenomena existed, wouldn’t this road be like an endless desert?Therefore, to walk the Bodhisattva-path, we must go among people.
This is because, in everyone’s life, each has experienced the Dharma and principles, including the principle of the truth of suffering. There are the very obvious afflictions that have accumulated because of people’s habitual tendencies. People’s suffering is what Bodhisattvas encounter on their spiritual path. This is why we know to move forward by putting one foot forward and lifting the other. The only way to eliminate our past delusions is to keep walking forward. This is how Bodhisattvas abide purely in true wisdom and give of themselves to all people. This is “realizing the great path”.
“We will forever remain” means they will always be this way. The Buddha comes to this world and “forever remains on the path of the One Vehicle”. As He interacted with sentient beings, there was only one Dharma that He safeguarded in His mind, that everyone can attain Buddhahood, that everyone intrinsically has Buddha-nature, that everyone has a crystal-pure intrinsic nature. This is the path of the One Vehicle; this is the wisdom of One Reality. This is something we all intrinsically have. “We will forever remain on the path of the One Vehicle”.
As we listen to the Dharma, we must put it into practice as well. [We must act for] “the one great cause of the unconditioned Dharma”. The one great cause is to help all sentient beings. We want to help them understand the unconditioned Dharma. We cannot see this Dharma, but principles exist in this intangible state. Many of these hidden principles are inconceivable and indescribable; there are so many of them. The previous passage states,
“At that time, the Buddha told Sariputra, I, now amidst the great assembly of heavenly beings, humans, sramanas, Brahmins and others, declare that in the distant past, I have been in the presence of two trillion Buddhas, and for the sake of the unsurpassed path, I have constantly taught and transformed you”.
The Buddha proclaimed to everyone that throughout the lifetimes of two trillion Buddhas, He had spent this long period of time building affinities with everyone by [teaching] them the Dharma. When He was one of the 16 princes, he did the same thing. During His time with these many Buddhas, as each of Them entered into Samadhi, He went out and taught sentient beings. This was now He was able to attain Buddhahood; it took such a long period of [spiritual practice]. At the Lotus Dharma-assembly, this was what the Buddha openly told people. He had engaged in spiritual practice for so long.
In those lives, Sakyamuni had been one of 16 princes. Now, after attaining enlightenment, He is called Sakyamuni Buddha. In the era of the 16 princes, He had formed good affinities with His disciples-to-be. So, in this era, they could be born of Sakyamuni’s teachings, and the Buddha could continue to teach them. The next passage beings with the Buddha saying,
“You, throughout the long night, have followed me and received my instruction. I have used skillful means to guide you so that you could be born of my teachings.”
“You” refers to Sariputra and everyone else. These disciples had already formed good affinities with Him in the time of the 16 princes, and these affinities extended to the present day. At that time, everyone was [abiding] within this Dharma while at the same time living through the long night. The “long night” refers to a state of ignorance and darkness.
“You, throughout the long night, have followed me and received my instruction: The “long night” refers to a state of ignorance and darkness. Sariputra had been immersed in the afflictions of cyclic existence when he followed the Buddha and received His instruction.”
At night, before the sky brightens, we cannot see the roads outside clearly, nor can we make out the things in our external surroundings. We call this state the “long night”. When ordinary people are walking outside at night if they do not have lamps lighting their ways, it is very dangerous. The long night we speak of right now is an analogy for ignorance. It is a dark state of mind. When ordinary people are in a state of ignorance, this is how dark their minds are. The Buddha told Sariputra that this was just like how Sariputra had been during the time of two trillion Buddhas. Sakyamuni Buddha was still engaging in spiritual practice, until His spiritual cultivation led Him to be one of the 16 princes of Supreme Penetration and Wisdom Buddha. After that Buddha entered Samadhi, each of the 16 princes went out to teach and transmit the Dharma. Those who had karmic affinities with them would listen to their teachings.
Therefore, at that time, Sariputra, and all of us in the present day, had an affinity with Sakyamuni Buddha. We have followed Him and received His teachings, lifetime after lifetime.
The following passage states, “I have used skillful means to guide you so that you could be born of my teachings”. He used various skillful means to guide us to be born of His teachings. The skillful means He guided us with were the provisional Dharma of the Two Vehicles. He used the Two Vehicles, the Hearer and Pratyekabuddha [vehicles]. These were the various provisional teachings. He used to guide sentient beings. Through this we know that Sariputra had followed the Buddha for lifetime after lifetime and could never bear to be apart from Him, while the Buddha continued to patiently guide him. Clearly, the road to Buddhahood is very long. If we do not change our mind or awaken, then our minds will forever remain in the long night.
I have used skillful means to guide you so that you could be born of my teachingsp. The Buddha used the provisional Dharma of the Two Vehicles to guide Sariputra. This is how Sariputra gradually entered the Path.
This is an analogy for how Dharma-children’s wisdom-life grows “Dharma-children are born of the Buddha’s mouth.” Have we all taken the teachings the Buddha spoken into our hearts?
Who knows how may lifetimes it has been? Over 2000 years ago, we were born in His lifetime. We have listened to Him teach and followed Him, lifetime after lifetime. Now we still have that affinity. Though we are 2000 years removed from that time, our roots of goodness and [Bodhi-]seeds are still with us. So, His Dharma-children’s wisdom-life grows. They are born from the Buddha’s mouth and transformed by the Dharma. Thus they realize their part in the Dharma. This was mentioned in a previous passage.
His Dharma-children’s wisdom-life grows.They are born from the Buddha’s mouth and transformed by the Dharma. Even if [Sariputra] had not yet eliminated his delusions of views and thinking, the Dharma he heard became seeds and causes, which were planted in his consciousness and will never deteriorate. Moreover, today he truly realizes that he is truly a child of the Buddha. This is real and not illusory or false.
The same principle applies here. The Buddha spent so much time using skillful means and provisional teachings to guide us, but it was all in the hopes that after passing through the long night, the rays of daylight would appear.
At this moment, the first light of the morning has already gradually begun to appear. Seeing the glimmer of dawn, we know it is morning. The sky is becoming bright. This Dharma was gradually manifesting. The outside world can now be seen more clearly. Sariputra had followed the Buddha for a long time. Though he had not yet eliminated his delusional views and thinking, he was always listening to His teachings. That seed still remained within him, just as it still remains within us. That seed is in our consciousness. They are in our storehouse consciousness and will never deteriorate.
Sariputra had now truly awakened. He felt that “he was truly a child of the Buddha.” He felt that “he was truly a child of the Buddha.” “This is real and not illusory or false.” Because his wisdom-life had grown, the Dharma spoken from the Buddha’s mouth had been taken into his heart; he experienced it and transformed it into wisdom-life. Because in his life, he had taken the Dharma to heart, even as his physical life grew shorter over time, his wisdom-life grew within the Buddha-Dharma.
So, “he is truly a child of the Buddha.” “This is real and not illusory or false.”
Dear Bodhisattvas, when we engage in spiritual practice, we must form Bodhisattva-aspirations. The Bodhisattva state of mind can only be attained among people. Therefore, we must not forget the Buddha’s teachings. As we receive the Dharma among people, 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）
⊙「安住實智通諸法，體解大道入人群；恆久如是一乘道，為一大事無為法。」
⊙「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝。」《法華經 譬喻品第三》
⊙「汝亦長夜隨我受學，我以方便引導汝故，生我法中。」《法華經 譬喻品第三》
⊙汝亦長夜，隨我受學：「長夜」即無明昏闇之義，喻舍利弗昔在生死煩惱中隨佛受學。
⊙我以方便引導，生我法中：謂佛以二乘權法引導舍利弗，舍利弗由是遂能入道。
⊙喻法子增長慧命，是從佛口生，從法化生也。縱然未破見思惑，但所聞法成了因種，納種在識，永劫不壞，況今真悟，是真佛子，實無虛妄。
【證嚴上人開示】
「安住實智通諸法，體解大道入人群；恆久如是一乘道，為一大事無為法。」
安住實智通諸法
體解大道入人群
恆久如是一乘道
為一大事無為法
各位，學佛，我們必定要很用心，這念心我們要安住，安住在實智中。我們若能心安，住在實智，自然我們會通達諸法。
安住實智，前面也已經說了，要斷疑網，才能夠安住實智中。實智，就是佛智，我們若能得了佛的智慧，諸法就通了。所以，學佛難道不就是，為了這條路能通嗎？凡夫的路就是迷茫，到底我們是在做什麼事情，這件事的結果是什麼，自己都無所適從，不知覺，患得患失，這都叫做凡夫。現在在做的，對或是不對呢？疑問還是很多，這叫做疑網。
就像我們在修行，已經決心修行了，在這條路上走，是不是覺得：路怎麼還那麼遠啊！這樣走是不是真正，能到達目的地呢？這都是我們凡夫，雖然你選擇的是一條，正確的道路，但是在道路上走，總是一直感到疲倦、很遙遠。這是還沒通達。不只遙遠，又是會到目的地嗎？這也是疑網。
像這樣，心容易生起懈怠，不只是懷疑阻礙我們，還會懈怠，感覺路很長，所以要再往前走，體力已經是不夠了，心就會起了那一分懈怠。這就是我們的心，還沒有真實安住在佛的實智。我們若能疑網都去除，懈怠心都遠離，即心即佛。我們這個迷茫若破除，清淨、真如的本性就現前了，路哪有多遠呢？現前就是。
就像有一群遠途，從馬來西亞專程回來，大家很歡喜，精進之後，昨天下午他們也回來精舍。因為他們知道無法，一一來和師父說話，所以他們就利用時間寫家書，大家都要寫一封信給師父，他們這樣二大盒，這二大盒送來。我將它打開，就從這麼多封信的其中，從裡面抽出一封。
我就和他們說：「這封信是誰寫的？是不是有在場呢？有嗎？」其中一位居士，他在場，大家就說，那就你自己來唸就好了。他說這封信，是他的同修師姊寫的，先生來唸；這位就是在幾年前，回來受證的時候，一滴淚珠，滴在師父的手，這位，她就是很精進。她在敘述過去初進入慈濟，不論是從大愛(臺) ，「人間菩提」、「靜思晨語」，或者是在讀《靜思語》，看，不論是用看的、用聽的，她就是感動，不能自己，就會流淚。
那次回來受證時，精進中聽到人家在分享慈濟種種人間事，人間菩薩入於苦難中，這她聽了也感動，也是哭。那天在受證時，開始大家就是依依不捨，受證之後就要回去了，一直和師父的心，是那麼貼切，對慈濟事是那麼認真。她發心、她立願，她要精進，所以那個悲智相契合，受證的時候，正好我的手過去，為她授證，紅包給她，那個淚珠，正好在我的手上。
那一天我就說：「不知道哪一位居士，在受證當中，那種虔誠的珠淚，滴在我的手上，不捨得擦掉。」她說：「下去之後，更感動。」昨天回來也是在分享這段，其實，大家就說：「很巧，正好師父，抽到你家師姊這封信。」我就說：「師姊有回來嗎？」「有啊，但是在外面。」「來，你來替她唸。」他開始在唸的時候，忽然間他師姊，從外面進來了。我就說：「夫妻同心，妳的悲心與師父相契，所以有這個機會，那麼多張的信，偏偏就是抽到該妳唸的信。」
這就是心啊！這麼多人當中，尤其是她很特殊，那滴淚水滴下來，在手中這位，這是幾年前的事。卻是今年寫家書，夫妻同修，太太寫的，先生來唸，都是同一個人。這種悲心相契合，說來也不可思議。昨天早上在靜思堂，也是他上來說話，敘說對慈濟、對師父的法，那分堅定的心。
所以說來，心念的力量不可思議，所以我們要安住實智，通諸法。我們的心若安住下來，一切就通了，一切法就通了。這麼多人當中，偏偏就讓去抽到這封信，所以，悲心相契合，這也是不可思議。所以這樣，心苦通，體解大道，各位，我們應該學法，除了心要安住下來之外，我們才能通法；法通，我們才能體解大道
佛陀的法、智慧，是宇宙萬法真理，所以我們必定要通達，不只是我們的生活中諸事物，我們還要所有的道理，都要能瞭解，瞭解之後，那就要入人群。不是「我知道了」，知道自己知道的，很多好的法，我們都不與人分享。我們要體解佛陀的心，因為佛心所保護著的這念，無不都是將這個法，要轉到眾生的心中去，所以叫做傳法。佛陀傳給弟子，轉到弟子的心，弟子還要再不斷再輾轉，輾轉到所有眾生心，所以因為這樣，體解大道，要入人群中。
同時，人群就是我們要學的法，這是心路的風光。菩薩道的心路，是什麼樣的風光呢？菩薩道很開闊，若沒有路邊的草，小草、小花、大樹、大木，若沒有這些境界，這條路不就像，廣無邊際的沙漠嗎？所以我們要行菩薩道，必定要在人群中。
人群，人人生命中，所經歷的法、道理，有苦諦的道理，有非常明顯，人人的習氣所集來的煩惱，人群的苦，就是菩薩心路歷程的風光，我們才會知道向前前進，前腳走、後腳放，滅去了過去一切的妄想，只有向前走。這就是菩薩，清淨安住在實智中，為人群去付出，這叫做「體解大道」。
「恆久如是」，永遠永遠都是這樣。佛陀來人間，就是「恆久如是一乘道」，對待眾生，心所保護著的法，就是只有一項，人人皆能成佛，人人本具佛性，人人有清淨如琉璃這個本性。這就是一乘道，就是一實智，這就是我們人人本具，「恆久如是一乘道」。
我們聽法這樣聽，我們行在法中也要這樣行，所以「為一大事無為法」。一大事就是為一切眾生，要讓一切眾生，明白無為法，就是你看不到，但是道理，就在這看不到、冥冥中的道理，很多不可思議、不可言說，很多。
前面所說，「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝」。
爾時佛告舍利弗
吾今於天、人、
沙門、婆羅門等
大眾中說
我昔曾於
二萬億佛所
為無上道故
常教化汝
《法華經 譬喻品第三》
佛陀開始在大眾中來宣說，過去已經在二萬億佛，這麼長久的時間，還是利用時間，再和大家結法緣。就像十六王子，同樣的道理，經過這麼多佛，佛在入定中，他也在教化眾生，所以最後也是成佛。經過了這麼久的時間，這是在大眾中，佛陀公開向大家說，過去修行長久的時間，十六王子中，其中釋迦佛是之一，現在成佛，名稱叫做釋迦佛。十六王子的時代，就和這些弟子都有結緣，所以一直到現在，生在釋迦佛法中，佛陀還是繼續教育。
下面這段(經)文開始又說，「汝亦長夜隨我受學，我以方便引導汝故，生我法中。」
汝亦長夜
隨我受學
我以方便
引導汝故
生我法中
《法華經 譬喻品第三》
汝，就是舍利弗與等等大家，因為大家已經從十六王子之前，所結緣過來的弟子，這，一直到現在。那個時候，你們大家都是同樣在我的法中，也是同樣在這個長夜。長夜就是無明、昏闇的意思。
汝亦長夜
隨我受學：
長夜
即無明昏闇之義
喻舍利弗
昔在生死煩惱中
隨佛受學
我們若晚上、天未亮，看外面的路，不很清楚，外面的境界的東西，也看不清，所以這叫做長夜。就像凡夫，凡夫晚上在走路，若沒有用燈火來照路，也是很危險。所以現在所說的長夜，表示譬喻無明，就是暗，昏暗的心地。這就是凡夫在無明中，就是這麼昏暗的心地。
也是向舍利弗說，譬如舍利弗，從二萬億佛那個時候，釋迦佛還是在修行，一直到最後的修行，十六王子，大通智勝佛的十六王子中，在佛入定之後，十六王子各人去教化，將法傳到外面去，各個所有緣的，就去聽法。在那時候的舍利弗，和現在我們大家，都是與釋迦佛有緣，生生世世都追隨著佛陀來受學。
所以下面再說，「我以方便引導汝故，生我法中」。所以用種種的方便法，引導你來生在我的法中。這個方便引導，這就是佛用二乘權法，用二乘，聲聞、辟支佛，用這種種種權巧方便法，來引導。所以能夠知道，舍利弗生生世世就是跟隨在佛，跟隨不捨，但是佛陀還是循循善誘。可見要成佛的路，實在是很長，這念心念若不轉，沒有覺悟，永遠我們的心地，就是長長的漫夜中。
我以方便引導
生我法中
謂佛以二乘權法
引導舍利弗
舍利弗由是
遂能入道
所以，這也就是譬喻，法子增長慧命。「佛口所生子」，我們大家是不是，將佛陀所說的法，入我們的心？
其實，我們不知道幾生幾世，二千多年前就已經生在佛世中，聽佛說法，跟隨著佛，生生世世。現在再又有緣，雖然再離佛二千多年，我們的善根、我們的種子，同樣是還在。所以，法子增長慧命，是從佛口生、從法化生，所以，得佛法分。這是前面的經文有說過。
喻法子增長慧命
是從佛口生
從法化生也
縱然未破見思惑
但所聞法成了因種
納種在識
永劫不壞
況今真悟
是真佛子
實無虛妄
同樣的道理，儘管佛陀這樣長久的時間用方便、權巧來接引，但是無不都是希望，過了長夜，那個曙光能夠浮現上來。現在那道曙光，已經開始慢慢浮現了，晨曦，已經早上了，天開始要亮了；這個法慢慢展現出來，外面的境界，已經慢慢看得清楚。所以，舍利弗長久跟隨佛，縱然是還未破見思惑，但是時時在聽法，那個種子還是同樣存在。就像我們大家，我們的種子都存在，納那個種子在識，存在我們的藏識裡，永劫不壞。
現在舍利弗，開始真的是覺悟了，感覺他真的，「真是佛子，實無虛妄」。因為，他的慧命成長，是從佛陀口中所說的法，在他的內心所接受到、體會到，轉為慧命，在生命中受到法入心來，所以生命隨著時光消逝，慧命就在佛法中成長，所以「真是佛子，實無虛妄」。
各位菩薩，人人修行，必定要發菩薩心，菩薩的心地，就是需要在眾生群中。所以佛陀的教法，我們還是不要將它忘記。大眾中來受法，我們要好好時時要多用心。
Explanations by Master Cheng-Yan
Subject: Abiding in True Wisdom, We Realize the Great Path (安住實智 體解大道)
Date: January.27. 2015
“When we abide in true wisdom, we can understand all Dharma. When we realize the great path, we will go among the people. We will forever remain on the path of the One Vehicle for the one great cause of the unconditioned Dharma.”
Everyone, as we learn the Buddha’s Way, we must be mindful. Our minds must abide in true wisdom. If we can calm our minds and abide in true wisdom, then naturally we can understand all Dharma. We have talked about abiding in true wisdom before. We must sever the web of doubts to abide in true wisdom. True wisdom is the Buddha’s wisdom. If we can attain the Buddha’s wisdom, then we can understand all Dharma.
Aren’t we learning the Buddha’s Way so that our path may be unobstructed? Ordinary people are lost and confused. When it comes to knowing what we are doing and what its outcome will be, we are completely lost, unware and [always] worrying about gain and loss. This makes us ordinary people.
Is what we are doing now right or wrong? We still have many questions; so, this is the web of doubts. Similarly, when we engage in spiritual practice, we have already made up our minds to do so, yet as we walk this road, we might wonder, “How can the road be so long? By walking this road can we truly reach our destination?” This is what ordinary people [think]. Though we have chosen the correct path, as we walk on it, we feel tired, and question how far we have to go. This is because we do not yet understand. We do not just [question] how far but also whether we will reach the destination. This is the web of doubts. This is why it is easy for indolence to arise. Not only do doubts obstruct us, we also become indolent, we feel that the road is long, so when it comes to making progress, we feel like we do not have enough energy. This indolence arises in our minds. This is because our minds are not truly abiding in the Buddha’s true wisdom.
If we can eliminate the web of doubts, we will leave indolence behind and our minds will be the Buddha-mind. If we eliminate our confusion, our pure nature of True Suchness will manifest. Then how can the road be long? The [destination] is right in front of us.
For example, there was a group of people who made a special trip here from Malaysia. They were all very happy; after their training [camp], they came to the Abode yesterday afternoon. They knew that they could not speak with me individually, so each family composed a letter for me. They wrote these letters to me, which then filled two big boxes. When they delivered these boxes, I opened them and pulled out one letter from among all of them. I asked them, “Who wrote this letter? Is this person here?” The lay practitioner who wrote the letter was present, so everyone told him, “Why don’t you read this letter out loud?” He said that this letter was written by his wife. So, he would read it for her.
This is the man who, several years ago, when he was certified [as a Faith Corps member], cried a tear that dropped onto my hand.
He is a very diligent volunteer.He had shared in the past that when he first joined Tzu Chi, he watched everything on the Da Ai Channel, be it “Life Wisdom” or “Wisdom at Dawn,” and also read the Jing Si Aphorisms.Whether he read or heard something, he would be moved and could not help but cry.
When he came here to be certified, at the training camp, he heard everyone share about their various experiences in Tzu Chi and about how Bodhisattvas [-volunteers] went among the suffering.When he heard this, he was very moved and he cried.
On the day he was certified, there was already an air of sadness about parting ways after the ceremony.
As someone who had always been close to my heart and been very earnest about his Tzu Chi work, [that day] he aspired and vowed to be diligent.At that time, his compassion and wisdom came together in his heart.As he was being certified, as I [pinned the badge on him] and handed him the red envelope, one of his tears happened to fall onto my hand.
After the ceremony that day, I shared, “There is a lay practitioner whose tear fell onto my hand during certification. When such a reverent teardrop fell onto my hand, I could not bear to wipe it away.”This time he told me, “I was more moved after [I was certified].”He had also shared this story the day before.
Everyone said, “It is such a coincidence that Master picked out your wife’s letter. “ I asked, I asked, ”Is your wife here?”
He said, “Yes, but not in this room. Come, read this letter on her behalf.”
Before he could begin, his wife suddenly walked in.So I said, “The two of you are of the same heart. Your compassion has resonated with mine, so that is why, among all these letters, I happened to pick this particular one.”This is all about the heart.
Among those many people [who were] here, he had very special circumstances.As his tears fell one landed on my hand; this happened a few years ago.
Then this year, when these letters were written, his wife wrote one on their behalf, and it was chosen to be read.This was the same person.Their compassion resonated with mine, so incredibly, [I picked out their letter].
Yesterday morning at the Jing Si Hall, he had also gone on stage to share his firm faith in Tzu Chi and in my teachings.So in summary, the power of the mind is inconceivable.We should abide in true wisdom to understand all Dharma.If our minds can abide peacefully, we will understand everything.Among those many people who were here, it was their letter that I picked.Our compassionate hearts resonated with each other.This is also inconceivable.
In this way, when our minds can connect, we can comprehend the great path.Everyone, we should learn the Dharma.Only when our minds abide peacefully can we understand the Dharma.
Only when we understand the Dharma can we can realize the great path.The Buddha’s teachings, His wisdom, are the true principles of all things in the universe.So, we must not only understand all the matters and things in our daily living, we must understand all the principles as well.After we understand, we must go among people.
We cannot just know and understand, cannot have so many great teachings and not share them with others.We must realize the Buddha’s mind.The thought He had safeguarded in His mind was to deliver the Dharma into the minds of sentient beings.This is transmitting the Dharma.The Buddha transmitted it to His disciples; Then His disciples had to contuse to transmit it into the minds of all sentient beings.This is why we must realize the great path and go among the people.
At the same time, the Dharma we want to learn is also found among people.This must be the scenery of our state of mind.
What is the scenery of the spiritual path of the Bodhisattvas?
The Bodhisattva-path is very broad.If there were no grasses, flowers, trees or woods on the side, if none of these phenomena existed, wouldn’t this road be like an endless desert?Therefore, to walk the Bodhisattva-path, we must go among people.
This is because, in everyone’s life, each has experienced the Dharma and principles, including the principle of the truth of suffering. There are the very obvious afflictions that have accumulated because of people’s habitual tendencies. People’s suffering is what Bodhisattvas encounter on their spiritual path. This is why we know to move forward by putting one foot forward and lifting the other. The only way to eliminate our past delusions is to keep walking forward. This is how Bodhisattvas abide purely in true wisdom and give of themselves to all people. This is “realizing the great path”.
“We will forever remain” means they will always be this way. The Buddha comes to this world and “forever remains on the path of the One Vehicle”. As He interacted with sentient beings, there was only one Dharma that He safeguarded in His mind, that everyone can attain Buddhahood, that everyone intrinsically has Buddha-nature, that everyone has a crystal-pure intrinsic nature. This is the path of the One Vehicle; this is the wisdom of One Reality. This is something we all intrinsically have. “We will forever remain on the path of the One Vehicle”.
As we listen to the Dharma, we must put it into practice as well. [We must act for] “the one great cause of the unconditioned Dharma”. The one great cause is to help all sentient beings. We want to help them understand the unconditioned Dharma. We cannot see this Dharma, but principles exist in this intangible state. Many of these hidden principles are inconceivable and indescribable; there are so many of them. The previous passage states,
“At that time, the Buddha told Sariputra, I, now amidst the great assembly of heavenly beings, humans, sramanas, Brahmins and others, declare that in the distant past, I have been in the presence of two trillion Buddhas, and for the sake of the unsurpassed path, I have constantly taught and transformed you”.
The Buddha proclaimed to everyone that throughout the lifetimes of two trillion Buddhas, He had spent this long period of time building affinities with everyone by [teaching] them the Dharma. When He was one of the 16 princes, he did the same thing. During His time with these many Buddhas, as each of Them entered into Samadhi, He went out and taught sentient beings. This was now He was able to attain Buddhahood; it took such a long period of [spiritual practice]. At the Lotus Dharma-assembly, this was what the Buddha openly told people. He had engaged in spiritual practice for so long.
In those lives, Sakyamuni had been one of 16 princes. Now, after attaining enlightenment, He is called Sakyamuni Buddha. In the era of the 16 princes, He had formed good affinities with His disciples-to-be. So, in this era, they could be born of Sakyamuni’s teachings, and the Buddha could continue to teach them. The next passage beings with the Buddha saying,
“You, throughout the long night, have followed me and received my instruction. I have used skillful means to guide you so that you could be born of my teachings.”
“You” refers to Sariputra and everyone else. These disciples had already formed good affinities with Him in the time of the 16 princes, and these affinities extended to the present day. At that time, everyone was [abiding] within this Dharma while at the same time living through the long night. The “long night” refers to a state of ignorance and darkness.
“You, throughout the long night, have followed me and received my instruction: The “long night” refers to a state of ignorance and darkness. Sariputra had been immersed in the afflictions of cyclic existence when he followed the Buddha and received His instruction.”
At night, before the sky brightens, we cannot see the roads outside clearly, nor can we make out the things in our external surroundings. We call this state the “long night”. When ordinary people are walking outside at night if they do not have lamps lighting their ways, it is very dangerous. The long night we speak of right now is an analogy for ignorance. It is a dark state of mind. When ordinary people are in a state of ignorance, this is how dark their minds are. The Buddha told Sariputra that this was just like how Sariputra had been during the time of two trillion Buddhas. Sakyamuni Buddha was still engaging in spiritual practice, until His spiritual cultivation led Him to be one of the 16 princes of Supreme Penetration and Wisdom Buddha. After that Buddha entered Samadhi, each of the 16 princes went out to teach and transmit the Dharma. Those who had karmic affinities with them would listen to their teachings.
Therefore, at that time, Sariputra, and all of us in the present day, had an affinity with Sakyamuni Buddha. We have followed Him and received His teachings, lifetime after lifetime.
The following passage states, “I have used skillful means to guide you so that you could be born of my teachings”. He used various skillful means to guide us to be born of His teachings. The skillful means He guided us with were the provisional Dharma of the Two Vehicles. He used the Two Vehicles, the Hearer and Pratyekabuddha [vehicles]. These were the various provisional teachings. He used to guide sentient beings. Through this we know that Sariputra had followed the Buddha for lifetime after lifetime and could never bear to be apart from Him, while the Buddha continued to patiently guide him. Clearly, the road to Buddhahood is very long. If we do not change our mind or awaken, then our minds will forever remain in the long night.
I have used skillful means to guide you so that you could be born of my teachingsp. The Buddha used the provisional Dharma of the Two Vehicles to guide Sariputra. This is how Sariputra gradually entered the Path.
This is an analogy for how Dharma-children’s wisdom-life grows “Dharma-children are born of the Buddha’s mouth.” Have we all taken the teachings the Buddha spoken into our hearts?
Who knows how may lifetimes it has been? Over 2000 years ago, we were born in His lifetime. We have listened to Him teach and followed Him, lifetime after lifetime. Now we still have that affinity. Though we are 2000 years removed from that time, our roots of goodness and [Bodhi-]seeds are still with us. So, His Dharma-children’s wisdom-life grows. They are born from the Buddha’s mouth and transformed by the Dharma. Thus they realize their part in the Dharma. This was mentioned in a previous passage.
His Dharma-children’s wisdom-life grows.They are born from the Buddha’s mouth and transformed by the Dharma. Even if [Sariputra] had not yet eliminated his delusions of views and thinking, the Dharma he heard became seeds and causes, which were planted in his consciousness and will never deteriorate. Moreover, today he truly realizes that he is truly a child of the Buddha. This is real and not illusory or false.
The same principle applies here. The Buddha spent so much time using skillful means and provisional teachings to guide us, but it was all in the hopes that after passing through the long night, the rays of daylight would appear.
At this moment, the first light of the morning has already gradually begun to appear. Seeing the glimmer of dawn, we know it is morning. The sky is becoming bright. This Dharma was gradually manifesting. The outside world can now be seen more clearly. Sariputra had followed the Buddha for a long time. Though he had not yet eliminated his delusional views and thinking, he was always listening to His teachings. That seed still remained within him, just as it still remains within us. That seed is in our consciousness. They are in our storehouse consciousness and will never deteriorate.
Sariputra had now truly awakened. He felt that “he was truly a child of the Buddha.” He felt that “he was truly a child of the Buddha.” “This is real and not illusory or false.” Because his wisdom-life had grown, the Dharma spoken from the Buddha’s mouth had been taken into his heart; he experienced it and transformed it into wisdom-life. Because in his life, he had taken the Dharma to heart, even as his physical life grew shorter over time, his wisdom-life grew within the Buddha-Dharma.
So, “he is truly a child of the Buddha.” “This is real and not illusory or false.”
Dear Bodhisattvas, when we engage in spiritual practice, we must form Bodhisattva-aspirations. The Bodhisattva state of mind can only be attained among people. Therefore, we must not forget the Buddha’s teachings. As we receive the Dharma among people, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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