20150213《靜思妙蓮華》質直無偽 志念堅固(第501集)
（法華經•譬喻品第三）
⊙「誠意向道無虛妄，正心堅固無偏倚，信念深植菩提道，實道妙法圓鏡智。」
⊙「於無量百千萬億佛所，淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」《法華經 譬喻品第三》
⊙「質直無偽，志念堅固。如是菩薩充滿其國。」《法華經 譬喻品第三》
⊙「舍利弗！華光佛壽，十二小劫。除為王子，未作佛時，其國人民，壽八小劫。」《法華經 譬喻品第三》
⊙質直者正而無偽，正直之心無諂曲，志念堅固。佛道在體悟通達，眾生本皆具有真如清澄之本性。
⊙質直無偽，志念堅固。云：其意質直，是即身心安住之淨土。
⊙除為王子：顯華光亦捨王位而出家。其未作佛猶在累世修學時，明成佛後而壽十二小劫。即為王子修道時不在此數。
⊙其國人民，壽八小劫：人民受化，福德殊勝，不惟見佛聞法，並且享壽八小劫也。
【證嚴上人開示】
「誠意向道無虛妄，正心堅固無偏倚，信念深植菩提道，實道妙法圓鏡智。」
誠意向道無虛妄
正心堅固無偏倚
信念深植菩提道
實道妙法圓鏡智
好像時時都要大家提起，信、實、誠、正，這是我們做人的根本。人格成，佛格就成；人道成，佛道就成。所以我們修行、學佛，要先學做人。人做得好，只要我們人生，人人軌道走得正，方向若不偏差，這條道路，向佛的境界，就沒有差多遠了。所以要好好用誠意的心，待人接物、起心動念，時時用誠意
「誠意方殷，諸佛現全身。」我們若時時用誠意的心，佛，諸佛就在我們的心中，若能這樣，我們的心就沒有虛妄了，心會很踏實，所以我們要「誠意向道無虛妄」。和大家互相對待，不要有妄念，說的是另外一篇，做的又是另外一回事，這樣就不對了。我們說出來，是從內心的誠意，所以我們做出來是真實的事情。總而言之，就是誠意向道，自然做事不虛、不假，就是真，真實。
還要正心，正心要堅固。心要正，方向就正，偏，差毫釐就失之千里了。我們要將心顧好，顧好這念誠意與正心，我們若能心正堅固，就不偏差。
又再「信念深植菩提道」。信，信，我們要很深。既然有這個因緣，我們選擇了佛法，這是我們的福啊！不知道幾生世到現在，能聞正法、行正道，所以我們應該要很相信，信念要深。根，菩提根要扎得很深，也要展伸得廣，這樣這棵菩提樹，才能很茁壯，結實才會纍纍，從一粒果實，能夠產生無量的種子。
像舍利弗未來用很長的時間，所結的緣不就是那麼莊嚴，尤其國土中都是，發大心、立大願，將要行菩薩道，發菩薩心的人。這全都是要用很長的時間，好好去教化，好好與他結好緣。所以，這一顆菩提種子，根若伸得長、扎得深，這棵菩提樹，永遠都是纍纍的種子，就是來自源頭那顆種子，這也是再前面也有說過。所以要「信念深植菩提道」。
又再「實道妙法圓鏡智」。我們在誠意、正心、信念，向道無虛妄，堅固無偏倚，深植菩提道，像這樣，都是很實在的道路，這我們從人間路，鋪到與菩提道相接近。我們的煩惱，一一消除了，我們的慧命，一一浮現，這，這一面鏡子，一直不斷勤拂拭，你愈擦，這面鏡子就愈亮，外面的境界照進來就很準確。
佛法實在很奧妙！我看到有這樣的一段，在經文裡面(《雜譬喻經》)，那個發心，從間接來的，有那個因緣能接受到，這個因緣隨喜去做，同樣也是有功德。應該這個故事，是在佛陀滅度後的五百年，印度那個時候有很多的小國，其中有二個小國，其中甲的國家，這位國王他是信仰佛法，因為他信仰佛法，他就是供佛、供僧。另外一個國王，他所信仰的是婆羅門教，有一次，這位國王感覺，婆羅門教的祭典，應該要辦得很盛況，所以國王，就用很多的金錢財寶等等，去製造幢幡，五百支的幢幡，價值很高。
這位國王就放出了消息說：「若是有人有辦法，舉著這個幡這樣來舞幡，就是一個『陣頭』，用幢幡，有辦法舞幢幡，舞得很莊嚴、很熱鬧，若有辦法，我每個人就要送他一支，這種價值連城的幢幡，總共有五百支。」在附近的國家，有很多貧窮的人，大家都希望要去試試看，所以，這些貧窮人就開始，邊集會、集會，集到差不多有五百人的人數，這五百人，大家聚攏來了，就像我們在說，像在彩排一樣，要如何將這個陣頭舞得很莊嚴。
所以，這五百人既然聚集了，開始出發了，路是長遠，走(路)要很久，所以這群人走過了幾天，所帶的盤纏也已經用盡了，路還那麼長，要怎麼辦呢？其中就有人提議：「我們已經接近了這個甲的國家，這位國王他信樂佛法，他日日都在供僧，時時都在布施。不如我們去依靠僧團，暫時我們吃、住沒問題，我們在這期間，也能接受供養，讓我們盤纏足夠，我們再啟程去乙的國家。」大家認為這樣很好，所就五百人到僧團。
在這個僧團中，領導的比丘，已經是證聖果了，在他的定中，就了解這五百人的來處。這五百人是在過去無數劫前，在惟衛佛的時代，有一位長者就是這麼的，虔誠供養僧團、供養佛。他每次若要供僧，他的家奴，有五百位的家奴，就很歡喜，大家趕快認真準備，用最好的供養來供佛。
這些人從那個時代開始，乘著那分福──長者的供養，他們的隨喜付出的功德，生在天上。這種隨喜付出的功德，在天上，福享盡了，又再來人間，所以在人間，就落得貧窮。但是那個信念善因，還存在，由這個信念的善因，有這個因緣，所以這樣，在貧困中要去取得幢幡的，這個因緣，再來接近佛法。所以這位羅漢比丘，趕快把握因緣，就將這五百個人，立刻將他們剃度，讓他們能夠出家。
五百人出家之後，國王將要供僧，這位羅漢就將這五百人，帶去受供。去受供之後，大家就是很歡喜，心還有期待，得了供養，未來，還有這個心念，未來就是要去取得那個幢幡。不過，這位羅漢瞭解他們的心，這種的貪的念，還沒完全去除，所以他，羅漢，就向這五百個人，這樣說話：「大家既然現出家相，比丘相，應該要用最誠懇的心，直心向道，不要有虛偽。要知道，施主的米，一粒如須彌山那麼高，今生未了道，無法了解這個道理，末來披毛戴角還。」這五百人聽了之後，那時候，自己非常警惕：「既然是這樣，已經是剃度了，應該要好好用心，老實修行，用最誠意的心，來向道。」
雖然那麼長久，只是一個因，隨喜，接近佛法，聽佛說法。只是這樣，他就能夠得到這麼長久的天福，同時那個信念的因緣，還是存在。你們想，這個信念的種子，我們要多麼的珍惜它。所以我們要時時用心在佛法中。
前面的經文說，「於無量百千萬億佛所，淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」
於無量
百千萬億佛所
淨修梵行
恆為諸佛之所稱歎
常修佛慧
具大神通
善知一切諸法之門
《法華經 譬喻品第三》
讚歎舍利弗，以及他那個國土的菩薩，都是在很多很多的佛所，這樣淨修梵行過來，所以每一位菩薩，都具大神通，能夠善知一切諸法之門。
接下來這段(經)文說，「質直無偽，志念堅固。如是菩薩充滿其國。」
質直無偽
志念堅固
如是菩薩
充滿其國
《法華經 譬喻品第三》
這些菩薩已經善入，已經入佛慧之門了，既然入佛慧之門，就是因為他們質直無偽，志念堅固。
佛陀再叫：「舍利弗，華光佛壽，十二小劫。除為王子，未作佛時，其國人民，壽八小劫。」
「舍利弗！華光佛壽，十二小劫。除為王子，未作佛時，其國人民，壽八小劫。」
舍利弗
華光佛壽
十二小劫
除為王子
未作佛時
其國人民
壽八小劫
《法華經 譬喻品第三》
前面的「質直無偽」，質(直)就是正的意思，要很正，信實誠正這種的心，自然無諂曲，無虛偽、無諂曲，不巴結人，我們用我們真實的人格，對人群付出，自己品行做好，做一個人間典範的人，這樣的志念，要很堅固。
質直者正而無偽
正直之心無諂曲
志念堅固
佛道在體悟通達
眾生本皆具有
真如清澄之本性
佛道就是在體悟通達，眾生，我們要體悟，真正了解佛陀的教法，體會了佛陀所說，眾生人人本具佛性。
所以質直無偽，志念堅固，就是說，那個意念要很誠意，道一定要很正，所以，這個意，質直，這個意就是誠意；直，這個道心要很正直，像這樣就是所安住的淨土。我們人人若有誠、正、信、實，這就是我們人間，最能安住的淨土。
質直無偽
志念堅固
云：其意質直
是即
身心安住之淨土
「舍利弗！華光佛壽十二小劫」，佛陀就要向合利弗說，未來你成佛之後，壽命有多長？十二小劫。現在娑婆世界的釋迦牟尼佛，壽命多少？八十歲。
但是那個「劫」的長，幾天前也一直說過了，就可見光是一小劫，就是要一增、一減，八萬四千(歲)，一直減，減到十；從十歲再，過一百年增，增到八萬四千歲。像這樣的時間算數，就可見一小劫是多長多久。
除為王子未作佛時，這就是說，在華光佛還未成之前，這不算，可見舍利弗未來，還有無量數億以後的時間，他的過程，修行那個過程中，也是成為王子，王子還是再修行，可見那個時間是表達，有多麼長久呢？還沒有作佛之前，不算在十二小劫裡面，累生累世這樣在修行。
除為王子
顯華光
亦捨王位而出家
其未作佛
猶在累世修學時
明成佛後
而壽十二小劫
即為王子修道時
不在此數
可見我們要修行，就要很有耐心，從人間鋪路，一直到菩提道能成就，想一想，這就是未來華光佛的國土。
「其國人民，壽八小劫」。那個國土裡，人的壽命就有八小劫，這是人民受化，也有自己的福德殊勝。在那裡不只能夠聽法，見佛、聽法，還能享受八小劫的壽命。這就是未來華光佛成佛時。
其國人民
壽八小劫：
人民受化
福德殊勝
不惟見佛聞法
並且享壽八小劫也
我們離佛陀的世代，已經二千多年了，舍利弗離開那個時代，一直到我們現在，同樣不離開人間，因為他受佛所授記，他必定要在人間群中，在人群中，要不斷去修福，不斷去修慧，行善、行福，行善、造福，和人人結很多的好緣。這麼多的好緣，生生世世累積，未來在華光佛的世界那些菩薩，各位，我們大家都有份。只要，就是佛陀所說的法，這個法脈，我們能永遠永遠承擔下去，這樣，我們不離開佛陀的教法，要和佛的這些教化，所前後授記的未來佛結緣，不困難。
只要我們的心真正誠意向道，沒有虛妄，我們要真正要達到那個，「正心堅固無偏倚」，有這樣的程度，甚至「信念深植菩提道」，若能這樣，自然我們實道妙圓鏡智，就現前。各位，學佛真的是這念誠意，我們若有誠意，誠、正、信、實，這就是我們最穩定，能夠所安住的淨土，這個佛道就在我們的行中完成。
學佛，真的我們要很用心，當我們在行善、造福，我們現在就能很歡喜，何況累積未來、未來，無量、無量的時代，經過多久的時間累積起來，同樣這個壽命長、物資豐富、環境好，又能精進，能夠時時見佛聞法，這是我們的方向。所以，希望人人要真正的誠、正、信、實，用心在我們的日常生活中，要多用心。
Explanations by Master Cheng-Yan
Subject: Follow the Path with a Firm Resolve (質直無偽 志念堅固)
Date: February.13. 2015
“We sincerely follow the path without falseness. Firmly maintaining the integrity of our minds, we will not deviate. With deeply rooted faith, we walk the Bodhi-path. On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.”
I continually talk to everyone about faith, steadfastness, sincerity and integrity. These are fundamental to our character. “Only when we perfect our character can we attain Buddhahood; only when we perfect the path of being human can we complete the path to Buddhahood.” So, when we engage in spiritual practice and learn the Buddha’s Way, we must first learn what it means to be human. If we can be a good person, and continue to walk on the proper path without deviating from our course, then this road will take us near to the state of Buddhahood. So, we must diligently bring out our sincerity as we interact with people and deal with matters. In our every thought, we should be sincere. “With utmost sincerity, all Buddhas will manifest.” If we are always sincere, then the Buddha, all Buddhas, will naturally be in our minds. Then there will be nothing false in our minds; our minds will be very grounded. Therefore, we must “sincerely follow the path without falseness.”
In our interactions with each other, we must not be deceptive. We cannot say one thing and then do something else. That is not right. When what we say comes from deep sincerity, we will bring out that truthfulness in what we do. All in all, when we sincerely follow the path, we will naturally not do things that are misleading or false, and all of our actions will be true and genuine. We must also maintain the integrity of our minds. With the proper state of mind, our direction is correct. A slight deviation can lead us far off course, so we must take good care of our minds, protecting our sincerity and our integrity. If we are firmly in the right mindset, then we will not deviate.
“With deeply rooted faith, we walk the Bodhi-path.” We must have deeply rooted faith. Since we have these causes and conditions and have chosen to follow the Buddha-Dharma, this is our blessing! We do not know how many lifetimes it has taken for us to now hear the Right Dharma and walk the right path. So, we should have great faith in the Dharma. Our faith must be deep; our Bodhi-roots must be planted deeply and must extend out widely. This is how the Bodhi-tree will flourish and produce bountiful fruits. Each fruit can produce infinite seeds.
For example, after Sariputra spends a very long time creating karmic connections, won’t that bring him to a magnificent land, and won’t that land be filled with those who have formed great aspirations and made great vows, to walk the Bodhisattva-path, those who have Bodhisattva-aspirations? He has to spend a very long period of time in his efforts to teach and transform others and form good karmic connections with them. So, if a Bodhi-seed can extend its roots deeply and extensively, then this Bodhi-tree will forever be laden with seed-filled [fruits]. All this comes from that original seed. We have talked about this previously.
So, “With deeply rooted faith, we walk the Bodhi-path. On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.” With sincerity, integrity and faith, we follow the path without falseness and have firm resolve without deviating. With deeply rooted [faith] we walk the Bodhi-path. This is a very solid and reliable path, which we pave through the world until we get closer to the Bodhi-path.When our afflictions disappear one by one, our wisdom-life will surface, bit by bit.
The more we earnestly polish this mirror, the brighter its surface will be and the more accurately it will reflect the world around us.
The Buddha-Dharma is indeed wondrously profound.
I saw a passage illustrating this in the sutra text.[it described] people who were inspired by having the causes and conditions to indirectly receive the [blessings].They had the causes and conditions to joyfully do things with others, and thus also create merits and virtues.
This story took place 500 years after the Buddha entered Parinirvana,At the time, India was made up of many small kingdoms.Among them were two kingdoms ruled by two kings.
In kingdom A, the king believed in the Buddha-Dharma.
Because he believed in the Buddha-Dharma, he made offerings to the Buddha and to the Sangha.The other king believed in Brahmanism.On a particular occasion, this king felt the desire to hold Brahman religious ceremonies on a grand scale, so he used a large amount of money and treasure to make banners, 500 banners, which were all very valuable.
This king then announced, “If anyone can carry the banner and lead this procession, and if they are able to wave the banner in a dignified and exciting manner. I will give each person who can do so one of these priceless banner. There are 500 total. ”
In a nearby kingdom, there were very many poor people.
Everyone hoped to try their hand, so these poor people started to assemble until about 500 were gathered there.Once the 500 people were gathered together, they began to rehearse ways to make this procession look very dignified.
Since these 500 were now all together, they set off [to find the king].The road was long, so they had to walk for a very long time.
After walking for a few days, they had spent all their money but as they still had a long way to go, they wondered what to do.
Someone suggested, “We are close to the kingdom whose king found faith and joy in the Buddha-Dharma. He makes offerings to the Sangha every day and is always giving things away. If we takes shelter with the Sangha, we will have temporary food and shelter. While we are there, we can also accept offerings. Once we save up enough money to travel, we can then set off again to the Brahman kingdom.”
Everyone agreed this was a good plan, so these 500 people went to the Sangha.In this Sangha, the leader of the Bhiksus had already attained the fruit of [Arhatship].While he was in Samadhi, he understood where these 500 people came from.These 500 people, countless kalpas ago, had lived in the era of Vipassin Buddha.There was an elder at that time who reverently made offerings to the Sangha and to the Buddha.Each time the elder got ready to make offerings, his 500 house servants were all very joyful and immediately and diligently prepared the best things in the house to offer to the Buddha.
These people, from that time on, reaped the blessings that came from the offerings made by the elder and the merits and virtues of their joy in this giving.Thus they were born in heaven.Once the merits created by taking joy in another person’s giving had been depleted through enjoying heaven, they returned to the human realm and fell into a state of poverty.
However, their faith and positive causes still existed. Because of this faith and these positive causes, they had this karmic condition.So, though they lived in poverty, in their quest to obtain those valuable banners, they had the causes and conditions to draw near the Buddha-Dharma against
The bhiksus [who led this Sangha] was an arhat, and he quickly seized this opportunity to help these 500 people shave their heads right away and become monastics. Sometime after these 500 people became monastics, when the king was about to make offerings to the Sangha, this Arhat brought the 500 people to receive offerings. When they went to receive them, everyone felt very happy. They still had the hope that after they had received the offerings, they still might be the ones to obtain those banners in the future.
However, this Arhat understood that they had not completely eliminated this greed from their hearts. So, the arhat spoke to these 500 people. “Since you now have the appearance of a bhiksus, you must, with utmost sincerity, follow the path in a straightforward manner, without any deception.
You should know that one grain of rice from our benefactor is as grand as Mt. Sumeru. If you do not attain realization in this life, if you do not understand these principles, you will toil as an animal in the next life to repay this debt”.
After these 500 people heart this, at that moment, they became very vigilant. “Since we have already shaved our heads, we should truly make an effort and engage in spiritual practice for real. We must follow the path with utmost sincerity”. Though it happened so long ago, with only the cause of taking joy in another’s deed, drawing near the Buddha-Dharma and listening to the Buddha give teachings, from this alone, they attained long-lasting blessings of being born in heaven. The causes and conditions of that faith continued to exist. Therefore, we must deeply cherish this seed of faith. So, we should always be mindful of the Buddha-Dharma.
The previous sutra text states, “In the presence of countless Buddhas they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma”.
The Buddha praised Sariputra and the Bodhisattvas in that land for having, in the presence of countless Buddhas, cultivated purifying practices. Thus, each Bodhisattva was replete with great spiritual powers and knew well the door to all Dharma.
The following sutra passage states, “They are upright, free of duplicity and firm in their resolve. Such Bodhisattvas as this will fill that land.”
These Bodhisattvas had already entered the door to the Buddha’s wisdom. They had entered the Buddha’s wisdom because they were upright, free of duplicity and firm in their resolve.
“The Buddha then called out, “Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas, not counting the time He spends as a prince before attaining Buddhahood. The lifespan of people in that kingdom will be eight small kalpas.”
Earlier we discussed “upright without duplicity”. To be “upright” is to be proper. If we have a proper mindset, pne replete with faith, steadfastness, sincerity and integrity, naturally, we will be free of flattery. Without duplicity, we will not flatter others nor curry favor with them. With genuine moral character, we help other people. With firm resolve and good character, we can be a good example for other people. This resolve must be firm.
“The upright are proper and free of duplicity. They are straightforward and do not flatter and are firm in their resolve. The path to Buddhahood is in realizing and understanding sentient beings’ [nature] that all sentient beings intrinsically have a pure and clear nature of True Suchness.”
The path to Buddhahood is in realizing and understanding sentient beings. We must all realize and truly understand the Buddha’s teachings. We must experience the truth that all sentient beings intrinsically have Buddha-nature.
So, “upright, free of duplicity and firm in resolve means that our minds must be sincere and our path must be proper. When our minds are upright, meaning that we are sincere, and our spiritual aspirations are proper and straightforward, our minds will peacefully abide in a pure land.”
If we all have sincerity, integrity, faith and steadfastness, then the world will be a pure land that we can peacefully abide in. “Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas”. The Buddha said to Sariputra, “In the future, when you attain Buddhahood, how long will our lifespan be?” 12 small kalpas. In this Saha World, what was the lifespan of Sakyamuni Buddha? 80 years. But a kalpa is much longer, as was discussed repeatedly a few days ago. One small kalpa is made of one increasing ad one decreasing kalpa. An average lifespan of 84000 years decreases all the way down to 10. Then from 10 years it increases all the way back up to 84000. Based on this, we can calculate how long a small kalpa will last. The time he spends as a prince before attaining Buddhahood is not counted. This means that the time before he becomes Flowers Light Buddha does not count toward this.
Clearly, in the future, Sariputra will spend countless eons of time in the process of spiritual practice and in this process, he will be born as a prince. As a prince, he will be countinue his spiritual practice. How much time will all this take? The time before attains Buddhahood is not counted in the 12 small kalpas, these many lifetime of spiritual practice.
Not counting the time He spends as a prince: this shows that Flowers Light also sets aside the throne to become monastic. Before he attains Buddhahood, he spends lifetimes learning and studying. After he attains Buddhahood, he lives a lifespan of 12 small kalpas. The time he spends as a prince cultivating the Path is not included in this number.
From this we understand that spiritual practice requires us to have a lot of patience, so we can pave a road successfully from this world to the Bodhi-path. Think about it, that will be the land of the future Buddha, Flower Light.
“The lifespan of people in that kingdom will be 8 small kalpas. In that land people’s lifespan will be 8 small kalpas. These pwople will accept the teachings and have exceptional blessings and wisdom. Not only will they see the Buddha and hear the Dharma, they will enjoy a lifespan of 8 small kalpas.
This will happen during the time when Flower Light Buddha attains Buddhahood. Since the Buddha’s lifetime, over 2000 years have passed. From that time up to the present, Sariputra has also not left the human realm. Because he received the Buddha’s prediction, he must go among people in the world to continuously cultivate blessings and wisdom by doing good deeds and giving blessings. By doing good deeds and benefiting others, he will form many good karmic connections.The number of people he forms good affinities with will grow over these many lifetimes. Then in the future, they will become Bodhisattvas in the land of Flower Light Buddha. Everyone, we all have a part in this. As long as the Dharma that the Buddha taught, this Dharma-lineage, can be carried on forever, we will not deviate from the Buddha’s teachings.
Forming karmic affinities with these future Buddhas whom the Buddha taught and one by one gave predictions of Buddhahood to is not difficult. As long as we sincerely follow the Path without any falseness, we will truly be able to “firmly maintain the integrity of our minds [and] not deviate.”
At this level, with deeply rooted faith, we walk the Bodhi-path.” If we can achieve this, naturally, on this steadfast path, our perfect mirror wisdom will manifest.
Everyone, learning the Buddha’s Way requires this sincerity. If we have sincerity, integrity, faith and steadfastness, then we will steadily walk toward a pure land we can abide in. we will complete the path to Buddhahood through our practice.
In learning the Buddha’s Way, we must be mindful. As we do good deeds and benefit others, we can feel very happy right now, not to mention what we will feel like in the future after accumulating them over countless eras.After such a long time of accumulating [blessings], we will also be in a place with long lifespans, abundant material goods and a good environment where we can diligently advance and can constantly see the Buddha and hear the Dharma. This is the direction we are moving in.
So, I hope everyone can always have sincerity, integrity, faith and steadfastness and always be mindful in daily living. 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）
⊙「誠意向道無虛妄，正心堅固無偏倚，信念深植菩提道，實道妙法圓鏡智。」
⊙「於無量百千萬億佛所，淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」《法華經 譬喻品第三》
⊙「質直無偽，志念堅固。如是菩薩充滿其國。」《法華經 譬喻品第三》
⊙「舍利弗！華光佛壽，十二小劫。除為王子，未作佛時，其國人民，壽八小劫。」《法華經 譬喻品第三》
⊙質直者正而無偽，正直之心無諂曲，志念堅固。佛道在體悟通達，眾生本皆具有真如清澄之本性。
⊙質直無偽，志念堅固。云：其意質直，是即身心安住之淨土。
⊙除為王子：顯華光亦捨王位而出家。其未作佛猶在累世修學時，明成佛後而壽十二小劫。即為王子修道時不在此數。
⊙其國人民，壽八小劫：人民受化，福德殊勝，不惟見佛聞法，並且享壽八小劫也。
【證嚴上人開示】
「誠意向道無虛妄，正心堅固無偏倚，信念深植菩提道，實道妙法圓鏡智。」
誠意向道無虛妄
正心堅固無偏倚
信念深植菩提道
實道妙法圓鏡智
好像時時都要大家提起，信、實、誠、正，這是我們做人的根本。人格成，佛格就成；人道成，佛道就成。所以我們修行、學佛，要先學做人。人做得好，只要我們人生，人人軌道走得正，方向若不偏差，這條道路，向佛的境界，就沒有差多遠了。所以要好好用誠意的心，待人接物、起心動念，時時用誠意
「誠意方殷，諸佛現全身。」我們若時時用誠意的心，佛，諸佛就在我們的心中，若能這樣，我們的心就沒有虛妄了，心會很踏實，所以我們要「誠意向道無虛妄」。和大家互相對待，不要有妄念，說的是另外一篇，做的又是另外一回事，這樣就不對了。我們說出來，是從內心的誠意，所以我們做出來是真實的事情。總而言之，就是誠意向道，自然做事不虛、不假，就是真，真實。
還要正心，正心要堅固。心要正，方向就正，偏，差毫釐就失之千里了。我們要將心顧好，顧好這念誠意與正心，我們若能心正堅固，就不偏差。
又再「信念深植菩提道」。信，信，我們要很深。既然有這個因緣，我們選擇了佛法，這是我們的福啊！不知道幾生世到現在，能聞正法、行正道，所以我們應該要很相信，信念要深。根，菩提根要扎得很深，也要展伸得廣，這樣這棵菩提樹，才能很茁壯，結實才會纍纍，從一粒果實，能夠產生無量的種子。
像舍利弗未來用很長的時間，所結的緣不就是那麼莊嚴，尤其國土中都是，發大心、立大願，將要行菩薩道，發菩薩心的人。這全都是要用很長的時間，好好去教化，好好與他結好緣。所以，這一顆菩提種子，根若伸得長、扎得深，這棵菩提樹，永遠都是纍纍的種子，就是來自源頭那顆種子，這也是再前面也有說過。所以要「信念深植菩提道」。
又再「實道妙法圓鏡智」。我們在誠意、正心、信念，向道無虛妄，堅固無偏倚，深植菩提道，像這樣，都是很實在的道路，這我們從人間路，鋪到與菩提道相接近。我們的煩惱，一一消除了，我們的慧命，一一浮現，這，這一面鏡子，一直不斷勤拂拭，你愈擦，這面鏡子就愈亮，外面的境界照進來就很準確。
佛法實在很奧妙！我看到有這樣的一段，在經文裡面(《雜譬喻經》)，那個發心，從間接來的，有那個因緣能接受到，這個因緣隨喜去做，同樣也是有功德。應該這個故事，是在佛陀滅度後的五百年，印度那個時候有很多的小國，其中有二個小國，其中甲的國家，這位國王他是信仰佛法，因為他信仰佛法，他就是供佛、供僧。另外一個國王，他所信仰的是婆羅門教，有一次，這位國王感覺，婆羅門教的祭典，應該要辦得很盛況，所以國王，就用很多的金錢財寶等等，去製造幢幡，五百支的幢幡，價值很高。
這位國王就放出了消息說：「若是有人有辦法，舉著這個幡這樣來舞幡，就是一個『陣頭』，用幢幡，有辦法舞幢幡，舞得很莊嚴、很熱鬧，若有辦法，我每個人就要送他一支，這種價值連城的幢幡，總共有五百支。」在附近的國家，有很多貧窮的人，大家都希望要去試試看，所以，這些貧窮人就開始，邊集會、集會，集到差不多有五百人的人數，這五百人，大家聚攏來了，就像我們在說，像在彩排一樣，要如何將這個陣頭舞得很莊嚴。
所以，這五百人既然聚集了，開始出發了，路是長遠，走(路)要很久，所以這群人走過了幾天，所帶的盤纏也已經用盡了，路還那麼長，要怎麼辦呢？其中就有人提議：「我們已經接近了這個甲的國家，這位國王他信樂佛法，他日日都在供僧，時時都在布施。不如我們去依靠僧團，暫時我們吃、住沒問題，我們在這期間，也能接受供養，讓我們盤纏足夠，我們再啟程去乙的國家。」大家認為這樣很好，所就五百人到僧團。
在這個僧團中，領導的比丘，已經是證聖果了，在他的定中，就了解這五百人的來處。這五百人是在過去無數劫前，在惟衛佛的時代，有一位長者就是這麼的，虔誠供養僧團、供養佛。他每次若要供僧，他的家奴，有五百位的家奴，就很歡喜，大家趕快認真準備，用最好的供養來供佛。
這些人從那個時代開始，乘著那分福──長者的供養，他們的隨喜付出的功德，生在天上。這種隨喜付出的功德，在天上，福享盡了，又再來人間，所以在人間，就落得貧窮。但是那個信念善因，還存在，由這個信念的善因，有這個因緣，所以這樣，在貧困中要去取得幢幡的，這個因緣，再來接近佛法。所以這位羅漢比丘，趕快把握因緣，就將這五百個人，立刻將他們剃度，讓他們能夠出家。
五百人出家之後，國王將要供僧，這位羅漢就將這五百人，帶去受供。去受供之後，大家就是很歡喜，心還有期待，得了供養，未來，還有這個心念，未來就是要去取得那個幢幡。不過，這位羅漢瞭解他們的心，這種的貪的念，還沒完全去除，所以他，羅漢，就向這五百個人，這樣說話：「大家既然現出家相，比丘相，應該要用最誠懇的心，直心向道，不要有虛偽。要知道，施主的米，一粒如須彌山那麼高，今生未了道，無法了解這個道理，末來披毛戴角還。」這五百人聽了之後，那時候，自己非常警惕：「既然是這樣，已經是剃度了，應該要好好用心，老實修行，用最誠意的心，來向道。」
雖然那麼長久，只是一個因，隨喜，接近佛法，聽佛說法。只是這樣，他就能夠得到這麼長久的天福，同時那個信念的因緣，還是存在。你們想，這個信念的種子，我們要多麼的珍惜它。所以我們要時時用心在佛法中。
前面的經文說，「於無量百千萬億佛所，淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」
於無量
百千萬億佛所
淨修梵行
恆為諸佛之所稱歎
常修佛慧
具大神通
善知一切諸法之門
《法華經 譬喻品第三》
讚歎舍利弗，以及他那個國土的菩薩，都是在很多很多的佛所，這樣淨修梵行過來，所以每一位菩薩，都具大神通，能夠善知一切諸法之門。
接下來這段(經)文說，「質直無偽，志念堅固。如是菩薩充滿其國。」
質直無偽
志念堅固
如是菩薩
充滿其國
《法華經 譬喻品第三》
這些菩薩已經善入，已經入佛慧之門了，既然入佛慧之門，就是因為他們質直無偽，志念堅固。
佛陀再叫：「舍利弗，華光佛壽，十二小劫。除為王子，未作佛時，其國人民，壽八小劫。」
「舍利弗！華光佛壽，十二小劫。除為王子，未作佛時，其國人民，壽八小劫。」
舍利弗
華光佛壽
十二小劫
除為王子
未作佛時
其國人民
壽八小劫
《法華經 譬喻品第三》
前面的「質直無偽」，質(直)就是正的意思，要很正，信實誠正這種的心，自然無諂曲，無虛偽、無諂曲，不巴結人，我們用我們真實的人格，對人群付出，自己品行做好，做一個人間典範的人，這樣的志念，要很堅固。
質直者正而無偽
正直之心無諂曲
志念堅固
佛道在體悟通達
眾生本皆具有
真如清澄之本性
佛道就是在體悟通達，眾生，我們要體悟，真正了解佛陀的教法，體會了佛陀所說，眾生人人本具佛性。
所以質直無偽，志念堅固，就是說，那個意念要很誠意，道一定要很正，所以，這個意，質直，這個意就是誠意；直，這個道心要很正直，像這樣就是所安住的淨土。我們人人若有誠、正、信、實，這就是我們人間，最能安住的淨土。
質直無偽
志念堅固
云：其意質直
是即
身心安住之淨土
「舍利弗！華光佛壽十二小劫」，佛陀就要向合利弗說，未來你成佛之後，壽命有多長？十二小劫。現在娑婆世界的釋迦牟尼佛，壽命多少？八十歲。
但是那個「劫」的長，幾天前也一直說過了，就可見光是一小劫，就是要一增、一減，八萬四千(歲)，一直減，減到十；從十歲再，過一百年增，增到八萬四千歲。像這樣的時間算數，就可見一小劫是多長多久。
除為王子未作佛時，這就是說，在華光佛還未成之前，這不算，可見舍利弗未來，還有無量數億以後的時間，他的過程，修行那個過程中，也是成為王子，王子還是再修行，可見那個時間是表達，有多麼長久呢？還沒有作佛之前，不算在十二小劫裡面，累生累世這樣在修行。
除為王子
顯華光
亦捨王位而出家
其未作佛
猶在累世修學時
明成佛後
而壽十二小劫
即為王子修道時
不在此數
可見我們要修行，就要很有耐心，從人間鋪路，一直到菩提道能成就，想一想，這就是未來華光佛的國土。
「其國人民，壽八小劫」。那個國土裡，人的壽命就有八小劫，這是人民受化，也有自己的福德殊勝。在那裡不只能夠聽法，見佛、聽法，還能享受八小劫的壽命。這就是未來華光佛成佛時。
其國人民
壽八小劫：
人民受化
福德殊勝
不惟見佛聞法
並且享壽八小劫也
我們離佛陀的世代，已經二千多年了，舍利弗離開那個時代，一直到我們現在，同樣不離開人間，因為他受佛所授記，他必定要在人間群中，在人群中，要不斷去修福，不斷去修慧，行善、行福，行善、造福，和人人結很多的好緣。這麼多的好緣，生生世世累積，未來在華光佛的世界那些菩薩，各位，我們大家都有份。只要，就是佛陀所說的法，這個法脈，我們能永遠永遠承擔下去，這樣，我們不離開佛陀的教法，要和佛的這些教化，所前後授記的未來佛結緣，不困難。
只要我們的心真正誠意向道，沒有虛妄，我們要真正要達到那個，「正心堅固無偏倚」，有這樣的程度，甚至「信念深植菩提道」，若能這樣，自然我們實道妙圓鏡智，就現前。各位，學佛真的是這念誠意，我們若有誠意，誠、正、信、實，這就是我們最穩定，能夠所安住的淨土，這個佛道就在我們的行中完成。
學佛，真的我們要很用心，當我們在行善、造福，我們現在就能很歡喜，何況累積未來、未來，無量、無量的時代，經過多久的時間累積起來，同樣這個壽命長、物資豐富、環境好，又能精進，能夠時時見佛聞法，這是我們的方向。所以，希望人人要真正的誠、正、信、實，用心在我們的日常生活中，要多用心。
Explanations by Master Cheng-Yan
Subject: Follow the Path with a Firm Resolve (質直無偽 志念堅固)
Date: February.13. 2015
“We sincerely follow the path without falseness. Firmly maintaining the integrity of our minds, we will not deviate. With deeply rooted faith, we walk the Bodhi-path. On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.”
I continually talk to everyone about faith, steadfastness, sincerity and integrity. These are fundamental to our character. “Only when we perfect our character can we attain Buddhahood; only when we perfect the path of being human can we complete the path to Buddhahood.” So, when we engage in spiritual practice and learn the Buddha’s Way, we must first learn what it means to be human. If we can be a good person, and continue to walk on the proper path without deviating from our course, then this road will take us near to the state of Buddhahood. So, we must diligently bring out our sincerity as we interact with people and deal with matters. In our every thought, we should be sincere. “With utmost sincerity, all Buddhas will manifest.” If we are always sincere, then the Buddha, all Buddhas, will naturally be in our minds. Then there will be nothing false in our minds; our minds will be very grounded. Therefore, we must “sincerely follow the path without falseness.”
In our interactions with each other, we must not be deceptive. We cannot say one thing and then do something else. That is not right. When what we say comes from deep sincerity, we will bring out that truthfulness in what we do. All in all, when we sincerely follow the path, we will naturally not do things that are misleading or false, and all of our actions will be true and genuine. We must also maintain the integrity of our minds. With the proper state of mind, our direction is correct. A slight deviation can lead us far off course, so we must take good care of our minds, protecting our sincerity and our integrity. If we are firmly in the right mindset, then we will not deviate.
“With deeply rooted faith, we walk the Bodhi-path.” We must have deeply rooted faith. Since we have these causes and conditions and have chosen to follow the Buddha-Dharma, this is our blessing! We do not know how many lifetimes it has taken for us to now hear the Right Dharma and walk the right path. So, we should have great faith in the Dharma. Our faith must be deep; our Bodhi-roots must be planted deeply and must extend out widely. This is how the Bodhi-tree will flourish and produce bountiful fruits. Each fruit can produce infinite seeds.
For example, after Sariputra spends a very long time creating karmic connections, won’t that bring him to a magnificent land, and won’t that land be filled with those who have formed great aspirations and made great vows, to walk the Bodhisattva-path, those who have Bodhisattva-aspirations? He has to spend a very long period of time in his efforts to teach and transform others and form good karmic connections with them. So, if a Bodhi-seed can extend its roots deeply and extensively, then this Bodhi-tree will forever be laden with seed-filled [fruits]. All this comes from that original seed. We have talked about this previously.
So, “With deeply rooted faith, we walk the Bodhi-path. On the steadfast path of wondrous Dharma, we attain great perfect mirror wisdom.” With sincerity, integrity and faith, we follow the path without falseness and have firm resolve without deviating. With deeply rooted [faith] we walk the Bodhi-path. This is a very solid and reliable path, which we pave through the world until we get closer to the Bodhi-path.When our afflictions disappear one by one, our wisdom-life will surface, bit by bit.
The more we earnestly polish this mirror, the brighter its surface will be and the more accurately it will reflect the world around us.
The Buddha-Dharma is indeed wondrously profound.
I saw a passage illustrating this in the sutra text.[it described] people who were inspired by having the causes and conditions to indirectly receive the [blessings].They had the causes and conditions to joyfully do things with others, and thus also create merits and virtues.
This story took place 500 years after the Buddha entered Parinirvana,At the time, India was made up of many small kingdoms.Among them were two kingdoms ruled by two kings.
In kingdom A, the king believed in the Buddha-Dharma.
Because he believed in the Buddha-Dharma, he made offerings to the Buddha and to the Sangha.The other king believed in Brahmanism.On a particular occasion, this king felt the desire to hold Brahman religious ceremonies on a grand scale, so he used a large amount of money and treasure to make banners, 500 banners, which were all very valuable.
This king then announced, “If anyone can carry the banner and lead this procession, and if they are able to wave the banner in a dignified and exciting manner. I will give each person who can do so one of these priceless banner. There are 500 total. ”
In a nearby kingdom, there were very many poor people.
Everyone hoped to try their hand, so these poor people started to assemble until about 500 were gathered there.Once the 500 people were gathered together, they began to rehearse ways to make this procession look very dignified.
Since these 500 were now all together, they set off [to find the king].The road was long, so they had to walk for a very long time.
After walking for a few days, they had spent all their money but as they still had a long way to go, they wondered what to do.
Someone suggested, “We are close to the kingdom whose king found faith and joy in the Buddha-Dharma. He makes offerings to the Sangha every day and is always giving things away. If we takes shelter with the Sangha, we will have temporary food and shelter. While we are there, we can also accept offerings. Once we save up enough money to travel, we can then set off again to the Brahman kingdom.”
Everyone agreed this was a good plan, so these 500 people went to the Sangha.In this Sangha, the leader of the Bhiksus had already attained the fruit of [Arhatship].While he was in Samadhi, he understood where these 500 people came from.These 500 people, countless kalpas ago, had lived in the era of Vipassin Buddha.There was an elder at that time who reverently made offerings to the Sangha and to the Buddha.Each time the elder got ready to make offerings, his 500 house servants were all very joyful and immediately and diligently prepared the best things in the house to offer to the Buddha.
These people, from that time on, reaped the blessings that came from the offerings made by the elder and the merits and virtues of their joy in this giving.Thus they were born in heaven.Once the merits created by taking joy in another person’s giving had been depleted through enjoying heaven, they returned to the human realm and fell into a state of poverty.
However, their faith and positive causes still existed. Because of this faith and these positive causes, they had this karmic condition.So, though they lived in poverty, in their quest to obtain those valuable banners, they had the causes and conditions to draw near the Buddha-Dharma against
The bhiksus [who led this Sangha] was an arhat, and he quickly seized this opportunity to help these 500 people shave their heads right away and become monastics. Sometime after these 500 people became monastics, when the king was about to make offerings to the Sangha, this Arhat brought the 500 people to receive offerings. When they went to receive them, everyone felt very happy. They still had the hope that after they had received the offerings, they still might be the ones to obtain those banners in the future.
However, this Arhat understood that they had not completely eliminated this greed from their hearts. So, the arhat spoke to these 500 people. “Since you now have the appearance of a bhiksus, you must, with utmost sincerity, follow the path in a straightforward manner, without any deception.
You should know that one grain of rice from our benefactor is as grand as Mt. Sumeru. If you do not attain realization in this life, if you do not understand these principles, you will toil as an animal in the next life to repay this debt”.
After these 500 people heart this, at that moment, they became very vigilant. “Since we have already shaved our heads, we should truly make an effort and engage in spiritual practice for real. We must follow the path with utmost sincerity”. Though it happened so long ago, with only the cause of taking joy in another’s deed, drawing near the Buddha-Dharma and listening to the Buddha give teachings, from this alone, they attained long-lasting blessings of being born in heaven. The causes and conditions of that faith continued to exist. Therefore, we must deeply cherish this seed of faith. So, we should always be mindful of the Buddha-Dharma.
The previous sutra text states, “In the presence of countless Buddhas they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma”.
The Buddha praised Sariputra and the Bodhisattvas in that land for having, in the presence of countless Buddhas, cultivated purifying practices. Thus, each Bodhisattva was replete with great spiritual powers and knew well the door to all Dharma.
The following sutra passage states, “They are upright, free of duplicity and firm in their resolve. Such Bodhisattvas as this will fill that land.”
These Bodhisattvas had already entered the door to the Buddha’s wisdom. They had entered the Buddha’s wisdom because they were upright, free of duplicity and firm in their resolve.
“The Buddha then called out, “Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas, not counting the time He spends as a prince before attaining Buddhahood. The lifespan of people in that kingdom will be eight small kalpas.”
Earlier we discussed “upright without duplicity”. To be “upright” is to be proper. If we have a proper mindset, pne replete with faith, steadfastness, sincerity and integrity, naturally, we will be free of flattery. Without duplicity, we will not flatter others nor curry favor with them. With genuine moral character, we help other people. With firm resolve and good character, we can be a good example for other people. This resolve must be firm.
“The upright are proper and free of duplicity. They are straightforward and do not flatter and are firm in their resolve. The path to Buddhahood is in realizing and understanding sentient beings’ [nature] that all sentient beings intrinsically have a pure and clear nature of True Suchness.”
The path to Buddhahood is in realizing and understanding sentient beings. We must all realize and truly understand the Buddha’s teachings. We must experience the truth that all sentient beings intrinsically have Buddha-nature.
So, “upright, free of duplicity and firm in resolve means that our minds must be sincere and our path must be proper. When our minds are upright, meaning that we are sincere, and our spiritual aspirations are proper and straightforward, our minds will peacefully abide in a pure land.”
If we all have sincerity, integrity, faith and steadfastness, then the world will be a pure land that we can peacefully abide in. “Sariputra, the lifespan of Flower Light Buddha will be 12 small kalpas”. The Buddha said to Sariputra, “In the future, when you attain Buddhahood, how long will our lifespan be?” 12 small kalpas. In this Saha World, what was the lifespan of Sakyamuni Buddha? 80 years. But a kalpa is much longer, as was discussed repeatedly a few days ago. One small kalpa is made of one increasing ad one decreasing kalpa. An average lifespan of 84000 years decreases all the way down to 10. Then from 10 years it increases all the way back up to 84000. Based on this, we can calculate how long a small kalpa will last. The time he spends as a prince before attaining Buddhahood is not counted. This means that the time before he becomes Flowers Light Buddha does not count toward this.
Clearly, in the future, Sariputra will spend countless eons of time in the process of spiritual practice and in this process, he will be born as a prince. As a prince, he will be countinue his spiritual practice. How much time will all this take? The time before attains Buddhahood is not counted in the 12 small kalpas, these many lifetime of spiritual practice.
Not counting the time He spends as a prince: this shows that Flowers Light also sets aside the throne to become monastic. Before he attains Buddhahood, he spends lifetimes learning and studying. After he attains Buddhahood, he lives a lifespan of 12 small kalpas. The time he spends as a prince cultivating the Path is not included in this number.
From this we understand that spiritual practice requires us to have a lot of patience, so we can pave a road successfully from this world to the Bodhi-path. Think about it, that will be the land of the future Buddha, Flower Light.
“The lifespan of people in that kingdom will be 8 small kalpas. In that land people’s lifespan will be 8 small kalpas. These pwople will accept the teachings and have exceptional blessings and wisdom. Not only will they see the Buddha and hear the Dharma, they will enjoy a lifespan of 8 small kalpas.
This will happen during the time when Flower Light Buddha attains Buddhahood. Since the Buddha’s lifetime, over 2000 years have passed. From that time up to the present, Sariputra has also not left the human realm. Because he received the Buddha’s prediction, he must go among people in the world to continuously cultivate blessings and wisdom by doing good deeds and giving blessings. By doing good deeds and benefiting others, he will form many good karmic connections.The number of people he forms good affinities with will grow over these many lifetimes. Then in the future, they will become Bodhisattvas in the land of Flower Light Buddha. Everyone, we all have a part in this. As long as the Dharma that the Buddha taught, this Dharma-lineage, can be carried on forever, we will not deviate from the Buddha’s teachings.
Forming karmic affinities with these future Buddhas whom the Buddha taught and one by one gave predictions of Buddhahood to is not difficult. As long as we sincerely follow the Path without any falseness, we will truly be able to “firmly maintain the integrity of our minds [and] not deviate.”
At this level, with deeply rooted faith, we walk the Bodhi-path.” If we can achieve this, naturally, on this steadfast path, our perfect mirror wisdom will manifest.
Everyone, learning the Buddha’s Way requires this sincerity. If we have sincerity, integrity, faith and steadfastness, then we will steadily walk toward a pure land we can abide in. we will complete the path to Buddhahood through our practice.
In learning the Buddha’s Way, we must be mindful. As we do good deeds and benefit others, we can feel very happy right now, not to mention what we will feel like in the future after accumulating them over countless eras.After such a long time of accumulating [blessings], we will also be in a place with long lifespans, abundant material goods and a good environment where we can diligently advance and can constantly see the Buddha and hear the Dharma. This is the direction we are moving in.
So, I hope everyone can always have sincerity, integrity, faith and steadfastness and always be mindful in daily living. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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