20131010《靜思妙蓮華》一理通萬理徹

月亮在周四 10月 10, 2013 9:34 pm 作了第 2 次修改

⊙「其身非有亦非無，非因非緣非自他。「《無量義經德行品第一》

⊙其身非有：諸佛法身等同虛空，無生滅、無去來。

⊙「非相非無相，非名非無名，常住而不有，空寂而不無。」《無量義經德行品第一》

⊙言其有，卻是無蹤無跡；論其無，卻是橫遍十方。

⊙非因非緣非自他：因與緣，自他和合為相，總之因緣和合，悉為生相。佛法身無生滅，故非因非緣非自他。

⊙「時佛說大乘經，經名無量義，於諸大眾中，而為廣分別。」《法華經序品第一》

⊙說大乘：諸佛如來正真正覺，所行之道，彼乘名為大乘、名為上乘、名為妙乘、無等乘、無等等乘。

⊙經名無量義：佛欲說法華一實相理故，先說此無量義，又入無量義處三昧，會歸於一實相之理。

⊙實相之中妙義無窮，故名無量義經。

【證嚴上人開示】

每天的心與我們的身，是不是合和在一起呢？常常我們的心，離開我們的身，這是我們常常都是這樣，所以我們修行，要如何讓身與心歸納在一處。但是心、身，什麼叫做心？什麼叫做身？在《無量義經》這麼說：「其身非有亦非無，非因非緣非自他」。

其身非有亦非無

非因非緣非自他

《無量義經德行品第一》

解釋起來很遼闊，有心和有身，又無心、也無身。心長得什麼樣子？看不到，摸不到，到底心的形是怎麼樣呢？偏偏我們凡夫就是在這一念心，使我們一生受盡了煩惱，受很多的苦。而這個苦的感受，各人的經歷不同，卻也有人感覺，「我明明是這麼苦！」「但是我們無法體會你的苦啊」有與無，只是一種體會，自己經歷過的體會，沒經歷過的人就是體會不到，任憑他如何解釋，苦，就是無法瞭解。所以說，身與心這兩件事情，真的是無法用什麼語言來形容、拿出來看，讓人有真實的感受。

所以，「諸佛法身等同虛空，無生滅、無去來」。

這是修行者最高、極頂的境界，他已經將這個身，已經化為法身了。人生的來去因緣，萬物生長，因的種子，周圍的地、水、火、風所造成的緣，成為了世間、器世間萬物之相。唯有佛陀他能夠瞭解這種天地萬物的同理，真實的法。真實的法，所有的道理，全都能夠涵蓋在佛的法身，如虛空的這種智慧，好像在太虛，涵蓋著地上萬物，了然，一切都是明明了了，清清楚楚。

他已經無生無滅了。天地萬物有生滅，人身有生、老、病、死，這都在生滅之中。但是，真正的真理是「非相非無相，非名非無名，常住而不有，空寂而不無」。

非相非無相

非名非無名

常住而不有

空寂而不無

《無量義經德行品第一》

聽起來覺得很深！前面與大家分享過了，你與我的感受，怎麼樣都無法相通，能夠真正的感覺到。「我感覺很苦！」「我感覺很痛！」但是感受不到的，就是真的感受不到。人生很無奈啊！所以，非相，你所說的、你所表達的，我看不到。「非無相」，感受的人就是真的這樣的感受。這種是有或者是沒有呢？

是名，名叫做痛嗎？其實，痛也是一個名詞，這個痛，多少種方式來表達那個痛，所以「痛」也沒有定相。也非無名，真的有「痛」這個名詞出來，這個名詞出來，就是真的有這樣的感受，所以「非名非無名」。

人，總是在這種名相裡面，及我們真正能夠感受到的，別人感受不到。感受到的，有時起、有時落，所以這到底是有的東西，或者是沒有的東西？我們享受的歡喜，是不是永遠都在享受中呢？人在受苦，是不是永遠都在苦中呢？這都是無定相，也不是常常在，也不是沒有，就是有與無中間，要看我們用什麼樣的心態去轉變。

所以是「非相非無相，非名非無名，常住而不有，空寂而不無。言其有，卻是無蹤無跡；論其無，卻是橫遍十方」。

言其有

卻是無蹤無跡

論其無

卻是橫遍十方

世間到底是有，還是無？這就要看我們的智慧，是不是能通達天下萬物的道理。道理若都透徹了，一理通就是萬理徹。其實，「非因非緣非自他」。我們常常都說「因緣」，到底人生如何來？如何去？如何感受？如何體會？就要有「因」並有「緣」，自他會合。

就像各位，我們大家，他、你與我，彼此之間都是因為有自他和合的因緣來為相，有師徒之因與緣，我們會合在這個地方來共修。這是我們的道場，是我們的法脈，是我們的宗門，我們日常在做什麼事情，這都是因緣自他和合為相，已成的這個團體，這就是一種「相」。

他、你與我，各有名詞，我們各有不同的職務，人人都是各有因緣，「總之因緣和合，悉為生相」。如何生？如何滅？生滅的相無不都是在這個因與緣。

「非因非緣非自他」，這些東西若是拆開了，什麼都沒有；這些東西若是結合，就有這樣的名詞、有這樣的組織、有這樣的形象，這個形象所組合起來的那就是「成」。所以說成、住，這個東西已經成，成在這個環境中，這叫做住。這就是因緣所結合為相。

非因非緣非自他：

因與緣

自他和合為相

總之因緣和合

悉為生相

佛法身

無生滅

故非因非緣非自他

我們是凡夫，我們受因緣牽引，任何一個人都有因緣牽引。但是佛呢，佛的法身，他是無始無終、無生無滅、無去無來，本來就是常住。所以，無生滅，那就是佛的本性。

佛，諸佛、菩薩都是為了天下苦難的眾生，倒駕慈航而來，所以他是「非因非緣非自他」。這是佛陀來人間，不是受什麼樣的因緣牽引來。若要說因緣牽引，那就是悲、智——大慈、大悲、大喜、大捨，不忍眾生受苦難。是這麼清楚、明歷的心境而來人間的，所以他是「非因非緣非自他」。佛的法身無生滅，不是在人間有這樣生生滅滅的，他是永恆存在。

所以，《法華經》中的這段(經)文：「時佛說大乘經，經名無量義，於諸大眾中，而為廣分別」。

時佛說大乘經

經名無量義

於諸大眾中

而為廣分別

「時佛說大乘經」，佛陀最大的目標，就是要暢演本懷，所以，時間若到的時候，開始就是要說大乘經。這個大乘經就是「諸佛如來正真正覺，所行之道」，這叫做大乘。就是阿耨多羅三藐三菩提，正等正覺。

這是佛已經覺悟的本性，所走過來的路。我們同樣是這條路，本來就具有，前面的人走得過去，後面的人應該也是走得過去。佛陀就能夠成佛了，我們眾生本具佛性，我們怎麼不能成佛呢？所以，佛陀所說的就是有道之理，真實有這一條路的道理。

說大乘：

諸佛如來正真正覺

所行之道

彼乘名為大乘

名為上乘

名為妙乘

無等乘、無等等乘

所以，「彼乘名為大乘」，就是說這條路叫做大路，是真正康莊、至真等正覺的大道。「名為上乘」，是最上、最等無上，叫做上乘，沒有比這個更高的道理了。「亦名為妙乘」，沒有比這條路更安全、更康莊的大道，這條路能夠直通到佛的境界，所以它是至真等正覺，也是無上至真等覺，微妙的法，所以「名為妙乘、無等等乘」，是包含一切大乘、就是包含小乘。

前面說過了，講「四諦法」、講「十二因緣」、講「六波羅密」。「六波羅密」之中能夠分析十二因緣，十二因緣包含在四諦法中，所以說，大是包含一切小。所以就像宇宙，它能涵蓋所有宇宙間的星球，大就能包含小，一切道理無不存在。

經名無量義：

佛欲說法華

一實相理故

先說此無量義

又入無量義處三昧

會歸於一實相之理

這個「大乘經」到底是什麼名字呢？就是「經名無量義」。所以一直告訴大家，《無量義經》就是《法華經》的精髓，《法華經》的精髓，就是在《無量義(經)》，它一能含一切法，光是一項道理，就能包含一切一切的法。

所以，佛欲說《法華經》暢演本懷。這《法華經》，一直都是在他的內心，一直想要說出來。「先說此無量義」，開始講無量義，又入無量義處三昧，他在入定的時候，其實是「離言法華」，叫做「無量義三昧」。不管是現光，發光、現相，在那個定中，完全是內心那個無量義的法髓，真的是很歡喜、很澎湃，一直開始要宣說的時候，所以這就是「無量義處三昧」。

「會歸於一實相之理」，其實有很多很多的道理，會歸納入一大乘的真理。所以《無量義經》說：「一生無量，無量從一生。」一切的法顯現在前，就得無量智慧。這就是要看我們是不是能夠，通徹瞭解這個「無量義」的道理。所以「會歸於一實相之理」，就是包含很多的道理，「實相之中妙義無窮」，所以叫作《無量義經》，這是佛所護念的。

實相之中

妙義無窮

故名無量義經

所以，我們若是想到這一實相之中，妙義無窮，光是讀到這一句(文)，內心對《無量義經》，你就能夠很澎湃，內心很踴躍、很歡喜，這個無量義入心，能夠體會、瞭解天下一切事、物、理相，這樣就能夠全都瞭解了。

所以說，其實，無量義「其身非有亦非無」，到底我們的身是有，還是沒有呢？是小時候的嬰兒是你呢？是少年、青春的時候是你呢？是現在老了的是我呢？等等，同一個身體，到底「非有亦非無」，其實都是無相。我現在已不是年輕的相，更不是小時候的相，有什麼相能永住呢？沒有。

「非因非緣非自他」，其實，「無緣大慈，同體大悲」，這是佛陀心靈的境界，四無量心，很自然的，就不會受因緣果報所牽引。這都是在「無量義」之中，所以請大家要入，心要入法，法入於心，一切的煩惱，還有什麼(掛礙)呢？什麼都沒有了。所以大家要時時多用心！

其身非有亦非無
非因非緣非自他

諸佛的法身都是虚空，無始無終，無生無滅，也無來無去。
因此，一切因為自他和合，而生相的因緣，也始終不會長久。

非相，非無相;
非名，非無名;
常住，而不有:
空寂，而不無。
說它有，卻是無蹤無跡，
講它没，卻又横遍十方。

明白這些道理而不執著，心入法，法入心，即無煩惱掛礙。

如果我的心田無境，那麼我就能包容無限；原以為【我】代表的昰自己，但是眼耳鼻舌身意哪個才能表達【我】呢?「非相非無相，非名非無名，常住而不有，空寂而不無。言其有，卻是無蹤無跡；論其無，卻是橫遍十方」。
一里通萬里徹當不能理解時，心中總存著疑惑，了悟時，心中的豁然，會讓自己更有目標，今天也要加油!

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: By Grasping One Truth, We Understand Truths (一理通萬理徹)
Date: October. 10, 2013

Are our minds and bodies in harmony every day? Very often, our minds seem to be independent of our bodies. So, we engage in spiritual cultivation to learn how to harmonize the body and mind. But when we talk about them, what is a mind? And what is a body?

The Sutra of Infinite Meanings states, “His body is neither existent nor nonexistent, arises from neither causes nor conditions, does not discriminate self from others.”

This explanation seems so broad. The body and mind are existent. They are also nonexistent. What does a mind look like? We cannot see it nor touch it. How exactly would the mind appear? Unfortunately, we ordinary beings have a mind that causes us to face all kinds of afflictions and suffering throughout our lives. But everyone’s experience of suffering is different. So, still others may wonder, “It is so obvious I am suffering. But I cannot comprehend our suffering.” Existence and nonexistence may only be a matter of experience. One who experienced [suffering] can comprehend it. One who has not will not be able to comprehend it. No matter how one person explains, the other person cannot understand his suffering. Therefore, [feelings of] the body and mind really cannot be described in words or seen by anyone in a way that can allow them to truly feel it.

So, “The Dharmakaya (Dharma-body) of all Buddhas is like a boundless void. It does not arise or cease, come or go.”

This is the highest stage for a spiritual practitioner. He already transformed his body into a Dharmakaya, or Dharma-body. People come and go because of their causes and conditions. All things grow from the seeds of causes and from the conditions created by earth, water, fire and wind. This is how physical forms manifest in this world. Only the Buddha can understand the shared principles of all things, which is the true Dharma. The true Dharma and all principles are encompassed by the Buddha’s Dharmakaya, His wisdom which is as vast as the universe. This is like how the universe encompasses all things on earth. He has an understanding of everything that is very clear. He no longer arises nor ceases. All things in universe arise or cease. Similarly, the human body goes through birth, aging, illness and death. But, the true principle “has neither appearance non-appearance, is neither with name nor without name. It is ever-abiding but does not exist. It is empty and still but is not non-existent.”
This may sound very profound.As I shared previously, we cannot truly connect to each other’s feelings and truly experience them.“I feel great suffering, I feel great pain.”But it is impossible for others to feel this.Life is beyond our control.As for no appearance, what we say or want to convey cannot be seen by other people.As for no non-appearance, that person still truly has this feeling.But is this existent?Or non-existent?Is “pain” is name?In fact, pain is also a label.Pain can be labeled in many different ways.So, “pain” aslo has no fixed appearance.It is also not without name.
“Pain” is really a label that we use, and it truly conveys that feeling.So, it is “neither with name nor without name”.
Humans are always bound by these labels and appearances.And others cannot feel exactly what we feel.Sometimes we feel up, sometimes we feel down.So, does this [feeling] really exist?Or is this [feeling] non-existent?This happiness we are enjoying, can we enjoy it forever?And those who are suffering, will they suffer forever?These things have no fixed appearance and are also not ever-present.But they are also not non-existent.They are in between existent and non-existent.This depends on what kind of mindset we use to turn them around.
So, “[His body] has neither appearance nor non-appearance, is neither with name nor with name nor without name.It is ever-abiding but does not exist.It is empty and still but is not non-existent.”“Though it is said to exist, it leaves no traces or footprints.Though it is non-existent, it pervades the ten directions.”
Whether this world is existent or non-existent depends on whether our wisdom can penetrate the principles of all things in the universe.If we can clearly understand these principles, by grasping one truth we understand all truths.
In fact, “[it] arises from neither causes nor conditions, does not discriminate self from others.”We often talk about “causes and conditions”.How does one come into the world, how does one leave, how does one feel, and how does one comprehend?
This requires the presence of “causes” and “conditions,” the convergence of self and others.Take all of us for example, you, me him, her.Between each of us there are causes and conditions that led to these appearances.Because we have the affinity to be teacher and student, we gather here to engage in spiritual practice together.This is our spiritual training ground, our Dharma-lineage and our school of Buddhism.
Whatever we do in our daily living is an appearance created from the convergence of causes and conditions, of self and others.
The formation of an organization is a kind of “appearance”.You, I, he, she, and we each have a different name, a different responsibility, our own causes and conditions.
“In conclusion, when causes and conditions converge, they give rise to appearances.”
How do they arise?How do they cease?The appearance of arising and cessation depends completely on causes and conditions.“[It]” arises from neither causes nor conditions, “neither self nor others”.But, if these factors are separated, there is nothing at all.If these factors converge, they give rise to these names, these organizations, these appearances.When an appearance is created, that is called formation.
Therefore, I speak of formation and abiding.After something has been formed and is in this environment, it is abiding.This is the appearance created by the convergence of causes and conditions.

[It] arises from neither causes nor conditions, neither self nor others;.Causes and conditions, and self and others, converge to create appearances.
In conclusion, when causes and conditions converge, they give rise to appearances.
The Buddha's Dharmakaya does not arise nor cease; therefore it arises from neither causes nor conditions does not discriminate self from others.

We are ordinary beings and are influenced by causes and conditions. So, each of us are led by causes and conditions. What about the Buddha? The Buddha's Dharmakaya has neither a beginning nor ending, is neither arising nor ceasing, neither coming nor going. It is fundamentally ever-abiding. So, it does not arise nor cease; it is part of the Buddha's original nature. The Buddha, all Buddhas and Bodhisattvas, return to the world out of compassion for all suffering sentient beings. So, He “arises from neither cause nor conditions, neither self nor others”. The Buddha came to this world not because He was led by any causes and conditions.
If anything influenced Him, that would be His compassion and wisdom. With great loving-kindness, great compassion, great joy and great equanimity, He could not bear to see sentient beings suffer. He came to this world with such a clear state of mind. He “arises from neither causes nor conditions, does not discriminate self from others”. The Buddha's Dharmakaya does not continuously arise and cease in this world; He is ever-abiding.

So, this section of the Lotus Sutra states, “This Buddha then taught a Mahayana sutra by the name of Infinite Meanings. Amidst the assembly, and for their sake, He set it forth with broad distinctions. ”

“This Buddha then taught a Mahayana sutra”. The most important goal for the Buddha was to freely express His original intent. So, when the time came, He began to expound a Mahayana sutra.
This Mahayana sutra is “the path all Buddhas and Tathagatas with true and right enlightenment have practiced”. This is the Great Vehicle, which is Annutara-samyak-sambodhi, or perfect and universal enlightenment. With His already enlightened nature, the Buddha walked this path. We can also walk this same path. It has always existed. If people have already walked on this path, others who follow them can also walk on it. The Buddha attained enlightenment. We sentient beings intrinsically have Buddha-nature, so why haven't we attained Buddhahood? So, the Buddha taught the principle of the Way, the principle of this true path.

[He] then taught a Mahayana [sutra]: All Buddhas, Tathagatas have true and right enlightenment. The path They cultivate is the Mahayana, or Great Vehicle, which is also the supreme vehicle, the wondrous vehicle, the unequalled, universal vehicle.

So, “the Mahayana is the Great Vehicle”. This means this path is a great road, the truly broad path to the absolute, perfect, universal enlightenment. “[It] is also the supreme vehicle”.This path is supreme and unsurpassed. So, it is called the supreme vehicle. No other principle can surpass it. “It is also the wondrous vehicle”. There is no path safer or broader than this one. It can directly reach the state of Buddhahood, the most supreme, perfect, universal enlightenment. This is very wondrous and profound. So, it is called “the wondrous vehicle. The unequalled, universal vehicle” encompasses all Great and Small Vehicle [teachings].
I have previously discussed the Four Noble Truths, the Twelve Cyclic Links of Existence and the Six Paramitas. With the Six Paramitas, we can analyze the Twelve Cyclic Links of Existence, which is contained within the Four Noble Truths. Therefore, the great encompasses the small.Therefore, the great encompasses the small. This is like the way the universe encompasses all planets, in the cosmos. The great can contain the small, all principles are encompassed within it.

The sutra named Infinite Meanings: Because Buddha wanted to give Lotus teachings, the principles of ultimate truth, He first taught these infinite meanings and then entered the Samadhi of infinite meanings, which led back to the principles of ultimate truth.

What is the name of tis Mahayana sutra? “the sutra named Infinite Meanings.” As I have often said, the Sutra of Infinite Meanings is the essence of the Lotus Sutra. The essence of the Lotus Sutra is contained within the Sutra of Infinite Meanings. It encompasses all things; just one principle can encompass all things.
So, the Buddha wanted to expound the Lotus Sutra to freely carry out His original intent. The Lotus Sutra had always been in His heart, He had always wanted to give these teachings. “He first taught these infinite meanings, then entered the Samadhi of infinite meanings. When He entered Samadhi, He was actually [teaching] “the Lotus Sutra without words. This was called Samadhi of Infinite Meanings. Whether He was radiating light or manifesting appearances, when He was in that state of Samadhi, He was fully in the Dharma-essence of infinite meanings. He was truly very happy and eager. So when He first began to teach, He entered the Samadhi of Infinite Meanings, which led back to the principles of ultimate truth.
Indeed, many principles are contain in the truth of the Great Vehicle. So, the Sutra of Infinite Meanings states, “One can give rise to infinite. Infinite arises from one.” For infinite Dharma to become readily apparent, we need to attain infinite wisdom. This depends on whether we can achieve thorough understanding. The principles of “infinite meanings lead back to the principles of ultimate truth.

So, [one truth] encompasses many principles. “Within ultimate truth, there are endless wondrous meanings.” So this is the Sutra of Infinite Meanings, which was guarded and retained by the Buddha.

So, we can think about how within ultimate truth, there are endless wondrous meanings. Just be reading this phrase, our hearts become happy and excited about the Sutra of Infinite Meanings. When infinite meanings enter our minds, we can comprehend and understand all matters, objects, principles and appearances in the universe. So it is said, actually, in these infinite meanings, “He body is neither existent nor nonexistent. Do our bodies really exist or not? Are we that baby in our childhood? Are we that youth in our adolescence? Or, are we this elderly person? The questions go on. This same body is really “neither existent nor nonexistent.” It actually has no appearance. I no longer have a youthful appearance. I certainly do not look a child. Is there appearance that can be ever-abiding? No. “It arises from neither causes nor conditions, neither self nor others.”
Actually unconditional loving-kindness and great universal compassion are the Buddha’s state of mind. With the Four Infinite Minds, He naturally is not led by His karmic retributions. This is all in the Sutra of Infinite Meanings. So everyone, our minds must enter the Dharma; the Dharma must penetrate our hearts. Then, how can any affliction or hindrance still remain? None can. So, we must always be mindful.

(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)