文／蓮生活佛 盧勝彥
我隱居閉關於「葉子湖」，但，在「三昧」中，卻遊行十方三世一切法界，我運用了：
「一切智」——三明六通，證無生忍，出世間為阿羅漢。
「道種智」——斷三界外變異生死，成就無生法忍，示現無量意生身，救度眾生。
「一切種智」——成就三身四身，修斷最微細根本無明習性，證妙覺，無上正等正覺。
我的「三昧」，在「一切時」、「一切界」、「一切事」、「一切種」中出現，了知窮盡，於一切法中自然無礙，包含了一切有為法及無為法，事事無礙。
然而，我明知「生、住、異、滅」的道理，但對《真佛宗》的未來相當的關切用心。
傳法度眾，固然是有為法，但，在有為法中不失菩提心，行一切善法而不著於心，即是菩提。
我隱去。
知道有些上師，想自己出來弘法度眾，自行分出去，這個道理，我自己可以理解。
當佛陀涅槃時。
有比丘大呼：「佛陀走了，我們自由了。」
這情況是一樣的。
但是，我要告訴大家，我們的〈宗委會〉還在，〈宗委會〉維繫了一個宗派的命脈，有團結合作、精進修法、嚴守戒律、度化眾生的種種功用。我是想，我隱去或入寂，《真佛宗》要繼續飛，續佛慧命，救度眾生，這樣不捨一個眾生的願力，才有達成的一日。
分出去的，枝枝葉葉都太細了。
發展很有限。
當然，在我的思想之中對於「真佛宗派」的發展，「榮」也好，「枯」也好，榮與枯是自然現象，分與合也是自然現象，無所謂。
但，我將入夢，說：
「破碎的家庭是站不起來的。」
A Broken Home Cannot Hold Itself Up
Written by Living Buddha Lian-sheng, Sheng-yen Lu
Translated by Cheng Yew Chung
Edited by Jason Yu
Proofread by Lufang Hsiung
www.tbtts.org
Despite my retreat at Leaf Lake, I could travel to all the dharma realms of the ten directions and three times through samadhi. I have exercised the following three wisdoms:
1) the wisdom of the sravakas and pratyeka-buddhas: This covers the three kinds of transcendental knowledge and the six miraculous powers. The attainment of the acceptance of the non-arising of all phenomena, which leads to the transcendental state of arahatship.
2) the wisdom of the bodhisattvas: By eliminating the effects of transformational samsara beyond the three realms, one attains the acceptance of the non-arising of all phenomena, manifesting countless mental bodies [mano-maya-kayas] that a bodhisattva can produce at will to deliver sentient beings.
3) the wisdom of the buddhas: The attainment of the three bodies or four bodies of a buddha. The elimination of the most subtle root ignorance of habitual patterns through cultivation. The attainment of wonderful enlightenment, the supreme perfect enlightenment.
My samadhi manifests in all times, all realms, all events, and all seed conditions. Blessed with all knowingness, and naturally unhindered in all existence, it includes all conditioned and unconditioned dharma or existence [samskrta dharma and asamskrta dharma]; thus [I am] unhindered among all phenomena.
Though I understand the truth of arising, abiding, changing and extinction of all existence, I do care about the future of True Buddha School.
It is true that transmitting the Buddhadharma and delivering sentient beings are seen as conditioned dharma, yet, we should not lose our bodhicitta when working with conditioned dharma. When we exercise all virtuous deeds without attachment, it is bodhicitta.
While in retreat, I am aware that some masters [within True Buddha School] are contemplating the move to branch out and spread the Buddhadharma and deliver sentient beings by establishing their own individual schools. I can understand the intention and reasoning behind this.
When the Buddha entered nirvana, a monk actually shouted, “The Buddha is gone. We are free!”
It is thus the same. However, I want to add that the True Buddha Foundation is still around, and the True Buddha Foundation functions to maintain the life of the school by keeping all parties working together as one, ensuring practices are done diligently, that precepts are upheld strictly, and sentient beings are delivered. My thoughts are such that in my retreat or upon my passing, True Buddha School must continue to function to continue the teachings of the Buddha, and deliver sentient beings. Only then can the vow of not forsaking a single sentient be fulfilled one day.
For those who branch out, their developments will be limited, as the stems and leaves are simply too thin and weak.
Of course I remain unperturbed by the development of True Buddha School, whether it flourishes or declines, as flourishing and declining are natural occurrences, as are splits or mergers.
However, I shall enter their dreams and say, “A broken home cannot hold itself up.”
