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 20180529《靜思妙蓮華》彼此兩土 共蒙利益 (第1358集) (法華經·提婆達多品第十二)

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20180529《靜思妙蓮華》彼此兩土 共蒙利益  (第1358集) (法華經·提婆達多品第十二) Empty
發表主題: 20180529《靜思妙蓮華》彼此兩土 共蒙利益 (第1358集) (法華經·提婆達多品第十二)   20180529《靜思妙蓮華》彼此兩土 共蒙利益  (第1358集) (法華經·提婆達多品第十二) Empty周一 五月 28, 2018 8:46 pm

20180529《靜思妙蓮華》彼此兩土 共蒙利益 (第1358集) (法華經·提婆達多品第十二)

⊙爾時娑婆世界會眾歡喜禮敬,彼土南方世界無量眾生蒙益,彼此兩土共蒙獲得利益之緣,厚薄不等,入道之機,多少之別。
⊙具菩薩行因圓,坐蓮華等果滿,普為眾生說法,妙智所顯圓成,往南方無垢世界,坐寶蓮華成等菩提正知覺。
⊙自北而南,從迷入悟,而成一切種智:即佛智。一切種智:通達總相別相,化道斷惑一切種之道法妙智者。
⊙「當時眾會,皆見龍女忽然之間,變成男子,具菩薩行,即往南方無垢世界,坐寶蓮華,成等正覺,三十二相,八十種好,普為十方一切眾生演說妙法。」《法華經提婆達多品第十二》
⊙「爾時、娑婆世界菩薩、聲聞、天龍八部、人與非人,皆遙見彼龍女成佛,普為時會人天說法。」《法華經提婆達多品第十二》
⊙皆遙見彼龍女成佛,普為時會人天說法:眾見龍女於彼南方世界成佛。又見彼佛為眾說法。
⊙此明釋迦往劫捨位求法。求妙法華經,此乃是諸佛心本懷。隨佛修行弟子幾人能契佛心懷。
⊙求者:不僅求能聞而已,求能信,求能解,求能行,求能證,求能開示悟入佛之知見皆是。
⊙「心大歡喜,悉遙敬禮。無量眾生,聞法解悟,得不退轉,無量眾生,得受道記。」《法華經提婆達多品第十二》
⊙無量眾生,聞法解悟,得不退轉:彼土眾生,得聞佛說,心得開悟,說不退法,住不退轉。
⊙無量眾生,得受道記:復有無量發弘誓大願,根熟大士,得成佛記。


【證嚴上人開示】
爾時娑婆世界會眾歡喜禮敬,彼土南方世界無量眾生蒙益,彼此兩土共蒙獲得利益之緣,厚薄不等,入道之機,多少之別。

爾時娑婆世界會眾
歡喜禮敬
彼土南方世界
無量眾生蒙益
彼此兩土
共蒙獲得利益之緣
厚薄不等
入道之機
多少之別

用心來體會,「爾時娑婆世界會眾,歡喜禮敬」。還記得嗎?昨天我們所說過了,龍女她很快轉一個身,她就轉女成男了,她就已經展現出了,具足菩薩所行之相,而且快速往南方,無垢世界成佛了。我們應該都還記得。龍女坐在寶蓮華上,這樣成正等覺了,而且所看見的形態,就是具足「三十二相,八十種好,普為十方一切眾生演說妙法。那時候,看看這位龍女,她的出現,解除了智積菩薩,不只是智積菩薩,還有很多上根智的人的疑問。甚至獻寶珠給佛,供佛,佛陀很快就接受了,這也解除了舍利弗的疑問,也就是娑婆世界未來到我們現在,也應該可以更了解,不只是不疑,應該是更加了解,了解了「心、佛、眾生三無差別」。因為,佛陀成佛,第一項的發現,就是「心、佛、眾生,三無差別」,這個境界要如何向大家說啊?要如何才能讓大家體會了解?就這樣四十多年了。

佛陀知道眾生的根機,很難得了解「心、佛、眾生三無差別」,這個境界,眾生難啊,難以體會。因為眾生就是滿心煩惱,無明、惑念很多。所以沒辦法體會這樣的境界。佛陀只好開三乘法,方便的教法,循循善誘,眾生就隨他的根機來接受,佛陀所講說的法。這是所以有聲聞、有緣覺、有菩薩,在佛的僧團中。在佛的弟子中,四眾弟子,在家也有菩薩,出家發大心、立大願,也是菩薩,但是獨善其身,想要了脫生死的人居多。所以佛陀期待,人人不只是發大乘心,還要很徹底解悟,這個三無差別的平等真如本性。這是佛陀最期待,希望人人能夠透徹了解。

就像是有幾次的授記,舍利弗體會了,向舍利弗授記;四大弟子了解了,向四大弟子授記;五百弟子,還有學與無學,分成好幾次授記,那就是弟子,他們體會、了解、發心,就是這樣有前前後後,佛陀就這樣一次一次,為他們授記。這是已經發心了,能發心,才會精進;若沒有發心,永遠停滯,就不會精進。有精進,就有希望,所以佛陀就會為他們授記。但是,一直一直要讓大家無疑,不只是發願要精進,還要再去除塵沙惑,一點點的疑都要沒有。所以在龍女能起來證明,證明人道、畜生道皆是平等,男女相也是平等,從龍女也是在行六度萬行,全都圓滿了,她就能成就。「因圓趨果」,來成就娑婆世界這些修行者,讓他們能夠,去除人間的五障,五項的障礙,娑婆世界,眾生剛強難調伏,就是有這五種的障礙,貪、瞋、癡、慢、疑,這是一般在娑婆世界,「此土」的眾生,所層層的障礙。要能夠體會、了解、接受,這個平等觀,實在是很難啊!

所以龍女就這樣現這個身形,文殊菩薩這樣將她引出來,這全都要因緣,這因緣引出來了,在娑婆世界,完成「因圓趨果」去了。娑婆世界這場靈山會上,讓大家看到,女人雖然一般來說,就是有女人的「五項」,但是在龍女身上已經無所障礙。一切相皆是幻化,是真空,「般若真空」的道理,都不應該分別這些形相,都不應該有分別。若透徹了解般若的智慧,就是純真的智慧,已經到達了「真空」。這真空的道理,透徹了解,這種的智慧,就是回歸於真如本性,智與理互相契合。這樣,所以已經,「因圓趨果」了,轉一個身,就是大丈夫相,三十二相具足了,證明了她行菩薩道很具足,完成了,這樣成佛了。這是那個時候,就是在娑婆世界,也就是靈山會上,大家都看到了。這是靈山會,是娑婆世界「此土」的會眾,全都歡喜,轉疑為悟。看到龍女已經坐在寶蓮華上面,已經具足「三十二相,八十種好」,開始向著十方,沒有東西南北分別,她就開始說法了,十方皆得接受,所以沒有方圓的差別,形相也幻化,這是真空。

因為這樣,大家很踴躍,歡喜,敬禮、禮敬,向著蓮花座上,她轉身成佛,這樣禮敬。這是「此土」,娑婆世界的眾生;「彼土」呢?那就是「南方世界」,就是向著蓮花,飄浮在空中,往南方這樣飄過去,好像向南方一直在說法,這樣飄過去。龍女(成佛)向著十方說法,這個世界「無量眾生蒙益」,凡是一直過去的,不論是東西南北方,總是這樣就有受到利益。「彼此兩土,共蒙獲得利益之緣」。不論是娑婆世界,或者是南方世界,眾生都有得到這樣的因緣,全都有得到這樣的利益。所以「厚薄不等」。有的得到是很厚,很大的利益,有的人得到是微薄的利益,這要看我們所接受的,是深還是淺,這看我們的根機不等。所以「入道之機,多少之別」,我們能接受的根機,看我們大根或是小機呢?我們怎麼去接受。這是在經文中,這段文,很難得能夠讓人人都能很清楚、透徹、了解、相信,而且將這個經文的事相化為理,轉智為理,理智契合起來,這有比較困難。所以我們若相信,龍女已經是具菩薩行因,都圓,我們若想,相信因緣果報,這因緣累生累世、累劫不斷延續過來,每一生世都是這樣不斷發願,不斷為眾生,這叫做「菩薩行」。生生世世,就是這樣累累積積,菩薩這樣的「行」。「因」,累生世的「因」,就是種子,這樣一直不斷累積來了,這個因圓了,就「坐蓮華等果滿」。「因核果海」已經很滿了,所以很滿足,這樣完成了。

具菩薩行因圓
坐蓮華等果滿
普為眾生說法
妙智所顯圓成
往南方無垢世界
坐寶蓮華
成等菩提正知覺

龍女來娑婆世界,應該要很多人能夠作證、了解,讓娑婆世界的人能夠去除疑惑,了解真如本性,這也是功德,這也就是她的「因圓」,在那缺一點點,這個因又再完成起來,這樣就圓了,這樣「坐蓮華等果滿」。

所以「普為眾生說法」。成佛後,為眾生說法了。「妙智所顯圓成」,這就是她的妙智,也是累生世,「因核果海」累積,生生世世這樣累積起來了,圓滿了。所以這個「妙智」,所顯出來的,那就是完成,完成了菩薩的行因,到達成佛,趨向成佛的果實出來。所以這樣「往南方無垢世界,坐寶蓮華,成等菩提正知覺」,這已經是圓滿了。所以我們要修行,修行,就是微細,一點點都不能缺,這一點再補上去,累生累世就圓了。來娑婆這個因緣,這樣完成了她的因核果海,圓滿了,成佛了。

自北而南
從迷入悟
而成一切種智:
即佛智
一切種智
通達總相別相
化道斷惑一切種
之道法妙智者

所以說,「自北而南」的意思,「北」是在這個娑婆世界,既然說往南,娑婆世界就等於是南的北方。所以說「自北而南 」,意思就是表示說「從迷入悟,而成一切種智」,表現就是這樣,一趟路就是要這樣一直走下去。我們修行也是一樣,在娑婆世界起步,方向往佛的境智,向前前進,若能夠這樣,就能夠成「一切種智」,那就是佛智。從迷,就是凡夫,我們要不斷精進,向智慧的方向步步精進,生生世世,累生累世,這樣方向沒有差;向前精進,到達最終,那就是「一切種智」,就是佛智。這樣就「通達總相、別相」,總一切相,「總一切法,持一切善」,我們就自然「總相」,我們已經了解,分別在任何一個道中,我們全都不會讓它失去了,我們這念真如本性。本覺智海,我們本來就是,我們應該生生世世,我們都能這樣方向沒有偏差,任何一個境界,我們就是在真心求法,實心就是入人群去,誠正信實度眾生、斷煩惱、求佛道、成佛果。這就是要我們誠正信實,能夠總一切相,自然我們能很清楚。

其他的形象都是幻化,我們能夠通達一切的實相。人生,有的人若說:「我明明,男相就是男相,女相就是女相,要叫我如何男女沒有分別相呢?」男女有分別相,但是性沒有分別,真如本性哪有分別呢?何況人生呢,在人間是短暫,短暫的幾十年,這在天的世界裡,它的一天,我們的一百年,是不是短暫呢?人生百歲有幾個人呢?以我們現在來說。所以在人間的境界,和受覺悟者的境界來說,是如夢幻泡影,就像一場夢,就像一波的泡,水泡一樣,就像一道電光閃電,很快就過去,人生世界就是這樣,我們若能夠了解,生生世世,累生累劫,若這樣,不就是「總一切相」。道理透徹了解了,生生世世沒分別,若這樣,我們「總相別相,化道斷惑一切種之道法妙智」,我們都完全透徹了解。化道來人間,就是短暫,度化眾生,入人群斷疑惑。

眾生是怎樣苦,我們的矛盾還很多,入人群中的苦難處,去體會他們的煩惱、他們的苦難,了解,不應該有的煩惱,你為什麼要這麼煩惱呢?人生苦很快就過去了,何必常常要這樣掛念在心裡,來煩在內心,亂了自己的人生方向,何必是要這樣呢?我們在「旁觀者清,當局者迷」。看到苦難的人,我們很清楚了;清楚的人就要用心,將迷途中的人,我們要如何去將他接引回來,往正確的方向。看看,人越多,在人群中,我們去體會到的,過去、現在的人生不同,過去在迷途裡,財、色、名、食等等,每樣都迷。迷在酒氣財色,現在了解道理了,他脫離了酒氣、財色、名利,他能夠了解脫離,回過頭來去幫助人,這種的菩薩多少呢?光是在慈濟宗門裡,就能看多少人由迷轉悟,走在這條道路上,這樣在斷惑,斷除了那個疑惑,往正確的方向,在走的人群有多少?

我們就必須相信。所以這個「道」,我們若能好好地走,法,就是妙智。這個道法,這一條道路,就是法。「經者,道也;道者,路也」,人間道就是這樣走好,這一條路就是在法的裡面,就是經典所教導如何做人,如何走路,用愛鋪路,用覺悟的情來引導眾生,這就是一切種智。一切種智,這叫做佛智,叫做妙智,這就是我們要很體會去了解。

所以,前面的文,再複習一遍:「當時眾會,皆見龍女忽然之間,變成男子,具菩薩行,即往南方無垢世界。」

當時眾會
皆見龍女忽然之間
變成男子
具菩薩行
即往南方無垢世界
《法華經提婆達多品第十二》

這是前面這段文,她往南方世界,就是坐在寶蓮華上,這樣成等正覺。龍女的形象,已經是成佛的形象,也三十二相具足了,八十種好完成了,「普為十方一切眾生,演說妙法。」

坐寶蓮華
成等正覺
三十二相
八十種好
普為十方一切眾生
演說妙法
《法華經提婆達多品第十二》

這就是菩薩因行圓滿了,成佛報身,就是三十二相,八十種好,這樣成佛了。「普為十方一切眾生,演說妙法」。就這樣一路去了,向十方的眾生來講法。你在任何一個地方都有十方。我們現在娑婆世界,我們的周圍都有十方,東、西、南、北,四維、上下,叫做「十方」。所以她一路走,蓮華這樣飄過去,讓人眼睛看到的,就得到歡喜,就像在說法。所以常常說,眼睛聽法,同樣的意思;耳朵看法,那就是用心,看到這個境界,我們用心體會到,龍女成佛的境界。

接下來這段文,再這樣說:「爾時、娑婆世界菩薩、聲聞、天龍八部、人與非人,皆遙見彼龍女成佛,普為時會人天說法。」

爾時
娑婆世界
菩薩 聲聞
天龍八部
人與非人
皆遙見彼龍女成佛
普為時會人天說法
《法華經提婆達多品第十二》

爾時、娑婆世界菩薩、聲聞、天龍八部、人與非人:此娑婆界。三乘八部,人天大眾。

「爾時」,就是那個時候,龍女轉身成佛了,往南方,坐寶蓮華,向南方這樣飄過去,所有見聞的人,無不都是解悟、歡喜。這利益,所利益的,那就是「三乘八部,人天大眾」。「三乘」,那就是聲聞、緣覺、菩薩乘。天龍八部大眾全都看到了,得利益,所以皆遙見彼龍女成佛了。在這個世界裡,在那個會中裡,所有三乘八部全都看到,她愈飄愈遠了,「皆遙見彼龍女成佛」,全都看到龍女成佛了。就是普為會眾說法。

皆遙見彼龍女成佛
普為時會
人天說法:
眾見龍女
於彼南方世界成佛
又見彼佛為眾說法

這樣大家心,已經法全都入心了。法入心,從寶塔現前,佛要開塔之前,分身佛全都集會過來,大家應該還記得哦!這就是法都已經集回來了,所以所有的全都普為集合過來,時會眾,就是所有的會眾全都看到了,這法全都這樣集合過來。所以「眾」,很多人看到龍女,他在南方愈飄愈遠了,大家都看到他成佛,為眾生說法。

此明釋迦
往劫捨位求法
求妙法華經
此乃是諸佛心本懷
隨佛修行弟子
幾人能契佛心懷

這是表明釋迦牟尼佛,「往劫捨位求法」,累生累世,在王位裡,在〈提婆達多品〉裡也是!釋迦牟尼佛,說過去他身為國王,捨掉了王位,他去為能夠為他說妙法的人,為奴僕,他甘願。那段文,我們也應該要記得。不是只有那一生世,是累生累世,累劫以來,在人間,常常都是生在王宮,國王的位置,但是就是這樣捨王位求妙法,為要度化眾生。

他覺得王位,即使能讓人民安居樂業,也無法讓世界人類人人能夠得到妙法道理。所以他願意捨王位去求道理,希望能夠覺悟,將這個道理普遍在天下,度化一切的眾生,所以願意「捨位求法」。所以,所求的是妙法,妙法,諸經之王,就是《妙法華經》。那位王,他捨掉王位,貼告示,「誰能為我說法?」有一位仙人來說:「我有妙法,這個《妙法華經》我能為你講說。」這也是一樣,「佛佛道同」,諸佛本懷那就是《妙法蓮華經》。

所以「此乃是諸佛心本懷」。佛陀年紀大了,非說不可了,不論眾生是不是有辦法接受?他還是要將這部經全部說出來。大家不知道能否體會,佛的本懷心意嗎?隨佛修行弟子,能夠體會、契佛心懷的,又是有幾個人呢?

求者:
不僅求能聞而已
求能信 求能解
求能行 求能證
求能開示悟入
佛之知見皆是

所以「求」,他生生世世在求法,就是「不僅求能聞而已」,還是「求能信」。不是只有求人來聽法而已,還要再求人來相信;不只是求人來相信,還要求人能夠「解」,能徹底了解。還要再身體力行,才有辦法能真正去體悟到,體悟到人生的苦,才能體悟到這分證明這個法,得到法入心了,從內心的法喜,輕安了,那種輕安自在的境界,這種「證」,證悟「求能開示悟入」佛的知見。希望大家能夠了解,得到法喜自在了,還能是聞法者,還要再傳法者,還要去向人說,去向人說這個法很好。我們不只是要聽,我們還要「信」;不只是要信,我們要再去體會了解;不只是了解,我們還要再身體力行;不只是要身體力行,我們還要這樣看大家在做,我們在做,做得真正法入心,很歡喜,法喜充滿,這要去向大家分享。還要分享之後,別人了解,我們再分享,再得,得更多。為了要講給別人聽,我就要去找,找出法來。法,我入了,法能夠深入我的心;我的心深入法,和大家分享這個知見。這種開、示、悟、入,佛的知見,全都是佛陀所要求的,生生世世讓人人都同樣能聞,能信,能解,能行,能證,能開示,能悟入佛的知見。這就是佛在人間所要追求的,要付出的方向。這是佛心。

接下來這段文,再說:「心大歡喜,悉遙敬禮」。

心大歡喜
悉遙敬禮
無量眾生聞法解悟
得不退轉
無量眾生得受道記
《法華經提婆達多品第十二》

大家看到龍女轉女成男、成佛,坐蓮花往南方去,大家的心都歡喜,心大歡喜了,「悉遙敬禮。無量眾生聞法解悟,得不退轉,無量眾生得受道記」,這麼多的眾生,聽法都解悟了,所得到的就是不退轉,「彼土眾生」,在這個地方,娑婆世界,是這樣,南方世界彼土,彼土的眾生得聞佛說,心得解悟。這裡是這樣,那裡也是這樣,同樣,人人聽到法了,就是能夠「說不退法」,能夠講出了,這個法永遠都是沒有退失,無退的法;法是亙千古而不變,道理永遠是不退失的道理,所以「住不退轉」的法輪。

無量眾生聞法解悟
得不退轉:
彼土眾生
得聞佛說
心得開悟
說不退法
住不退轉

這就是所有無量的眾生,都能夠聞法、解悟,全都得到不退轉;能講,講說,也能夠轉法輪,轉眾生的心輪。

無量眾生
得受道記:
復有無量
發弘誓大願
根熟大士
得成佛記

「無量眾生得受道記」,還有很多無量的眾生,很多的大眾。「復有無量發弘誓大願」。所有聽法的人,聽進去了,發大願。那個根機成熟的大士;「大士」就是菩薩,已經從聲聞而緣覺,所有的煩惱去除,發大心,立大願,根機成熟的大士,就是菩薩;發菩薩心的人,已經得佛為他授記了。這就是要用這樣的心。釋迦牟尼佛生生世世,雖然也經過了大國王的王位,這種世間的名利都放下,所要追求的就是這樣的法,讓人能夠聽,讓人能夠相信,讓人能夠了解,讓人能夠向前前進,求法,身體力行。

就像昨天,又和塞爾維亞視訊的時候,他們已經從歐洲來到塞爾維亞,在那裡集合,為那些難民,該採購的都有了,該吃的食物也都安排好了。很好的因緣,是印尼的企業家林居士(林逢生),他食品工廠做得很大,我們在現在,向印尼林居士問:「你事業做這麼大。到底塞爾維亞這個國家,你有(設廠)嗎?」「有啊。去年才開始,已經機器都上線了,成品都可以出來了,很成功。」「你可以幫忙在塞爾維亞,那個地方的難民嗎?」「歡喜啊。師父能給我這個機會,我願意。」這樣他馬上聯絡,在他那個地方的高級幹部,(副總經理奧可塔Octav Dami),和我們的慈濟人會合,連接起來了。慈濟人將要接下來的,這些難民要吃的東西,未來還需要的,就這樣移交,就請這個公司幫忙我們負責,幫忙我們照顧。

昨天在視訊,我就跟他說:「沒關係,他的老闆,我會跟他聯絡,所以你們安心能夠回去歐洲了。」十天的時間,能夠利益這麼多人,從他們身上的、生理上的問題,還有他們要住周圍所欠缺的,周圍的衛生問題、生理衛生的問題,和生活的問題,一概全都將他們安定好了。昨天的視訊之後,他們就能夠安心,回去各人的國家,還留著的是波士尼亞,有兩位年輕人,也我們林居士工廠的高級幹部,能夠這樣合和起來,在那個地方做,照顧那些難民,這樣我就很安心了,又多一個國家的菩薩,願意投入了在那個地方,可能要一段長時間幫忙照顧。還加上印尼在地人,能夠幫助我們照顧那些難民,這實在是因緣不可思議啊!感恩。這就是我們現在的佛法在人間,所以請我們大家要有「信」,不只是信,我們還要「解」,我們還要傳,所以時時要多用心!


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Explanations by Master Cheng-Yan
Subject: The Beings of Both Lands All Attained Benefits (彼此兩土 共蒙利益)
Date: May.29.2018

“At that time, the assembly in the Saha World rejoiced and reverently paid their respects. In that land of the world of the south, countless sentient beings received benefits. The [sentient beings of] these two lands all had the conditions to attain benefits, but [these benefits] differed in extent due to their different capacities to enter the path.”

We should mindfully seek to comprehend this. “At that time, the assembly in the Saha World” rejoiced and reverently paid their respects. Do you remember? Yesterday we talked about how the dragon girl quickly transformed her body, turning from a woman into a man. She demonstrated the appearance of being replete in the Bodhisattva-practice and quickly went to the undefiled world of the south, where she attained Buddhahood. We should all remember this. The dragon girl sat on a jeweled lotus flower and attained universal and perfect enlightenment. Moreover, the appearance that people saw was one replete with “the 32 Marks and the 80 Excellent Characteristics. She expounded the wondrous Dharma universally to all sentient beings in the ten directions.” At that time, seeing the dragon girl’s appearance resolved Wisdom Accumulated Bodhisattva’s [doubts]. This not only [resolved] his doubts, but the doubts of many people of great capabilities and wisdom. She even offered the pearl to the Buddha as an offering, which the Buddha accepted very quickly. This also resolved Sariputra’s doubts.

In addition, for the people in the Saha World all the way up to us now in the present, this should help us to understand better. We will not only be free of doubts, but will also be able to better understand that “The mind, the Buddha and sentient beings are no different [in their nature].”When the Buddha attained Buddhahood, His first realization was that “The mind, the Buddha and sentient beings are no different [in their nature].” But how could He explain this state of mind to everyone? How could He get everyone to understand it? For more than 40 years, the Buddha knew that, with sentient beings’ capabilities, it would be very hard for them to understand that “The mind, the Buddha and sentient beings are no different [in their nature].”

This state of mind is very difficult for sentient beings to realize. Because sentient beings’ minds are full of afflictions, ignorance and delusions, they are unable to realize this state of mind. The Buddha had no choice but to open the Three Vehicle Dharma. With skillful means, He patiently guided them. According to their capabilities, sentient beings accepted the Dharma that the Buddha taught. This is why there were Hearers, Solitary Realizers and Bodhisattvas in the Buddha’s Sangha. Among the Buddha’s disciples in the fourfold assembly, some lay practitioners were also Bodhisattvas. Among the monastics who had formed great aspirations and vows, some were also Bodhisattvas. But those who just wanted to awaken themselves and transcend cyclic existence were many.

So, the Buddha hoped that everyone would not only form Great Vehicle aspirations but would also come to thoroughly realize that there is no difference in the intrinsic nature of True Suchness of [the mind, the Buddha and sentient beings]. What the Buddha hoped for most was that everyone would thoroughly understand this.

For instance, there were many times in which He bestowed predictions of Buddhahood. When Sariputra comprehended it, the Buddha bestowed predictions upon him. When the four great disciples comprehended this, He bestowed predictions upon them.

Among the 500 disciples, there were those both at and beyond the stage of learning. So, He bestowed predictions at different times. This means that as the disciples comprehended, understood and formed aspirations one after another in this way, the Buddha bestowed predictions upon them, again and again. This shows they had formed aspirations. By forming aspirations, they were able to diligently advance. If they did not form aspirations, they would get stuck forever and never be able to advance. If they were diligent, there was hope for them. So, the Buddha bestowed predictions of Buddhahood upon them, but He also wanted everyone to be free of doubts. In addition to making vows and advancing diligently, they also had to eliminate dust-like delusions and free themselves of even the slightest doubt.

So, when the dragon girl stood up, she proved that men and women are also equal and that men and women are also equal. The dragon girl had actualized the Six Paramitas in all actions; she had perfected them all, so she was able to attain [enlightenment]. She “perfected her causes and approached fruition.” To help these spiritual practitioners succeed [in their practice] in the Saha World, [the Buddha] helps them to eliminate the “Five Hindrances” of the human world, these five types of obstructions. Sentient begins of the Saha World are stubborn and hard to tame. They have five types of hindrances, which are greed, anger, ignorance, arrogance and doubt. Ordinary people in the Saha World, the sentient beings of “this land,” have layers upon layers of hindrances. For them to be able to realize, understand and accept this view that [all beings] are equal is true very difficult. So, the dragon girl manifested this appearance, and Manjusri Bodhisattva led her there. This was wholly dependent upon karmic conditions, for these causes and conditions to be drawn forth.

In the Saha World, she “perfected her cusses and approached fruition.” In the Vulture Peak Assembly in the Saha World, she showed everyone that, although women generally have the Five Hindrances of women, this dragon girl was already free of hindrances. All appearances are illusory; they are truly empty. These are the principles of “Prajna and true emptiness.” We must not discriminate based on appearances. We should not discriminate at all. When we can thoroughly understand the wisdom of Prajna, we can attain pure wisdom and reach “true emptiness.” As for the principle of “true emptiness,” when we thoroughly understand it, our wisdom will return to our nature of True Suchness. Our wisdom will resonate with the principles. So, [the dragon girl had] “perfected her cusses and approached fruition.” She transformed her body into the form of a great man. She was replete with the 32 Marks, which proved that she had fulfilled the Bodhisattva-path. She had completed it and attained Buddhahood. It was during that time, in the Saha World, during the Vulture Peak Assembly, that everyone saw [her]. It was the Vulture Peak Assembly where sentient beings of “this land,” the Saha World, all rejoiced and transformed their doubts to realization. They saw how the dragon girl was sitting on the jeweled lotus flower, already replete with “the 32 Marks and 80 Excellent Characteristics.” She turned toward the ten directions, without discriminating between north, south, east and west and began to teach the Dharma so that all [sentient beings] throughout the ten directions could accept it. So, all the directions are the same, and appearances are illusory; this is true emptiness. Because of this, everyone was jubilant and joyful. They reverently paid their respects toward [the dragon girl] sitting on the lotus flower, who had transformed her body and attained Buddhahood. They paid their respects in this way. This was in “this land,“ the sentient beings of the Saha world. What about “that land”? That would be “the world of the south.” [They paid their respects] toward the lotus flower floating in the air, which floated toward the south. She seemed to be continually teaching the Dharma to the south as she floated along in this way. The dragon girl taught the Dharma throughout the ten directions, so in this world, “countless sentient begins received benefits.” Everywhere she went, whether in the north, south, east or west, everyone received benefits.

“The [sentient beings of] these two lands all had the conditions to attain benefits.” Whether it was in the Saha World or in the world of the south, the sentient begins all had these karmic conditions, and they all received these benefits.

However, “[These benefits] different in extent.” Some people received great benefits, while some peel received very few benefits. This all depended upon how much they could accept, which was determined by their different capacities. “[This was] due to their different capacities to enter the path,” their capacity to accept [the teachings]. Do we have great or limited capacities? This determines how we accept [the teachings]. When it comes to this sutra passage, it is very difficult for everyone to clearly understand, thoroughly comprehend and believe in. Moreover, to turn the matters and appearances of this sutra passage into principles, to transform this wisdom into principles and have principles and wisdom resonate with one another is even more difficult.

So, we should have faith that the dragon girl was already replete in the causal practice of Bodhisattvas; she had perfected it. If we believe in the law of karma, [we will know] that she accumulated these causes and conditions throughout lifetime after lifetime, continuing throughout countless kalpas. In very lifetime, she continuously made vows and helped sentient begins; this is the Bodhisattva-practice. Throughout lifetime after lifetime, she accumulated this “practice” of Bodhisattvas. It is causal because of the “causes” she accumulated over many lifetimes, which are seeds. She continuously accumulated them until all her causes had been perfected. Then, she “fully realized the fruits of sitting upon a lotus flower and so on. A seed gives rise to an ocean of fruits.” She had already reached full [realization]. So, she was very satisfied that she had completed [her causal practices].

Replete with Bodhisattva-practices and having perfected her causes, she fully realized the fruits of sitting upon a lotus flower and so on. She taught the Dharma for all sentient beings. Her wondrous wisdom revealed her attainment of perfection. She went to the undefiled world of the south, sitting upon a jeweled lotus flower and attained the perfect enlightenment of universal Bodhi.

The dragon girl’s coming to the Saha World must have been witnessed and understood by many people. She helped people in the Saha World eliminated their doubts and delusions and understand their nature of True Suchness. These are her virtues and merits, for she had “perfected her causes.” [Her causes] were a bit lacking [at first], but once she completed her causes and perfected them, she then “fully realized the fruits of sitting upon a lotus flower and so on”. Then, “She taught the Dharma for all sentient beings.” After she attained Buddhahood, she taught the Dharma for all sentient beings. “Her wondrous wisdom revealed her attainment of perfection.” This was her wondrous wisdom. This means that throughout countless lifetimes, she accumulated the “seeds that give rise to an ocean of fruits.” She accumulated [wisdom] lifetime after lifetime and became replete in it. So, her “wondrous wisdom” revealed how she had completed the causal practice of Bodhisattvas, reached the stage of Buddhahood and approached the fruits of Buddhahood. So, in this way, “She went to the undefiled world of the south, sitting upon a jeweled lotus flower, and attained the perfect enlightenment of universal Bodhi.”

This means she [attained] perfection. So, we must engage in spiritual practice. In spiritual practice, we must not lack even the slightest thing. Once she added what little she lacked, throughout lifetime after lifetime, she perfected her karmic conditions of coming to the Saha world. This was how she perfected her seeds, which gave rise to an ocean of fruits. Once they were perfected, she attained Buddhahood.

She went from north to south, from delusion to awakening, and attained all-encompassing wisdom, which is the Buddha-wisdom. All-encompassing wisdom [enables us to] thoroughly understand all universal and specific phenomena, the path of transformation and the elimination of delusions with wondrous wisdom of the all-encompassing teachings of the path.

Thus it says, “She went from north to south.” “North” refers to the Saha World. Since [the sutra] says she went south, this means the Saha World is north from the world of the south. So, “She went from north so south” represents how “[she went] from delusion to awakening and attained all-encompassing wisdom.” This is what this represents. She had to keep walking along this path. So, we must do the same in our spiritual practice. We begin our journey in the Saha World and advance toward the Buddha’s state of wisdom. We keep advancing forward. If we are able do this, we will attain “all-encompassing wisdom,” which is the Buddha-wisdom.

“From delusion”, from the state of unenlightened beings, we must constantly and diligently advance in the direction of wisdom, lifetime after lifetime. This way, without deviating in our direction, advancing diligently, we will reach our destination. This destination is “all-encompassing wisdom,” Buddha-wisdom, which “[enables us to] thoroughly understand all universal and specific phenomena.” When it comes to all phenomena, we “retain all teachings and uphold all goodness.” Then we will naturally understand universal phenomena. When it comes to the specific, no matter which realm we are [born] in, we will not lose our nature of True Suchness. This innate enlightenment and ocean of wisdom is intrinsic to all of us, so throughout lifetime after lifetime, we should never deviate in our direction. Then, no matter which realm we are in, we will sincerely seek the Dharma and steadfastly go among people. With sincerity, integrity, faith and steadfastness we transform all beings, eliminate afflictions, seek the Buddha-path and attain the fruit of Buddhahood. With sincerity, integrity, faith and steadfastness we will be able to understand all phenomena and will naturally be able to [see] them clearly. All other appearances are illusory. We will be able to penetrate the ultimate reality of all things.

In life, some people say, “I am clearly a man, and a woman is clearly a woman. How can you tell me that there is no difference between a man and a woman?” Men and women are different in appearance but not in nature. How could there be any difference in their nature of True Suchness? Moreover, our lives in this world are temporary. We are here for only a few short decades. One day in the heaven realm is 100 years for us. Is [our life] not short [in comparison]? Right now, how many humans are over 100 years old? So, the state of the human world, when compared to the state of enlightened beings, is like a dream, an illusion, a bubble or a shadow. It is like a dream, bubbles on the crest of a wave or a flash of lightning. Everything is fleeting. This is what human life is like.

If we can understand this, lifetime after lifetime, throughout many kalpas, won’t we thoroughly comprehend all phenomena? When we thoroughly understand the principles, lifetime after lifetime, we will never discriminate. If we can do this, we will [understand] “all universal and specific phenomena, the path of transformation and the elimination of delusions with wondrous wisdom of the all-encompassing teachings of the path.” We will have a thorough understanding. On the path of transformation, we come to the world for a short time. We transform and deliver sentient beings and go among people to eliminate doubts and delusions. Sentient beings experience such suffering; we also have many conflicting emotions. So, we must go to where people are suffering to experience and understand their afflictions. Once we understand their suffering, [we think,] “There’s no need to worry about this, so why do you keep worrying about it? Life’s suffering always passes, so why do you still constantly dwell on it, allowing it to afflict your mind and confuse your direction in life? Why do you do this?”

As bystanders, we can see things clearly. When we see people in suffering, we can see clearly. Those who see clearly must mindfully [assist] those who have lost their way. We must find ways to guide them back toward the right direction. See, as we go among more people, we will be able to experience how their lives have changed from the past to now. Before, people were lost in wealth, lust, fame, gluttony and so on. They were completely lost, addicted to alcohol, wealth and sensual pleasures. Now that they understand the principles, they have distanced themselves from alcohol, wealth, sensual pleasures and fame. They know that they must liberate themselves and turn around to help others [do the same]. How many Bodhisattvas are like this? Just in the Tzu Chi School of Buddhism alone, we can see many people who have turned from delusion to awakening as they walked along this path, eliminating their delusions. Those who have eliminated doubts and delusions and are walking along the right path, how many are there? We must have faith.

So, we can earnestly walk upon this path. The Dharma is wondrous wisdom. These teachings of the path, this path to enlightenment, is the Dharma. “The sutra is a path. This path is a road to walk on.” We should earnestly walk this path in the world. This path lies within the Dharma. This means that what all the sutras teach us is how to be a good person and how to walk the path. We must pave the path with love and guide sentient beings with awakened love. “All encompassing wisdom,” the Buddha –wisdom, is called wondrous wisdom. This is what we must seek to comprehend.

So, let’s review the previous passage “Then those in the assembly all watched as the dragon girl suddenly transformed into a man. Replete with Bodhisattva –practices, she went to the undefiled world of the south.”

This was the previous passage. She went to the world in the south, sat upon a jeweled lotus flower and attained universal, perfect enlightenment. The dragon girl’s appearance was of someone who had attained Buddhahood, replete in the 32 Marks and the 80 Excellent Characteristics. “She expounded the wondrous Dharma universally to all sentient beings in the ten directions.” She had perfected the causal practice of Bodhisattvas. Her reward body upon attaining Buddhahood had the 32 Marks and the 80 Excellent Characteristics; this was how she attained Buddhahood. “She expounded the wondrous Dharma universally to all sentient beings in the ten directions.” As she went [to the south], she taught the Dharma to sentient beings throughout the ten directions. No matter where we are, there are ten directions. Right now, we are in the Saha World. The ten directions are all around us. North, south, east and west, the four intermediate directions, above and below are called “the ten directions.” So, as she traveled along, she floated on the lotus flower. Everyone who saw her was very joyful, as if she was teaching the Dharma. This is why often say we use our eyes to listen to the Dharma. The meaning is the same. We should use our ears to see the Dharma; this is what it means to be mindful. When we see these external conditions, we must mindfully seek to comprehend the dragon girl’s state of Buddhahood.

The following passage then says, “At that time, in the Saha World, Bodhisattvas, Hearers, the eight classes of Dharma-protectors, human and non-human beings all watched from a distance as the dragon girl attained Buddhahood and expounded the Dharma to all humans and heavenly beings in the assembly at that time.”

“At that time” means that in that moment, the dragon girl transformed her body and attained Buddhahood. She went toward the south, sitting upon a jeweled lotus flower. As she floated toward the south, everyone who saw and heard her awakened and rejoiced. Those who benefited were “[practitioners of] the Three Vehicles, the eight classes of Dharma-protectors and the great assembly of humans and heavenly beings. Hearers, Solitary Realizers and Bodhisattvas.” The assembly of the eight classes of Dharma-protectors saw her and attained benefits. So, they all watched from a distance as the dragon girl attained Buddhahood. In that world, in that assembly, the Three Vehicle [practitioners] and the eight classes of Dharma protectors all saw her floating farther and farther away. “They all watched from a distance as the dragon girl attained Buddhahood.” They all watched the dragon girl attain Buddhahood. Then she expounded the Dharma to the assembly.

All watched from a distance as the dragon girl attained Buddhahood and expound the Dharma to all humans and heavenly in the assembly at that time: The assembly watched the dragon girl attain Buddhahood in the world of the south. They also watched this Buddha expound the Dharma to the assembly.

Everyone had taken the Dharma completely to heart. They had taken the Dharma to heart. When the stupa of treasures appeared, before the Buddha opened the doors to the stupa, His multiple manifestations all gathered together. Everyone should remember this. This means the Dharma had been gathered tougher, thus the entire assembly had gathered. At that time, everyone in the assembly saw that the Dharma had all been gathered together.

So, in the assembly, many people saw the dragon girl [transform into a man] and float farther and farther away into the south. Everyone saw her attain Buddhahood and expound the Dharma for sentient beings.

This explains how Sakyamuni had, in past kalpas, abandoned his throne to seek the Dharma. To seek the wondrous Dharma of the Lotus Sutra is the original intent of all Buddhas. Among the disciples who followed the Buddha to engage in spiritual practice, how many were able to resonate with the Buddha’s intent?

This explains how Sakyamuni Buddha had, “in past kalpas, abandoned his throne to seek the Dharma.” Throughout countless lifetimes, he was a king. In the Chapter on Devadatta, Sakyamuni Buddha talked about His previous life as a king and how He had abandoned his royal status. He sought someone who could teach Him the wondrous Dharma. He was willing to serve that person as a slave. We should remember this passage. Not only in that lifetime but throughout countless lifetimes and kalpas, He was often born in a palace in this world as a king. However, He relinquished his throne to seek the wondrous Dharma to deliver and transform sentient beings. He felt that, as a king, even though He could help the people [of His kingdom] live in peace and happiness, He could not help everyone in the world attain the principles of the wondrous Dharma. So, He was willing to abandon his throne to seek the principles. He hoped that He would be able to attain awakening and spread the principles throughout the world to deliver and transform all sentient beings.

So, he was willing “to abandon his throne to seek the principles.” What He sought was the wondrous Dharma. The king of all sutras is the Wondrous Dharma Lotus Sutra. That king abandoned his throne and posted an announcement. “Who can teach me the Dharma?” A mystic said, “I have the wondrous Dharma. I can teach you the Wondrous Dharma Lotus Sutra”. This is the same. “All Buddhas share the same path.” The intent of all Buddhas is the Wondrous Dharma Lotus Sutra. Hence, “It is the original intent of all Buddhas.” The Buddha was getting old and had no choice but to teach it then. Whether sentient beings could accept it or not, He still had to teach this entire sutra. Was everyone able to understand the Buddha’s original intent? Among the disciples who followed the Buddha to engage in spiritual practice, how many were able to comprehend and resonate with His intent?

To “seek” means: Not just seeking to listen, but also seeking faith, seeking understanding, seeking practice and seeking realization. We must seek to open, reveal, realize and enter the Buddha’s understanding and views.

So, “seek” means that He sought the Dharma lifetime after lifetime. He was “not just seeking to listen, but also seeking faith.” Not only should we seek to listen to the Dharma; we should seek to have faith as well. We should not only seek to have faith but also seek to have “understanding,” to have thorough comprehension. Then we must put [the Dharma] into practice. Only then will we be able to truly understand suffering in life. Then we will be able to personally realize and verify the Dharma, take it to heart, give rise to Dharma-joy and attain peace, this peaceful state of “realization,” which is awakening. “We must seek to open, reveal, realize and enter the Buddha’s understanding and views. I hope everyone can understand that, once we attain Dharma-joy and are at peace as those who listen to the Dharma, we must also become those who transmit the Dharma. We must teach it to others and tell them how great this Dharma is. We should do more than listen; we should also have faith. Not only must we have faith, we must also comprehend and understand it. Not only must we understand it, we must also put it into practice. Not only must we put it into practice, we must also observe how others practice and do this ourselves so that we can truly take the Dharma to heart. Then we will be happy and full of Dharma-joy; we must share this with everyone. Once we share it and others understand it, we must share it again. Then we will attain more and more. For the sake of teaching it to other people, we must seek the Dharma. Once we have entered into the Dharma, we can take the Dharma deeply to heart. Once we can take the Dharma deeply to heart, we can share [the Buddha’s] views and understanding with everyone. Opening and revealing the Buddha’s understanding and views for sentient beings to realize and enter is what the Buddha sought to do. Lifetime after lifetime, [the Buddha] helped everyone to be able to listen, have faith in, understand, practice, realize, open and reveal, realize and enter. His understanding and views. This was what the Buddha sought in this world, what He devoted Himself to. This was the Buddha’s intent. The following passage then says, “With great joy in their hearts, they all paid their respects from afar.”

When everyone saw the dragon girl transform into a man, attain Buddhahood, sit upon her lotus flower and go toward the south, they gave rise to great joy in their hearts. “They all paid their respects from afar. Upon hearing the Dharma, countless sentient beings attained awakening and were able to reach the state of non-retreating. Countless sentient beings were able to receive predictions.” All these sentient beings who listened to the Dharma attained awakening and reached the state of non-retreating. This is what the “sentient beings in that land”, in this Saha World, were like. In that land, in the world of the south, sentient beings heard the Buddha’s teachings and attained realization and awakening. It was the same in both lands. In both places, they all heard the Dharma, so they were able to “expound the never-retreating Dharma.” They were able to teach this Dharma. This Dharma will never retreat or be lost; it is the never-retreating Dharma. The Dharma is everlasting and unchanging. Its principles can never be lost. So, they [turned] the Dharma-wheel by “abiding in the state of non-retreating.”

Upon hearing the Dharma, countless sentient beings attained awakening and were able to reach the state of non-retreating: When the sentient beings in that land heard this Buddha’s teachings, their minds attained awakening. They could expound the never-retreating Dharma and abide in the state of non-retreating.

This means all of the countless sentient beings were able to hear the Dharma and awaken. They all reached the state of non-retreating and were able to expound [the Dharma]. They were also able to turn the Dharma-wheel and turn the wheels of sentient beings’ minds.

Countless sentient beings were able to receive predictions: Furthermore, there were countless great beings who had made great vows and had mature capabilities who were able to attain predictions of Buddhahood.

“Countless sentient beings were able to receive predictions.” There were countless sentient beings. “Furthermore, there were countless great beings who had made great vows.” Everyone who listened to the Dharma took it to heart and formed great vows. As for the great beings with mature capabilities, these “great beings” were Bodhisattvas. They had already gone from being. Hearers to Solitary Realizers, eliminated all their afflictions, formed great aspirations and made great vows. These great beings with mature capabilities were Bodhisattvas. Those who formed Bodhisattva-aspirations had already received predictions of Buddhahood. So, we must have these kinds of aspirations. Although Sakyamuni Buddha had been a king throughout many lifetimes, He abandoned His worldly fame and fortune. All He sought was this Dharma so that. He could help people be able to listen to it, have faith in it, understand it and advance [in their practice of it]. [He hoped] they would seek the Dharma and put it into practice. For instance, yesterday, I had a video conference with [Tzu Chi volunteers] in Serbia. They went from [western] Europe to Serbia, where they gathered together to help the refugees. They had purchased all the necessities and arranged for food for them to eat. [This was all thanks to] good karmic affinities; a businessman from Indonesia, Mr. Salim, has a very large food products business. At this point, we asked Mr. Salim in Indonesia, “You have such a successful business. Didn’t you build a factory in Serbia?”
“Yes, I did! I just started it last year. All the machines are running and all the products are being produced. It is very successful.” “Can you help the refugees in Serbia?” “I would love to! Since Master is giving me this opportunity, I am happy to do it.” Then he quickly told the senior manager in that place to collaborate with our Tzu Chi volunteers. Tzu Chi volunteers [handed off] all the refugees’ food and future necessities to them. We asked this company to help us bear this responsibility and help take care of [the refugees].

At the video conference yesterday, I told them, “Do not worry. I will contact their boss. So, you can go back with peace of mind.” In ten days, we were able to help so many people. From their health and physical needs to what they lacked in their living environment, such as sanitary needs, personal hygiene and such as sanitary needs, personal hygiene and their daily necessities, everything was taken care of for them. After yesterday’s video conference, the volunteers could set their minds at ease and return to their respective home countries. There were two young people from Bosnia who stayed there. Along with Mr. Salim’s senior manager in that factory, they are able to work together there to take care of those refugees. This really sets my mind at ease, because now there are Bodhisattvas from another country who are willing to devote themselves to that place to take care of [the refugees] for perhaps a long time.

On top of that, there are Indonesians there who can help us take care of these refugees. These are incredible karmic affinities! I am very grateful! This is how we apply the Buddha-Dharma in our world today. So, I ask everyone to have “faith.” Not only must we have faith, we must also have “understanding.” We also need to spread [the teachings]. So, we must always be mindful!

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