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 20181106《靜思妙蓮華》大雄世尊 易度眾生 (第1473集) (法華經·從地涌出品第十五)

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發表主題: 20181106《靜思妙蓮華》大雄世尊 易度眾生 (第1473集) (法華經·從地涌出品第十五)   周二 11月 06, 2018 7:36 am

20181106《靜思妙蓮華》大雄世尊 易度眾生 (第1473集) (法華經·從地涌出品第十五)

⊙大雄大智慧力,破彼貪瞋癡等,諸欲不善之法,滅生死愛別苦,得無上覺;天人凡聖世出世間,咸皆為世所讚仰,尊重故號世尊。
⊙「亦於過去諸佛恭敬尊重,種諸善根,此諸眾生始見我身,聞我所說,即皆信受入如來慧。」《法華經從地涌出品第十五》
⊙「除先修習學小乘者。如是之人,我今亦令得聞是經,入於佛慧。」《法華經從地涌出品第十五》
⊙「爾時、諸大菩薩而說偈言:善哉善哉!大雄世尊!諸眾生等,易可化度。」《法華經從地涌出品第十五》
⊙爾時、諸大菩薩而說偈言:時諸菩薩,聞佛所說善巧方便,利根鈍根等,皆能得入佛之智慧,故以偈讚。
⊙善哉善哉!大雄世尊!:重言善哉,讚佛權實雙用,大小等利。有大雄志高,精進勇猛,萬德世尊。
⊙諸眾生等,易可化度:上根之人,極其易化,不等待多方便。中下之根,方便度脫。後積累德本,度脫一切入圓鏡智。
⊙「能問諸佛甚深智慧,聞已信行,我等隨喜。」《法華經從地涌出品第十五》
⊙能問諸佛,甚深智慧:從菩提場中,初契悟性寂靜清澄,淨明無染甚深智慧。即法華會上、如舍利弗三請。
⊙能問甚深智慧:諸法實相能問於佛之甚深智慧,故能有聞;聞復信行,均顯眾生易度。
⊙謂佛以智慧,照知現在世,所有一切,若眾生法,若非眾生法,悉能遍知無礙,是名,智慧知現在世無礙。
⊙聞已信行,我等隨喜:聞如來說,能信、能受、能解、能行、我等菩薩,亦皆隨喜。
⊙信行:信為道元功德母,增長一切諸善法,除滅一切諸疑惑。又信作佛,長時常行菩薩道。隨喜:謂隨順歡喜。

【證嚴上人開示】
大雄大智慧力,破彼貪瞋癡等,諸欲不善之法,滅生死愛別苦,得無上覺;天人凡聖世出世間,咸皆為世所讚仰,尊重故號世尊。

大雄大智慧力
破彼貪瞋癡等
諸欲不善之法
滅生死愛別苦
得無上覺
天人凡聖世出世間
咸皆為世所讚仰
尊重故號世尊

用心來體會,更要用心了解啊!「大雄大智慧力,破彼貪瞋癡等」。這是我們每天修行,每天要很用心提防,是不是我們面對著環境,有什麼事情,讓我們起了瞋恨的心嗎?而有什麼事情,讓我們解不開、突不破,那個瞋癡念有嗎?最重要的,不知覺中是不是有貪的念頭嗎?這是我們要日常時時要警惕。「大雄大智慧力」,意思就是釋迦牟尼佛,已經突破了貪、瞋、癡等,這些念頭,在我們的日常生活中,對境、對人、對物,沒有貪念的心絲毫出來,絕對沒有了,完全清淨了。瞋、癡,那就不必說了,佛陀的修行,從出家、從苦行,一直到夜睹明星,覺悟那剎那間,完全將所有的迷惑、無明,完全掃除掉了,完全都去除掉了,一點點都沒有了,所以很清淨啊!就是回歸在大圓鏡之中。

鏡子,一分一毫的髒污都沒有了,完全乾乾淨淨,這面心鏡是非常的乾淨,任何一個時間,任何一個環境,已經沒有貪、瞋、癡,這些念頭、這些污垢,完全這片心鏡是大圓清淨如鏡的境界。這就是堪得稱為,「大雄大智慧力」,就是境界清楚了,諸法明瞭了,自然他能夠了解世間一切。那個勇氣,沒有迷惑、沒有躊躇,反正做什麼事情,都是明瞭、決定,這是「大雄大智慧力」,才有辦法見事、做事,能夠這麼地明瞭、決定。「諸欲不善之法」,這些世間人種種,種種的欲念,全都沒有了。世間人就是因為貪起欲,有了貪欲,才有瞋、癡一一產生了。欲念既然破除了,瞋、癡就不會再生起來,就慢慢一直消除,就沒有了,這是真實的道理。所以我們要修行,最重要就是,要先破除貪、瞋、癡,這個方法先著手。我們不知道要如何修,不知道要如何修,就是從這樣修,從我們的貪這念心開始修。

心無貪欲,自然方向沒有偏差,沒有偏差的方向自然就沒有瞋,就不會去發脾氣;沒有發脾氣,心冷靜了,自然就沒有癡念的心。這個道理很簡單,要保持我們的心地清淨,就是這三項方法是前提,就是開始我們要用功,自然我們「諸欲不善之法」,自然就沒有了。這個法我們能夠好好在心裡,去除貪、瞋、癡等等的方法,我們在心裡。這幾天重複在提起,我們的心境會轉。我們若有學法,自然我們愛貪的心、愛發脾氣的心、無明的心,我們有辦法轉,轉過來「善作有為」,這叫做「成所作智」。用功,下功夫,從這個第一項,從外面緣境,所緣的境界,讓我們提高警覺,這個意識不要受外面的欲,將我們牽引去。而且我們自己的意念清楚,能夠好好妙觀察。

這個「妙觀察智」,好好細思,我們既然要善有作為,我們要好好妙觀察:這個事情好事,是這樣做嗎?就像土耳其,孩子為了家庭,七八歲、八九歲、十一歲,這個當中他們就要去打工,來維持這個家庭。我們發現到,我們不捨,我們想辦法幫助他,補貼他的家庭,讓孩子去讀書,孩子有書可讀,家庭能夠生活,這樣就對了。

平時的幫助雖然是刻苦,這是大多數的人是這樣過日子,所以我們就是用這樣的方式。若是有甚麼問題,像是副執行長(劉)效成,他和國氣去土耳其,看到三代人;阿嬤(薩巴女士)抱著孫子,女兒才十八歲,已經有兩個孩子了。這個幼小的孩子(賽曼)出世了,就是已經有畸形,腳指頭不俱全。這個孩子才半歲而已。現在若像臺灣醫療這麼發達,生出來就要整形了,但是土耳其國立的醫院,沒有整形這個科,所以要整形要用很多錢。已經過了半年,這孩子帶來,就是要來求,求援助。因為阿嬤不捨,父母也不捨,要怎麼辦?向朋友借。其實朋友也是逃難人,借到哪裡去呢?借到德國去。全部拼拼湊湊也是還不足,所以來求援慈濟。土耳其,這因緣剛好我們去,看到這樣的情形,及時為她做出了明智的決定。就像這樣,孩子要趕緊,趕緊送醫,這不能再等,趁幼小這個時候,趕緊為她整形起來,讓她這樣平安快樂長大,不要等到長大、殘缺了。這是一個很明智的決定,這就對了,這就是我們要如何來,「轉識成智」。

「成所作智」,那就是凡夫是緣境,就只是有這個識,沒有那個智,而學佛之後,就是「成所作智」,將那個「識」轉為「智」。六識緣境之後,明朗分別,很明朗、分別;分別之後,發揮思考,那就就是「妙觀察智」,好好地細思、觀察、思惟。思惟對了,我們的心念:他是在敘利亞,逃難來到土耳其,我們在臺灣,和他有什麼關係啊?哦,平等,眾生平等,所以叫做「平等性智」。是啊,眾生平等,別人的孩子如自己的孩子,我們不忍心。因為這樣,不要緊,這要趕緊快送醫,這是明智的決定,是因為眾生平等。回來報告這個當中,孩子已經是在醫院,在接受開刀了。聽到會很歡喜,覺得孩子從這樣開始,她能夠平安長大了,和正常的孩子一樣了,「平等性智」發揮出來了。

我們有要要求什麼嗎?沒有,這叫做「大圓鏡智」。能夠幫助了,孩子已經有一個很明朗的方向,完成了,這個孩子這輩子不殘缺,這個人生的方向很明確,這樣我們也沒有掛礙,她要用什麼來回報我們,沒有,這就是「大圓鏡智」,付出已經是無掛礙了。這就是我們如何,將「識」轉「智」,如何能夠「無為法」,發揮善的有所作為,這就是我們學佛所要用到的。不是說,聽佛法到底有什麼利用呢?有啊,就是這樣在利用,因緣會遇,我們能夠很適當、很真實的方法,可以幫助眾生。我們要幫助眾生,要首先用功,有這分「大雄大智慧力」,我們要向這個方向去修行。要向這個方向修行,我們就要用功,要破除貪瞋癡。這個開始,我們要到大雄大智慧力,必定過程要用功,在破除貪、瞋、癡。

貪、瞋、癡要破除,這個過程就有很複雜,那種「諸欲不善之法」,我們要如何去認清楚,認清楚這這是不對的事情,不要去貪、不要去求、不要取、不要動作,這就是「戒」。我們有一個戒,防止惡生,有戒、定、慧,所以我們要先有這個戒心,這是我們修行。法,要預防我們,預防我們不要越界,做到了錯誤的事情。所以我們要了解,這不善的事情,我們要趕緊截止,不要做,這就是我們心中已經有法了、有戒律了,所以我們就有辦法,去除貪、瞋、癡等等,才能夠有定,才有辦法生慧。所以,有智慧,自然我們的人生,很多由不得自己,生、老、病、死的過程,求不得苦、怨憎會苦、五陰熾盛苦等等,生離死別這些苦,自然我們慢慢看開、想透了。在色、受、想、行、識的當中,我們對我們的日常生活,就能夠減輕很多的無明;對「色」我們看得開,種種種種的物質,不會入我們的心底來,這些色欲在我們的心不會起;若心中無色欲,自然我們的感受就很輕鬆。所以,色、受、想、行、識,這些事情,我們要造作的,我們很明朗、很清楚,什麼可做、什麼不可做。

我們的行動,我們也很清楚,時間、空間,這種微細的消逝。我們面對空間,我們不會被它迷失掉,把握時間善作為,我們做就對,這就是在「五蘊」之中。我們每一天所面對的環境,在我們的身心感受,我們都很清楚,自然在「生死愛別」中,我們就能夠這樣很安然自在了。因為這八苦,人生的八苦,當然在五蘊熾盛之中,我們若能夠全都了解了,我們自然就能夠對世間的苦難,在現在我們就能夠放下,在現在我們面對著生死,我們就很自然了,這就是我們要學的。

「得無上覺,天人凡聖世出世間」。這就是說,「大雄」,我們經文之中,就是在讚歎釋迦牟尼佛;釋迦牟尼佛,他已經是得到大雄大智慧,才能夠堪稱為世尊。為什麼能堪稱世尊呢?那就是因為,破除很多貪、瞋、癡,因為這個貪、瞋、癡的過程,真的很微細,這些煩惱在我們日常生活中,已經都去除了,連生、老、病、死,也全都沒有掛礙了。就像這樣,「心無罣礙,無罣礙故,無有恐怖」,已經所有所有那個心裡,微細的塵埃就全都沒有了,都完全去除。

因為這樣,他在菩提場而修行,這樣下來,最後夜睹明星,覺悟,這個時間「得無上覺」。這種無上覺,一覺悟,天地萬物宇宙的真理無一漏失,完全心一片清淨了。所以在人間說法、教化等等,都堪得受天人、凡聖,不論是修世間法、出世間法,人人全都讚仰,這種「凡聖世出世間,咸皆為世所讚仰」。這就是世尊,人人所讚仰的,凡夫讚仰、出世間的聖人讚仰,人人所欽佩、所讚歎,要如何來稱呼他呢?這尊重的稱呼,那就是叫做「世尊」。對啊,「世尊」,要得到「大雄大智慧力」;「大雄大智慧力」的過程,要用功破除貪、瞋、癡等等,一路走過來了,方向沒有偏差,最後所得到的境界就是這樣,人人所尊重的世尊。這和經文裡面有關,用心聽清楚!

前面的經文就是這樣說:「亦於過去諸佛,恭敬尊重,種諸善根。」

亦於過去諸佛
恭敬尊重
種諸善根
此諸眾生
始見我身
聞我所說
即皆信受
入如來慧
《法華經從地涌出品第十五》

這個「善根」就是這樣種過來,前面所說,如何修行,「成所作智」如何走過來,「妙觀察智」如何成就,如何能夠到人生「平等性智」,最後那就是心靈完全一片,「大圓鏡智」,這就是這樣。他一直過去,過去每一尊佛就是這樣過來,所以堪得受恭敬尊重,所以,「此諸眾生,始見我身,聞我所說,即皆信受,入如來慧」。這些眾生,為何看到佛會這麼歡喜讚歎、這麼尊重呢?這些眾生就是長久以來,已經跟著菩薩一直在修行。菩薩就是釋迦還未成佛之前,從發心開始,發願入人群,生生世世和這些眾生都在結緣,一直到今生此世,釋迦佛因緣成熟了,成佛了。現在這些人聽到法、見到佛,全都很歡喜。所以,「此諸眾生,始見我身,聞我所說」。今生,這一輩子,乍看,只是這樣一看到就歡喜,聽到就歡喜,這樣開始他們再跟著佛修行,所以全都能夠信受,聽佛說法,法能夠投緣入心。

「除先修習學小乘者。如是之人,我今亦令得聞是經,入於佛慧。」

除先修習學小乘者
如是之人
我今亦令得聞是經
入於佛慧
《法華經從地涌出品第十五》

除非就是修習小乘行這些人。這些人長久以來,就是這樣停滯在那獨善其身,從小乘到中乘來;從「四諦法」,到一切「因緣法」,他們在這獨善其身,雖然聽很多法,還是獨善其身。所以,現在的釋迦牟尼佛他說:「我今亦令得聞是經,入於佛慧。」我現在已經讓他們,聽到《法華經》,過去開方便門,就是隨他們的根機循循善誘,現在已經開始,開講《法華經》了,要讓這些人能夠知道,在小乘、中乘還有進步的空間,希望大家能夠再進一步,這個大乘空間階段來。所以這已經來到法華會了。

所以現在,「爾時」,這段經文再開始:「爾時、諸大菩薩而說偈言。」

爾時
諸大菩薩
而說偈言
善哉善哉
大雄世尊
諸眾生等
易可化度
《法華經從地涌出品第十五》

這些菩薩聽佛說之後,這些菩薩已經開始又再要重複,說偈。這個「說偈」就是再讚歎,說:「善哉善哉!大雄世尊!諸眾生等,易可化度。」因為世尊向這些菩薩這麼說:「這些眾生好度,因為過去有和我這樣經過,聽過我的法,現在也將他們引導入,這個菩薩道之中,也接受這個法、聽這樣的經,所以很好度,讓他們在身體力行了。」所以,菩薩聽到很歡喜,就讚歎了。

爾時
諸大菩薩
而說偈言:
時諸菩薩
聞佛所說善巧方便
利根鈍根等
皆能得入佛之智慧
故以偈讚

讚歎就是這些菩薩聽佛所說的,都是用善巧方便法,全都用善巧的方便,慢慢地將他們誘引進來。「利根鈍根等,皆能得入佛之智慧」。不論他們是鈍根的,還是利根的,全都能夠前前後後,漸漸開始讓他們進入佛的智慧。佛的智慧,那就是開始入《法華經》,這個妙法。要如何人人平等皆有真如本性?已經慢慢接引進來,與佛同等的智慧,大家已經開始知道了。因為這樣,這要再讓我們更清楚,所以,這個偈文是這樣在讚歎。

善哉善哉
大雄世尊:
重言善哉
讚佛權實雙用
大小等利
有大雄志高
精進勇猛
萬德世尊

讚歎的語言叫做,「善哉善哉!」「很好!」很讚歎,很讚歎佛,讚佛「權實雙用;施權,同時也是同樣要讓他們,回歸到真如本性,他沒有將他們放棄。哪怕是佛陀已經年紀這麼大了,佛陀將入滅之前,還是要完成,讓眾生回歸到如來本性,這是菩薩所讚歎,讚歎佛用權、用實。大、小乘的根機,都適應了,能夠接受,將他們引入佛門來,接觸佛法,一一善誘,讓他用方法讓他們接近來。

所以,「有大雄志高」。讓人人提起他們的志氣,提起他們的志向,不是永遠被利用的,原來是我們自己,可以把握生命的價值;利用生命的價值,來入人群去有益眾生,不是無奈被利用的生命,是我們能夠發揮,我們生命的價值,利用生命去幫助其他的人。這若沒有大雄力,若沒有志願高,那做不到。這就是佛陀用法來牽引我們,人人都能夠克服自己,小我、微弱這種較劣的志向,佛陀勉勵我們,讓我們提高志向,所以「大雄志高」。所以,「精進勇猛」。我們志那麼高,我們更要身體力行,不是志高手低,不是!我們志氣有多高,我們的手就要有多高,我們一定要做得到,這是精進的勇猛。「萬德世尊」,所讚歎的就是這樣,「大雄志高,精進勇猛」,已經做了,完成很多的事情,所以叫做「萬德」,累積很多,「六度萬行」都完成了。所以,「諸眾生等,易可化度」。

諸眾生等
易可化度:
上根之人
極其易化
不等待多方便
中下之根
方便度脫
後積累德本
度脫一切入圓鏡智

就是這些眾生,也是這麼簡單能夠化度,好教化。這是「上根之人,極其易化」。根機若很高,已經法聽很多了,心靈的洗鍊很成熟了,所以就很好教。不用再等待經過方便法,一聞即悟,就能夠了解,聽到就:「我知道!我能夠去做。」他就很快就能夠發心,就能夠去做。「中下之根,方便度脫」。若是中中的,或者是下根器,就要用耐心。所以世間有上、中、下根的人,佛陀就要應機逗教,所以慢慢這樣來積累,累積這個德,佛陀就是這樣耐心,長久的時間。有的能夠很快就成熟,有的就是這樣來中中的,有的是慢慢的,佛陀沒有放棄,就是這樣來。所以要累積很久的時間,成就累積這個「德本」。所以,我們在《法華經》,有讀到「植眾德本」,就要累積,要很多很多,累積我們的德起來。所以,「度脫一切入圓鏡智」。記得!我們要從「成所作智」、「妙觀察智」、「平等性智」,回歸到妙圓大覺「大圓鏡智」,這就是我們要努力的地方。

接下來就又說,經文裡面就再說:「能問諸佛甚深智慧,聞已信行,我等隨喜。」

能問諸佛
甚深智慧
聞已信行
我等隨喜
《法華經從地涌出品第十五》

這些眾生已經得受佛所教法,他們也懂得來問了,有問才有答。是啊,有問才有法答出來。下面我們來看,什麼人問?那就是在人間很有智慧的人。

能問諸佛
甚深智慧:
從菩提場中
初契悟性寂靜清澄
淨明無染甚深智慧
即法華會上
如舍利弗三請

就像佛陀在那個菩提場中,初契悟這個性,佛陀他是經過了,多久的時間累積,今生此世身體力行修行,這條路走過來有多久的時間。累積來,一直到了菩提場,在那個地方夜睹明星,瞬間與明星會合了,心靈突然間開啟起來,與天體合而為一,覺悟了,這個時間很快,很快!這種「契悟性寂靜清澄」。這個心體和天體合而為一,是寂靜清澄,那片清淨的境界,那種的「淨明無染甚深智慧」,這是佛用多久的時間,這樣累積來呢?

這麼多的法,面對著眾生,四十多年了,一直到了靈山會上,佛陀不得不開啟《法華經》。這個時候,開始一直在讚歎、讚歎,甚深、甚深,無上甚深微妙法,已經讓舍利弗心中,一種一直要追求,是如何的深?一直想要知道。所以在法華會上,就像舍利弗他就開始懂得請問,這樣「三請」來請佛,這是舍利弗的智慧,才有辦法「能問」。那麼多人之中,佛陀不斷不斷在讚歎,大家還是無法能了解,唯有舍利弗代替大家的疑惑,就要站起來問佛,而且要請問佛

一直在讚歎甚深的法,到底是什麼法,能夠佛陀四十多年來,不曾經過這樣,這麼的用心讚歎,這麼的刻意在讚歎,所以舍利弗就是要問佛,請佛來講出了這個甚深甚深,微妙甚深的法。這是舍利弗他的智慧來請問。所以那些菩薩說,就是因為有人有這個智慧請問,我們大家也能夠隨喜聽;有人問,佛陀才有辦法回答;有回答才能夠更多人聽法,這是很平常的道理。我們也都是這樣,人間也是這樣。

能問甚深智慧
諸法實相
能問於佛之
甚深智慧
故能有聞
聞復信行
均顯眾生易度

所以,「能問甚深智慧,諸法實相」,就是有人問,「能問於佛之,甚深智慧,故能有聞」,有人問才有得聽。「聞復信行」,聽了之後,很有道理,我應該能夠身體力行,這我也做得到。「均顯眾生易度」,這就是表示聽了之後,大家認為行菩薩道不是困難,我也能夠做,開始紛紛發心了。這就是「佛以智慧,照知現在世所有一切」,用智慧來看現在世間的一切。

謂佛以智慧
照知現在世
所有一切
若眾生法
若非眾生法
悉能遍知無礙
是名
智慧知現在世無礙

佛陀講法也就要觀那個時機,佛陀的那個時候,而我們現代的這個時候,又不同哦!佛時代對我們來說是古時代,我們的時代是現時代,我們現在的時代,要用《法華經》的地方很多。所以佛陀是為菩薩,教菩薩法,講《法華經》,菩薩法是千古永恆的法。所以我們現在的《法華經》,也是現在世所有的一切法,法就是需要在現在,濁氣很重的世間,佛法需要應用在這個時候。

所以,「若眾生法,若非眾生法,悉能遍知」。眾生法,就是這個濁世,很濁的眾生,惡很多,很多惡。惡也是一個法,這個惡的方法使令眾生受苦難,需要有作為的善法去將它轉回來,這就是我們所要施用的妙法,當然都要用很長久的時間,去陪伴。所以,「若眾生法,若非眾生法」。「非眾生法」,那就是出世的法,就是「無為法」。我們眾生都是有相、有形、有作,但是佛法是精神理念,智慧是無形、無體;這種無形、無體,但是會受所造作所影響。

佛法教導我們如何轉心境?如何轉心境,就是「成所作智」。我們要如何將這個法,將它轉過來,轉惡變成好的事情,「成所作智」?我們該做的事情,將這個不對的,要如何轉過來做對的事情,借力使力去做對的事情,這就是我們要用佛法在人間,「出世法」來做「處世事」,出世的法做在世的事情。「若眾生法,若非眾生法」,就是用出世的精神理念,來做在人間的事情,悉能遍知,這都能夠無礙。我們若有出世法,這個世間一切,種種的煩惱、種種的濁惡,唯有出世法無礙,就不受障礙,「悉能遍知無礙」。所以,「是名智慧知現在世無礙」。能夠知道現在世,種種的世間法,用出世間法來了解世間法。這是希望大家對這點要很清楚。

聞已信行
我等隨喜:
聞如來說
能信、能受
能解、能行
我等菩薩亦皆隨喜

所以,「聞已信行,我等隨喜」。這些人他們聽了之後,懂得相信、懂得身體力行,這就是如來所說的法,大家「能信、能受、能解、能行,我等菩薩,亦皆隨喜」。這些世間的人就能夠這樣做,何況我們菩薩,應該佛在說,我們也是一樣,能夠聽、能夠接受、能夠信、能夠身體力行,我們過去也是這樣過來的!看到現在,佛陀還在為娑婆世界,這些凡夫眾生同樣這樣做,我們也是很歡喜,隨喜。所以,「信行:信為道源功德母,增加一切諸善法」。

信行:
信為道元功德母
增長一切諸善法
除滅一切諸疑惑
又信作佛
長時常行菩薩道
隨喜:
謂隨順歡喜

這「信行」,就是能夠增加我們去發心,這就是「道源功德母」。我們要如何能夠得到法,走好這條路,做好這些事情,累積功德?這就是要有這念的信行,來增長我們的一切善法。我們邊做,也就邊增長,「不經一事,不長一智」,就是要一直不斷向前前進,對的事情,做就對了。這樣能夠「除滅一切疑惑」,我們有做,身歷其境,什麼樣的疑惑我們都能夠了解、能夠破除。所以,所以,信佛,長時造作,「長時常行菩薩道」。我們要相信佛陀是長時以來,就是這樣行菩薩道,累積過來,就是憑著「信」和「行」,「信、願、行」這樣一直累積過來,現在成佛,所以我們一定要相信。

因為這樣,菩薩他們也是隨喜。是啊,隨喜,信行、隨喜,這就是我們要身體力行。記得!學佛,我們要好好用心,如何培養出了志高?我們力大,我們要能夠真的,自己要好好用心,來為人間付出。其實是為自己,我們自己要如何修行?名稱是說修菩薩道為眾生,其實修菩薩道是為自己。「成所作智」、「妙觀察智」,我們若沒有這些眾生,我們無所作為,我們無法做什麼;就是有這些眾生,我們有善的作為。為了這麼多的眾生、這麼多種的類別,我們要好好妙觀察,我們就啟動了我們妙觀察。因為佛法,這個妙觀察過,我們能夠眾生平等,人與人之間互相包容、容納,視他人為己親,這全都是一樣。若能夠這樣,最後那就是心靈完全一片,「大圓鏡智」。因為這樣,我們行菩薩道,是成就自己覺悟的性,所以大雄、大力、大智慧,就是要在眾生中磨練出來,希望大家時時要多用心!

附註:【四智】
名數法相宗所立如來之四智。凡夫有八識,至如來轉為四智。

一大圓鏡智,轉第八識者。如有漏之第八識變依正二報而持有情之身。此智變如來之身土而持一切之功德,猶如大圓鏡中現一切之色像,故名大圓鏡智。緣境無邊,照法界之事理,故又名一切種智。即如來萬德之總本也。

二平等性智,是轉第七識者。反於第七識之我見而達無我平等之理,於一切眾生起無緣大悲之智也。

三妙觀察智,轉第六識者。妙觀察諸法之相,而施說法斷疑之用之智也。

四成所作智,轉眼等五識者。為利一切凡夫二乘類成種種變化事之智也。如來之現化身化土及諸神通所作,皆智之作用也。見唯識論十、百法問答鈔八。[佛學大辭典(丁福保)]


月亮 在 周二 11月 06, 2018 12:32 pm 作了第 1 次修改
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Explanations by Master Cheng-Yan
Subject: The Great Hero Easily Transforms Sentient Beings (大雄世尊 易度眾生)
Date: November.06.2018

“The great hero uses the great power of wisdom to destroy the unwholesome phenomena of greed, anger, delusion and all desires. He eliminates the suffering of birth, death and parting from loved ones. He has attained supreme enlightenment. He has transcended the worlds of heavenly beings humans, unenlightened beings and noble beings. He is praised and revered by all in the world. Thus, His epithet is the World-Honored One.”

We must mindfully seek to realize and even more so, to understand. “The great hero uses the great power of wisdom to destroy greed, anger, delusion and all desires.” When we engage in spiritual practice every day, this is what we must mindfully guard against. When we face our surroundings, is there anything that causes us to give rise to resentment? Is there anything we cannot resolve or overcome that will lead to deluded thoughts? Most importantly, do we have unconscious thoughts of greed? This is what we must constantly be vigilant of every day. “The great hero uses the great power of wisdom.” This means that Sakyamuni Buddha had already overcame greed, anger and delusion, all of these thoughts. In daily life, when facing conditions, people and matters [the Buddha] does not give rise to the slightest thought of greed, absolutely not. He is completely pure, not to mention [free of] anger and delusion. The Buddha’s spiritual cultivation began when He renounced lay life and engaged in ascetic practice. It continued until the moment. He saw the morning star and become enlightened in an instant. He had completely eliminated all delusions and ignorance; He had swept them all away. He had completely eliminated them all, and there was nothing left, so He was very pure. [His mind] had returned to [the state of] a great perfect mirror. This mirror is free of all defilement. It is perfectly pure. The surface of this mirror of the mind is very clean. At any time, in any environment, it is free of greed, anger and delusion; [there are none of] these thoughts or defilements. The mirror of His mind is in the state of a pure, great and perfect mirror, so He can be called “the great hero [who] uses the great power of wisdom.” This state is clear and He clearly understands all Dharma, so naturally, He can understand all things in the world. With this courage, He is without delusions or hesitation. Everything that He does is clear and decisive. Only “the great hero [who] uses the great power of wisdom” is able to see things and do things with such clarity and decisiveness. “The unwholesome phenomena of all desires” are the various desires of people in this world. He does not have any of these.

Because of greed, people of the world give rise to desire. With great and desire, we then give rise to anger and delusion, one after the other. If we eliminate our desires, we will not give rise to anger and delusion. They will gradually be eliminated and disappear. These are the true principles. So, as we engage in spiritual practice, the most important thing is to first eliminate greed, anger and delusion. This is the method which we should start with. If we do not know how to engage in spiritual practice, this is where we start. We start from [eliminating] our thoughts of greed. When we do not have greed or desires in our minds, naturally we will not deviate in direction. When we do not go astray, we will naturally not have anger, so we will not lose our temper. When we do not get angry and our minds are calm, naturally, our minds will be free of delusions. This principle is very simple. We must maintain the purity of our mind; these three methods are the prerequisites for this. So, we must begin to work hard, then, naturally, “the unwholesome phenomena of all desires” will disappear completely. We can earnestly keep this Dharma in our minds as a way to eliminate greed, anger, delusion and so on from our minds.

For the past few days, we have been discussing how we can transform our mindset. If we learn the Dharma, naturally, we can transform our thoughts of greed, our bad temper and our ignorance into doing “conditioned good deeds.” This is “all-accomplishing wisdom.” We must put in the effort, starting from the external conditions that we connect to. From the external conditions, we must increase our vigilance so that our consciousness is not pulled along by external desires. Also, when our minds are clear, we can earnestly exercise profound discernment. With this “profound discerning wisdom,” we carefully contemplate [things]. Since we want to do conditioned good deeds, we must earnestly exercise profound discernment to see whether this is how it should be done.

For example, in Turkey, to help their family children who are 7 to 11 years old must go out to work to support their family. When we found out, we could not bear it. Therefore, we thought of ways to help them. We support these families so the children can go to school. The children can go to school while their family can still meet their needs. This is right. Although our regular aid is simple and frugal, since this is how most people live their lives. So, we use this method to help them.

[Sometimes] there are problems, such as when our Deputy CEO Scott Liu, went to Turkey together with lsaac Chiu. They saw a family of three generations. The grandmother was holding her grandchild, and her daughter was only 18 years old, yet she already had two children. When this little baby was born, she had a deformity. She did not have all her toes. This child was only 6 months old. If [Turkey] was as advanced as Taiwan in medicine, surgery would have been performed after birth. But the public hospitals in Turkey do not have a cosmetic surgery department. So, it would have cost a lot of money. The child was already 6 months old when they came to us for help because her grandparents and parents could not bear [to see her suffer]. What could they do? They borrowed money from their friends. But their friends are also refugees. So where did they borrow the money from? All the way from Germany. They raised money from everywhere they could and yet it was not enough. They therefore came to Tzu Chi for help. The causes and conditions happened to be such that we went to Turkey. When we saw their situation, we immediately made a sensible decision for her. Given her situation, the child had to be quickly taken to the hospital. There was no time to waste. While the child was still young, we quickly had to do the surgery for her so that she could grow up safely and happily, instead of being disabled when she is older. This was a very wise decision; it was the right thing to do. This is how we “transform consciousness to wisdom”. This is “all-encompassing wisdom”. When sentient beings connect to conditions they solely use their consciousness; they do not have this kind of wisdom. Once they learn the Buddha-Dharma, they gain “all-encompassing wisdom”. They transform their “consciousness” into “wisdom”. When our Six Consciousnesses connect with conditions, we very clearly discern them. After discerning them, we contemplate them. This is “profound discerning wisdom”. We must carefully think, observe and contemplate. We must contemplate what is right. In our minds [we think], “They went to Turkey from Syria as refugees, while we are in Taiwan. So what do they have to do with us? Oh, all sentient beings are equal!” So, this is called “universal equality wisdom”. Indeed, all sentient beings are equal. The children of others are like our own; we cannot bear to [see them suffer]. Because of this, we had to quickly take the child to the hospital. We made this wise decision because we see all sentient beings as equals. From their report back to us, the child is already in the hospital receiving surgery. We were very happy to hear this. We feel that this child, from this point on, can now grow up safely like other children.

This is exercising “universal equality wisdom”. Did we ask for anything? No, we did not. This is called “great perfect mirror wisdom”. We have helped them, and now the child has bright [future]. This child will not be disabled and will have a clear direction in life. So, our minds will also be at ease. Do we ask her to repay us? No. This is the “great perfect mirror wisdom”. Once we give, we have nothing to worry about. This is how we transform consciousness into wisdom. How can we [abide] in unconditional Dharma and exercise goodness in everything we do? This is what we must do as Buddhist practitioners. We must not ask, “what use is it to listen to the Buddha-Dharma?” There are [sues]! This is how we make use of it. When causes and conditions converge, we can use appropriate and true methods to help sentient beings.

In order to help sentient beings, first we must work hard ourselves. Like “the great hero [who] uses the great power of wisdom,” this is the direction we must go toward in our practice toward this direction. To this practice toward this direction, we must work hard to eliminate greed, anger and delusion. From this point, to attain the great hero’s power of wisdom, we must work hard throughout this process to eliminate greed, anger and delusion.

Eliminating greed, anger and delusion can be a very complicated process. As for “the unwholesome phenomena of al desires,” how can we clearly recognize these things? We must clearly discern what is wrong so we do not give rise to greed to seek, grasp or take action [out of desire]. This is keeping “the precepts”. We must uphold “the precepts” to prevent evil from arising. We must have precepts, Samadhi and wisdom. We must first have these precepts in mind in our spiritual cultivation. The Dharma prevents us from overstepping the boundaries and doing the wrong thing. So, we must understand these unwholesome things to quickly stop doing them. When we keep the Dharma in mind and are disciplined, we will have a way to eliminate greed, anger, delusion etc. Only then can we attain Samadhi and give rise to wisdom. So, with wisdom, naturally in our life, [we will be at peace with] many things that are beyond our control, such as birth, aging, illness, death, not getting what we want, meeting those we hate, the raging Five Aggregates, separation in life or by death and such sufferings. Naturally, we will gradually come to accept them. Amidst [the Five Aggregates of] form, feeling, perception, action and consciousness, in our daily lives, we can reduce much of our ignorance. If we can see through “form”, all sorts of matters will no longer enter our minds. Thus, desires for sensual pleasures will not arise in our minds. Without desire for sensual pleasures in our mind, we will naturally be at ease.

So, amidst form, feeling, perception, action and consciousness, when it comes to our actions, we must be very clear about what we should and what we should not do. In our actions, we must also be very clear. Time and space are imperceptibly fading away. When we face [things] in space, we must not be confused by them. We should seize time for virtuous actions, and we must do what is right while we are amidst the Five Aggregates. Amidst the circumstances we face every day, when we can understand the sensations in our body and mind, then, as we experience life, death and parting from loved ones, we will naturally be able to be at peace. Of course, the Eight Sufferings of life also include [the suffering of] the raging Five Aggregates. If we can understand all of this, we will naturally come to be at peace with the suffering of the world and face life and death as something natural. This is what we must learn. “He had attained supreme enlightenment. He has transcended the world heavenly beings, humans unenlightened beings and noble beings”. This means that [the phrase] “great hero in the sutra passage is praise for Sakyamuni Buddha. Sakyamuni Buddha has already attained the great power of wisdom of the great hero. Thus, He can be called “the World-Honored One”? Why is He called the World-Horned One? This is because He has eliminated much greed, anger and delusion. The process of greed, anger and delusion is very subtle and intricate. When it comes to the afflictions in our daily lives, He has already eliminated all of them. Even [the suffering] of birth, again, illness and death no longer hinders or bothers [Him].

In this way, “The mind is without hindrances, there are no hindrances, so there is no fear”. In His mind, all of the subtle and minute dusts were completely eliminated. Because of this, when He practiced in the Bodhimanda, as He continued on, He saw the morning star and became enlightened. At this time, “He attained supreme enlightenment”. With this supreme enlightenment, once He awakened, He understood all the true principles in the world flawlessly, and His mind became completely pure.

So, as He taught the Dharma and transformed people in the world, He earned the respect of heavenly beings, humans, unenlightened beings and noble beings. Both His worldly teachings and world-transcending teachings were praised and revered by everyone. Thus, “He has transcended the worlds of unenlightened beings and noble beings. He is praised and revered by all in the world”. This is the World-Honored One, praised and revered by all. Ordinary beings and world-transcending noble beings praise Him. He is revered and praised by everyone, so how should we address Him? To address Him respectfully, we call Him “the World-Honored One”. The World-Honored One has attained “the great power of wisdom of the great hero”. In the process to attain “the great power of wisdom of the great hero”. He had to work hard to eliminate greed, anger and delusion. Along the way, He never deviated from the path. So, the state He attained at the end was this. He is the World-Honored One revered by all. This is related to the sutra passage. We must mindful and listen clearly.

The previous sutra passage states, “The have also revered and respected all past Buddhas and planted all roots of goodness”.

They have also revered and respected all past Buddhas and planted all roots of goodness. As soon as these sentient beings see my body and hear what I teach, they all immediately believe and accept it and enter the Tathagata’s wisdom.

The root of goodness is planted like this. We previously discussed how to engage in spiritual practice, from practicing “all-encompassing wisdom” to achieving “profound discerning wisdom”, and how we can attain “universal equality wisdom”. In the end, our minds will attain “great perfect mirror wisdom”. This is how it is. This was His process. All Buddhas have gone through this, thus they are worthy of reverence and respect. “As soon as these sentient beings see my body and hear what I teach, they all immediately believe and accept it and enter the Tathagata’s wisdom”. Why did these sentient beings joyfully praise the Buddha upon seeing Him? Why did they respect Him so much?

For a very long time, these sentient beings followed. Bodhisattvas in spiritual practice Sakyamuni Buddha was a Bodhisattva before He attained Buddhahood. Ever since He formed the aspiration to go among people, He had formed good affinities with these sentient beings lifetime after lifetime, all the way until this lifetime. Sakyamuni Buddha’s causes and conditions had matured, so He attained Buddhahood. Thus, when these people heard the Dharma or saw the Buddha, they were very happy. “As soon as these sentient beings see my body and hear what I teach,…”.

In this lifetime, they became joyful upon seeing Him and hearing [the Dharma]. From then on, they began to follow Him and engage in spiritual practice. So, they could all believe in and accept [Him]. When they listened to the Buddha teach the Dharma, they could all take the Dharma to heart according to their affinities.

“This does not include those who first practiced and learned the Small Vehicle. I now also enable these people to hear this sutra and enter the Buddha’s wisdom”.

This is did not include those who first practiced and learned the Small Vehicle. For a very long time, they stagnated by only seeking to benefit themselves. From the Small Vehicle to the Middle Vehicle, from the Four Noble Truths to the law of causes and conditions, they only sought to benefit themselves. Though they heard so many teachings, they still only sought to benefit themselves. So, Sakyamuni Buddha then said, “I will now also allow [you] to hear this sutra and enter the Buddha’s wisdom. Now, I have let them hear the Lotus Sutra. In the past, I opened the door to skillful means to patiently guide them according to their capabilities.” Now, He began to teach the Lotus Sutra to let these people know that those practicing the Small and Middle Vehicle still had room for improvement. He hoped everyone could take another step into this great space.

So, they were at the Lotus Dharma-assembly. So, now, “at that time…” The sutra passage begins again. “At that time, those great Bodhisattvas spoke in verse.” After the Bodhisattvas heard the Buddha’s reply, they wished to repeat it again in verse they wished to repeat it again in verse. They “spoke in verse” to further praise the Buddha They said, “Excellent! Excellent! Great Hero, World-Honored One, all these sentient beings are easily transformed and delivered. This was because the World –Honored One told these Bodhisattvas, “These sentient beings are easily delivered, because they were with me in the past and have heard my Dharma. Now, we have guided them into the Bodhisattva-path. They have also accepted this Dharma and listened to this sutra. Thus, they are easily delivered I have helped them put it into practice.” The Bodhisattvas were happy to hear this. Thus, they praised [the Buddha].

At that time, those great Bodhisattvas spoke in verse: Then, all those Bodhisattvas heard the Buddha teaching with clever and skillful means so that those of both sharp and dull capabilities could all enter the wisdom of the Buddha. Thus, they praised Him in verse.

These Bodhisattvas praised Him because the heard the Buddha’s teachings, which all use clever and skillful means. He used clever and skillful means to gradually guide them to enter [the Buddha-wisdom].

“So, those of both sharp and dull capabilities could all enter the wisdom of the Buddha.” Whether they had dull capabilities or sharp capabilities, they were all able, one after the other, to gradually enter the Buddha’s wisdom. [To enter] the Buddha’s wisdom means to begin delving into the Lotus Sutra, this wondrous Dharma. How did He get everyone to [realize] that they all have the nature of True Suchness? He gradually guided them so that they all began to understand that they shared the same wisdom as the Buddha. Because of this, these [verse] help us understand more clearly. Thus, these verses praise Him like this.

Excellent! Excellent! Great Hero, World Honored One: They said “excellent” to praise the Buddha for using both the provisional and the true to benefit both Great and Small Vehicle practitioners equally, for being a great hero of high aspirations, for being diligent and courageous and for being the World-Honored One of myriad virtues.

Their words of praise were “Excellent! Excellent!” Wonderful! This means they had great praise for the Buddha. They praised the Buddha “for using both the provisional and the true”. The “provisional teachings,” at the same time, were also to help them return to their nature of True Suchness. He did not give up on them; even though the Buddha was so old, before He entered Parinirvana, He had to complete [His mission] of helping sentient beings return to their nature of True Suchness. This was what the Bodhisattvas praised. They praised the Buddha for using provisional and true [teachings]. He adapted to both Great and Small Vehicle capabilities so that they could all accept it. He guided them to enter His teachings and encounter the Buddha-Dharma, patiently guiding them one by one while using methods to draw them in. [He was] “a great hero of high aspirations”. He helped everyone raise their aspirations so that they would not always be victims [of circumstance].

Actually, we ourselves can seize the value of life and utilize our life’s worth to go among people and benefit sentient beings. We are not helpless victims in life. We can exercise our worth in life by making use of our life to help other people. If we lack a great hero’s strength or high aspirations, this will be impossible. The Buddha guides us with the Dharma so that we can all overcome ourselves and the inferior aspirations of our limited self. The Buddha encourages us so that we can raise our spirits to become “a great hero of high aspirations”.

So, we can be “diligent and courageous”. Since our aspirations are so high, we must put them into practice even more. We must not have lofty aspirations without acting upon them. Our actions must reflect our high aspirations. We must be able to achieve this. This is being diligent and courageous. He is “the World-Honored One of myriad virtues”. This is how He was praised. He is “a great hero of high aspirations” and is “diligent and courageous”. He has already accomplished many things, thus He has “myriad virtues”. He has accumulated many [virtues] and actualized the Six Paramitas in all actions. Therefore, “All these sentient beings are easily transformed and delivered”.

All these sentient beings are easily transformed and delivered: People of great capabilities are extremely easily transformed; they do not need to wait for more skillful means. Those of average or limited capabilities can be liberated via skillful means. They will accumulate the roots of virtue and will be liberated from all things to enter the perfect mirror wisdom.

These sentient beings are very easily transformed and delivered; they are easy to teach “People of great capabilities are extremely easily transformed”. If their capabilities are great, they have already heard many teachings, and their mind’s training is very advanced. Thus, they are easy to teach. They do not need to go through skillful means. Upon listening, they can immediately awaken and understand. Whatever they hear, they can understand and practice. They can quickly form aspirations to put it into practice. “Those of average or limited capabilities can be liberated via skillful means.” Those with average or limited capabilities require more patience. So, there are people of great, average and limited capabilities. The Buddha taught according to capabilities as [sentient beings] gradually accumulated virtues in this way. The Buddha was very patient like this, for a long time. Some people can quickly mature [in capabilities] while some go at an average pace and some go more slowly. Yet the Buddha never gave up. In this way, it requires long-term accumulation to attain these roots of virtue. So, as we are learning the Lotus Sutra, we read about “planting all roots of virtue”. We must accumulate many virtues to be “liberated from all things to enter the perfect mirror wisdom”. We must remember to go from “all-encompassing wisdom” to “profound discerning wisdom, universal equality wisdom” and to return to the wondrous, perfect great awakening that is the “great perfect mirror wisdom”. This is what we must work hard on.

The following sutra passage states, “They are able to ask about all Buddhas extremely profound wisdom. After listening, they have faith and practice. We all rejoice for them.”

These sentient beings had received the Buddha’s teachings and they knew to ask questions. Indeed, we must ask questions to get answers. Next, we will look at the ones who asked questions. They were people of great wisdom in the world.

They are able to ask about all Buddhas’ extremely profound wisdom: In His place of enlightenment, when the Buddha first resonated with and awakened to His nature, He realized the state of tranquility and clarity, this pure, undefiled and extremely profound wisdom. This is also what, at the Lotus Assembly, Sariputra asked for three times.

This is just like the Buddha at the Bodhimanda. He first resonated with and awakened to His nature. The Buddha had undergone cumulative [practice] throughout many lifetimes to engage in spiritual practice in this lifetime. He had walked on this path for a long time. He kept accumulating [His practice] until He arrived at the Bodhimanda. At that place, He saw the morning star, and He suddenly resonated with the star. His mind was instantaneously awakened, and He became one with the universe; He became enlightened. This all happened very quickly. “He resonated with and awakened to His nature; He realized the state of tranquility and clarity.” The essence of His mind and the universe converged and became one. This is tranquil and clear. He is in a pure state with “pure, undefiled and extremely profound wisdom”. How long did it take for the Buddha to work up to this? With all this Dharma, He faced sentient beings for over 40 years. At the Vulture Peak Assembly, the Buddha had to reveal the Lotus Sutra. Starting from that moment, He began to continuously praise the extremely profound, unsurpassed, subtle and wondrous Dharma.

This instilled in Sariputra’s heart the need to repeatedly seek out the depths of [this Dharma]. He kept wanting to know. Thus, during the Lotus Dharma-Assembly, Sariputra knew he had to ask the Buddha questions. He “asked the Buddha three times”. With Sariputra’s wisdom, he was “able to ask”. Among so many people, the Buddha continuously praised [the Dharma], but no one could understand [His intent]. Only Sariputra, in light of everyone’s doubt, represented everyone and stood up to ask the Buddha, “What is this extremely profound Dharma that the Buddha continuously praised. Throughout the past 40 plus years, the Buddha has never praised anything as mindfully and intently as this before.” So, Sariputra asked the Buddha to reveal this extremely profound, subtle and wondrous Dharma. This was Sariputra’s wisdom in asking questions. So, these Bodhisattva said that, since someone had the wisdom to ask questions, they could all rejoice and listen. The Buddha could only answer if someone asked, and only with answers could more people hear the Dharma. This is a very common principle. It is the same for us and our world.

So, “They were able to ask about the extremely profound wisdom of the ultimate truth of all phenomena”. There was someone who asked “[Someone was] able to ask about the Buddha’s extremely profound wisdom, so they were able to listen to it”. We can only listen when someone asks. “After listening to it, they also had faith and put it into practice.” After hearing it, it made sense. They thought they should put it into practice and they were able to do it. “This all demonstrates how these sentient beings were easily transformed.” This means that after hearing [the Dharma], everyone thought that the Bodhisattva-path is not hard to walk and that they could do it too. So, they began to form aspirations one by one. “This means the Buddha used His wisdom to clearly understand all things in the present world.” He viewed all things in the world with wisdom.

This means the Buddha used His wisdom to clearly understand all things in the present world. Whether it was the Dharma of sentient beings or the Dharma not of sentient beings, He could understand it all without obstruction. This is known as “wisdom,” the unobstructed understanding of the world at present.

The Buddha taught the Dharma according to timing and capabilities. The Buddha’s era and our current era are different. The Buddha’s era is considered ancient for us, and our era now is the modern era. In our present era, there are many places where we need to apply the Lotus Sutra. So, the Buddha, for the sake of Bodhisattvas, taught the Bodhisattva Way and the Lotus Sutra. The Bodhisattva Way is the everlasting Dharma. So, the Lotus Sutra now [includes] all Dharma for the present world. The Dharma is needed right now in this world of severe turbidities. The Buddha-Dharma must be applied at this time. “Whether it was the Dharma of sentient beings or the Dharma not of sentient beings, He could understand it all”. The Dharma of sentient beings is for sentient beings of this turbid world. There are many evil [turbidities] in the world. Evil can also be [a form of teaching]. Evil [ways of life] lead to sufferings for sentient beings. We need conditioned good deeds to turn them around.

Thus, we must apply the wondrous Dharma and offer them our long-term companionship. There is “the Dharma of sentient beings [and] the Dharma not of sentient beings. The Dharma not of sentient beings” is world-transcending Dharma, which is unconditioned Dharma. Sentient beings have appearances, are tangible and conditioned, but the Buddha-Dharma is our spirit and ideal. Wisdom is intangible and without form. It is intangible and without form, but it can be affected by our actions. The Buddha-Dharma teaches us how to transform our mindset. How do we transform our mindset? By exercising “all-encompassing wisdom”. How can we find a way to turn these phenomena around and transform evil into good deeds? With “all-encompassing wisdom,” we must do what we should do, and turn from wrongdoing to doing the right thing. We should leverage each other’s strength to do the right thing; we must apply the Buddha-Dharma in this world. We must use world-transcending Dharma to deal with worldly matters. “Whether it [is] the Dharma of sentient beings or the Dharma not or sentient beings,” we must use a world-transcending spirit to deal with worldly matters. We can understand them all without obstruction. If we have the world-transcending Dharma, when we are dealing with various afflictions and turbidities in this world, only with the world-transcending Dharma will we be free of obstructions. “He could understand it all without obstruction.” “This is know as ‘wisdom,’ the unobstructed understanding of the world at present.” In the present world, we can understand all kinds of worldly phenomena. We use world-transcending Dharma to understand worldly phenomena. I hope we are all very clear about this.

“After listening, they have faith and practice. We all rejoice for them.” After they heard [Their teachings], they developed faith and put them into practice. This is the Dharma the Tathagata taught. “They were able to have faith in, accept, understand and put them into practice. All of us Bodhisattvas also rejoice for them.” This is something people in this world can do, not to mention us, the Bodhisattvas. When the Buddha is teaching, we should also do the same, be able to listen, accept, have faith and put it into practice. This was what we did in the past. Even now, the Buddha is still [teaching] for sentient beings in the Saha World. We are also very joyful. So, as for “have faith and practice,” “Faith is the source of the Way, mother of merits. It nourishes all goodness.”

Have faith and practice: Faith is the source of the Way, mother of merits. It nourishes all goodness and eliminates all doubts and delusions. They also had faith they would attain Buddhahood. They constantly practiced the Bodhisattva-path for a long period of time. Rejoice for them: This means they all rejoiced along with them.

“Faith and practice” can motivate us to form aspirations. “[Faith] is the source of the Way, mother of merits.” How can we attain the Dharma, earnestly walk on this path and do all of these things well? We must accumulate merits and virtues. We must have a mind of faith and put the teachings into action to grow all virtuous Dharma. As we practice, we grow [in virtue]. “Without experience, we cannot grow in wisdom.” We must continuously go forward. If it is right, we just do it. In this way, we can “eliminate all doubts and delusions.” When we have done this and experienced this, then no matter what doubts we face, we can attain understanding and eliminate them. So, we must have faith in the Buddha and put [the Dharma] into practice for a long time. “They constantly practiced the Bodhisattva-path for a long period of time.” We must believe that, for a long time, the Buddha practiced the Bodhisattva-path like this. He accumulated [His virtues] in this way, with faith and practice. He accumulated “faith, vows and actions” for a long time, and now He has attained Buddhahood. So, we must have faith in this.

Because of this, the Bodhisattvas rejoice. Indeed, they rejoice because they have faith and practice. This is why we must put the teachings into action. We must remember to earnestly be mindful in learning the Buddha-Dharma. How can we cultivate high aspirations? We must have great strength and truly dedicate ourselves mindfully to serving the world. This is actually for our own sake. How should we engage in spiritual practice? We say we are practicing the Bodhisattva-path for sentient beings, but by practicing the Bodhisattva-path we actually benefit ourselves. There is “all-encompassing wisdom” and “profound discerning wisdom.” Without these sentient beings, there would be nothing for us to do. Because of these sentient beings, we have good deeds to do. For all these sentient beings with their myriad differences, we must earnestly and profoundly observe them. We must develop our profound discerning [wisdom]. Because of the Buddha-Dharma, with this profound observation, we know that all sentient beings are equal. We learn to accommodate one another and view others as our family. We are all equal.

If we can do this, in the end, our minds will attain “great perfect mirror wisdom.” Because of this, our practice of the Bodhisattva-path will help us attain our awakened nature. So, to be a great hero with great strength and great wisdom, we must be tempered among sentient beings. I hope everyone can always be mindful!

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