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 20181122《靜思妙蓮華》今欲顯發 諸佛智慧 (第1485集) (法華經·從地涌出品第十五)

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20181122《靜思妙蓮華》今欲顯發 諸佛智慧 (第1485集) (法華經·從地涌出品第十五) Empty
發表主題: 20181122《靜思妙蓮華》今欲顯發 諸佛智慧 (第1485集) (法華經·從地涌出品第十五)   20181122《靜思妙蓮華》今欲顯發 諸佛智慧 (第1485集) (法華經·從地涌出品第十五) Empty周四 11月 22, 2018 5:55 am

20181122《靜思妙蓮華》今欲顯發 諸佛智慧 (第1485集) (法華經·從地涌出品第十五)

⊙能以床敷衣被臥具,資生所須飲食湯藥,種種之物惠施於人,令他安住生活自在;由是惠施故名自在,即得大富大慧福德,凡所作為無不遂意,得大自在名自在果。
⊙「汝等當共一心,被精進鎧,發堅固意;如來今欲顯發宣示諸佛智慧。」《法華經從地涌出品第十五》
⊙「諸佛自在神通之力,諸佛師子奮迅之力,諸佛威猛大勢之力。」《法華經從地涌出品第十五》
⊙諸佛自在神通之力:一切諸佛,得大自在,神通無礙。佛之法身即智慧性,佛之報身即智慧相,佛之化身即神通力。
⊙始於一光,圓現始終,乃至七寶塔涌,三變雲集,是如來於靈山會,所顯諸來分身佛事,及諸來菩薩,名為自在神力。
⊙今涌無數菩薩,讚歎五十小劫,謂如半日,正顯成佛已來,歷劫所化因緣,應念自在,故云今欲顯發自在神通之力。
⊙諸佛師子奮迅之力:順眾生之機,說決定了義之教,為師子奮迅力。始自於華嚴,終至於法華,中開三乘,今入一乘。但知一生出世本懷,唯為一事,如師子奮迅,其勢迅速,以譬喻佛之威德勇猛。
⊙今從地涌之眾,純是菩薩,皆得一切智,正顯如來多劫出世本懷,唯為一事,故云今欲顯發師子奮迅之力。
⊙諸佛威猛大勢之力:圓教大乘,究盡三惑,圓顯一性,此佛威猛大勢之力。

【證嚴上人開示】
能以床敷衣被臥具,資生所須飲食湯藥,種種之物惠施於人,令他安住生活自在;由是惠施故名自在,即得大富大慧福德,凡所作為無不遂意,得大自在名自在果。

能以床敷衣被臥具
資生所須飲食湯藥
種種之物惠施於人
令他安住生活自在
由是惠施故名自在
即得大富大慧福德
凡所作為無不遂意
得大自在名自在果

用心了解,平時修行,就是要經過「六度萬行」。這我們一定要很用心,也要常常記得,心要有那分的善念、善心,這是起步的源頭。善心,看看人,必定從人我們就要付出;有人,就要互相付出。所以我們要關懷人所需要,所需要的我們就付出。最、最需要的人,那就是在生活中貧窮苦難人,「菩薩所緣,緣苦眾生」,生活中,住,在生活,所住的地方就要有安穩的地方。所以,睡,一天的勞動,休息是很重要,若是沒有休息的地方,或者是有地方沒有臥具,沒有床,沒有,地上溼、骯髒等等,要如何睡啊?所以,要給他有一個,安穩住宿休息,那就是需要床。有床鋪,還要衣、被,就還要再有被單、被子,這樣將它鋪起來,讓他有辦法這樣安穩休息。人若是貧困,就是連一張床都沒有;若是身體有病痛,若是在地上有溼、有水,很骯髒,有感染,我們就能夠知道苦難的人。

看,在非洲,獅子山,我們看他們那個相片,或者是媒體報導,這樣看到奄奄一息,病苦的人。說是醫療收容,全部都是在地上,很骯髒的地方。連一張床都沒有,苦的就是苦到這樣。不是健康人沒有床而已,連生病人住院都沒有床,這是很可憐!所以,在馬來西亞有這樣的菩薩.他們在做病床,剛好就是這個行業,他得到這個資訊,他就願意這樣捐出了床,送到非洲,這就是不忍心。

雖然他在做生意,但他能夠起這樣的善心,看到這樣,知道這樣的訊息,他就響應、付出。其實就像這樣可憐人的地方,還有很多,談苦,少數的人願意付出,量還是一樣有限量;若能夠多數的人都願意了,不就是能夠幫助、解決很多人,在那個「床敷衣被臥具」呢?這不只是病床,健康人也是,不要等到他生病了,才要給他床;健康人,環境不好、家庭貧困,或者是受過災難過去了,沒有床鋪,我們若是有力量,大家集合力量來幫助他們。所以,我們過去很用心,研發出了「福慧床」,現在哪一個地方需要,我們就運到哪一個地方去;哪一個地方,有了收容災民的地方,有需要我們就送去給他們,度過這樣的難關。

這就是要很多人,也是要眼睛看得到,手腳搬得到,而且要肯發心;能夠很普遍,才有辦法幫助更多人。這種有了困難,這「資生」,幫助他度過困難的生活,這很重要!尤其是有病,或者是貧困,「飲食湯藥」,這也很重要,種種的物資。總而言之,有困難的人,我們有愛心的人對有困難的,我們若有因緣,我們就要趕緊去付出,這是佛陀對我們的教育。所以,「種種之物惠施於人」,只要人有欠缺,我們就付出,惠施給人。因為「六度萬行」,是應眾生所有的困難,我們願意付出,能夠施,在生活中遭遇到種種的不幸,不論是長期的貧困,或者是臨時的災難,或者是貧病交加,這樣的人都是很需要。

所以,「令他安住,生活自在」。同樣是人,所以我們期待人人,同樣在生活中,同樣都能夠平安過日子。這是菩薩對眾生的用心,行動的付出,也是佛陀對我們的教育,教育我們就是由這樣來惠施,這叫做「自在」。我們要如何能夠得到自在呢?我們若看人,大家都平安,大家沒有煩惱了,這菩薩心最自在,佛心也是最自在。所以自在,就是歡喜了,眾生平安,諸佛菩薩就安了;眾生不苦、沒有困難,諸佛菩薩就自在了,這就是佛陀教育我們,所以說「由是惠施故,故名自在」。

因為我們的付出,不只是自己能夠付出,我們還要再教導很多人,同時付出,人人肯付出,眾生得平安、得自在,若能夠這樣,貧困的苦難人平安,付出的人就「即得大富」。這就是富中的人富有力量、富有愛心、富有物資,願意付出,這樣的人就是愛有餘、富有餘,就是愛到有剩,又再那個物資有剩,這是最大富的人。若是貧呢?心貧困,儘管擁有天下,你還認為你不夠,所以貪無厭;看到苦難人不願意付出,一點點施捨,心生矛盾,覺得:我這麼有錢,我施一點點,不好意思,施較多一點,不捨,乾脆不聞不問,就不要去理。就像這樣的人,讓他世間財再多,在他的生命中是很貧困。

若是大富的人,不一定他名稱的財產有,只要他有心、他願意付出,這都大富的人。看看緬甸,生活上雖然是貧困,但是他們願意幫助人,三餐之中,那就是一家人要吃的飯,還未煮之前抓一把米起來,從鍋底抓一把米起來,存在其它的地方,那個罐子裡。這鍋飯同樣照煮,同樣一家人能吃得飽,那把米就是剩的,是在這餐之中剩的;剩下來,他們每餐每餐省,幾天之後,他們就能夠一大桶,能夠救其他的苦難人。雖然名稱貧困,但是心富有,他們也能夠幫助人;能幫助人的人就是有力量的人;有力量,那就是富有力、富有愛心,凝聚起來也富有這桶米。而且長久長久,日日都是這樣行,不間斷,一桶一桶的米,繼續、繼續在付出。你們想,這不就是最大富?尤其是他們能夠讓那些老人,無力可生活的,能夠補充營養,讓那些寡婦、孤兒可以養孩子,能夠長大。隨著歲月,自己的家庭養得好,又能夠養別人的家庭。

人人的力量集合起來,三百多戶,能夠幫助二十幾戶的家庭,這不就是大家共聚力量,這樣,看到其餘貧困的人,他們的孩子照常一直長大,老人健康、平安生活,這不就是富有的人!這不就是大智慧,造福人群,積德之家;人家說,積德之家有餘慶。每一餐節省一把米,儘管他的家庭很窮,他都還有剩餘呢,還能夠大家共同集合過來,這樣養二十幾個家庭。看看他們,共同生活,整個村莊和樂融融。付出的大愛,感恩接受的心,所以愛和感恩,都是在那個村莊裡面。想,這不就是最幸福呢?安居樂業,這就是大富、大慧、大福德。

「凡所作為無不遂意」。就像這樣,大家歡喜,隨意付出,長長久久付出,大家合起來,不困難,若是一個家庭要幫助一戶,那就有困難了,三百多戶共同合起來,幫助二十幾戶,這就是智慧。每一戶,我的米全都混合在裡面,這就是大慧、大福。這二十幾戶都有我的份呢,但是付出無所求,和樂融融。愛,總是看到人就是付出愛心,這種的自在,看到他們全都吃得飽、穿的暖,這樣他沒有困難了,我的心也很自在了。就像這樣心歡喜了,「凡所作為」,好事,善有為法這樣在做,那就是每樣每樣就是順心如意,「無不遂意」,就是很順心如意,所以「得大自在名自在果」。這就是我們要很用心,去清楚、去了解。

所以,我們前面的文就這樣說:「汝等當共一心」。真的要大家共一心,我們要幫助人也要共一心,我們要精進也要共一心,所以「汝等當共一心,被精進鎧,發堅固意;如來今欲顯發宣示諸佛智慧。」

汝等當共一心
被精進鎧
發堅固意
如來今欲顯發宣示
諸佛智慧
《法華經從地涌出品第十五》

釋迦牟尼佛就對大家這樣說:「大家要很精進、要很用心,要披出了那個精進鎧。」那就是準備就像要入戰場一樣,我們的聖軍要和魔戰,不可以打瞌睡,睡魔,或者是亂心魔,這些魔,我們就是要將它戰勝過去,就是要精進,所以要披起了精進鎧。

聽法之後,沒有我們做不到,大自在力,其實這就是這麼簡單,剛才在說,我們凡夫都做得到。看人苦難,我們的心起了不忍心,別人在苦,我們在享受,這樣心能忍嗎?不忍啊;不忍要怎麼辦?付出。付出,大家共同付出。大家看到需要的人已經得救了,他們得救平安了;有欠缺的已經能夠接受到了,我們付出的人,大家心得自在了。我們平常人也能夠做到心得自在,就如剛才說過了,這念心我們要堅持,要立大志,必定要從小動作開始;我們發大心、立大願,就是要從點滴的作為開始,要成佛要從凡夫地開始。

所以,佛陀教育我們,我們應該接受。雖然現在的文,是在對大菩薩說話,而我們現在是初發意;大道理是這樣,其實小故事從凡夫開始,我們要精進,聽法也就要專心,要「發堅固意」。「如來今欲顯發宣示,諸佛智慧」,現在佛開始就是要講說,諸佛菩薩如何發心,由來那個根本。所以,我們要很用心,來體會佛所要講說的法。

下面接下來這段文:「諸佛自在神通之力,諸佛師子奮迅之力,諸佛威猛大勢之力。」

諸佛自在神通之力
諸佛師子奮迅之力
諸佛威猛大勢之力
《法華經從地涌出品第十五》

諸佛有這麼多的力量,「自在神通之力」、「師子奮迅之力」,還有「威猛大勢之力」,這都是諸佛所得到的力量。力量,大力量就要從小不斷、不斷累積;小,要從多久?要很長久長久的時間,不斷不斷累積。這就是現在佛開始要說的要領,我們若要了解自在神通力、師子奮迅力、威猛大勢力,我們一定要耐心好好聽。所以,「諸佛自在神通之力」,那就是「一切諸佛,得大自在」,他已經很自在了。

諸佛自在
神通之力:
一切諸佛
得大自在
神通無礙
佛之法身即智慧性
佛之報身即智慧相
佛之化身即神通力

佛陀一輩子來人間,已經盡心力了,有緣的眾生,已經陸陸續續聽到佛的教法了,有因緣的人,也已經慢慢陸續來接近了。所接近的人,從小乘啟發到中乘,慢慢已經接近大乘境界,所以佛就是心也已經自在了。

看到他方、此土的菩薩,也都來了,十方分身佛也都到達了,所以佛在那個道場裡,他的心情很自在。這就是他的威德,這個「神通無礙」,精神力量通達,已經遍及這麼開闊,所以影響到這麼多人,能夠體會那個道理──天地宇宙間的真理。佛陀該說的也已經說了,迴響回來的,是很開闊的人所接受到,所以神通無礙。「佛之法身即智慧性」。佛的法身就是什麼呢?是智慧。他所體會的道理與天地宇宙合而為一,這個道理就是佛的法身,就是智慧;智慧的性,就是如來本性,回歸本覺,那個本性就是智慧。佛陀告訴我們,「心、佛、眾生三無差別」,眾生與佛,佛的心與眾生的心是一樣,就是我們凡夫若能夠去除無明,眾生心便是佛心,同樣也能夠回歸,我們人人的自性,我們的覺性。所以眾生與佛,那念心、那個慧性是無差別,只是佛陀將無明都掃除了,心中無惑,一點點塵沙都沒有,完全乾淨,回歸在「大圓鏡智」了。

知道,也已經告訴大家,我們「平等性智」,不是只有佛有,人人都有。只是我們現在,要再發揮我們的「妙觀察智」,凡事我們要細心,好好思量、好好思考,那就是我們日常在接觸,根和塵所接觸,產生那個「識」,我們要用心,最近一直在與大家,反覆這個事情,希望佛法所說的,大家感覺:這是佛學,在詞典之中看得到的。其實是我們在日常生活,大家都在用,只是我們那個「理」和「事相」,我們沒有將它合起來而已;我們若合起來,原來佛說的道理,是我們日常生活用的。慧性是我們自己本身有的,你要到哪裡找佛性呢?要向我們自己找。佛陀的法身,道理,他已經普遍布達給人人,大家都聽得到,也能夠了解。只是了解了,我們有用到嗎?這個有見、有識,但是我們有身體力行到嗎?我們若沒有身體力行,只是知道了、知道了,我們身並沒有歷其境,無法去體會,這就只是知識而已。我們必定要去看,身歷其境,別人在說,哇,說得很好,境界從無將它做到有。有到什麼程度呢?去做的人知道,拿回來說給我們聽,那若不是很用心,內心本來就有這個圖,本來就有這個準備,想要去做它,這個「成所作智」,若不是自己去譜這個圖,想要達到,若不是這樣,你人沒有去,境界歸境界,無法了解。

若是自己內心有譜過了這個圖,心意堅定要去做,雖然我們不用去到現場,只要聽到:「哦,完成了。」這樣就差不多了解,那個環境是什麼樣。若再一張相片回來,「哦,就是這樣」。這不用進到那個地方,「哦,我清楚了」。若都沒有進去的,也沒有譜過這張圖,也沒有想要如何去做的,和這件事情都沒有關係,現在聽到我們有去做這件事情,(再)怎麼聽,就只是圖就是圖。儘管錄影回來給我們看,「就是長得這樣」,但是那個感受不深,歡喜自在的神通顯不出來,這就只是分別在這裡,這個慧性就分別在這裡。

就像我們在阜寧(大陸江蘇省鹽城市阜寧縣板湖鎮孔盪村),那個龍捲風這樣將它捲過去,幾百戶瞬間不見了。受災難的這批人,這個地方有孔子的後裔,後代的子孫,孔子的子孫。但是,他們就是生活困難,遇到這樣的災難,這樣要怎麼辦?他們沒有辦法再復建,政府要幫忙,給他們錢,各人分散,這樣是不是很可惜呢?不捨,當地的慈濟人,大陸的菩薩也已經去關心,了解之後,訊息回來,不捨他們這樣散開了。所以內心一直感恩孔子;我們感恩釋迦佛給我們佛法,我也感恩孔子他的精神、他的教育理念,《論語》也看過了,也影響很深,應該要回報。

所以就趕緊設計,我們期待我們能夠讓這些,這個家族不要分散,總共有二百八十多戶,我們來為他們建村。所以也感恩當地的領導,與孔家就是這樣,與我們來互動,終於一年後,現在我們能夠這樣看到,看到他們的村已經恢復起來了,房子,二百八十幾戶完成了。看到這樣拍回來,還一個心願,將孔子的祠堂也將它建起來了,期待這個地方,能夠恢復將來那個學堂。在工程這當中,也已經開始人文也帶去了,聽到我們慈濟人回來也這樣說,因為他們都一直在互動,也聽到他們,已經開始戒菸、戒酒,而且環保也很重視,這樣只要他們回來,三幾句,哦,我清楚了。這就是在理想中的藍圖,從他們的災難,從開始要如何讓它完成,這已經在理想中了,一樣一樣完成起來。

這是人間的事相,回歸到那個「理」,那就是這樣善有所為,這就是這樣將它做起來,集很多人,大家愛心的力量投入去付出,這樣將它完成起來。不是一個人想的藍圖,就會出來了,這樣想,就要有人去行動、這樣去付出,全權負責去付出,就能夠完成這樣。所以那個完成的過程,只要有一點點訊息,就知道了。同樣的道理,總是這法身、慧性,同樣就是道理的作為。我們要如何將這個理,在我們的心裡建設起來?如何去發揮它那個人、事、相?人事有苦難,如何用人力去幫助他?這就是「事」,去用「法」合那個「理」,「理」就是這樣。

我們若能夠了解,「成所作智」、「妙觀察智」、「平等性智」,過來就是「大圓鏡智」了,那個相已經這樣出來了,已經完整了。這就是我們人人本具的佛性,人人有所作為的「成所作智」將它完成起來,從這個心、從我們的力量,這樣大家付出,這樣就完成。同樣的道理。所以,佛法與我們人生的生活法,就是一樣。剛才說過,連床、連被、連衣,這些東西我們也是一樣,全都對一般的人,也是同樣是善作為,這叫做「六度萬行」,就是要回歸,我們法身的真如本性,那就是慧性。這不是說大的才是法,其實小的一點點都是法,我們要不斷累積。

所以,「佛之報身即智慧相」。這是佛陀他莊嚴的法相,佛有形的身體(應化身),這就是我們所看到,他來人間出生、來人間修行,人間成佛、人間說法等等,智慧展現在人間。所以,「佛之化身即神通力」。他的法就是有這樣的神通,很普遍,天地宇宙一體的真理會合起來,那個精神的能量,所以叫做神通力,普遍了。所以,從一光中,「圓現始終」。

始於一光
圓現始終
乃至七寶塔涌
三變雲集
是如來於靈山會
所顯諸來分身佛事
及諸來菩薩
名為自在神力

佛陀開始要講《法華經》,那時候發光,眉間白毫相光,普照東方萬八千土,大家應該還記得。從開始一直到,「乃至七寶塔涌」,多寶佛塔來見證,在靈鷲山,見證佛講說《法華經》,所以在那個地方佛陀,三變淨土,在靈鷲山。我們經文都說過了。

所以,「所顯諸來分身佛事」。分身佛,就是佛陀那個精神理念,道理已經普遍了,大家全都能夠接受、能夠應用、能夠宣道,弘法在人間,所以「諸來分身佛事」。這樣子變成了道理變成事相,可以去發揮。「及諸來菩薩」,除了精神理念,還有身體力行,這「名為自在神通」,能夠發揮去幫助眾生,眾生得救了,菩薩、諸佛自在了。就像這樣,所做都沒有障礙,一直在付出。所以,「今涌無數菩薩,讚歎五十小劫,謂如半日」。

今涌無數菩薩
讚歎五十小劫
謂如半日
正顯成佛已來
歷劫所化因緣
應念自在
故云今欲顯發
自在神通之力

前面的文不就是這樣呢?一直一直在讚歎,五十小劫就像半天一樣。「正顯出成佛已來」,大家要很用心,再回顧前面所解釋的,「五十小劫,謂如半日」,要再回過頭去記憶,這是一個描述。尤其是「歷劫所化因緣」,從佛陀成佛以來,無數劫,歷劫,所化度的因緣,「應念自在」。累生累世不斷不斷這樣在說法,隨眾生緣,隨眾生在什麼樣的道,他都普遍去,佛陀都沒有捨離過,沒有將他們棄除過,五道的眾生都是這樣在化度,時間長久、空間普遍。「故云今欲顯發,自在神通之力」。現在就是要來說那個過去因緣,對這些眾生,他能夠去來自在。所以,「諸佛師子奮迅之力」,就是「順眾生之機,說決定了義之教」。

諸佛
師子奮迅之力:
順眾生之機
說決定了義之教
為師子奮迅力
始自於華嚴
終至於法華
中開三乘
今入一乘
但知一生出世本懷
唯為一事
如師子奮迅
其勢迅速
以譬喻佛之
威德勇猛

佛陀的耐心,從不懂要讓他了解,讓他發心,讓他能夠從小而中,而到大,一直到了讓他能夠心開意解,肯發心,這是佛陀他師子奮迅之力。對道理,讓他們能夠透徹了解,隨他們的根機,讓他們能夠了解佛法。這是佛陀生生世世,諸佛他們的心願,這是我們就要能夠去體會,佛心之意。

所以,「始自於華嚴,終至於法華」。從他覺悟那個時間,覺悟之後,那個剎那間,他的心就入「華嚴海會」了,那個境界,全都是諸佛菩薩的境界。那個地方,諸佛菩薩邀釋迦佛說法,他就是在那個地方,華嚴會中三七日,在那個地方。之後,回歸了,才思考要如何能夠,為娑婆世界眾生說法,一直一直到法華會,所以說開始從「華嚴」,終止到「法華」這個地方來。所以,我們要很體會,佛陀他的心境,覺悟的剎那間,就已經天地宇宙真理無不通徹,諸佛菩薩境界瞭如指掌;真正的佛菩薩的境界,就是釋迦佛內心的境界,這樣的境界已經在了。所以一路一直過來,到了法華會,這當中就是「開三乘,今入一乘」。在這個三乘法,現在已經引入一乘,回小向大來了;「三乘」是方便法,「一乘」是真實法,已經到「一乘」來。

「但知一生出世本懷」。就是一輩子就是一念心,佛陀就是他的本懷,只為了一件事情,這件事情是希望眾生,能夠一直和佛的心境同一心境。就像佛在華嚴會,與諸佛菩薩的心境,同樣的心境,這是佛陀的一大事,所以唯一大事。「如師子奮迅,其勢迅速,以譬喻佛之威德勇猛」。所以佛陀他那個一念間的發心,對我們來說是無始劫,無法去計算的時間;對佛的心境,開始發心,就是那念心。所以我會常常告訴大家,「恆持剎那,把握當下」,這個「剎那、當下」,就是我們的一輩子。那念心的初發心,就這樣,五十劫了就像半天。這種佛心的境界,那念心是透徹,他的本懷就是這樣,沒有改變過。所以,「今從地涌之眾,純是菩薩」。

今從地涌之眾
純是菩薩
皆得一切智
正顯如來
多劫出世本懷
唯為一事
故云今欲顯發
師子奮迅之力

現在從地湧出的這些都是菩薩,長久以來已經接受法了,受教育、受訓練過來的。「皆得一切智」,這些都得一切智了。正顯出「如來多劫出世本懷」,就是要來顯示,佛陀教育這麼多人,當然要用很長久的時間,這些人的成就,就能夠代表時間有多久了。所以,佛出世的本懷就是這樣,過去是這樣,所以「唯為一事,故云今欲顯發,師子奮迅之力」。是啊,師子奮迅之力,這就是我們要很用心去體會,「師子奮迅之力」。「諸佛,威猛大勢之力。」

諸佛
威猛大勢之力:
圓教大乘
究盡三惑
圓顯一性
此佛威猛大勢之力

就是「圓教大乘」,「究盡三惑」。全都要去除,所以,「圓顯一性,佛威猛大勢之力」。是啊,這是諸佛威猛大勢之力,每一尊佛要成佛,要同樣有這樣的心念;這樣的心念來自於初心,那個最初那一念心是很重要。所以我們想要成佛,學佛目的就是要成佛,想要成佛,我們一定要從這樣,開始發心那念心開始,那念心要貫徹一如,要到大,要從小,很細膩的小事開始做起,才有辦法到達立大志、弘大願,才有辦法真正到「六度萬行,因圓果滿」,到成佛的境界。當然,還有很多的道理,時間永遠都是不夠,我們要在這剎那的時間,就是要好好用心記憶;記憶在過去,來會合現在。道理一體,落實生活中,自然事相與道理,就是在我們的開口動舌、生活當中。要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Revealing the Wisdom of All Buddhas (今欲顯發 諸佛智慧)
Date: November.22.2018

“We must be able to provide beds, clothing, bedding and all kinds of provisions necessary for living, such as water, food and medicine, in order to benefit people and help them to live peacefully and freely. Because we benefit others, we are said to be free. This means we will attain great wealth, great wisdom, blessings and virtue. In everything we do, everything will go according to our will. We will have great freedom; this is known as the fruit of freedom.”

We must mindfully seek to understand this. When we engage in spiritual practice every day, we must “actualize the Six Paramitas in all actions.” We must be mindful and constantly remember that we must have good thoughts in our minds and kindness in our hearts. This is the source of our first step. With a kind heart, when we look at people, we must help them according to their [needs]. As long as there are people [in need], we must help each other. So, we must care for what people need, and we must give them what they need. Those who need [us] the most are those who are poor and suffering in daily living. “Bodhisattvas arise because of suffering sentient beings.” In our daily living, we must have a safe and stable place to live in. We must also sleep; after a whole day of work, rest is very important. If there is no place to rest, or if there is no bedding nor bed but [only] wet and dirty floors and so on, how can people sleep? So, we must give them a safe and stable place to live and rest. They need a bed. They need a bed, bedsheets and blankets; they need bedsheets and blankets to make the bed so that they can rest safely and stably. People who are poor and in suffering may not even have a bed. They may have illness and pain in their bodies, and the floor may be wet with water, dirty and contaminated. We can know what [environment] people in suffering [are living in].

See, in Sierra Leone, Africa, we saw from their pictures or from the news reports that there were people suffering from illnesses and barely alive. They said that people were hospitalized, but they were all [sleeping] on the ground, and it was a very dirty place. There was not even a single bed. Not only did healthy people not have beds, even patients in the hospital did not have beds. This is truly unfortunate.

So, in Malaysia, there was a Bodhisattva who happened to be in the business of making hospital beds. Once he heard the news, he willingly donated beds and sent them to Africa. He could not bear [to see them in suffering]. Though he was doing business, he could give rise to such a kind heart. Seeing this, knowing about these news, he acted in response and helped them. In fact, there are many places with people in this kind of misery. Speaking of suffering, there is a small number of people willing to help, so our [strength] is limited. If there were many people willing to [help], wouldn’t they be able to solve many people’s [problems] with “beds, clothing [and] bedding”? This is not just about hospital beds, but also about healthy people. We should not wait to give them beds until they are sick. For healthy people, they may be in a poor financial situation or have just survived a recent disaster such that they do not have beds. If we have the strength, we should gather our strength to help them. So, we have very mindfully developed the “Jing Si folding bed”. Now, wherever it is needed, we will ship it there. Wherever they are accommodating disaster survivors and are in need of [beds], we will ship them over and help [the survivors] get through this difficulty. This requires many people. They must be able to see with their eyes, move their hands and feet and be willing to form aspirations.

[People like this] must be everywhere so that they can help even more people. For those who have these difficulties, [we must give] “provisions necessary for living” to help them get through their difficult lives. This is very important. In particular, for those who are ill or in poverty, “water, food and medicine” are also important. All kinds of supplies [are important]. In summary, when people are suffering, we who have love must quickly help them. As long as we have the opportunity, we should quickly go there to help them. This is what the Buddha taught us.

So, [there are] “all kinds of provisions to benefit people.” As long as there are people who are lacking, we must give and benefit them. This is because we “actualize the Six Paramitas in all actions” in response to all the difficulties that sentient beings experience. So, we are willing to help, and we can give. People encounter all kinds of unfortunate things in life, be it long-term poverty, temporary [difficulties due to] a disaster or poverty and illness combined. These kinds of people really need [our help]. So, we “help them to live peacefully and freely”. They are also people, so we hope everyone can all live peacefully in their lives. This is the mindfulness Bodhisattvas have for sentient begins and their giving through actions. This is also what the Buddha taught us.

He taught us to benefit [others] like this so that we are said to be “free”. How can we attain freedom? Looking at people, when everyone is safe and free of afflictions, then Bodhisattvas’ hearts are the most peaceful and free, and the Buddha’s heart is also the most peaceful and free. So, to be peaceful and free is to be joyful. When sentient beings are safe, all Buddhas and Bodhisattvas are at peace. When sentient beings are free of suffering and difficulties, all Buddhas and Bodhisattvas are peaceful and free. This is what the Buddha taught us. So, “Because we benefit others, we are said to be free.” When we give, it is not just being able to give by ourselves; we still need to teach and guide many people to give at the same time. When everyone is willing to give, sentient beings can attain peace and freedom. If we can do this, poor people in suffering will live peacefully, while those who give “with attain great wealth”. There are wealthy people who are rich in strength, love and resources. They are willing to give. These kinds of people have more than enough love and wealth. Their love is more than enough.

In addition, they have more than enough material wealth. They are the wealthiest people. What about [those who are] poor? People who are poor at heart, even if they own the entire world, still think they do not have enough. So, their greed is boundless. When they see people in suffering, they are not willing to help. If they just give a little bit, conflicts arise in their minds. They think, “I am so rich. It is embarrassing if I only give a little, but I am reluctant to give a lot. So, I would rather not hear nor ask about it. I would rather not care about it.” People like this, regardless of how much worldly wealth they have, are living their lives in great poverty. The people with the greatest wealth are not necessarily those who have great amounts of assets to their name. As long as people are sincere and willing to give, they have great wealth.

Look at Myanmar. Although people there live in poverty, they are willing to help people. From their three meals, from the food their families will eat, they grab a handful of rice before they cook it. They grab a handful of rice from the pot and store it in a [special] jar. They still cook this pot of rice, and the family still has enough to eat. That handful of rice is saved from this meal. They save some [rice] every meal. After a number of days, they have a bid bucket [of rice], and they can help other people in suffering. Although they are poor in name, they are rich in their hearts. They can also help people. Those who can help others have strength. They have strength, meaning that they are rich in strength and love. When [strength and love] are gathered, they have this full bucket of rice. In addition, for a long time, they practice like this every day without stopping. They continue to give buckets and buckets of rice. Think about this; isn’t this having the greatest wealth? In particular, they can help elderly people and those who cannot live on their own to supplement their nutrition. They can also help widows to raise their children and help orphans to grow up. As time passes, they support their family well and are also able to support other people’s families. Everyone gaiters their strength together 300 families can help more than 20 families. Isn’t this [from] the strength they have gathered? As they see other poor families’ children grow up normally and see these elders live healthy and peaceful lives, aren’t [those who give] wealthy? Aren’t they households of great wisdom that create blessings for others and accumulate virtues. People say that a household that accumulates virtues will have more than enough blessings. They save a handful of rice every meal. Although their families are very poor, they still have something extra! They can gather together and support more than 20 families. Look how they live their lives together. The whole village is happy and harmonious.

They have the great love from giving and hearts that gratefully accept [whatever comes]. So, there is love and gratitude in the village. Think about this; isn’t this the happiest thing? They can live in peace and work happily. They have great wealth, great wisdom and great blessings and virtue. “In everything we do, everything will go according to our wishes.” In this way, everyone is joyful. They give willingly and for a long time. When everyone comes together, it is not difficult. If one family must help another family, it will be difficult. There, more than 300 come together to help more than 20 families. This is wisdom. Every family mixes their rice with [that of everyone else]. This is great wisdom and great blessings. “These over 20 families all have part of my [rice]! But we all gave unconditionally, and how we feel joyful and harmonious.” Love is about giving with love to everyone we see. This feeling of ease and freedom [comes from] seeing others have enough food to eat and enough clothing to keep warm. When they do not have any difficulties, our minds will also be peaceful and free. Thus, our minds are joyful. “In everything we do”, we practice doing good, practice conditioned good deeds. Then everything will go as we wish. “Everything will go according to our will”. This means things go according to our wishes. So, “We will have great freedom; this is known as the fruit of freedom”. This is something we must be mindful and seek to understand clearly. So, the previous sutra passage states, “All of you together should have one mind”. We truly must be of one mind together. In helping others, we must be of one mind, and in advancing, we must also be of one mind.

So, “All of you together should be of one mind, don the armor of diligence and form firm resolve. The Tathagata now wishes to reveal and proclaim the wisdom of all Buddhas…”.

Sakyamuni Buddha told everyone, “You must be very diligent and mindful. You must don the armor of diligence.” This is like preparing to enter the battlefield. Our noble army will fight the maras. We must not doze off and [succumb to] the mara of sleep or the mara that disturbs our minds. These maras are what we must defeat. This is why we must be diligent. So, we must don the armor of diligence. After listening to the Dharma, there is nothing we cannot do; the power of great freedom is actually that simple. We were just saying how ordinary people like us can do it. Seeing others in suffering, our hearts cannot bear it. When others are suffering while we are enjoyed comforts, how can our hearts bear it? We cannot bear it, so what can we do? We must give. Everyone must come together to give. When we see those in need rescued and safe, see those who were lacking having received help, we who give attain a sense of freedom and ease. Ordinary people like us can also attain a sense of freedom and ease. Just like we just said, we must firmly uphold this aspirations. To form great aspirations, we must begin with small actions. To form great aspirations and make great vows, we must begin with little drops. To attain Buddhahood, we must start at the state of ordinary beings. So, we should accept what the Buddha taught us. In the present passage, [the Buddha] is speaking to the great Bodhisattvas, but we have just formed our initial aspirations. This is what great principles are like. In fact, small stories begin from ordinary people. We must be diligent and focused on listening to the Dharma. We must “form firm resolve”. “The tathagata now wishes to reveal and proclaim the wisdom of all Buddhas”. Now, the Buddha began to teach how all Buddhas and Bodhisattvas formed aspirations, the origin and roots [of this]. So, we must mindfully seek to comprehend the Dharma that the Buddha is about to teach.

The next sutra passage continues with, “… and all Buddhas’ power of freely using spiritual powers. Their power of a lion’s swift vigor and. Their power of mighty and fierce great strength”.

All Buddhas have so many powers, “the power of freely using spiritual powers, the power of a lion’s swift vigor” and “the power of mighty and fierce great strength”. These are powers that all Buddhas have attained. Great powers must be continuously built up from small [actions]. [From small actions], how long will it take? It will take a very long time, continuously building them up. This is the key point that the Buddha was about to begin talking about. If we want to understand the power to freely use spiritual powers, the power of a lion’s swift vigor and the power of mighty and fierce great strength, we must earnestly listen with patience. “All Buddhas’ power of freely using spiritual powers” refers to how “All Buddhas have attained great freedom”. They are already greatly at ease.

All Buddhas’ power of freely using spiritual powers: All Buddhas have attained great freedom, and Their spiritual powers are unhindered. The Buddha’s Dharmakaya is His nature of wisdom. The Buddhas Sambhogakaya is His appearance of wisdom. The Buddha’s Nirmanakaya is His spiritual powers.

In His lifetime in the world, the Buddha did everything He could. Sentient beings who had affinities with Him heard the Buddha-Dharma one after another. Those who had affinities with Him slowly drew near to Him one after another. Those who drew near went from the Small Vehicle to the Middle Vehicle. They slowly drew near to the state of the Great Vehicle, so the Buddha’s mind was peaceful and free. We saw that the Bodhisattvas from other lands and from this land all came. The Buddha’s manifestations from the ten directions had also arrived. So, as the Buddha was at the Dharma-assembly, His mood was peaceful and free. This is His mighty virtue. “[His] spiritual powers are unhindered. His spiritual powers are very pervasive, reaching such vast and open [spaces]. So, He could influence so many people to comprehend those principles, the true principles of the universe. The Buddha had said what He needed to say. In response, people throughout a vast and open [space] received it. So, His spiritual powers were unhindered.

“The Buddha’s Dharmakaya is His nature of wisdom”. What is the Buddha’s Dharmakaya? It is wisdom. He comprehended the principles and became one with the universes. These principles are the Buddha’s Dharmakaya, which is His wisdom. The nature of wisdom is the Tathagata-nature. When we return to our innate enlightenment, this intrinsic nature is wisdom. The Buddha told us, “The mind, the Buddha and sentient beings are no different in their nature”. Speaking of sentient beings and the Buddha, the Buddha’s mind is the same as that of sentient beings. thus, if ordinary beings like us can eliminate ignorance, sentient beings’ minds are the Buddha’s mind. We can also return to our nature, our enlightened nature. So, sentient beings and the Buddha are no different in their mind and wisdom-nature, it is just that the Buddha had eliminated all ignorance; He has no delusions in mind. He does not even have a single speak of dust; having returned to “great perfect mirror wisdom”.

We knew this and had already told us all that we have “universal equality wisdom”. Not only the Buddha has this, everyone has it. Now, we must bring forth our “profound discerning wisdom”. We must be careful in all matters and earnestly contemplate and think everything. In our daily living, our Roots connect with the external Dusts, creating the Consciousnesses. We must be mindful of this. Recently, I have been telling everyone about this over and over again. In regards to what the Buddha-Dharma taught, people think, “These are Buddhist teachings that we can find in sutras and books”. In fact, in our daily living, everyone is using it. It is just that we have not brought together “the principles” with “matters and appearances”. if we bring them together, it turns out that the principles are what we use in our daily living. We intrinsically have the nature of wisdom. where do we find the Buddha-nature? We must find it within ourselves. Speaking of the Buddha’s Dharmakaya and His has already widely spread them to everyone. Everyone has listened to and understood them. But, having understood them, have we used them? We have these views and consciousnesses but have we put them into practice? If we do not put them into practice, we only know of [the concepts]; our bodies have not experienced them, and we are unable to [truly] comprehend them. Then this is only [superficial] knowledge. We must go and see and experience it. When others are [sharing], “Wow, they spoke so well”. They created something out of nothing. How much had they accomplished? Only those who have done it can know, so they brought it back to share with us. This is mindfulness. They originally had this picture in mind. They originally made preparations, wishing to do it. This is “all-accomplishing wisdom”. if we do not draw this picture ourselves and want to accomplish it, if this is not the case, without being there personally, the state will just be a state; we will not be able to comprehend it. If we have set this picture in our minds and we ae determined to do it, we do not need to go to the site. We only need to hear [people say], “it is completed,” and we will roughly understand what the environment is like. If they bring back a picture, [we may say,] “Oh, this is what it is like. Without having to go to that place, [we say] “Oh, I know clearly now”. If we have not been to that place, have not drawn this image in mind, thought about how to do it or had anything to do with this matter, then even if we now hear about how they did this, however much we hear, that picture is just a picture for us. Even though they film a video for us to watch, [showing that] this is what it is like, our experience will not be profound. Our spiritual power of joy and ease does not reveal itself. This is the only difference. This is the difference between our nature of wisdom [and the Buddha’s].

This is like when we were in Funing County. As the tornado passed through, hundreds of houses were instantly [destroyed]. The group of people who suffered from the disaster are descendants of Confucius. They are his descendants. However, their lives were difficult. Having encountered such a disaster, what could they do? They could not rebuild [their homes]. The government wanted to help them and give them money [to settle elsewhere], but the families would be separated. Wouldn’t this be very unfortunate? We could not bear to see it. Since we had the causes and conditions to receive such news, the local Tzu Chi volunteers, our Bodhisattvas in China, had already gone to care for them.

After understanding [their situation], they brought the information back to us. We could not bear to see them separated like this. I am always grateful to Confucius. I am grateful to Sakyamuni Buddha for giving the Buddha-Dharma to us, and I am also grateful for Confucius’s spirit and his ideals on education. I have also read the “Analects” and deeply influenced by it, so I felt we need to repay him. So, we must quickly design [houses].

We hoped that we could help prevent these families from becoming separated. There were more than 280 families in total. We went there and built a village for them. We are grateful to the local leaders for working with the families of [Confucius] and for working with us.

Finally, after a year, now, we can see that their village has been rebuilt. Around 280 houses have been completed. We saw from the footage that they brought back that they had the wish to rebuild their Confucian ancestral hall and that it was now finished. We hope this place can return to being a school in the future. During the construction, they also introduced [Tzu Chi’s] humanistic culture to the people there. I heard our Tzu Chi volunteers say the same when they returned. They constantly interacted with people there. I heard that [the locals] began to quit smoking and drinking. They also placed great importance on environment protection. As they returned and said a few words, I understood clearly. This was a blueprint from ideas. Ever since the disaster, we thought how to complete the project from the start. Beginning from the ideas, we completed them one by one. This is returning the workings of things in the world to the principles. This is conditioned good deeds. In this way, we did it, gathering many people.

With their power of love, everyone got involved in giving and completing [this task]. Things will not just appear from the blueprint that one person came up with. Having thought of it, we also need people to act and give of themselves like this; we need them to be wholly responsible as they serve. Then they can complete this thing. So, regarding the process of completing it, with just a little bit of information, we could understand it. The principle is the same. [We] have always had this Dharmakaya, the nature of wisdom. We must take action based on principles. How do we establish the principles in our minds? How do we apply [the principles] in regard to people, matters and appearances? When people are suffering, how do we use our manpower to help them? This is how, through “matters,” we bring together the “Dharma” and the “principles”.

This is what the “principles” are like. So, if we can understand “all-accomplishing wisdom, profound discerning wisdom” and “universal equality wisdom,” next will be “great perfect mirror wisdom”. This appearance will have already emerged and become complete. This is the Buddha-nature that we all intrinsically have. We must take action with “all-accomplishing wisdom” and complete what we [aspire] to do. From this aspiration and our strength, we all give of ourselves to accomplish it. The principle is the same.

So, the Buddha-Dharma is the same as the worldly Dharma. We just said that even beds, blankets and clothes are things that we all [need]. To all ordinary people, [giving these] is also doing good. This is called “actualizing the Six Paramitas in all actions”. This is how we must return to our Dharmakaya’s intrinsic nature of True Suchness. That is the nature of wisdom. This is not saying that only great [actions] are the Dharma. In fact, even small things are also the Dharma, so we must continuously accumulate them.

So, “The Buddha’s Sambhogakaya is His appearance of wisdom”. This is the Buddha’s dignified appearance. The Buddha’s tangible [Nirmanakaya] is what we saw when He was born in the world, came to the world to engage in spiritual practice, attained Buddhahood in the world, taught the Dharma in the world and so on. He displayed His wisdom in the world. So, “The Buddha’s Nirmanakaya is His spiritual powers”. His Dharma has such spiritual powers; it is very pervasive. It has the spiritual energy from the convergence of the true principles of the universe. This is His spiritual powers; [His Dharma] is all-pervasive. So, He began by [emitting] a ray of light, “which manifested perfectly all throughout”

He began by [emitting] a ray of light, which manifested perfectly all throughout. Then the stupa of Seven Treasures emerged, He thrice transformed [the pure lands] and [His manifestations] gathered like clouds. At the Vulture Peak Assembly, the Tathagata revealed these matters of His many manifestations who came. Along with the Bodhisattvas who came, this was all referred to as His “power of freely using spiritual powers”.

When the Buddha began to teach the Lotus Sutra, the Buddha emitted a ray of light from the tuft of white hair between His eyebrows, illuminating 18,000 worlds to the east. Everyone should still remember this. From there on [He taught] up until “the stupa of Seven Treasures emerged”. Many Treasures Buddha’s stupa came to bear witness. At Vulture Peak, Many Treasures Buddha bore witness to the Buddha’s teaching of the Lotus Sutra. So, at that place, the Buddha thrice transformed pure lands at Vulture Peak. We talked about this in the sutra passages.

So, He “revealed these matters of His many manifestations who came”. His manifestations [represent how] the Buddha’s spirit, ideals and principles have become widespread. Everyone can accept them, apply them, promote them and spread the Dharma in the world. So, “He [revealed] these matters of His many manifestations who came”. So, principles became matters for people to make use of. “Along with the Bodhisattvas who came” refers to how, besides the spirit and ideals, there is also putting them into action. “This was all referred to as His ‘power of freely using spiritual powers”’. They were able to exercise it to help people. When sentient beings are saved, Bodhisattvas and all Buddhas are peaceful and free.

In this way, there are no hindrances in what they do, as they are constantly giving. So, “Now countless Bodhisattvas emerged. They praised [the Buddha] for 50 small kalpas. This all seemed like half a day”.

Now countless Bodhisattvas emerged. They praised [the Buddha] for 50 small kalpas. This all seemed like half a day. This precisely revealed the causes and conditions of those He had transformed throughout the kalpas since attaining Buddhahood. He freely responded to their thinking. So, it says “now [the Tathagata] wishes to reveal [all Buddhas’] power of freely using spiritual powers”.

Doesn’t the previous passage talk about this? They continuously praised [Him], and 50 small kalpas seemed like half a day. “This precisely revealed [the causes and] [conditions] since He attained Buddhahood.”

Everyone must be mindful to review what we previously explained. “50 small kalpas” was like half a day. We must go back and recall it. This was one of the descriptions. This especially “[revealed] the causes and conditions of those He had transformed throughout the kalpas”. [This revealed] the causes and conditions of those He had transformed throughout the countless kalpas since He attained Buddhahood. “He freely responded to their thinking”. Lifetime after lifetime, He continuously taught the Dharma according to sentient beings’ affinities whichever realms sentient beings were in, He followed and went to all of them. The Buddha never left them nor abandoned them. He transformed sentient beings in the Five Realms like this for a long time and in all-pervasive space. “So, it says ‘Now [the Tathagata] wishes to reveal [all Buddhas’] power of freely using spiritual powers.’” Now, the Buddha will talk about the past causes and conditions and how, for these sentient beings, He could come and go to with freedom. “[All of the Buddha’s power of a lion’s swift vigor” refers to how, “According to sentient beings’ capabilities, He taught the absolute, definitive teaching”.

All Buddhas’ […] power of a lion’s swift vigor: According to sentient beings’ capabilities, He taught the absolute, definitive teaching”. This is the power of a lion’s swift vigor. He started with the Avatamsaka Assembly and ended with the Lotus Assembly. Inbetween, He opened the Three Vehicles and now entered the One Vehicle. Yet we should know that all His life, His original intent for appearing in this world was for the sake of one matter along. He was like a swift and vigorous lion. Thus, a lion’s strength and speed is used as an analogy for the Buddha’s mighty virtue and vigorous courage.

With the Buddha’s patience, He helped people understand and form aspirations, going from the Small to the Middle and then to the Great [Vehicle], all the way until they could open their hearts and understand and be willing to form aspirations. This is the Buddha’s power of a lion’s swift vigor. He helps them thoroughly understand the principles; according to their capabilities, He helps them understand the Buddha-Dharma. This is the Buddha’s wish for them throughout lifetime after lifetime. So, we must be able to comprehend the intent in the Buddha’s mind. So, “He started with the Avatamsaka Assembly and ended with the Lotus Assembly.” After He attained enlightenment, in that instant, His mind entered the “Avatamsaka [state].” That state is the state of all Buddhas and Bodhisattvas. At that place, all Buddhas and Bodhisattvas invited Sakyamuni Buddha to teach the Dharma. At that place, He [held] the Avatamsaka Assembly for 21 days. After that, once He returned, He began to contemplate how to teach the Dharma to sentient beings in the Saha World. He kept [teaching] up to the Lotus Assembly. So, He began from the Avatamsaka [period] and ended at the Lotus [period] in this place. So, we must thoroughly comprehend the state of the Buddha’s mind. In the instant He attained enlightenment, He had thoroughly comprehended the true principles in the universe and knew the state of all Buddhas and Bodhisattvas like the back of His hand. The true state of the Buddha and Bodhisattvas is Sakyamuni Buddha’s state of mind. This state had already existed. So, He [taught] all the way to the Lotus Assembly. During this time, He “opened the Three Vehicles and now entered the One Vehicle.” With these Three Vehicles, He had now guided people into the One Vehicle and turned them from the Small to the Great. The “Three Vehicles” are skillful means, and the “One Vehicle” is the True Dharma. He had now entered the “One Vehicle. Yet we should know that all His life, His original intent for appearing in this world…”. He [maintained] one aspiration His entire lifetime. The Buddha’s original intent was only for one cause. What He hoped for was for sentient beings to always have the same state of mind as the Buddha.

This is like the Buddha at the Avatamsaka Assembly where He had the same state of mind as all Buddhas and Bodhisattvas. This is the Buddha’s one great cause. So, this is His only great matter. ”He was like a swift and vigorous lion. Thus, a lion’s strength and speed is used as an analogy for the Buddha’s mighty virtue and vigorous courage.” So, [the time when] the Buddha formed an aspiration in one thought was Beginningless kalpas ago to us, an incalculable time. Speaking of the Buddha’s mind, He began to form aspirations from that thought. So, I often tell everyone to “seize the present moment and sustain it forever.” We must uphold the “present moment” our entire lifetime. With the initial aspiration, 50 kalpas seemed like half a day. The state of the Buddha’s mind is clear. The state of the Buddha’s mind is clear and thorough. This is His original intent, which has never changed. So, “The assembly that emerged from the ground now was made up entirely of Bodhisattvas.”

The assembly that emerged from the ground now was made up entirely of Bodhisattvas who had all attained the wisdom of all Dharma. This precisely revealed that for many kalpas, the Tathagata’s original intent for appearing in this world was for the sake of one matter alone. So, it says “now [the Tathagata] wishes to reveal [all Buddhas’] power of a lion’s swift vigor.”

Those who emerged from the ground now were all Bodhisattvas. For a very long time, they had accepted the Dharma, received teachings and engaged in training. “They had all attained the wisdom of all Dharma.” These people all had the wisdom of all Dharma. It revealed “the Tathagata’s original intent for appearing in this world for many kalpas.” This revealed that the Buddha had taught so many people, so it certainly took a very long time. These people’s achievements showed how much time He had taken. So, this is the Buddha’s original intent in appearing in this world. It was like this in the past and the present. So, it “was for the sake of one matter alone. So, it says ‘now [the Tathagata] wishes to reveal [all Buddhas’] power of a lion’s swift vigor.”’ Indeed! They had the power of a lion’s swift vigor. This is what we must mindfully seek to comprehend, “[All Buddhas’] power of a lion’s swift vigor.”

“All Buddhas power of mighty and fierce great strength” refers to how “the perfect teaching of the Great Vehicle totally eliminates the Three Delusions.” We must eliminate all of them. So, “He perfectly reveals the One Nature. This is the Buddha’s power of mighty and fierce great strength.”

Indeed, this is the Buddha’s power of mighty and fierce great strength. Every Buddha who was about to attain Buddhahood had to have the same thought as this. This thought came from His initial aspiration. That initial aspiration is the most important. So, we want to attain Buddhahood. The goal in learning the Buddha-Dharma is to attain Buddhahood. If we want to attain Buddhahood, we must begin from the thought of that initial aspiration and sustain that thought all the way. To reach the Great, we must begin from the Small. We must begin with doing small and detailed things to be able to reach the point of forming great aspirations and making great vows. Then, we can truly “actualize the Six Paramitas in all actions, perfect causes and attain fruition” and reach the state of Buddhahood. Certainly, there are still many principles, and we will never have enough time [to explain them all]. We must seize this moment and earnestly and mindfully remember them. We must remember the past [principles] to bring them together with our present. When the principles are one [with us] and we implement them in our daily living, naturally, matters, appearances and principles will be in our every word and every part of our lives. We must always be mindful!

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