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 20181130《靜思妙蓮華》常樂深智 一心精進 (第1491集) (法華經·從地涌出品第十五)

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20181130《靜思妙蓮華》常樂深智 一心精進  (第1491集) (法華經·從地涌出品第十五) Empty
發表主題: 20181130《靜思妙蓮華》常樂深智 一心精進 (第1491集) (法華經·從地涌出品第十五)   20181130《靜思妙蓮華》常樂深智 一心精進  (第1491集) (法華經·從地涌出品第十五) Empty周五 11月 30, 2018 7:56 am

20181130《靜思妙蓮華》常樂深智 一心精進 (第1491集) (法華經·從地涌出品第十五)

⊙菩薩以平等智,證於法界之理,理事融通無礙,菩薩心無疑網,證滅修道淨潔,智慧於境無礙。
⊙四智:成所作智、妙觀察智、平等性智、大圓鏡智。
⊙心無疑網,遠離顛倒,知苦斷集,證滅修道,戒定慧聚,清淨無著,觀於世間,猶如夢幻;觀於法界,融會無間,是名智慧。
⊙「阿逸多!是諸善男子等,不樂在眾多有所說,常樂靜處,勤行精進,未曾休息。」《法華經從地涌出品第十五》
⊙「亦不依止,人天而住。常樂深智,無有障礙,亦常樂於諸佛之法,一心精進求無上慧。」《法華經從地涌出品第十五》
⊙亦不依止,人天而住:不依止人天而住,謂不依人天乘而住,即是依佛乘而住。又不依止人天而住,往下方空中之意。人多滯著,天住淨福,不依人天,表明住中道義空。
⊙常樂深智,無有障礙:常樂智求佛智。恆修於甚深智慧,觀法空寂,無有障礙。
⊙亦常樂於諸佛之法,一心精進求無上慧:諸佛法者,除去三乘,惟樂一乘,佛所得法。常爾一心,無諸思念,精進求於無上佛慧。
⊙謂一心行此正道及助道法時,若精進跟增長,則能除身心懈怠,成辦出世之法,是為精進。
⊙三乘:聲聞乘、緣覺乘、菩薩乘。三乘之一:聲聞乘,聞如來之聲教而悟四諦之理以證阿羅漢者。
⊙三乘之二:緣覺乘,借境觀無常理覺十二因緣法證辟支佛果者。
⊙三乘之三:大乘,又云菩薩乘,無數劫間修六度之行以證無上菩提者。

【證嚴上人開示】
菩薩以平等智,證於法界之理,理事融通無礙,菩薩心無疑網,證滅修道淨潔,智慧於境無礙。

菩薩以平等智
證於法界之理
理事融通無礙
菩薩心無疑網
證滅修道淨潔
智慧於境無礙

我們要用心來體會、來了解!人生總是要有一個目標,這個目標是我們生命,我們生命的方向。一輩子時間多少呢?不多!尤其是接觸到,人生正確方向的道理,我們能夠接受的時間,多少時間可讓我們接受呢?接受之後,我們能夠身體力行去付出,又還有多少時間?時間真的很短暫,短暫的時間、短暫的人生,因緣會合,這是何其寶貴,所以我們要好好把握時光。我們的身、心方向都要正確,能夠這樣,我們向著菩薩道,寸寸心、寸寸愛,這個因緣的道路,我們要好好把握、身體力行,這叫做菩薩道,菩薩萬行。

世間千萬般的苦,苦諦,苦的道理是永遠說不完。看得到,有表相的能夠看到,眼睛接觸到,「這個人怎麼這麼可憐」,真的是苦啊。眼睛看得到的苦、感受得到的苦,真是苦啊!也有我們看不到,但是這種看不到,那個心的苦、煩惱的折磨、方向的偏差,在迷失中的人,不知道一天都在做什麼,不知道是在想什麼,不知道何去何從,全心都是煩惱,理不清、說不明,很多很多,我們表面上看不出來。類似這種苦不堪,這要如何去幫助他?等等很多!

總而言之,人世間千差萬別苦,所以佛陀特別為我們,開出了一條讓我們看得到,那個苦你感覺得到,而且你能夠去身體力行,去幫助他、接觸他。這樣的智慧、這樣的方向,當然就是叫做菩薩道;開啟我們的智慧,讓我們懂得如何走、懂得如何做。這是我們要很珍貴,生命中很寶貴的法,讓我們有這樣的觀念,讓我們能夠知道這樣的方法──去幫助人是最歡喜的,最輕安、自在,所以我們要好好珍惜、用心。

「菩薩以平等智」。我們已經菩薩道中在走了,菩薩道在走,我們日日所在使用的智,應該最近大家很清楚,有「四智」。知不知道什麼叫做「四智」呢?「成所作智」、「妙觀察智」、「平等性智」、「大圓鏡智」。

四智:
成所作智
妙觀察智
平等性智
大圓鏡智

我們聽了之後,在日常的生活,我們在環境接觸當中,我們曾想到嗎?有想到嗎?想到我們在接觸,這是什麼智?記得嗎?「成所作智」!你接觸到的東西,我們如何去將它分別?紅的、青的、黑的、白的,形形色色我們都已經接觸到了;是熱的、是冷的等等;是硬的、是軟的,我們全都接觸到。這些東西,要如何來整理能夠整整齊齊,用在什麼地方是我們想要用的。

就是我們現在,這個時刻,大寮那裡有一群人在那個地方,為了早餐,他們接觸到的東西,是熱的、是冷的?接觸到是鹹的、是甜的?盤子是圓的、鍋子是深的等等,器具要如何來利用,利用在餐桌上面?這是「成所作智」,這是他們接觸到的東西,要將它完成來我們這麼多人,人人應用的,這不就是「成所作智」呢?這在日常的生活、我們的行動中,我們就已經體會到了,「成所作智」,不是很深奧的東西,在我們日常生活,我們就是要用到。

我們將這個,能夠完成我們工作的這個智,我們來和人與人接觸,是要用硬的態度,或者是要用軟的態度呢?我們對人是用輕言軟語呢?或者是要用比較殷切、比較直接的話呢?這要如何因人、因事,來發出了我們的聲音?我們的色,聲和色要和人如何互動?這也是「成所作智」,要用得如何恰恰好,事情要如何做,這全都是!在「成所作智」的同時,還要再用什麼智才會圓滿呢?「妙觀察智」。是啊,什麼人,我們要用什麼方法和他說話?什麼事情,是大的、是小的?是遠的、是近的?事件是大或是輕?或是微、或是小?我們要「妙觀察智」,才能夠所來的人,要如何與他互動、要如何進行。我們真正能夠很圓滿的事情,那就要好好妙觀察。

「妙觀察智」,我們還需要的,那就是要有平等觀。人總是不應該有,人類種族的分別,需要的,人與人若要和平就是要平等;國與國要和平,同樣也要有平等、合理等等,所以我們必定需要有,「平等性智」,要發揮出來。人我是非,無不都是,世間種種,種種形相的苦;心靈的苦,都是因為這平等觀不夠,或者是妙觀察不夠,造成了人間疾苦、造成了人禍災難。這大的事情影響天下間,小的事情影響人我是非間。這就是我們要很用心,環境中能夠體會、應用,法不要離開我們的行道中。菩薩的「平等性智」,就是要包括這些事情,我們才有辦法,人與人之間能夠和平相處。若這樣,那就是「大圓鏡智」了,這面鏡子很清楚了,沒有看不到的苦,完全都將它照攝過來了。哪怕你心理,有什麼樣的迷茫、苦難,只要我們用心去教導他,我們用心去體會他的苦難,自然苦難解除了,心慢慢他就開了,路就出來了。這就是我們要用的,對己也好、對人也好,這「四智」是很重要,這就是行菩薩道的要領。

所以,「菩薩以平等智,證於法界之理」。我們這些事情若都清楚了,用在我們的心裡,在我們的日常生活裡,不論什麼樣的事情,我們接觸到、體會到,那就是證明了,就印證到法。佛法與生活的世間法就是一體,我們能夠暢通無阻,這條道、這條路,就沒有阻礙了。所以,「證於法界之理」,人間世間法、出世間法,自然道理融通起來,所以說「理事融通無礙」。

「理」就是佛法,「事」就是人間事;人間事複雜,道理很微細,我們若能夠融通起來,一切無礙了,這就是「菩薩心無疑網」。菩薩的心無疑了,完全明朗、清楚,因為他道理通、事物透徹,所以他,菩薩的心就沒有疑。他已經道理清楚明白了,對人間的事就不糊塗,很清楚要如何做事,前後次序要如何做,他都分明清楚,這樣自然能夠,「證滅修道淨潔」。「證滅修道淨潔」。我們能夠通達,佛陀告訴我們的道理──苦、集、滅、道,他能夠清楚、能夠了解。這道理清楚,修行,走在這條路上很能通,而且在人群道上,總是不會受到人群煩惱無明,將我們染著到,我們的心還是同樣淨潔,很清淨。所以,「智慧於境無礙」,這智慧和世間的境界,就沒什麼障礙到,因為他有這樣的智慧,所以說「證滅」。

我們剛才說了,那就是「心無疑網」,菩薩心沒有疑網了,遠離顛倒。菩薩的心已經很正了,這條道路毫釐都沒有偏差,他在這條路走得很穩。

心無疑網
遠離顛倒
知苦斷集
證滅修道
戒定慧聚
清淨無著
觀於世間
猶如夢幻
觀於法界
融會無間
是名智慧

所以,「知苦斷集」。佛陀告訴我們世間苦,苦諦,「苦」的道理我們完全了解了,了解他就是因為「集」,集很多無明──貪、瞋、癡,這樣的觀念、思想,集來了那個結果的苦,我們現在知道,所以「知苦斷集」。將這些種種種種,這樣「拉拉雜雜」,很多那些無明雜亂的思想斷掉,自然我們就是證到那個「滅」。因為苦、集、滅,我們為了要滅這些苦,所以我們修行,所以「證滅修道」。知道要滅除,這個「集」和「苦」,那就是要在學道,道理一定要知道,所以我們一定要很清楚。

所以,「戒定慧」。一定要聚集起來,「戒定慧」要凝聚起來,要結合起來,有戒、有定、有智慧,一定要結合起來,這樣自然我們就能夠,「清淨無著」。若能夠這樣,我們的心,那個疑網才能夠完全去除,因為我們心已無所著了,沒有一點點貪著的心,自然我們的疑,就無疑了。既無貪,哪有疑呢?貪念、煩惱去除,貪念若去除,無明就去除了,所以就無著了,就沒有疑。所以,「觀於世間,猶如夢幻」。世間好像一場夢,所以在〈安樂行品〉,佛陀就告訴我們,我們要養好我們的習氣,真真正正我們要好好為善,起心動念無不是善,開口動舌無不是善。這個身、口、意要將它訓練好,訓練到白天都在說好話、做好事、心想好意,連晚上睡覺同樣也是在做好事、行菩薩道,還是同樣在修行,立宏誓願。這在〈安樂行品〉,後面這段就已經告訴我們了,連做夢都在說法,連做夢都在行菩薩道,這就是我們要不斷來訓練。

人生雖然短暫,就像一場夢一樣,我們也要這個夢,要做得很美的夢;做得很歡喜、無恐怖,沒有煩惱的夢。這種如夢如幻的夢境,我們要很清楚。

所以,「觀於法界,融會無間」。我們雖然在這個法界中,我們絕對是將它融合起來,身、口、意、(誓)願行,我們都常常合在一起,都是清淨無著,我們都是還是戒、定、慧,凝聚在一起。就像這樣,我們無間,「融會無間」,法都常常在我們的身、心,在身體力行中,沒有休息,這樣叫做「智慧」。這些都很重要,請大家要很用心。因為這是根本,諸佛菩薩修行,一路走過來的心境,這個根本我們要很用心。

前面的文這樣說:「阿逸多!是諸善男子等,不樂在眾多有所說,常樂靜處,勤行精進,未曾休息。」

阿逸多
是諸善男子等
不樂在眾多有所說
常樂靜處
勤行精進
未曾休息
《法華經從地涌出品第十五》

這是前面的文,釋迦佛叫著彌勒菩薩說:「這些菩薩,他們平時,不希望在大眾中說空話,他們要說的話句句真實話,所以他們不是在炫耀口才辯利,不是;不是口才巧言和那個言辭,不是,他們是句句真實語,不愛在那大眾說這些話,就是要避開是非,但是還是入在人群中。這種在人群中,不希望這樣一直只是用說的,他們要身體力行。所以,「常樂靜處」,靜靜地行,他們的心地風光永遠就是清淨,沒有鬧。雖然在人群中,他們的心很靜,心靈道場很靜,周圍不論如何的熱鬧,他們的心還是一樣很靜。他們一心一志,就是「勤行精進」,不曾休息過,是這些菩薩。不論是靜、無人的地方,或者是在人群中,他們的心靈道場都是一樣,就是「靜處」。這就是菩薩的戒、定、慧,行在「六度萬行」中,這就是大菩薩。

接下來這段文這樣說:「亦不依止,人天而住。常樂深智,無有障礙,亦常樂於諸佛之法,一心精進求無上慧。」

亦不依止人天而住
常樂深智
無有障礙
亦常樂於諸佛之法
一心精進
求無上慧
《法華經從地涌出品第十五》

「亦不依止,人天而住」,不在人天而住,意思就是說,「不依人天乘而住」。修行不是修在,我將來會生在天堂,不是!要修天堂行,佛陀告訴我們「十善」法。

「五戒」保持人身,「十善」是生天堂,所以我們要持「五戒」,不落「三惡道」,這過去也說過了。天堂時間雖然很長,壽命也長、享受也長,但是我們要知道,你造多少福,能夠享受多少,也是天堂也有壽盡之時;天堂壽盡,「五衰」相現。天堂也有五衰相,那五衰相現,也是苦不堪言,那個時候還是同樣照常墮落,墮落人間、三惡道。

所以,我們為什麼那時候在說,「十善」法生人間,不提倡你們去生天堂,就是最好保住人身。人身還要再培養我們的意識,我們不忘佛法,一心追求佛法,來生還是追求佛法,道理不失、發心立願不失,我們菩薩道,不斷不斷在菩薩道上。「菩薩所緣,緣苦眾生」,就是芸芸眾生苦難偏多,我們才得需要菩薩在人間;菩薩的目標就是向大覺道走。救濟眾生,其實是拯救自己的心靈,要讓我們了解到與佛同等、與天地合而一體,那個覺性,這就是我們的永恆,這才是我們的根本。所以,我們「不依人天而住」,也不想要修,修這種人天乘,我們要修的是菩薩道。所以「即是依佛乘而住」。

亦不依止
人天而住:
不依止人天而住
謂不依人天乘而住
即是依佛乘而住
又不依止人天而住
往下方空中之意
人多滯著
天住淨福
不依人天
表明住中道義空

我們行菩薩道,方向是到大覺悟、大體會,與天地宇宙合而為一,這個大覺、大徹、大悟,這才是我們的方向。所以,這些菩薩就是「不依止人天而住」的目標,是不想要修這個人天乘法,所要修的就是佛的法,成佛之道。

又再說,「不依止人天而住」,那住在哪裡呢?經文我們有看到,就是「住下方」,於下方空中住,大家應該還記得。這是人都停滯在,住在天能夠享受清福。天堂就是只有一直享受,一天到晚就是聽歌舞,聽歌、看舞、享受物質,其實很無聊。這是人天道,就只是這樣而已,很簡單。這樣很長壽,這實在是享受得很辛苦,應該不耐煩了,這種的人生,這不是我們所要的。

所以,菩薩不求生天,他們住在這個世界,下方空中的意思,就是表明了住於中道,中道,我們不執空也不談有;生天堂就是「有」,有得享受,這叫做「有」。我就要來造福,將來能夠享天福,這是執有。也不執空,這個「空」,一切既然皆空了,我再做什麼也沒有用了;而修行,一切唯心,就不用這禮節,全都不用了。這就是偏頗,這也是毛病,不是這樣。

佛陀所說的「空」,就是我們不要執著,有什麼煩惱,如夢如幻,人間苦短,不要計較!你不計較,「心無罣礙,無罣礙故」,我們的心就清淨、輕安自在,是這樣的空。我們所要走的、所要用的心是用在妙有,妙有就是法,那個真覺悟的本性,那分體會到道理的輕安自在。那個法喜、禪悅,那個心的靜,不會受到這周圍人群的煩惱,擾亂到我們的心,就是好樂在靜處,就是心靈的靜處。這種清淨的境界,這就是真空妙有,這種在很紛鬧、混亂的境界,我們的心還是一樣安然自在,這是真功夫,這是很微妙的境界。所以,我們想要的就是這樣,所以叫做「常樂深智,無有障礙」。

常樂深智
無有障礙:
常樂智求佛智
恆修於甚深智慧
觀法空寂
無有障礙

我們不要執空,也不要執有;不是物質的有,不是禮節的空,那就是人我是非的空,我們將它撥開。總而言之,我們那個「空」、「有」,我們要在中道;中道的道理是很重要,不執空、不執有,我們取在中道。若這樣,我們自然「樂」,「常樂深智」。樂,就是歡喜,他的歡喜,是內心的深處那個法喜。

「禪」,禪就是定,那種的靜思惟,那就很深刻。我們過去也說過了,這種「常樂深智」,很歡喜。所以什麼事情,不會來障礙到我們的心,這樣我們的道心堅固,才沒有障礙,絕對沒有受什麼事情,來障礙我們。這種「常樂」,完全「志求佛智」。所以,「恆修於甚深智」。佛智就是甚深、甚深、無量甚深,這個智,這個智慧。智是「分別智」,慧是「平等慧」,這我們都知道。所以,「觀法空寂,無有障礙」。我們看到的法,真正「靜寂清澄,志玄虛漠」,回歸空,真空,回歸那分妙有的喜悅,這就是我們要追求的境界。所以,「亦常樂於諸佛之法」。

亦常樂於諸佛之法
一心精進
求無上慧:
諸佛法者
除去三乘
惟樂一乘佛所得法
常爾一心
無諸思念
精進求於無上佛慧

這些菩薩就是這樣,很歡喜,歡喜在諸佛,佛佛道同,現在的釋迦牟尼佛、多寶佛,以及過去無量無數的,諸佛的道都一樣。所以,「常樂於諸佛之法,一心精進,求無上慧」。因為諸佛的法都是一樣,你一定非精進不可,所以一定要精進。精進,有精進才有所得,這就是我們要努力。所以,「諸佛」,是「除去三乘」,它就是一條路,不是給我們三條路,是一條,集三為一。就像聲聞、緣覺,這是一個方法,來接引我們,終歸就是菩薩,菩薩的目標就是佛的境界。所以,除去了三乘,直接就到佛的境界來,這就是人人應該要有的目標,這就是「一心精進」,就是要到成佛,非成佛不可,這種的誓願,生生世世。

所以,「唯樂一乘佛所得法」。我們所要修的,就是修到佛能夠得到的境界,我們也要得到,這是我們的目標。「常爾一心,無諸思念」。就是這樣而已,永遠永遠都是現在這念心,就是未來長長久久,不用再考慮了,就是這念心,就是這樣。這是諸菩薩長久以來,所修的行、所成就的,現在現在大家的面前。這樣的菩薩就是從發心那時候,「常爾一心」,就是把握當下,那個剎那間的發心,一直長時間都這樣過來,就是沒有其他的雜念思考,就是這樣一心一念過來。「精進求於無上佛慧」,就是這樣不斷精進在求,求無上慧。這就是我們要很用心。我們一定,我們要一心,一心好好用心在正道中;我們要從凡夫一直到佛的境界,經過了聲、聞,以佛的聲音來法入我們的心,我們必定要經過聲音來了解。所以,要「一心行此正道,及助道法時」,這就是幫助我們增長。

謂一心行此正道
及助道法時
若精進跟增長
則能除身心懈怠
成辦出世之法
是為精進

我們還有「三十七助道法」,一直告訴大家,《三十七助道品》,是修行的基礎。句句就是在輔導我們心的方向,這助道法,「三十七助道法」,我們真的也要用心。

「精進根增長」,《三十七助道品》五根、五力,裡面就是。這個法,一一的名詞,好好去用心,我們就是能夠體會到,就是「能除身心懈怠」。這三十七種助道法用在心裡,「則能除身心懈怠」,我們的心就不敢懈怠,我們身的善行就不敢停歇,這會很歡喜,這樣去身體力行。所以,「成辦出世之法」,我們就是一一、一一,我們都能夠按照著菩薩行儀,一項一項完成,「六度萬行」,我們就能夠這樣走得很穩定,所作皆辦。該做的事情我們全都做了,沒有偏差。「所作皆辦」,這就是出世法。「菩薩所緣,緣苦眾生」,我們該做的事情,無不都是利益眾生,該說的話也是利益眾生,所作皆辦,所以,是真精進,這就是精進。「三乘」,什麼叫做「三乘」?

三乘:
聲聞乘
緣覺乘
菩薩乘
三乘之一:
聲聞乘
聞如來之聲教
而悟四諦之理
以證阿羅漢者

聲聞,就是法從耳聞;佛陀開始講法,他就要出聲,就要說話。能夠覺悟的人是用心去聽,將法聽入心來,苦、集、滅、道的道理,知道了、透徹了、了解了。佛陀三轉「四諦法」在鹿野苑,五比丘他們體會到了,證道了,自這樣開始,這個法,總是在人間開始,人人修行,就要去體會「四諦法」的道理。緣覺呢?

三乘之二:緣覺乘
借境觀無常理
覺十二因緣法
證辟支佛果者

緣覺,因為天長地久,時間長,過去生就將法聽得很清楚,記憶。所以常常告訴大家,法聽進去,刻入心版,我們要時時記憶著,成為我們的種子,意識的種子。我們來生來世帶著這個記憶,這個意識,藏識,藏識一定是跟著我們來的,「萬般帶不去,唯有業(隨身)」。這個業,業識,那就叫做「藏識」。這個藏識,我們平時所造作之後,我們的那個記憶體(藏識)還是一樣,這樣一起去。在那個世間,若是沒有因緣見到佛,沒有因緣聽到佛親自說法,他也能夠在那個記憶中,那個觀念、思想,看到了,「借境觀無常理」;看到四季輪轉,日夜日出、日落,月出、月落,這樣時間、境界這樣在過,他自然就會去思考,看到人,生、老、病、死,出生到老的過程,自然他會用心去追尋這個道理。就是像這樣的境界,他體會到「十二因緣法」,所以他能夠「證辟支佛果」。這就是二乘,第二乘,那就是「緣覺」,就是他自己有法,在這個境界體會到它的道理。

第三就是「大乘」,大乘「菩薩乘」。

三乘之三:大乘
又云菩薩乘
無數劫間
修六度之行
以證無上菩提者

菩薩乘也是要來自生生世世,就是一出生,心性就是很純,智慧就是這麼的明朗,道理清楚,不會受世間那個雜亂,將他誘惑去。從小到大,他一直心向善法,累生累世緣苦眾生,就是無量數劫都是在修六度行,菩薩行、菩薩法是無量數,是「六度萬行」,很自然戒、定、慧全都有,或者是布施、持戒、忍辱、精進、禪定、智慧,這全部就是這樣記著,這種的智慧、行為。佛法沒有欠缺,他還是不斷「上求下化」,追求佛法,下度眾生,這就是菩薩。這種佛法在人間,有的遠遠聽到了,他就會感悟了;有的人一接觸到,他就發大心、立大願了。

各位,我們的心就是這樣,學佛法最重要,我們要好好追求的是智慧。與佛同等的智慧、與佛同等的境界,當然這個過程,心理過程我們要很清楚。從聽來的在心裡、在生活中,輕輕、小小的動作,以及能夠影響國際間的大動作,大、小事,我們全都要不斷凝聚這個法,戒、定、慧的法要凝聚著,不論是「四安樂行」、「四智」,我們平時都要能夠融會貫通,在日常生活。當然,這也就要靠我們自己,要時時多用心!


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Explanations by Master Cheng-Yan
Subject: Constantly Taking Joy in Profound Wisdom (常樂深智 一心精進)
Date: November.30.2018

“Bodhisattvas use impartial wisdom to verify the principles of the Dharma-realms. The principles and matters are connected harmoniously without any obstructions. Bodhisattvas’ minds are free of the net of doubts. They realize cessation, practice the path and are pure and clean. Their wisdom is unobstructed by external states.”

We must be mindful in seeking to comprehend [this]! In life, we always need a purpose. This purpose gives the direction for our life. How much time do we have in one lifetime? We do not have much time! In particular, when it comes to encountering the principles regarding the right direction for our lives, how much time do we have to receive them? Once we receive them, how much time do we have to put them into practice and give of ourselves? Time is truly very short. Within this fleeting time, this short lifetime, when causes and conditions come together, this is something truly precious. So, we must earnestly seize time. With body and mind, we must head in the right direction. When we can do this, we can move toward the Bodhisattva-path, inch by inch with our hearts and love. On this road of causes and conditions, we must earnestly seize the opportunity to put [the teachings] into practice. This is called the Bodhisattva-path, actualizing all Bodhisattva-practices.

In the world, among the countless types of suffering, the truth of suffering and its principles can never be completely explained. We can see this tangible suffering through its appearances. When our eyes encounter it, [we think], “How can these people be so unfortunate?” Truly, they are suffering! The tangible suffering that we can see, suffering that we can feel, is truly suffering. There is also [suffering] we cannot see. The type of suffering that we cannot see is the suffering of the mind, the torment from afflictions and a deviation in direction. People who are lost do not know what they are doing throughout the day. They are not aware of what they think about or which path to take. Their entire mind is filled with afflictions; they cannot sort them out or clearly express them. There are many, many [such afflictions] which we cannot tell from the surface. With this kind of unbearable suffering, how can we help them? There are many such instances.

In summary, there are countless different types of suffering in the world. So, for our sakes, the Buddha specifically paved a path so that we can see [suffering]. We can experience this suffering, and we can put [the teachings] into action to help and connect with them. This kind of wisdom and this kind of direction is of course called the Bodhisattva-path. [This path] opens up our wisdom so that we can understand how to [lead our lives] and what to do. This is something we should really treasure. This is very precious Dharma in our lives, because it gives us these perspectives and helps us learn this method. To help others is most joyful, peaceful and free. So, we must earnestly cherish this and be mindful. “Bodhisattvas use impartial wisdom.” We are already walking on the Bodhisattva-path. As we walk on this Bodhisattva-path, the wisdom we utilize every day has probably become clear to everyone recently. There are “the Four Wisdoms”. Do we know what “the Four Wisdoms” are?

[They are] “all-accomplishing wisdom, profound discerning wisdom, universal equality wisdom” and “great perfect mirror wisdom.”

Since hearing about these, in our daily lives and in the environments that we encounter, have we thought about them? Have we considered them? Have we thought about what wisdom we use when encountering things? Do we still remember them? [There is] “all-accomplishing wisdom”. For the things that we encounter, how do we differentiate them? There are red, greed, black and white things. We have encountered things of all forms and colors. Be it something hot, cold or so on, hard or soft, we have encountered them all. Regarding these things, how can we sort them in a very neat manner so that we can utilize them where we want to?

For example, right now, at this moment, there is a group of people in [the kitchen] making breakfast. They must come into contact with things. Are they hot or cold? Are they savory or sweet? Are the plates round, and are the pots deep? How should the utensils be used on the table? This is a matter of “all-accomplishing wisdom”. They use the things that they encounter and arrange them so that so many of us can utilize them. Is this not “all-accomplishing wisdom”? In our daily lives and through our actions, we have experienced and comprehended it. All-accomplishing wisdom“ is not a very profound thing. In our daily lives, we must apply it. We utilize this wisdom to help us finish our work and we use it in our interactions with people. Should we use a strict attitude or should we use a gentle attitude? Should we use soft and gentle words toward others, or should we use words that are more urgent and more direct? How should we accord to people and matters when we utter sounds? In terms of expressions, how should we interact with others with our voices and expressions? This is also “all-accomplishing wisdom”. How to utilize everything just right and how we should deal with matters is all a matter of [all-accomplishing wisdom]. When applying “all-accomplishing wisdom,” what other wisdoms must we apply to reach a harmonious outcome? [We need] “profound discerning wisdom”. Indeed, depending on the people [we meet], we must use different methods to talk to them. What matter is it? Is it major or minor? Is it far or near? Is the issue severe or not? Is it subtle or small? We must apply “profound discerning wisdom” toward those people who come, so we know how to interact with them and how to proceed. For matters to truly reach a harmonious outcome, we must earnestly and profoundly discern.

[Besides] “profound discerning wisdom,” we also need a view of impartiality. People should never discriminate based on race. What we need for there to be peace among people is impartiality. For there to be peace among nations, similarly, there must be equality, reasonability and so on. So, we must certainly have “universal equality wisdom”. We must exercise this. All interpersonal conflicts come from the [discrimination] of various appearances in the world. Spiritual suffering comes from a lack of impartiality in our view or from a lack of profound discernment. These lead to suffering in the world, manmade calamities and disasters. On a large scale, this affects the whole world, while on a small scale, it affects interpersonal conflicts. This is why we must be very mindful. In our environment, we must be able to comprehend and use [the Dharma]. The Dharma must be inseparable from our practice.

The Bodhisattvas’ impartial wisdom encompasses all these matters. Only then can we peacefully get along with each other. If we can do this, then [we will have] “great perfect mirror wisdom”. This mirror is very clear. There is no suffering we cannot see because everything is completely reflected in the mirror. Even if in people’s hearts they carry some kind of confusion or suffering, as long as we mindfully teach and guide them and mindfully seek to comprehend their suffering, naturally, we can relieve their suffering. Their hearts will gradually open up, and they can find their way out. This is why we must use [our wisdom]. It is good for us and good for others. These “Four Wisdoms” are very important. They are the essence of walking the Bodhisattva-path. So, “bodhisattvas use impartial wisdom to verify the principles of the Dharma-realms”. If we are clear about all these matters and we use [this wisdom] in our hearts and in our daily lives, then no matter what we encounter and experience, we can verify the Dharma with it. The Buddha-Dharma and worldly phenomena in life are of one essence. If we can be unhindered on this path, then we will have no obstructions.

So, we “verify the principles of the Dharma-realms”. The worldly phenomena and world-transcending teachings naturally and harmoniously converge through their principles. So, “The principles and matters are connected harmoniously without any obstructions. “The principles” refers to the Buddha-Dharma. “Matters” are worldly matters. Worldly matters are complicated, with very intricate principles. If we can connect them harmoniously, then we will not have any obstructions. This is how “Bodhisattvas’ minds are free of the net of doubts”. Bodhisattvas’ minds are free of doubts. [They are] completely clear. This is because thoroughly understand the principles and are completely clear on matters and things. Thus, Bodhisattvas’ minds are free of doubts. They already understand the principles clearly and are not confused when it comes to worldly matters. [They are] very clear on how to do things and the order in which they should do them. They are very clear on this. So, naturally, [they] can “realize cessation, practice the path and be pure and clean. They realize cessation, practice the path and are pure and clean.” [They] can thoroughly understand the principles taught by the Buddha, suffering, causation, cessation and the Path; they can very clearly understand them. When we are clear about the principles, we can engage in spiritual practice and walk on this path without obstructions. Moreover, while being on the path among people, we will never be affected or defiled by the afflictions and ignorance among people. Our minds will still be pure and clean, very pure. “Their wisdom is unobstructed by external states”. This wisdom is in no way obstructed by the external states in this world. Since they have this kind of wisdom, we say that “They realize cessation”. We just discussed this before. “[Their] minds are free of the net of doubts. Bodhisattvas’ minds are free of the net of doubts. They distance themselves from confusion. The minds of Bodhisattvas are very upright, so they do not deviate at all on this path. They walk this path very steadily.

When our minds are free of the net of doubts, we distance ourselves from distortions. We recognize suffering, eliminate causation, realize cessation and practice the Path. Precepts, Samadhi and wisdom must converge so we will be pure and clean without attachments. When we contemplate the world as a dream or illusion and contemplate the Dharma-realms as continuously and harmoniously connected, this is known as “wisdom”.

“We recognize suffering and eliminate causation”. The Buddha told us about worldly suffering, about the truth of suffering. We completely understand the principle of “suffering”. We understand that it is due to “causation”, which means the accumulation of much ignorance, greed, anger and delusions. These perspectives and thinking have brought along the effects of suffering. We now know this, so “We recognize suffering and eliminate causation”. We eliminate these arrays of discursive thoughts, these many ignorant and distracted thoughts. Then naturally we will attain “cessation”. There is suffering, causation and cessation, so in order to cease all this suffering, we engage in spiritual practice. So, we “realize cessation and practice the Path”. We know that we must eliminate causation and suffering. Therefore, we must learn the path. We must know the principles. So, we must have very clear understanding.

Therefore, we need “precepts, Samadhi and wisdom”. We must bring together “precepts, Samadhi and wisdom” and combine them. We must combine precepts, Samadhi and wisdom. Then naturally we can “be pure and clean without attachments”. If we can do this, then in our minds, we can completely eliminate the net of doubts. Since our minds are free of attachments and we do not have the slightest greed or craving, naturally we are free of doubts. Since there is no greed, how could there be doubt? We must eliminate our thoughts of greed and afflictions. If we eliminate greed, then we will have eliminated ignorance. Thus, we will be free of attachments or doubts. So, “We contemplate the world as a dream or illusion”. The world is like a dream. So, in the Chapter on the Practice of Bringing Peace and Joy, the Buddha tells us that we should cultivate [good] habitual tendencies. We need to truly and earnestly do good deeds. Every thought we give rise to should be virtuous. Every word we speak should be virtuous. We must train our body, speech and mind well so that during the day, we are always speaking kind words, doing good deeds and forming good thoughts. Even when we are sleeping at night, we will also be doing good deeds and walk the Bodhisattva-path. Even then, we will still be engaging in spiritual practice and making great vows. In the Chapter on the Practice of Bringing Peace and Joy, the later section has already told us that even in our dreams, we are expounding the Dharma. Even when dreaming, we are walking the Bodhisattva-path. This is why we must continuously train ourselves. Although life is short and just like a dream, we want this dream to be a very beautiful dream. We want the dream to be very joyful, free of fear and free of afflictions. This state that is like a dream and illusion is something we must clearly understand.

So, “[We] contemplate the Dharma-realms as continuously and harmoniously connected”. Although we are in the Dharma-realms, we have certainly connected them harmoniously. We always combine our body, speech and mind, our vows and our practice as one. They are all pure and free of attachments. We still combine precepts, Samadhi and wisdom all together. In this way, we are connected, “continuously and harmoniously connected”. The Dharma is always in our body and mind. When we put it into practice without rest, this is called “wisdom”. This is all very important so please everyone be very mindful.

This is fundamental to the state of mind of all Buddhas and Bodhisattvas throughout their spiritual practice, so we must be very mindful of this foundation.

The previous sutra passage states, “Ajita, these good men take no joy in speaking among the multitudes. They always take joy in tranquil places, where they practice earnestly and advance diligently without every resting”.

This is the previous passage Sakyamuni Buddha told Maitreya Bodhisattva that these Bodhisattvas, in usual times, do not wish to speak empty words among many people. They wish for their every word to be true. So, they are not showing off their eloquence and debating skills. No. they do not show off their clever words or eloquence, not at all. Every sentence they speak are true words. they do not like to speak like this to the crowd. So, they have to avoid gossip. However, they still go among people. Being among people, they do not wish to just keep speaking. Instead, they wish to put [the teachings] into practice. So, “They always take joy in tranquil places”. They practice quietly, so the scene of their minds is always very pure and not noisy. Although they are among people, their minds are very tranquil. Their spiritual training grounds are tranquil. No matter how noisy their surroundings are, their minds always remain in tranquility. Their single-minded resolve is to “practice earnestly and advance diligently”. These Bodhisattvas have never taken a break. Whether [they are in] a quiet place without people or they go among people, their spiritual training grounds are the same; they are “tranquil places”. These are the precepts, Samadhi and wisdom of Bodhisattvas. Those who practice actualizing the Six Paramitas in all actions are Great Bodhisattvas.

The next sutra passage states, “Nor do they remain at the stage of relying on the Human or Heavenly Being Vehicles. They constantly take joy in profound wisdom and are without any obstructions. They also take joy in the teachings of all Buddhas, advancing wholeheartedly and diligently to seek unsurpassed wisdom”.

Nor do they remain at the stage of relying on the Human or heavenly Being Vehicles. They are not in the Human or Heavenly [Vehicles]. This means that “they [do not] remain at the stage of “relaying on the Human or Heavenly Being Vehicles. We do not engage in spiritual practice with the goal of being reborn in the heaven realm, no! to engage in the Heavenly [Vehicle] practices, the Buddha taught us the Dharma of the “Ten Good Deeds”. The Five Precepts help us maintain the human form. The Ten Good Deeds help us be reborn in heaven. So, we must uphold the Five Precepts not to fall into the Three Evil Realms. We have discussed this in the past. Although time is very long in the heavens, where both lifespan and [the time to enjoy] pleasures are long, we must know that our enjoyment is based on the blessings we created. In heaven, there will also be a time when our lifespan comes to an end. When life ends in the heaven realm, the “Five Forms of Decay” will appear. In heaven, there are the Five Forms of Decay. When the Five Forms of Decay manifest there is also unspeakable suffering. At that time, we will likewise fall into the human realm or the Three Evil Realms. So, this is why we have said that the Ten Good Deeds [allow us] to be born into the human realms. We do not advocate being reborn in the heaven realm. If is best to maintain a human form. With our human form, we must continue to nurture our consciousness. We must not forget about the Buddha-Dharma. [We must] wholeheartedly seek the Buddha-Dharma. Then in our next life, we will still pursue the Buddha-Dharma. We must not lose the principles, nor lose [the mind] that forms aspirations and makes vows. We must always continue to walk on the Bodhisattva-path. “Bodhisattvas arise because of suffering sentient beings.” There is so much suffering among the myriad sentient beings; this is why we need Bodhisattvas in the world. The goal of Bodhisattvas is to go toward the great path of enlightenment. To save and relieve sentient beings is actually to save our own spirit and mind, it lets us understand our awakened nature which is equal to the Buddha’s and also one with the universe. This is what we have forever; it is our foundation. So, we should “not remain at the stage of relying on the Human or Heavenly Being Vehicles”. We do not want to practice the Human or Heavenly Being Vehicles. What we want to practice is the Bodhisattva-path. Thus, they abide in relying on the Buddha Vehicle.

Nor do they remain at the stage of relying on the Human or Heavenly Being Vehicles: Not remaining at the stage of relying on the Human or Heavenly Being Vehicles means they do not abide in the stage of relying on the Human or Heavenly Being Vehicles. Thus, they abide in relying on the Buddha Vehicle. Also, not abiding in relying in relying on thr Human or Heavenly Being Vehicles means they abide in the empty space below. Those in the human realm often become stagnant. Those in the heaven realm abide in pure blessings. Not relying on the Human or Heavenly [Vehicles] clearly represents that they abide in the meaning of emptiness of the Middle Way.

When we walk the Bodhisattva-path, our direction is to reach great enlightenment and comprehension become one with the universe. This great enlightenment, great realization and great awakening is our direction. So, these Bodhisattvas’ goal is to “not remain at the stage of relying on the Human or Heavenly Being Vehicles”. They do not want to practice the Dharma of the Human and Heavenly [Vehicles]. What they want to practice is the Buddha-Dharma and the path to Buddhahood.

Also “[They do] not remain at the stage of relying on the Human or Heavenly Being Vehicles”. Where do they abide then? In the sutra passages, we see that they “abide [in the empty space] below. They abide in the empty space below. Everyone should still remember [this part]. People often remain stagnant in wanting to abide in the heaven realm and indulge in pure blessings. To be in the heaven realm means to continuously indulge in pleasures. Day and night, [they] listen to song and dance. [They] listen to singing, watch dancing and enjoy material things. It is actually very boring. These are the human and heaven realms. This is all there is, it is very simple. [They heaven realm] has very long lifespans. However, such enjoyment is tiring. They are probably becoming tired of it. This kind of life is not what we want.

So, Bodhisattvas do not seek to be reborn into the heaven realm. They abide in this world, in the empty space below, meaning that abide in the Middle Way. The Middle Way means that we are not attached to either emptiness or existence to be born into the heaven realm is “existence”. Being able to enjoy[pleasures] is “existence” “I want to create blessings, so I can enjoy heavenly blessings in the future”. This is to be attached to existence. We must also not be attached to emptiness which is saying, “Since everything is empty, whatever I do is of no use. When people think that spiritual practice is all about the mind and they think there is no need for any etiquette, this is being biased, it is also an affliction. This is not the case. The “emptiness” taught by the Buddha means that we should not be attached. Any afflictions we have are like dreams and illusions. Life is painfully short, so we should not take issue over things. If we do not issue over things, then “the mind is without hindrances; there are no hindrances”. Our minds will be pure, peaceful and at ease. This is how [we attain] emptiness. What we want to practice is to put our mind into [realizing] wondrous existence. Wondrous existence is the Dharma, the intrinsic nature of true awakening and the sense of ease and freedom that we attain when we comprehend the principles. With this Dharma-joy and stillness in our minds, we will not be affected by the afflictions of the people around us that come to disturb our minds. This is to take joy in quiet places, meaning quiet places in our minds. This pure state is wondrous existence in true emptiness. While we are in hectic and chaotic surroundings our minds still remain peaceful and at ease. This is true mastery, it is a very subtle and wondrous state.

So, this is what we want [to achieve]. So, “They constantly take joy in profound wisdom and are without any obstructions.

They constantly take joy in profound wisdom and are without any obstructions: They always take joy in and aspire to seek Buddha-wisdom. they constantly cultivate extremely profound wisdom. they contemplate phenomena as empty and still, and they are without any obstructions.

We should not be attached to either emptiness or existence. [We do not attach to] material existence or the emptiness of etiquette. As for the emptiness of interpersonal conflicts, we should set them aside. All in all, when it comes to “emptiness” and “existence,” we must be very clear. We must abide in the Middle Way. The principle of the Middle Way is very important. Not attached to emptiness or existence, we take the Middle Way. If we can do this, then we naturally will have “joy”. “They constantly take joy in profound wisdom”.

To take joy means to be happy. Their joy is the Dharma-joy that comes from the deepest part of their hearts. “Meditative” describes concentration, a kind of tranquil contemplation, which is very profound. We have discussed this in the past. “To take joy in profound wisdom” is very joyful. So, nothing will come to obstruct our minds. In this way, our spiritual aspirations are firm, and we are free of obstructions. We will definitely not be obstructed by anything. This sort of “taking joy” is all about “aspiring to seek Buddha-wisdom”. So, “They constantly cultivate extremely profound wisdom”. Buddha-wisdom is extremely profound. It is an infinitely, extremely profound wisdom. Wisdom is composed of “discerning wisdom” and “impartial wisdom”. We all know this. “They contemplate phenomena as empty and still, and they are without any obstructions”. The Dharma that we see is truly “tranquil and clear, with vows as vast as the universe”. To return to emptiness, true emptiness and to return to the joy of wondrous existence is the state that we want to pursue. So, “They also take joy in the teachings of all Buddhas”.

They also take joy in the teachings of all Buddhas, advancing wholeheartedly and diligently to seek unsurpassed wisdom: The teachings of all Buddhas have discarded the Three Vehicles. So, they only take joy in the One Vehicle Dharma obtained by the Buddhas. They also have this one aspiration and have no other thoughts. They advance diligently to seek the Buddha’s unsurpassed wisdom.

These Bodhisattvas are like this, very joyful. They rejoice in the path that all Buddhas share. The current Sakyamuni Buddha, Many Treasures Buddha and the countless Buddhas of the past all share the same path. So, “They also take joy in the teachings of all Buddhas, advancing wholeheartedly and diligently to seek unsurpassed wisdom”. Since the Dharma of all Buddhas is the same, there is no other way but to be diligent. So, we must be advance diligently. Only by being diligent can we gain attainment. This is where we need to put in our efforts. So, “All Buddhas have discarded the Three Vehicles”. There is just one path. There are not three paths; there is only one. The three become one. For instance, the Hearer and Solitary Realizer Vehicles are just a means to guide us. They finally return to becoming Bodhisattvas. The goal of Bodhisattvas is [to reach] the state of Buddhahood.

So, once the Three Vehicles are discarded, they directly arrive at the state of the Buddha. This is the goal that everyone should have. This is “advancing wholeheartedly and diligently,” which is to have [the mentality] that we must attain Buddhahood. We must make such vows throughout lifetime after lifetime. So, “They only take joy in the One Vehicle Dharma obtained by the Buddhas”.

What we should practice is the state that the Buddha attained. We must also attain it; this is our goal. “They always have this one aspiration and have no other thoughts”. This is all there is. They always have this one mind. This means that even for a very long time into the future, they need no further considerations. This is their sole aspiration. This is what all Bodhisattvas, since a very long time ago, have practiced and accomplished. Right now, they have revealed it to everyone. These Bodhisattvas, from the time they formed aspirations, “always had this one aspiration”. This is to seize the moment, [seize] the aspiration they made in that instant and [uphold it] for a long time, all the way. They have no other discursive thoughts. They came all this way with this sole aspiration. They “advance diligently to seek unsurpassed wisdom”. This was how they constantly and diligently sought unsurpassed wisdom.

This is what we need to be very mindful about. We must be wholehearted in our effort to be mindful on the right path. We must go from the state of ordinary beings to the state of Buddhahood. Through listening to the Buddha’s voice, we take the Dharma into our hearts. We must understand [the Dharma] through this voice. So, we must “wholeheartedly practice this Right Path and the Practices to Enlightenment”. This is to help us grow.

This means they wholeheartedly practice this Right Path and the Practices to Enlightenment. If their root of diligence grows, they can eliminate indolence from their body and mind and accomplish the world-transcending Dharma. This is known as “diligence”.

We also have the 37 Practices to Enlightenment. I have always told everyone that the 37 Practices to Enlightenment is the foundation of our spiritual practice. Its every phrase guides the direction of our minds. These 37 Practices to Enlightenment are what we must truly be mindful [to learn]. “Their root of diligence grows” refers to the Five Spiritual Roots and Powers in the 37 Practices to Enlightenment. Regarding this Dharma and each of these terms, if we earnestly put our mind to them, then we are able to comprehend them.

This is to “eliminate indolence from our body and mind”. When we apply the Dharma from the 37 Practices to Enlightenment in our minds, we “can eliminate indolence from our body and mind”. Our minds will not dare to be indolent and with our body, we will not dare take a rest from virtuous actions. It will make us very joyful to be able to put it into practice like this. So, to “accomplish the world-transcending Dharma” means that we can, one by one, practice [the teachings] in accord with Bodhisattvas’ conduct and demeanor, complete each practice and “actualize the Six Paramitas in all actions”. Then, we can be very steadfast in our practice and succeed in all endeavors. All the things we should do, we have done without deviation. “To succeed in all endeavors” is world-transcending Dharma.

“Bodhisattvas arise because of suffering sentient beings”. All that we should do benefits sentient beings, and the words that we should say also benefits sentient beings; in this way, we will succeed in all that we do. So, this is true diligence. This is diligence.

There are “the Three Vehicles”. What are “The Three Vehicles”? The Three Vehicles: the Hearer Vehicle, the Solitary Realizer Vehicle and the Bodhisattva Vehicle. First of the Three Vehicles: The Hearer Vehicle. This refers to those who listen to the Tathagata’s teachings and awaken to the principle of the Four Noble Truths to attain Arhatship.

Hearers are those who listen to the Dharma. When the Buddha began to expound the Dharma, He needed to speak, to talk. Those who could awaken were those who mindfully listened and took the Dharma to heart. As for the principles of suffering, causation, cessation and the Path, they knew and thoroughly understood them. The Buddha taught the Four Noble Truths three times in Deer Park, and the five Bhiksus comprehended and realized the path. From that point on, this Dharma has been present in the world. Everyone who engages in spiritual practice must seek to comprehend the principles in the Four Noble Truths. What about Solitary Realizers?

Second of the Three Vehicles: The Solitary Realizer Vehicle. This refers to those who make use of conditions to observe the principle of impermanence, awaken to the 12 Links of Cyclic Existence and attain the fruit of Pratyekabuddhas.

For Solitary Realizers, over a very long time, as long as the age of heaven and earth, they have clearly listened to the Dharma in their past lives and remembered it. So I often tell everyone that we must listen to the Dharma and engrave it into our minds. We must constantly remember it so that it becomes a seed in our consciousness. We will then carry these memories into our future lifetimes. This storehouse consciousness certainly follows us as we come [to the world]. “The only thing we take with us when we die is karma.” This karma, our karmic consciousness, is called “the storehouse consciousness.” As for the storehouse consciousness, after we create [karma] regularly, this essence of our memory will remain and follow us [to our next life]. In that lifetime, if [Solitary Realizers] do not have the karmic conditions to meet the Buddha or hear the Buddha teach the Dharma in person, they can still, from their memories, perspectives and thinking, perceive [the Dharma]. “They make use of conditions to observe the principle of impermanence.” Seeing the changing of the four seasons, night and day, sunrise and sunset and the rising and setting of the moon, as time and states pass by, they will naturally contemplate [the Dharma]. Seeing birth, aging, illness and death in life, the process from birth to old age, naturally, they will mindfully seek the principles. It is through these states that they comprehend the 12 Links of Cyclic Existence. Therefore, they can “attain the fruit of Pratyekabuddhas.” This is the Second Vehicle. The Second Vehicle is Solitary Realizers. They themselves have the Dharma, and through these [external] states, they can comprehend its principles.

The Third [Vehicle] is the Great Vehicle. The Great Vehicle is the Bodhisattva Vehicle.

Third of the Three Vehicles: The Great Vehicle, also known as the Bodhisattva Vehicle. This refers to those who, for countless kalpas, have practiced the Six Paramitas to attain unsurpassed Bodhi.

Practicing the Bodhisattva Vehicle must come from many lifetimes [of cultivation]. They are born with a very pure nature of mind, and their wisdom is very clear. They are very clear on the principles and are not tempted by the chaos of the world. In their entire life, their minds continue to tend toward the virtuous Dharma. Throughout lifetime after lifetime, they connect with suffering sentient beings. For countless kalpas, they have been practicing the Six Paramitas. The Bodhisattva-practice, the Bodhisattva Way, is infinite. It is to ”actualize the Six Paramitas in all actions.” Very naturally, they are replete with precepts, Samadhi and wisdom. Giving, precepts, patience, diligence, Samadhi and wisdom are all remembered by them. They have this wisdom and behavior. They are not lacking in the Buddha-Dharma, but they still continuously “seek the Dharma and transform others.” [Those who] seek the Buddha-Dharma and transform sentient beings are Bodhisattvas. In this way, the Buddha-Dharma is in the world. Some people hear it from afar and will be moved to awaken. For some, as soon as they encounter it, they make great aspirations and form great vows.

Everyone, this is the way our mind is. The most important thing in learning the Buddha-Dharma is to earnestly seek wisdom. [We must seek] wisdom that is equal to the Buddha’s and the state that is equal to the Buddha’s. Of course, we must very clearly understand this mental process. From what we hear, in our mind and in our daily lives, whether light and small actions or the great actions that have global effects, in any major or minor matters, we must continuously gather the Dharma together. We must concentrate the Dharma of precepts, Samadhi and wisdom. Be it the Four Practices of Bringing Peace and Joy or the Four Wisdoms, we can regularly connect them to our daily lives. Of course, this all depends on us. So, we must always be mindful!

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20181130《靜思妙蓮華》常樂深智 一心精進 (第1491集) (法華經·從地涌出品第十五)
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