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 20190809《靜思妙蓮華》菩薩行願 作大法師 (第1671) (法華經·法師功德品第十九)

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20190809《靜思妙蓮華》菩薩行願 作大法師 (第1671) (法華經·法師功德品第十九) Empty
發表主題: 20190809《靜思妙蓮華》菩薩行願 作大法師 (第1671) (法華經·法師功德品第十九)   20190809《靜思妙蓮華》菩薩行願 作大法師 (第1671) (法華經·法師功德品第十九) Empty周四 8月 08, 2019 9:13 pm

20190809《靜思妙蓮華》菩薩行願 作大法師 (第1671) (法華經·法師功德品第十九)

⊙修持菩薩六度萬行者,當信受如來所說經典,誠心讀誦求精實妙義,隨文解義修成菩提果,佛覺悟道明宇宙諦理。
⊙內修誠實信實;誠心誓願度眾生,正心誓願斷煩惱,信心誓願學法門,實心誓願成佛道。
⊙「一切比丘眾,及諸比丘尼,若讀誦經典,若為他人說,法師住於此,悉皆得聞之。」《法華經法師功德品第十九》
⊙「復有諸菩薩,讀誦於經法,若為他人說,撰集解其義,如是諸音聲,悉皆得聞之。」《法華經法師功德品第十九》
⊙菩薩為眾生解諸法義,或以撰集著述共義分明解釋,不分眾生形類;但發大心,利益一切。四眾皆得,名為菩薩,覺有情者。若恭敬讀誦經持法,能為他人說,撰集精義,解經藏知見。
⊙如是諸音聲,悉皆得聞之:隨其所作,教諸菩薩之行,進修六度。
如是等聲,法師住於此,悉皆得聞之。
⊙菩薩修行一切功德行願,作大法師。善能守護如來法藏,以無量善巧智慧辯才,能與大眾而演說法,令諸眾生得大安樂,名為法師。
⊙究竟之真理,言語之道斷而不可言說。心念起處滅,非心思口議,心念遷流,剎那瞬變無常,如浮雲心行。

【證嚴上人開示】
修持菩薩六度萬行者,當信受如來所說經典,誠心讀誦求精實妙義,隨文解義修成菩提果,佛覺悟道明宇宙諦理。

修持菩薩
六度萬行者
當信受如來
所說經典
誠心讀誦
求精實妙義
隨文解義
修成菩提果
佛覺悟道
明宇宙諦理

用心,好好了解文字,每一句其中之意。修行,修持菩薩道,這是我們人人的心願。菩薩要修行的是六度萬行,這是我們發心立願。佛陀已經明文這樣告訴我們,就是一大事因緣來人間,目的是為教菩薩法。「教菩薩法」,我們這時候大家很精進,這麼長久來很用心、耐心在聽,同時也是在求,求身體力行。常常身體力行,我們要自己再檢驗一下,今天聽的法,有落實在人群中嗎?有落實在我們的生活中嗎?學佛,所講究的是聞、聽,聽了之後好好思考,思考之後,我們要身體力行,「聞思修」,行為與聽的法一定要常常會合。

修行就是要有這樣的心,聞思修,同時入人群;入人群,不是一個人能夠為人群做什麼,就要一個人去弘揚、去勸募,募出了與我們相同的心,這叫做「協力」。三個人以上叫做「眾」,眾力成城,也就是我們常常在說的「協力」;三個「力」以上將它加起來,這叫做「協力」。協力之前,我們就是要「互愛」,培養著與人和和氣氣、互愛的精神。互愛就要「和氣」,人人互愛、和氣,豈不就是「合心」?合什麼心啊?合佛心,這叫做會同佛的知見。我們平時有沒有這樣做?這是我們要常常思考。

「修持菩薩六度萬行者」,我們要好好思考。簡單的一句話,就已經與我們修行關鍵很密切,請大家用心思考。我們能夠這樣,心常常沒有分秒漏掉,那就是要靠信心。「如來所說經典」。我們要信受,凡是佛所說的法,我們都要相信。佛法所記載的經典,我們要很尊重,不是只有文字,簡單讀一下就過了,「經」讓我們讀,我們還要誦。讀,是眼睛看到文字這樣讀;誦,就是離開了文字,還能夠記在腦中,記在腦中還要會同這句話,到底是在說什麼?要深心信受,去體解如來所說的經典。

經典在字面上來看,簡單,這幾句話就過了。幾句話就過,卻讓我們一生一世做不完。我僅僅六個字,一輩子,幾十年,超過半世紀了,我還做不完,在現在還是「來不及」了,做不完的事情比做過的還更多。這就是我們要很慎重,那個信受奉行很重要,所以,「當信受如來所說經典」。我們更需要的就是誠,「誠心讀誦」。我們要用虔誠的心,經典要拿來讀,每一句都要入我們的心。不是時間到讀一讀就好,要銘刻在心版。離開我們的眼睛與經文,我們還能夠「慎記」,很慎重記住這句的經文,這段經的說法,那個精實,它的妙義,這是很重要。聽經不是「我表示虔誠,所以你講經,我每天都在這裡聽」,不是只有這樣而已,我們一定要誠心來讀誦,而且「求精實妙義」。

內修誠實信實
誠心誓願度眾生
正心誓願斷煩惱
信心誓願學法門
實心誓願成佛道

我們就是大家都有這樣,慈濟人,師父要大家,人人誠正信實。從自己的心,日常生活中,我們對人、對事、對物都是要誠,「誠心誓願度眾生」。我們要度眾生是出自於,我們內心的一字「誠」,幫助人是要誠意的。何況佛陀教育我們,入人群度眾生,這就是誠意,還得要「正心誓願」要「斷煩惱」。我們度眾生這念心是虔誠,但是,一旦有了煩惱無明來,我們的心就定不下來,進退無常,所以我們必定,同樣要去除我們的煩惱。這要斷煩惱、要去無明,這要用正心;這種正心,方向正確,沒有偏私,沒有偏邪,更加需要「信心誓願學法門」。

佛法無邊誓願學,真正佛道是無邊,簡單幾個字,其中的涵義是很廣、很深。佛道是很長,學佛是生生世世,所以我們要立大願,要誠心、正心、信心來求佛道,我們要用真實的心,「實心誓願成佛道」,求佛法必定要立下這個弘誓願。所以,內修四弘誓願,你的四弘誓願,一定要從「誠正信實」,我們若沒有誠、正、信、實,弘誓願無法身體力行。所以,我們要誠心讀誦求精進,「隨文解義」,隨這個文詞來解它精要的妙義,這是我們人人,在讀經、看經、聽經,我們必定要「隨文解義」。這義理之中是很深奧,我們有辦法了解,才有辦法「修成菩提果」,當中的意義我們若不清楚,要如何能「修成菩提果」呢?意義要清楚,才叫做方向確定,所以我們的方向確定了,才能夠向菩薩直道走,這叫做「菩提果」。

所以「佛覺悟道」,是「明宇宙諦理」。佛陀的覺悟,其實是體會了,天地宇宙萬物的道理。而我們要學的就是這樣,不是迷信,不是求來保佑我的,就是求要得佛所覺悟的道理,佛所覺悟的道理,是包含天地宇宙萬物的真理。

所以,各位菩薩,我們學法,師父很向大家強調:那就是學佛覺悟的道。學佛覺悟的道,是天地宇宙萬物的真理,這萬物真理離我們不遠。在我們修行周圍,從我們的身邊,我們就是開始要做起,我們待人接物無不都是道理,這是在我們的日常生活中,遠的說到天邊海角,近的是回到我們的腳踏地,請大家要多用心去體會。

我們前面的文這樣說:「一切比丘眾,及諸比丘尼,若讀誦經典,若為他人說,法師住於此,悉皆得聞之。」

一切比丘眾
及諸比丘尼
若讀誦經典
若為他人說
法師住於此
悉皆得聞之
《法華經法師功德品第十九》

這我們要很用心,不論是出家的菩薩,想要學菩薩道的志願,我們就要好好用心來讀誦經典,而讀誦經典要認真。就像剛才說過了,我們讀誦要「隨文解義」,要深入當中的意義,去體會佛心道意。所以這樣來讀,這樣來誦,再發願,發願要入人群去呼籲度化,為度眾生,為救眾生,這是我們人人的本分事,這是「為他人說」。我們人人都能夠聽經之後趕快發願,身體力行入人群,請大家與我們一起去付出;「付出」就是菩薩的道場。

而法師呢?是出家,已經出家,專心為道,聽經、誦經、讀經,還發心要教化眾生,所以這樣的法師「住於此」,在這裡。這裡是哪裡呢?連續兩、三天都告訴大家:心,自心即道場。我們能夠不斷讀、聽,讀經、聽經、誦經之後,我們句句入心,不論我們到哪裡,我們在做什麼事情,語默動靜無不都是我們,與我們一起的道場,因為我們的心中有道,這樣叫做「法師住於此」。只要我們有法在心中,帶到哪裡,道場就在哪裡,所以叫做「法師住於此」。「大家要聽進去喔!」不論你在工作,走到哪裡,你的道場跟著你到哪裡,就是你在修行,就是你在與人互動,在與人說法,這語默動靜,無不是我們所住道場。

所以這樣,若能夠這樣身心在法,世間一切的聲音,我們都聽到了。我們能夠善解,惡聲,惡的聲音,煩惱的形態;善的聲,那就是美好的形態,我們的心都要將它合會來。除惡留善,惡的將它除掉,從我們的內心就除掉,我們放著善的,銘刻在心中,這叫做「學佛」,也叫做「傳法」。這要用心。

下面這麼說:「復有諸菩薩,讀誦於經法,若為他人說,撰集解其義,如是諸音聲,悉皆得聞之。」

復有諸菩薩
讀誦於經法
若為他人說
撰集解其義
如是諸音聲
悉皆得聞之
《法華經法師功德品第十九》

這段文就是說,「菩薩為眾生,解說種種法、道理,內含意義,這就是「解諸法義」,講道理、解其中的意義。「或以撰集著述共義分明」。這就是我聽了之後,我能夠說,向大家解釋;若沒有對著人,我要用心好好將聽來的心得,好好抄寫下來。用我們的心得,看是段段片語,能夠讓我們重點能與人來分享;或者是將整篇連接,這樣,那個意義分析,寫,包括我們的想法。從經文,我們讀了之後、聽了之後,又有心得,我們的想法,這樣將它編撰起來,寫成書。

菩薩為眾生
解諸法義
或以撰集著述共義
分明解釋
不分眾生形類
但發大心
利益一切
四眾皆得
名為菩薩
覺有情者
若恭敬讀誦經持法
能為他人說
撰集精義
解經藏知見

將我們的心得,我們所了解的心得將它寫下來,或者是片段也可以,今天所了解就是這樣,簡單,警惕自己,也能夠與大家分享。就像這個年輕人李仁甫,他天天都在聽,他天天都在編寫成他的歌,每天都會交一篇(心得),這就是與師父有約。希望他真正有恆心,這樣繼續,說不定《法華經》的將來,除了靜靜的文字以外,還能夠好好聽到那個心得讀誦,也說不定。

總而言之,要用心,你用什麼方法去與人分享,用唱的、用念的、用讀的、用誦的,這都可以與人人分享。一段一段這樣讓人記得住,好記、好讀,這全都是在這個編撰之中。長的成書,這就是著述,好好將它編述下來,好好,自己的創意也能夠成書,來解釋分明。

在「不分眾生形類」,這分的虔誠,誠心度眾生。誠心度眾生,不只是僅僅對人類,要如何來弘揚人人愛生、護生,不是只有養寵物而已,不是寵物,是要護生。所有的生靈,我們都要愛,不是寵。現在的人養寵物,執著成迷,這樣也不對。眾生,人類全都愛;愛呢?我們要護牠,擁護牠,所以愛護牠,我們不要讓牠,受人類這樣在殘殺牠。

現在一直在提倡,要蔬食、戒殺,唯有戒殺才有辦法救地球,從簡單的話來說。因為現在氣候異常了,變遷,極端了,造災難的地方很多了。所以從科學家開始,也已經呼籲出來了,要能夠平和這個氣候,唯有人人的生活,是人心的生活飲食,那就是多蔬食,這就是唯有能夠救世的方法。所以我們也要用心,「發大心」來「利益一切」,這很重要。所以要入人群,用真誠的心,來度化眾生、愛護生物。所以「尊重生命愛」,這就是我們的方向。

「四眾皆得,名為菩薩,覺有情」。現在所說的四眾,就是比丘、比丘尼、優婆塞、優婆夷,出家二眾、在家二眾。聽《法華經》,應該全都要學,學「覺有情」,就是要學大心;發大心,心要打開,心包太虛,愛天下眾生,這叫做「覺有情」。所以就像這樣的有發心,願意學覺有情法,那就是菩薩法。就是「若恭敬讀誦經持法」,這就是有這樣,發這樣的大心。若這樣來讀經,自然你的心就能夠用恭敬。不是,「我時間到了就是要去」,這個形態,不是只有這樣。不過,從內心要表達出你的形態,你若無心,只有形態沒有用,所以要從內心發出了,覺有情、學佛的心。所以要恭敬讀誦經典,要再受持法;不只是受持法,還「能為他人說」,這很重要。所以還要能夠靜靜、好好思惟,來「撰集精義」,當中最精要的意義,這樣「解經藏知見」。經藏中很深奧的道理,我們能夠知道,我們能夠看到,這就是入佛知見。我們入經藏就等於入佛知見,所以要用心。

如是諸音聲
悉皆得聞之:
隨其所作
教諸菩薩之行
進修六度
如是等聲
法師住於此
悉皆得聞之

「如是諸音聲,悉皆得聞之」。也就是說「隨其所作,教諸菩薩之行」。因為佛陀教我們,我們要隨一切好音聲。我們一直說過了,哪怕眾生粗氣罵人,也要將它轉為為我們說法。我們說「三人行必有我師焉」,擇其善而從之,不善而改之。他的聲音很粗聲大氣,被我們看到、我們聽到了,我們也要學習他,學什麼呢?學這樣是不好的形態,我要自我警惕、反觀自性,我不可像這樣,「他也是我的老師,他是用形態來教育我。」所以我要自我警惕,不要有粗聲大氣對人,因為他給我的感受,是辛苦的感受,我不要用這種,讓人辛苦的感受去對人,這也是老師。所以我們要好好,隨其音聲,我們要如何來做?我們要如何來改變我們自己?所以「隨其所作」。不論他的形態是如何,對我們來說是一個教育。

我們要如何,才真正能夠教菩薩法?循循善誘教導我們,我們才是真的要再學;學他所教育的,這樣來教我們行菩薩法。這我們三個人,我們自己與善、好的老師,與一個不好的老師,這兩個老師都將他們當做,是我的善知識,所以這樣來教育我們。我們就要擇其善而從之,選擇很好的、不可有的態度,來教育別人,警惕人人不要有。所以佛陀說法有說善惡法,幾天前說過了。粗相的法,那就是惡法,微細的法,那就是善法,我們已經有說過了。佛陀來人間教菩薩法,就要讓菩薩、學法的人明善惡,知道這叫做惡的,惡的形象是這樣;這叫做善的,善的道理是這樣。所以,佛陀來人間也是說善惡法,讓人能清楚。

所以「教諸菩薩之行,進修六度」。讓我們能夠了解,世間苦難相是這樣,集這樣這麼多的惡法,造成了苦的結果,因為惡法集起來才有苦的結果。所以我們要好好用心向善,善法修來的就是善的結果,成菩薩、成佛的結果。這就是佛陀用心良苦,這樣教育我們,讓我們進修六度──布施、持戒、忍辱、精進、禪定、智慧,這樣慢慢地循循善誘教導我們。「如是等聲」,這些聲音,「法師住於此,悉皆得聞之」。佛陀既這樣教化我們,我們聽世間善惡的聲音,回歸到我們的心來,讓我們會更加明白、了解;了解惡的歸類是這樣,結果是苦;善的歸類是這樣,結果善的歸類是成佛、成菩薩。這就是佛陀對我們的教育。

菩薩修行
一切功德行願
作大法師
善能守護如來法藏
以無量善巧
智慧辯才
能與大眾而演說法
令諸眾生得大安樂
名為法師

菩薩修行一切功德行願中,我們聽了之後一定要身體力行,我們若沒有身體力行不算菩薩。所以身體力行所修的六度,六度萬行我們修在內心,我們要行在人群中。內心的修行,在身外去幫助人,這種身體力行,這功德,就是我們發心立願的行動。作大法師;出家也是一樣,入人群一定要幫助人。就像一直呼籲「莫忘那一年」。看到我們大愛臺,那個回顧的影片出來,會看到哪一次,在哪一個地方,南部的大水災。常住們一群修行者,要去關心人家,不是這樣穿長衫,斯文在外面,只是去拍拍人的肩膀,不只是這樣而已。看到大家,也是穿著短褂、穿著雨鞋,同樣拿著鏟子,與人在那裡鏟泥土;拿著掃把、提桶子,在那裡與人一起工作,在清理那個受災人的家庭。

每次我若看到這些,我就很讚歎、佩服我們道場修行者。慈濟身體力行,靜思法脈很內修誠、正、信、實;若在慈濟的行動,我們有慈、悲、喜、捨,苦眾生的苦,去為眾生付出他那個體力。這讓我很歡喜,也是很讚歎,所以這就是修行,這就是功德。所以,「菩薩修行,一切功德行願,作大法師」。若想到這裡,我就會想到,這就是真正大行者;平時的時候,守好自己的規矩,好好修行,眾生有事情,我們走入人群中就是去付出,這我就很敬佩你們。

所以,「善能守護如來法藏」。這就是如來的法藏,如來的法藏就是如來的知見。所以,「以無量善巧智慧辯才,能與大眾而演說法」。我們就是不斷這樣在為大眾,身體力行,聽法了之後印證事物,事物印證道理,這樣去演說,不是只有在經典「如是我聞」,不是僅是社會論士,不是。是說過了我們法的精神,真實在人間,人間,我們看到的一大群菩薩。人間菩薩道,菩薩身體力行,我們也同時同體力行,與大家一起做到的,這才是真實法。佛陀為了求法,為人奴婢也是這樣做,這經典都說過了。所以,「善能守護如來法藏,以無量善巧智慧辯才,能與大眾而演說法,令諸眾生得大安樂」。讓大家聽了之後,很安心、很快樂,我們中家若能夠,我們這些菩薩,慈濟人,全都是自己身體力行做過,我們若再聽到,「哦,我們這樣有符合,在我們經文中的法」,這樣他會很安心,有道理,有道、有路,我們在走。

就像我們翻山越嶺,(二0一九年)慈濟人到緬甸,發了四萬多戶的穀種。這可見四萬多戶,那些稻穀若鋪在田地上,這樣能夠收成,我們就能夠知道,多少人已經受利益了。這群的菩薩這樣翻山越嶺,這麼遠的路途,那麼的辛苦,連續十五天,你們想,這是不是大菩薩在人群中。他們不只是僅僅在那裡發放,還帶著師父說的話,去與大家分享;讓大家除了得到真實的物資,還得到心靈的饗宴。大家去與他們分享,慧命增長,讓這些眾生得大安樂,也有生活來源了,心也得到歡喜快樂。像這樣,這些菩薩已經去完成了,這「名為法師」。這是身體,不是形象,他心的行動,他就是菩薩。所以菩薩,是四眾弟子都堪稱菩薩。所以,「究竟之真理」,那就是「言語之道斷,而不可言說」。

究竟之真理
言語之道斷
而不可言說
心念起處滅
非心思口議
心念遷流
剎那瞬變無常
如浮雲心行

真的,道理已經不是用話說的了,就是要身體力行了,禪宗都這樣說,「言語道斷」,不用說,就是你了解一下,了解一,下這樣難道就對了嗎?了解,你要再身體力行,要不然菩薩道要如何走?我們要去行六度萬行,「六度」法,就是要在身體力行中所得。

所以要「心念起處滅」。我們付出之後,我們已經放下了,在付出的時候要很認真。我現在付出,感恩、尊重的愛去付出,付出之後我們要再回來,就是沒有拖泥帶水。在那個地方,我們歡喜回來,他們安樂生活,我們法喜充滿回來。我們若這樣,就是「心念起處滅,非心思口議」。不是我的心光是想就好了,或者是佛陀在說真實深法,不是用心想的這樣想得完,不是用口說講得到,不是!

所以,「心念遷流,刹那瞬變無常」。在文字上這樣說,其實只是能夠這樣寫而已,這要大家去體會。我們的心、心念,現在要與大家說話,我向大家說每一句話,我的心念不能停在前面那句話,我才有後面一句話可說,所以我們的心思、心念,不斷要遷流,要這樣才有辦法一直過。就像「秒」,時間若沒有這樣過,我們無法過日子,同樣的道理。所以,我們的心念就是遷流,刹那變化是無常,我們是這樣不斷一直變化,話不斷一直說過去,時間不斷一直過,暗暗的天已經天亮了,就像「浮雲心行」。

我們,天亮了,雲若出來了,那就是雲這樣在走,就是這樣在過,就像我們的心,跟著雲在走,雲過沒有痕跡,同樣的意思。所以請大家要用心來體會,這些文字都很簡單,但是要入那個道理,非心思也非口議,就是要我們身體力行,我們才真正體會到,腳踏地才體會到我們身體力行,在那個地方的感覺,所以要請大家時時多用心!


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Explanations by Master Cheng-Yan
Subject: Bodhisattvas Vow to Be Great Dharma Teachers (菩薩行願 作大法師)
Date: August.09.2019

“As we practice the Bodhisattva-path by actualizing the Six Paramitas in all actions, we must faithfully accept all the sutras taught by the Tathagata, read and recite them with heartfelt sincerity, seek their essential truth and wondrous meaning and explain their meaning according to the text. Then, we will successfully cultivate the fruit of Bodhi. The Buddha has awakened to the Path and understands the true principles of the universe.”

Be mindful to earnestly understand these words and the meaning they contain. Practicing and upholding the Bodhisattva-path is a vow that we all share. As Bodhisattvas, our spiritual practice is to actualize the Six Paramitas in all actions. This is the aspiration we form, the vow we make. The Buddha already clearly told us in the sutras that He came to this world for one great cause; His goal is to teach us the Bodhisattva Way. [As I] “teach the Bodhisattva Way,” everyone has been diligently advancing. For such a long time we have been mindfully and patiently listening, while at the same time seeking [the Dharma] and seeking to put it into practice. If we want to constantly put it into action, we must reflect on ourselves. Did I take the Dharma I heart today and apply it as I went among people? Have I implemented it in my daily living? As we learn the Buddha-Dharma, it is important that we listen [mindfully]. After listening, we must earnestly contemplate it. After contemplating it, we must put it into practice. We must “listen, contemplate and practice” it. We must always bring our actions in line with the Dharma we have heard. This is the mindset we must have as we engage in spiritual practice. We must listen, contemplate and practice, while simultaneously going among people. As we go among people, it is not about what one person can do for others; [each] person must go out to spread [the Dharma] and encourage and recruit others to share in our same aspiration. This is “concerted effort”. A group with over three people is an “assembly”. The strength of a group can build a city. We often speak of [working in] “concerted effort.” When “the strength” of more than three combines, this is “a concerted effort.” Before concerted effort, we need “mutual love;” cultivating harmony with others [establishes] a spirit of mutual love. To have mutual love, we must be “harmonious”. When everyone has mutual love and harmony, isn’t this “unity”? What are we united with? We are united with the Buddha’s intent. This means converging [our minds] with the Buddha’s understanding and views. Have we always carried ourselves in this way? This is something we must constantly contemplate. “Practice the Bodhisattva-path by actualizing the Six Paramitas in all actions.” We must earnestly contemplate this. Even one simple phrase is closely related to the focus of our practice. So, we must all mindfully contemplate this. To be able to do this, our minds cannot let a second slip away. This depends on our faith. “We must faithfully accept all the sutras taught by the Tathagata.” We must faithfully accept all of the Buddha’s teachings. We must believe in all of them. We must have great respect for all of the Buddha-Dharma’s written sutras.

We should not just causally read the words. The “sutras” are there for us to read, but we must also recite them. Reading means seeing the words with the eyes. Reciting means that even without the words, we can still remember them in our minds. Besides retaining these words in our minds, we must also come into agreement with the words [and ask], “What do these words really means?” We must deeply believe in them to comprehend the sutras taught by the Tathagata. Looking at the words in the sutras, they seem simple; we just read a few words and [are done]. Though the sentences are short, we will never finish putting them to use, even for an entire lifetime. For me, just six simple words alone have taken an entire lifetime. It has been decades, more than half a century, and I have not yet finished my work. Now, “Time is running out.” What has not yet been done is more than what has been done. We must be very earnest about this. Faithfully accepting and practicing [the Dharma] is very important. So, “We must faithfully accept all the sutras taught by the Tathagata.” What we need even more is sincerity, “to read and recite them with heartfelt sincerity.” We must have a reverent mindset as we read the sutras and take every sentence to heart. It is not enough to just read them as if following a schedule. We must engrave the words into our hearts. Then, when our eyes leave the words, we can still “earnestly remember” this sutra. We [must] earnestly remember this sutra passage.

The [wording] of this Dharma, its true essence, is so wondrous. This is very important. Listening to the sutra does not mean, “I have demonstrated my sincerity; when you teach the sutra, I am here every day listening.” It is not just about this. We need to read and recite with sincerity, as well as to “seek their essential truth and wondrous meaning.”

Inwardly, we cultivate sincerity, integrity, faith and steadfastness. With sincerity, we vow to deliver all sentient beings. With integrity, we vow eliminate all afflictions. With faith, we vow learn all Dharma-doors. With steadfastness, we vow to attain Buddhahood.

Aren’t we all like this? As Tzu Chi people, I want all of you to practice sincerity, integrity, faith and steadfastness. From our own hearts, in our everyday lives, in our dealings with people, matter and things, we must always be sincere. “With sincerity, we vow to deliver all sentient beings.” When we vow to deliver sentient beings, our minds must be [singularly] “sincere.” Helping others must be done with sincerity. This is to say nothing of the Buddha’s teaching for us, to go among people and deliver sentient beings. This [requires great] sincerity. Furthermore, “with integrity, we [must] vow to eliminate all afflictions.” This is how sincere our aspiration to deliver all sentient beings [must be]. However, once afflictions and ignorance arise, our minds will not be able to focus, and we will waver or retreat. So, we must work equally [hard] to eliminate our afflictions. Eliminating our afflictions and ignorance requires us to have integrity. With integrity, we will go in the right direction and not be selfish or deviant. On top of this we need “faith” to “vow to lean all Dharma-doors.” The Buddha-Dharma is infinite, and we vow to learn it all. The true path to Buddhahood is infinite. A few simple words contain vast and profound meaning. The path to Buddhahood is very long; learning the Buddha-Dharma takes lifetimes. So, we must make great vows, and we need sincerity, integrity and faith to seek the path to Buddhahood. We must have a sincere mindset, and “with steadfastness, vow to attain Buddhahood.” To seek the Buddha-Dharma, we make great vows. Thus, we inwardly cultivate the Four Great Vows. Our Four Great Vows must begin with “sincerity, integrity, faith and steadfastness.” Without “sincerity, integrity, faith and steadfastness,” we cannot put our great vows into action. We must sincerely read and recite [the sutras] and seek to diligently advance. “To explain their meaning according to the text” means that we [use] the text to explain their wondrous meaning. Thus, as all of us read [aloud], look at and listen to the sutras, we must “explain their meaning according to the text.” The meaning of the principles is very profound. Only if we are able to understand them can we “successfully cultivate the fruit of Bodhi.” If we are unclear of the meaning within, then how can we successfully cultivate the fruit of Bodhi? We must clearly understand the meaning so that we can be sure of our direction. Only when we are sure of our direction can we walk the Bodhisattvas’’ direct path. This is “the fruit of Bodhi.” Thus, “The Buddha awakened to the Path.” This is “understanding the true principles of the universe.” The Buddha’s awakening allowed Him to comprehend. The Buddha’s awakening allowed Him to comprehend the principles of all things in the universe. This is also what we must learn to do. We must not be superstitious; we do not seek for someone to protect us. We are seeking to attain the principles the Buddha awakened to. The principles that the Buddha awakened to contain all the truths of the universe. So, dear Bodhisattvas’, as we learn the Dharam, I strongly stress to everyone that we must study the Buddha’s path to awakening. Studying His path to enlightenment [means learning] all true principles of the universe. The true principles of all things in the universe are not far from us. They are all around us in our spiritual practice. We begin with what is beside us. The way we treat people matters and things must [always accord with] the principles. Thus, [they are part of] our everyday lives; They [extend] as far as the corners of the earth and are as close as the ground beneath our feet. Everyone, please mindfully seek to comprehend this.

The previous passage says, “When all bhiksus and bhiksunis read and recite the sutras or teach them to others, the Dharma teachers who abide here will be able to hear all of this.”

We must be very mindful of this. Even if we are monastics who have vowed to learn the Bodhisattva-path, we must make an effort to mindfully read and recite the sutras. Our reading and reciting must be in earnest. As we just discussed before, when we read and recite, we must “explain the meaning according to the text.” We must deeply enter into its meaning and seek to comprehend the Buddha’s [true] intent. So, in this way, we must read, recite and then make vows to go among people, appeal to them and transform them; Transforming and rescuing sentient beings are the duties of each and every one of us. This is how we “teach [the sutras] to others.” After listening to the sutras, all of us can quickly make vows and put them into practice by going among people and asking everyone to join in as we go out to serve. “Serving others” is the Bodhisattvas’’ spiritual training ground. And what about Dharma teachers? They are monastics, who have left the lay life to focus solely on the path. They listen, recite and teach the sutras, and they also make vows to teach and transform all sentient beings. Thus, these Dharma teachers “abide here,” in this place; where is this place? As I have been telling everyone for several days, it is [in] our minds; our minds are our spiritual training ground. If we can continually read and listen, after reading, listening and reciting the sutra, we should take every sentence to heart. Then wherever we go, whatever we are doing in silence, action or stillness, [becomes] our constant spiritual training ground. This is because we have the Dharma in our minds. This is having “Dharma teachers abide here”. As long as the Dharma is in our hearts, our spiritual training ground will be wherever we go. This is what is meant by “Dharma teachers who abide here”. Everyone must listen and take in [the sutras]. Even if we are at work, wherever we go, our spiritual training ground will follow us; this is our spiritual practice. [Whether] we are interacting with others and teaching others the Dharma in silence, action or stillness, these are all our spiritual training ground. So, in this way, if we can keep our bodies and minds in the Dharma, then we will hear all the sounds in the world and be able to understand them well. Unwholesome or evils sounds are the appearance of afflictions. Good sounds have a beautiful appearance, and our hearts must converge with them. We must eliminate the evil and keep the good; we must uproot all that is evil and remove it from our minds and keep the good, engraving it onto our hearts. This is [how we both] “learn the Buddha-Dharma” and also “spread the Dharma”. We must be mindful of this.

After this, [the sutra passage] says, “Also, when all Bodhisattvas read and recite the teachings in the sutras, teach them to others, compile and explain their meanings, they will be able to hear all these sounds”.

This sutra passage says, “Bodhisattvas, for the sake of sentient beings, explain the meaning contained in various teachings and principles. This is “explaining the meaning of the Dharma”. They teach the principles and explain their meaning. “They may compile and compose [commentaries] on their common meanings”. Then, after we hear it, we are able to teach and explain it to everyone. If there is no one to teach it to, we must mindfully and earnestly write down the insights we gain from listening. We use our insights, perhaps from [several] passages, to share the key points with others. Or we can connect the whole passage by analyzing its meaning and then writing down our thoughts.

From the sutra passages, after reading them or listening to them, we gain insights. Our thoughts can then be compiled and published as a book.

Bodhisattvas explain the meaning of the Dharma for sentient beings. They may compile and compose [commentaries] on their common meanings to clearly analyze and explain them. They do not discriminate between different types of sentient beings, but form great aspirations to benefit them all. The four kinds of disciple are all considered to be Bodhisattvas, awakened sentient beings. They reverently read, recite and uphold the Dharma, and they can also teach it to others, compile its essential meaning and explain the [Buddha’s] understanding and views within the sutra treasury.

If we can write down our insights and what we understand from our realizations, even [writing] a portion of them sown is good. This is our understanding from today; by simply reminding ourselves to be vigilant, we can also share these thoughts with others.

Take for example this young man, Li Renfu. He listens to the Dharma every day and [uses it] to compose a song. Every day, he uploads [his notes from listening to the Dharma]. This is his promise with me. I hope that he truly has the perseverance to continue this. Perhaps in the future, when it comes to the Lotus Sutra, in addition to just words, we will be able to hear his insights. This is also possible, to sum it up, we must be mindful. We can use any method to share with others. We can sing, read or recite; all of these are ways to share with others. We teach others section by section to help them remember it by making it easy to remember and easy to read. [We can do] all of this compiling a summary. Long compilations can become a book; this is what a commentary is. We should carefully compile everything together. Even our own creativity can be published as books to clearly explain [the Dharma]. “They do not discriminate between different types of sentient beings”. This is [for us] to use sincere and reverent minds to transform sentient beings. Transforming sentient beings with sincerity is just talking about humans. We must teach everyone to love and protect life. This is not limited to just our pets. Besides pets, we must protect all living beings. We must love all living beings, but not dote on them. People today keep pets and are obsessed with them. This is also not right. Sentient beings and humans alike must all be loved. How do we love them? We must cherish and protect [living beings]. [If] we love and protect them, then we cannot allow them to be brutally killed by humans.

Now, we are continually promoting a plant-based diet and the precept of not killing. Only by not killing can we save the world. To put it simply, because our climate pattern now is abnormal and there have been extreme changes in the climate, this has caused natural disasters in many places. Scientists have already begun to make the appeal that, in order to stabilize the climate, it is up to how each of us lives. Everyone needs to change to a plant-based diet.

This is the only way to save the world. We must all be mindful to form great aspirations” in order to “benefit all [beings]”. This is very important. Therefore, we must go among people with sincere minds to transform sentient beings; we must love and protect all living beings. So, “cherishing all life with respect and love” is our direction. “The four kinds of disciples are considered to be Bodhisattvas, awakened beings”. The fourfold assembly we are now discussing refers to the bhiksus, bhiksunis, upasakas and upasikas. There are two monastic groups and two lay groups. Listening to the Lotus Sutra is something that everyone must learn [in order] to become “awakened beings;” it is how we learn [to form] great aspirations. We must open our hearts to form great aspirations which can encompass the universe, with love for all sentient beings on earth. This is [what makes] an “awakened being”.

So, forming these kinds of aspirations to willingly learn the Dharma of awakened beings is the Bodhisattva Way. It is by “reverently reading, reciting and upholding the Dharma” that we [learn to] form great aspirations. If we read the sutra like this. We will naturally have reverent minds. We do not think, “Time is up; I need to leave”. We cannot simply maintain the appearance [of a spiritual practitioner]. Our intent is expressed through our appearances. If we do not put our hearts into it, merely the appearance itself is useless. Thus, in our minds, we must form the intent of an awakened sentient beings by learning the Buddha-Dharma. We must reverently read and recite the sutras and then uphold the Dharma. Not only [must we] uphold the Dharma, we [must] also “teach it to others“. This is very important. We must be able to have tranquil and earnest contemplation to “compile its essential meanings, the most essential ideals contained within it. This is “explaining the [Buddha’s] understanding and views within the sutra treasury are very profound. When we are able to understand and see them, this is entering the Buddha’s understanding and views. Entering the sutra treasury is equal to entering the Buddha’s understanding and views. So, we must be very mindful.

They will be able to hear all these sounds: From their actions [we learn to] teach all the Bodhisattva practices and further cultivate the Six Paramitas. When it comes to all these sounds, the Dharma teachers who abide here will be able to hear all of this.

They will be able to hear all these sounds, which means “from their actions, [we learn to] teach all the Bodhisattva practices”. This is because the Buddha has taught us to follow all good sounds. As we have continually said, even if someone harshly reviles us, we must still change [our perspective] and [view them as] teaching us the us the Dharma.

We say, “In a group of three, I will find my teacher. Select other’s good qualities and follow them, know their bad qualities and avoid them”. If someone’s tone is so coarse and loud, when we observe this, we also need to learn from it. What can we learn? We can learn what a bad attitude is and to be vigilant and reflect on ourselves. We cannot be like this. “This person is also teacher. They use their appearance to teach us.

So, we must remind ourselves to be vigilant and not use a harsh and loud tone toward people. Because this person gave us a very troubling impression, we do not want to use this kind of tone and give [this same] troubling impression to others give [this same] troubling impression to others. So, they are also our teacher. We must earnestly follow their sounds to know how to carry ourselves. We must find ways to change ourselves. “From their actions, [we can learn]. No matter what kind of attitude this person has, [they provide] a lesson for us. How do we truly teach the Bodhisattva Way? Those who have patiently guided us are the people we truly need to learn from. We [must] learn from what they taught us, for they have taught us to practice the Bodhisattva Way. There are the people, including ourselves. There is our self, a good teacher and a bad teacher. These two teachers are both considered our virtuous friends, for they teach us [in their own ways]. We must then choose the good and follow it. By choosing the good attitude, the attitude we should not have [serves as an example] to teach and remind others what none of us should do. This is why, in the Buddha’s teachings, He taught about virtuous and evil phenomena. We talked about this a few days ago. Evil phenomena have obvious appearances. Subtle and intricate teachings are virtuous Dharma. We have already talked about this. The Buddha came to this world to teach the Bodhisattva Way. He wanted Bodhisattvas and Buddhist practitioners to clearly discern good from evil, to know what evil is and what the appearances of evil look like. This is virtuous. Virtuous principles are like this. The Buddha also came to this world to teach about good and evil and to help people understand them clearly. So, [He] “teaches all the Bodhisattva practices and further cultivates the Six Paramitas”. This helps us to understand what the appearances of suffering in this world look like. When people accumulate so much evil, it results in the fruits of suffering. Only by giving rise to unwholesome phenomena do we have the fruit of suffering. Hence, we must work hard to mindfully [maintain] a virtuous direction. Cultivating virtuous Dharma produces fruits of goodness, the fruits [by which we] become. Bodhisattvas [who can] attain Buddhahood. Thus, the Buddha painstakingly taught us to enter into the practice of the Six Paramitas, [which are] giving, precepts, patience, diligence, Samadhi and wisdom. This is how He patiently taught and guided us. “When it comes to all these sounds, the Dharma teachers who abide here will be able to hear all of this”. This is what the Buddha teaches us. We hear the sounds of good and evil in the world, and by talking them into our minds, we can [attain] an even clearer understanding. We understand that following after evil will result in suffering, while following goodness results in the attainment of Buddhahood and becoming a Bodhisattva. This is what the Buddha teaches us.

When Bodhisattvas engage in spiritual practice, they gain all merits and virtues by actualizing their vows and serving as great Dharma teachers. In this way, they are able to skillfully safeguard the Tathagata’s Dharma-treasury. With their infinite skillfulness, wisdom and eloquence, they can expound the Dharma to the assembly, helping all sentient beings attain great peace and joy. Thus, they are called Dharma teachers.

Bodhisattvas gain all their merits and virtues in spiritual practice and actualizing their vows. After hearing [the Dharma], we must definitely put it into practice. If we do not put it into action, we are not considered Bodhisattvas. So, to put the Six Paramitas into practice and actualize them in all actions, we must cultivate our minds and practice them among people. With our inner cultivation, we must then go out and help people. By practicing these through our actions, these merits and virtues [come from] acting on our aspirations and vows to become great Dharma teachers. Monastics are also like this. They go among people to help them. This is like our continual appeal to “never forget that year”.

On Da Ai TV, we saw [mush] footage from the past, [like] the great flood in Southern Taiwan. A group of our resident monastics went out to care for people. They did not go out dressed in fine robes just to pat people on the shoulder. That was not it at all. We saw [the monastics] wearing short coats and rainboots. They also took up shovels and scooped mud along with everyone else. They took up brooms and buckets and worked together with people to clean the survivors’ homes. Every time I see things like this, I have great praise for them. I admire the spiritual practitioners in our spiritual training ground. In Tzu Chi, we take action. The Jing Si Dharma-lineage inwardly cultivates sincerity, integrity, faith and steadfastness. In every Tzu Chi event, we [practice] loving-kindness, compassion, joy and equanimity. When sentient beings are suffering, we exert physical effort to help them. This makes me very joyful, and I praise [everyone]. So, this is how we engage in spiritual practice. These are the merits and virtues [we attain]. “When Bodhisattvas engage in spiritual practice, they gain all their merits and virtues by actualizing their vows and serving as great Dharma teachers”. When I think of this, I think that they are true, great practitioners. We must regularly guard our precepts and earnestly engage in spiritual practice. When something happens to sentient beings, we go among people to serve. I admire everyone so much for this. So, “In this way, they are able to skillfully safeguard the Tathagata’s Dharma-treasury”. This is the Tathagata’s Dharma-treasury. The Tathagata’s Dharma-treasury is the Tathagata’s understanding and views. “By means of their infinite skillfulness, wisdom and eloquence, they can expound the Dharma to the assembly”. This is how we continuously put [the Dharma] into action among the assembly. After hearing the Dharma, we confirm it through matters and things. After matters and things confirm the principles, we can then say, “Thus, have I heard” is not only in the sutras, nor is it just society’s opinion; no. This is saying that the spirit of the Dharma is truly in this world. In this world, we are able to see a big group of Bodhisattvas. The path of Living Bodhisattvas is putting [the teachings] into practice. We work together, combining our strength to accomplish this with everyone. This is the True Dharma. The Buddha, in order to seek the Dharma, also acted as a servant to others. This is all recounted in the sutras. Thus, “In this way, they are able to skillfully safeguard the Tathagata’s Dharma-treasury”. “They can expound the Dharma to the assembly, helping all sentient beings attain great peace and joy”. Hearing this should help everyone to put their minds at ease and feel very joyful. If we are also able to do this, we Bodhisattvas, we Tzu Chi volunteers, have taken action with our own strength. If we hear people say, “Oh, what we are doing is in accord with the Dharma in the sutras!” Then, they will feel assured. There is a principle behind it, [which forms] a path for us to follow.

It is like in 2019 when Tzu Chi volunteers crossed over mountains in Myanmar to distribute seeds to over 40,000 households. We saw how over 40,000 households were able to sow their paddy fields and gain an abundant harvest. Thus, we [could be assured] that so many people would be able to benefit. This group of Bodhisattvas crossed over mountains. It was such a long and arduous journey, and they did it for 15 continuous days. Think about it. Aren’t they Great Bodhisattvas among us? They did more than just distribute [seeds]; they also brought my words along and shared them with everyone. They gave them actual material goods, as well as abundant spiritual nourishment. The volunteers shared [the Dharma] with them, growing their wisdom-life and giving these sentient beings great peace and joy. The locals now have a source of livelihood, and their hearts are also very joyful. In this way, these Bodhisattvas already fulfilled [their mission] and can be “called Dharma teachers”. This is using their bodies, not just appearances. They are Bodhisattvas because they act from their hearts.

So, in terms of Bodhisattvas, these four kinds of disciples can all be called Bodhisattvas. “The ultimate true principles are beyond the reach of language and are thus indescribable”.

The ultimate true principles are beyond the reach of language and are thus indescribable. They end where thought begins, and are beyond the reach of thought or expression. Thoughts ebb and flow, changing in an instant, impermanent. The mind moves like a floating cloud.

It is true. The principles no longer need words. We must practice them with our actions. Chan Buddhism says, [Principles] are beyond the reach of language.” Without saying it, we are able to understand it. Is it right to just understand it? Once we understand, we must put it into practice; otherwise, how will we walk the Bodhisattva-path? We must actualize the Six Paramitas in all actions. The Dharma of Six Paramitas must be attained by putting them into practice. “They end where thought begins.” After we serve, we have already set it aside. We must be very earnest when we are serving. Now, when we serve others, we give with the love of gratitude and respect. After giving, we must return [to ourselves] without lingering attachments. We return from that place [only] with joy. [People] are living in peace and happiness, while we return filled with Dharma-joy. If we do this, “[principles] end where thought begins, beyond the reach of thought or expression.” We do not just think about it and that is it. The true, profound Dharma taught by the Buddha is not [accomplished] by just thinking. It is not attained by just speaking, no “Thoughts ebb and flow, changing in an instant, impermanent.” This is how it is expressed in written language. In fact, it can only be written like this for everyone to comprehend it. It is in our hearts and minds. As I am now speaking to everyone, as I finish every sentence I say to you, my mind cannot linger on the previous sentence if I am to continue on to the next sentence. So, our thoughts must continue to ebb and flow. Only then are we able to continue on. It is like a “second” [in time]. If time does not pass like this, we will be unable to live our lives. It is the same principle. This is how our thoughts ebb and flow, and in every instant, they change in impermanence. This is how we are continuously transformed. Words are continually spoken. Time continues to pass. The dark day has already become bright. It seems “the mind moves like a floating cloud.” Our day is bright. If a cloud appears, it is simply floating by, and it will also pass. It is the same as our hearts, which follow after this cloud.
Clouds leave no trace behind them. It is the same meaning. Everyone must mindfully seek to comprehend this. These words are all very simple. But to enter into the principles, we do not need to think or debate them. We must go out and put them into practice. Only then will we truly comprehend them. Only when we have our feet on the ground can we comprehend what we put into action and how we feel being in that place. So, we must always be mindful!

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