20140904《靜思妙蓮華》精進禪定悲智具明（第385集）

20140904《靜思妙蓮華》精進禪定悲智具明（第385集）

⊙「為興隆佛法，共濟度眾生，以山川異域，是日月同天，寄望學佛者，共結佛法緣。」
⊙「若聞法布施，或持戒忍辱，精進禪智等，種種修福慧，如是諸人等，皆已成佛道。」《法華經方便品第二》
⊙精進禪智等：精者無雜，進者不退；直心向道，勤修正法，奉行眾善，無有懈怠，是名精進。
⊙禪智：思惟修，新譯曰靜慮。屬於色界之心地定法也。或靜慮，即住心一境而冥想妙理。
⊙種種修福慧：福即福德，謂布施、持戒、精進、忍辱、禪定五度也；慧即智慧，謂般若一度也。
⊙前五法資助顯於智慧，慧導於布施等法，猶目與足，不可互闕。以大智慧莊嚴，則大慈悲宏誓滿。
⊙拔除苦難之諦理義成；以福德莊嚴，則大慈願滿，給與幸福之樂義成。故以福慧，是則悲智兼具明之。

【證嚴上人開示】
學佛，自覺覺他，自度度人，這是我們學佛者的本分事。不是自己能解脫煩惱、看得開這樣就好了。常說希望社會祥和，少數人看得開、方向對，多數人不對，這個社會怎麼能祥和呢？所以要社會祥和，我們就要法，佛法，輾轉相傳，人人共同一個方向，人人能共同調伏身心。

為興隆佛法
共濟度眾生
以山川異域
是日月同天
寄望學佛者
共結佛法緣

「為興隆佛法，共濟度眾生」。佛法若能很昌盛，大家合力起來，才能來救濟度脫眾生。眾生的苦難千千萬萬種，各人有各人的煩憂，各人有各人的貪欲，各人有各人的無奈，千千萬萬說不清楚，真的就是苦啊！

我們要如何來度眾生？其實，空間很大，就是「以山川異域，是日月同天」。有山、有河、有海的地方無不都是有人類，有人類的地方，佛法就能普遍到那裡。所以，這是同一片天，同一個太陽系，同一個日與月的輪轉中，這就是我們的乾坤；我們的大乾坤應該要有佛法。

空間、人與人之間，輾轉相教、輾轉帶動，我們是寄望於學佛者。因為救世、救人心，真的是需要多學、多覺，要學，如何脫離眾生這樣的沉沉浮浮，那種的業力煩惱要如何突破。認真在人群中來體悟，體驗佛陀所說人間的苦諦，要如何能將善念啟發，人人為善。

要幫助大乾坤四大調和，必定要人類如何在人群中，來將所學的佛法輾轉相傳，身體力行。知道「集」的源頭，我們才有方法，去「滅」掉世間種種的災難，就要修行於「道」上。

如何能將人間的苦難如同身受，「人傷我痛，人苦我悲」，這才是真正學佛、傳法的人。所以我們要「寄望學佛者」，是真學佛者，學而致用，用在心得，體悟了人間的種種，這叫做學佛者。

「共結佛法緣」，所以我們必定要用心，為興隆佛法，我們才能來濟度眾生，大家共同來度眾生。

若聞法布施
或持戒忍辱
精進禪智等
種種修福慧
如是諸人等
皆已成佛道
《法華經方便品第二》

經文開始，在昨天我們就已經開始說，「若聞法布施」。聽法之後，我們要輾轉相教。聽了之後，入心消化，看大地一切人、事、物的道理，我們將聽來的法，用在人、事、物、理，與大地對話，無處不是法。我們法入心之後，我們就能時時用法，與人結緣、布施，這就是學佛最重要的。

所以聞法還要布施，還要持戒、要忍辱。我們昨天不是有說過嗎？忍辱，忍要忍得，若是有那種，故意非理逆情來干擾我們的人，這種人我們就要，用寬闊的心懷來寬恕，不與他計較，甚至，不只是不計較，要用方法來教育他。

世間很多讓我們不如意的事情，人人這樣說，「不如意事，十有八九」。你遇到不如意事，如果不能安忍，我們的心心常常就會，有煩惱起落、沉浮。發一念心，外面的境界一來，就障礙了我們的道心，很快精進的道念，就受外面的境界影響，斷了我們的道念。所以我們必定要先學，學會安忍。

忍辱必須要持戒。心若要安定，若沒有戒，我們就無法安忍不動。當然，學佛就是要精進，精進很重要，這個精進要如何精進？那就是禪定、智慧。精進、禪定、智慧，這都是我們內心的工夫。

精進禪智等：
精者無雜
進者不退
直心向道
勤修正法
奉行眾善
無有懈怠
是名精進

精是無雜念，專心一志，這稱為「精」。「進」，就要向前前進，對準的方向，你若沒有向前前進，那就是永遠停滯。停滯在那裡，那就是懈怠、墮落。因為時間不斷地過，人的時日愈是一直減少，從中年很快就進入老年了，所以一定要進而不退。

進，還要直心向道。常常說「大菩提道直」，對啊，就是要有直的菩提心，覺性道路應該就是要直。我們要知道方向正確之後，我們就要勤修在正法中，而且奉行眾善。所以我們用精進的心，用直心行於我們的道場，我們的道場就是菩薩行菩薩道。

若是禪定，前面是精進，禪定，「禪」就是思惟的意思。

禪智思惟修
新譯曰靜慮
屬於色界之
心地定法也
或靜慮
即住心一境
而冥想妙理

思惟，就是內心要好好思考。所以，「禪」不是都不要去想，「一切皆空」。皆空，要空到哪裡？也是要很精的思惟。

所以現在的人翻譯叫做「靜慮」，不只是「思惟」；古代的翻譯稱為「思惟修」──思惟好好地修。就如我們聽法，佛陀這樣說，其實時代不同，這個法用在現在的時代，現代人各種煩惱不同，要用各種不同的法去對治，這叫做「思惟修」，是修學來致用。現在就又有人翻譯為「靜慮」，心要靜下來，好好考慮人生世間的方向。

這無論是「思惟修」，或是「靜慮」，這都是屬於色界的，色界心地的定法。

色就是我們所看得見的東西。我們在欲界，就是從欲來看物質。我們若修行，在物質中我們會去思考：是不是我們必須要的，維生之物嗎？我們的生活，真的需要這些東西嗎？不需要，只想，我要有。只是這樣而已嗎？若是如此，我們對這個色，要去體會，我們要如何制止，我們的欲念、煩惱；很多享受物質，這叫做色界。我們要好好思考，用在如何於人間生活，能生活得無憂無慮，沒煩惱，必定就要用這種智慧——「禪智」。

「禪智」，以思惟修與靜慮，來看物質的世界，如此我們的欲念界限，就不會一直超越出去，這就是靜慮的功能。好好地思考，不要心一直被有色的物質，將我們誘引。所以這是色界的心地定法，要如何定好我們的心，面對所有一切的物質，我們要如何看法。

「靜慮」就是「住心一境而冥想妙理」。不被外面的境界將我們誘惑，在各種色的物資，我們能將它排除，將心收回來，攝住一心、一境，我們的心境，這樣收回來，靜靜地好好想。「冥想」的意思就是靜。沒有其他來干擾我們，靜靜默默，好好地來思考這個妙理。

我們也常說，每一種東西都有它的假和合相。常說一朵花、一枝草都有它的種子，花與草它的種子不同，不同的種子就是有假和合的因；有假和合的因，還要有假和合的緣配合起來，這粒種子才能成形。這全都是妙理。色相中很多的道理，我們能通徹，我們就不會受這些色相，擾亂我們的心，所以要通徹它的道理。

「種種修福慧」。我們經文中，就是：「精進禪智等，種種修福慧。」在這些有色的東西，物質的東西，我們通徹它的道理之後，我們就能知道這個物質，是如何應用。如若貪著時，那就是造業了。貪這一切色，色欲貪著，當然就是造業；若是對這些色——物質，色相全都能通徹了解，就能造福。

種種修福慧：
福即福德
謂布施、持戒、
精進、忍辱、
禪定五度也
慧即智慧
謂般若一度也

福，就是福德。我們要如何，利用這個東西來造福？當然是付出。所以造福，福就是德。懂得要造福的人就是德，就是布施。德要從布施、持戒、忍辱、精進、禪定，這五項，「種種修福慧」。

懂得捨，那就是布施；貪就是造業。所以，既然能了解物質的作用，我們就用物質來修福慧。

在布施中，我們還要再持戒。看到這個物質，經過我們的手，是乾乾淨淨地付出，或是有貪念？這戒要守得好。我們也是要精進，「前腳走，後腳放」。這件事情做了，圓滿功德了，歡喜！

就如最近的冬令救濟(發放)，在大陸幾個地方，已經完成冬令救濟(發放)。數十萬人，在冬天有厚厚的被子可蓋，在大雪紛飛、寸草不生時，他有米糧可食，有油、鹽，可維持生命。這樣結束我們的任務了，付出了，大家歡喜回來。

在冬令，貧窮苦難人，能得到維持生活的物資。這樣歡歡喜喜甘願出去，想到大家已經，得到物資能生活，又是快快樂樂地回來，都沒有其他所求，這稱為精進。

學法，對的事，我們堅持去做，向前前進，前腳走，後腳放，回來之後，只是一種輕安；輕安就是很輕鬆，心很安。那些貧窮苦難(人)得救了，菩薩的心輕安自在，這稱為精進。

所以，禪定，剛才說過，我們對物質，一切道理全都通徹，知道物質如何應用於人間，心沒有貪著，如此稱為禪定。

禪定，後面就是智慧。慧，就是智慧，就是屬於般若；般若、智慧，這獨立為一度。其實，就是因為智慧，你才懂得要修行；修行才懂得要布施、持戒、忍辱等等。同樣所做的前面五項，就是需要靠智慧來發展，去引度，方向正確，那就是慧。所以慧能將我們導向，正確的方向、修行的道路，所以說前五法就是幫助顯於智慧，我們所做的一切歸納於智慧，所以「慧導於布施等法」。

前五法資助
顯於智慧
慧導於布施等法
猶目與足
不可互闕
以大智慧莊嚴
則大慈悲宏誓滿

智慧，這個「慧」字——平等慧，來引導人人，懂得布施、持戒、忍辱、禪定，這是由於慧。前面的五項來顯示「慧」，顯示、助顯智慧。總而言之，前面所做的就是由智慧發出，智慧回納回來是真實法。

所以「猶目與足」。有智慧，若沒有，前面(五項)來助道，光想而已，也無用。常說，法就是要讓我們修、讓我們行，所以「猶目與足」。眼睛看得到，很清楚，若沒有雙腳走出去，境界也無法在我們的身，身心無法入法的境界。光眼睛看，腳一定要走；用腳走，眼睛若看不清楚，也是很危險。前面的五項，身體力行，後面的智慧是為我們引導。

所以，「以大智慧莊嚴，則大慈悲宏誓願」。大慈悲的宏誓願，就是要拔苦，那就是「諦理義成」──道理能完成，我們所要立的方向。所以，「以福德莊嚴」，就是大慈悲願滿。

拔除苦難之
諦理義成
以福德莊嚴
則大慈願滿
給與幸福之樂義成
故以福慧
是則悲智兼具明之

福德莊嚴，那就是智慧能圓滿，如此才稱為「福德莊嚴」。

各位菩薩，學佛一定不能有缺一、缺二，應該一、二要併合起來，像是眼睛與腳一樣，看得到就要走得到。學佛，很多很多非常微細，我們要時時多用心。

禪智生活無憂慮
看到走到真修行

禪智 = 思惟修 = 靜慮
思惟：內心好好思量。
靜慮：靜心好好考慮。
屬於色界的心地定法。

色，就是我們在欲界裡所看的物質。修行者會去思考：
它是不是生活裡必須要的? 若不需要，卻只想著要有，
又會如何? 所以要去體會，并學習如何 “定心” 制止
色界的欲念煩惱。生活無憂無慮無煩惱，必要有
—「禪智」。

「靜慮」就是「住心一境而冥想妙理」。不被外境誘惑，
排除各種色相的物質，透徹其 “假合和相” 的道理，
將心收回并攝住於一心一境。「冥想」就是靜，
沒其他干擾地思考當中妙理。

貪一切色而執著，就是造業；對色相通徹了解，
就能造福。付出也是造福，至於德，則要具備
布施、持戒、忍辱、精進、禪定這五項，
才能「種種修福慧」。

捨就是布施；貪就是造業。既然了解物質的作用，
我們就用它來修福慧。布施之餘，還要再持戒。
看物質經過我們的手，是乾淨地付出，或是
有貪念的給予? 戒要守好，就要精進，
「前腳走，後腳放」，事情圓滿功德，即輕安歡喜！
例如物資發放。心對物質不起貪著，也稱為禪定。

智慧，就是般若；因為有智慧，才懂得要修行。
布施、持戒、忍辱、精進、禪定，都靠智慧來發展，
從而引度眾生一個正確的修行方向。
智慧，歸納回來，就是真實法。

有智慧引導，若沒五度來助力，光是想也沒用。
「猶目與足」--修行，眼睛看到，雙腳卻沒走出去，
身心就無法進入法的境界。大慈悲的宏誓願，
就是要拔苦，讓「諦理義成」─ 道理能完成，
所以要「以福德莊嚴」(智慧圓滿) 來立定方向。

因此學佛，就要看得到，走得到，眼腳並行，缺一不可。

無量光曜心 文章總數 : 968 威望 : 72 注冊日期 : 2009-04-25

Explanations by Master Cheng-Yan
Subject: Diligence, Samadhi, Compassion and Wisdom(精進禪定悲智具明)
Date: September. 04. 2014

In learning the Buddha’s Way, we awaken ourselves and others, we transform ourselves and others. As Buddhist practitioners, these are part of our fundamental duties. We are not just liberating ourselves from afflictions or just opening our own minds. I often say that I pray for harmony in society. If only a few people have open minds and are on the right course while most people are not, how can our society be harmonious? So, if we want there to be harmony in society, we must continue to transform the Buddha-Dharma. When everyone is on the same course, we can all train our bodies and minds together.

Flourishing Buddha-Dharma can help and transform sentient beings across mountains, streams, foreign lands, all places under the same sun, moon and sky. We place our hope in Buddhist practitioners to create connections with the Buddha-Dharma.

“Flourishing Buddha-Dharma can help and transform sentient beings.” If the Buddha-Dharma thrives in this world, we can all work together to help transform sentient beings. Sentient beings experience all kinds of suffering. Each person has his own anxieties. Each person has his own desires. Each person has own feelings of helplessness. There are so many kinds that they cannot be clearly explained. They are all truly suffering. How do we transform sentient beings? Actually, this world is so vast it includes “mountains, streams, foreign lands, all places under the same sun, moon and sky.” There are mountains, rivers and seas and there are people living in all these places. Wherever there are people, the Buddha-Dharma can be spread.
So, everything under this same vast sky, in the same solar system and beneath the same sun and moon, is considered our macrocosm. The Dharma must [pervade] this macrocosm. In this space and in our interactions with others, we teach [the Dharma] to inspire one another. We place our hope in Buddhist practitioners, because saving the world and people’s minds truly requires much learning and awakening. We must learn to free ourselves from the ups and downs of life, eliminate our karma and afflictions and earnestly try to realize and experience the truth of suffering as taught by the Buddha. How do we inspire wholesome thoughts so that everyone will be good? To balance the four elements in the macrocosm, we must go among people and continuously transmit the Buddha-Dharma we have learned by putting it into practice. Only by knowing the original “cause” of suffering will we have the means to bring the world’s various disasters to “cessation”.
Thus we need to practice “the Path” and try to feel their suffering as our own. “When others are hurt, I am in pain. When others suffer, I am saddened.” Then we are truly Buddhist practitioners who transmit the Dharma. We must “place our hope in Buddhist practitioners” to apply what they learn and realize all kinds of [truths] about this world. These people are Buddhist practitioners who “create connections with the Buddha-Dharma.” So, we definitely must be mindful. Only when the Buddha-Dharma flourishes can we help and transform sentient beings; we must all work together to transform sentient beings.

[Those who] heard the Dharma practiced giving, upholding precepts, patience, diligence, Samadhi, wisdom and so on, and cultivated blessings and wisdom. People such as these have all realized the path to Buddhahood.

We discussed the beginning of this passage yesterday.“[Those who] heard the Dharma practiced giving.”After listening to the Dharma, we must then teach it to others.After we listen, we take it in and digest it, then we can use it to see the principles in all things.If we apply the Dharma we hear to dealing with people, matters, objects and principles and enter into a dialogue with the land, the Dharma will be everywhere.After we take the Dharma to heart, we can apply it at all times to create karmic affinities and to practice giving.This is most important in learning the Buddha’s Way.
So, having heard the Dharma, we must also practice giving, upholding precepts and patience.Didn’t we discuss this yesterday?We must practice patience.If someone deliberately and unreasonably tries to disturb us, we must forgive them with an expansive heart and not take issue with them.Not only should we not take issue with them, we should try to teach them.
In this world ,many things can lead us to feeling dissatisfied.People often say, “Eight or nine things out of ten do not go our way.”When something does not go as we wish, if we cannot patiently remain at peace, afflictions will constantly arise and cease, sink and surface, in our minds.After making an aspiration, external [challenges] may obstruct our will to practice.Our will to diligently practice will quickly be affected by our environment and [may disappear].So, we must first learn to patiently remain at peace.
To be patient, we must uphold precepts.If we want to be in Samadhi, but lack precepts, we cannot remain peaceful and unmoving.Of course, learning the Buddha’s Way requires diligence.Having diligence is very important, but how can we develop this diligence?Through Samadhi and wisdom are all mental skills we must master.

Diligence, Samadhi, wisdom and so on:Those who are focused are not scattered.
Those who advance will not regress.With a straightforward mind, they walk the Path and diligently practice Right DharmaThey do all good deeds and are never indolent.This is diligence.

Free of discursive thoughts, we can concentrate on our resolve.This is being “focused.
To “advance, we must move forward in a precise direction.If we do not move forward, we will stand still forever.If we remain standing still, we are being indolent and will degenerate.As time continues to pass, our time in this world continues to grow shorter.
From middy age, we quickly enter old age.Therefore, we must advance without regressing.We must advance on the Path with a straightforward mind.
Then, as we offer say, “the great Bodhi-path is direct.Indeed, if we have a straightforward Bodhi-mind, the path to enlightenment will be direct.After we verify that our course is direct, we must diligently cultivate Right Dharma and do all good deeds,
So, we must exercise a diligent and straightforward mind in our spiritual cultivation.
Our spiritual training is walking the Bodhisattva-path.
Before Samadhi comes diligence.Samadhi is a state of contemplation.

Samadhi and wisdom are the “cultivation of contemplation,” also called “meditative contemplation.In the form realm, this is way to bring stillness to the mind.Through “meditative contemplation,” the mind abides in one state and ponders wondrous principles.

To contemplate is to think about something thoroughly.So, “meditation” is not the same as not thinking, because “all things are empty”.What does it mean for all things to be empty?This requires focused contemplation to understand.The modern translation [for Samadhi] is “meditative contemplation,” which is more than just “contemplation”.The old translation is “cultivation of contemplation”.We must practice our contemplation.
Take listening to the Dharma for example.The Buddha gave certain teachings, but since the times have changed, the Dharma now has to be applied [differently].People now have different kinds of afflictions, which must be treated with different kinds of teachings.This requires the “cultivation of contemplation,” which is applying what we learn.Now, some people call this “meditative contemplation”.
Our minds must be still as we thoroughly consider our course in life. Whether we engage in “cultivation of contemplation” or “meditative contemplation”, these are the practices for cultivating Samadhi in our minds. “From” refers to things we can see. In the form realm, we look at things with desire. If we engage in spiritual practice, we will consider whether material things are necessary for sustaining our lives. Do we really need these things to live? We do not. Do we only think, “I want it”? Is this all we can think of? If that is the case, when we see something tangible, we must realize that we are living in the form realm and must find a way to keep afflictions from arising from the desire for material enjoyment. We must deeply contemplate how to [apply teachings] in our lives so we can be free of worries and afflictions. This requires wisdom, “Samadhi and wisdom”, which is using the cultivation of contemplation and meditative contemplation to look at this material world. Then we will not be tempted by these desires to break the boundaries [of what is acceptable]. This is the function of meditative contemplation. We need to contemplate this carefully, in order not to allow our minds to continually be tempted by material objects. This is a way to bring stillness to our minds in the form realm. This teaches us to bring our minds into Samadhi as we interact with all kinds of material objects.
“Meditative contemplation” is when “the mind abides in one state and ponders wondrous principles”. When we are not tempted by external phenomena, we can stop desiring all kinds of material objects and rein in our minds. Then we can focus our minds into one state. When we can rein in our minds, we can contemplate in a state of stillness. To “ponder” means to be quiet, to be free of all interferences, so we can quietly, silently and thoroughly contemplate these wondrous principles.
We also often say that every object is simply a temporary union. I often say that a flower or a blade of grass both come from seeds, but their seeds are different. Different seeds are causes of different temporary unions. We need the causes of temporary unions to converge with the conditions of temporary unions in order for the seeds to grow. These are the wondrous principles of things with forms and appearances. If we can comprehend this, we will not be troubled by these forms and appearances. So, we must thoroughly comprehend this principle.
As for “cultivating blessings and wisdom”, the sutra text mentions, “diligence, Samadhi, wisdom and so on, cultivating blessings and wisdom”. When it comes to all objects with form, all material objects, if we can comprehend their principles, we will understand how to utilize them. If we greedily cling to them, we create karma. When we greedily cling to our desire for them, of course we will create karma. If we can thoroughly understand forms, appearances and material objects, we can create blessings.

“[They] cultivated blessings and wisdom: Blessings are blessed virtues, which are five of the Six Perfections, giving, upholding precepts, diligence, patience and Samadhi. Wisdom is prajna, which is one of the Six Perfections.”

Blessings are blessed virtues. How do we use [material] things to create blessings? Through the practice of giving, of course. So, when we create blessings, we create virtues. Those who create blessings are virtuous and practice giving. Virtue comes from giving, upholding precepts, diligence, patience and Samadhi. These are five ways to “cultivate blessings and wisdom”. When we have equanimity, we will be able to give. Greed leads us to create karma. Once we understand the function of material objects, we can use them to cultivate blessings and wisdom. As we practice giving, we must also uphold precepts. When material objects pass through our hands, will we give them away with a pure mind or will we be greedy? We must uphold precepts carefully.
We must also diligently advance; “as one foot steps forward, the other must let go”. When we accomplish something successfully, we will feel happy. Take the recent winter relief distributions, for example. In several locations in China, we have completed winter relief distributions. Hundreds of thousands of people now have thick blankets for the winter. As snow falls and nothing grows, they will have rice, oil and salt to sustain their lives. After the volunteers completed their mission of giving to others, they happily returned.
For the poor and suffering to have supplies to sustain their lives during the winter, the volunteers happily and willingly went to help. Knowing that people had what they needed to survive, when they were done they happily returned. They seek nothing in return. This is considered diligence.
In learning the Dharma, we must resolve to keep doing the right thing. “As one foot steps forward, the other must let go.” When the teams return home, they feel at ease. They feel relaxed and peaceful because the poor and suffering people were helped. Bodhisattvas’ minds are peaceful and at ease; this is also diligence.
So, Samadhi, as I just mentioned, comes after we thoroughly understand all the principles of material objects. Once we know how to utilize them in this world, we will not greedily cling to them. This is a state of Samadhi.
After Samadhi comes wisdom. Wisdom is considered prajna. Wisdom is considered prajna. Prajna, or wisdom, is one of Perfections. Actually, it is because we have wisdom that we engage in spiritual cultivation. Our spiritual cultivation leads us to practice giving, upholding precepts, patience and so on. Likewise, to develop the first five practices, we must rely on [the sixth], wisdom, to guide us in right direction. This is the function of wisdom.
Thus, wisdom will guide us toward the right course of spiritual practice. So, the first five practices will help us manifest wisdom. Everything we do comes back to our wisdom. Therefore, “wisdom directs the other practices, such as giving.”

The first five practices help us manifest wisdom. Wisdom directs the other practices, such as giving. They are like the eyes and feet, which cannot do without each another. With dignified great wisdom, we have the great compassion to fulfill great vows.

Wisdom is impartial: it guides everyone to [practice] giving, upholding precepts, patience and Samadhi. These all come from wisdom. Therefore first five practices help manifest wisdom.
In order words, those first practices come from wisdom and wisdom leads us back to True Dharma. “They are like the eyes and feet.” Though we have wisdom, if we do not cultivate the first five practices and just think about them, that is useless. We often say that the Dharma is to be practiced. So, “They are like the eyes and feet.” These eyes can see [the path] very clearly, but if we do not walk it with our feet, then our bodies and minds cannot enter the Dharma. We cannot just look, we must walk. If we walk but cannot see clearly, that is also very dangerous. We put the five into practice, and the last, wisdom, will guide us. So, “With dignified great wisdom, we have the great compassion to fulfill great vows” we will relieve people’s suffering. Then “we achieve the meaning of true principles.” The principles can help us reach the [destination] we are going toward. So, “dignified by great wisdom, we will have the great compassion to fulfill vows.

When we relieve others’ suffering, we achieve the meaning of the true principles. When we are dignified by blessed virtues, we have the great compassion to fulfill vows and help others achieve the joy of blessing. This is how, with blessings and wisdom, we are replete with compassion and wisdom.

To be dignified by blessed virtues, we must have perfect wisdom. Dear Bodhisattvas, we must learn the Buddha’s teachings completely. We must piece all the teachings together, just like having eyes and feet. If we see something, we can reach it. [The Buddha-Dharma contains] many subtle and intricate [teachings]. So, we must always be mindful.

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