20140716《靜思妙蓮華》勤修妙法入菩提（第349集）
⊙「勤修歡喜植福人，聞法入心長慧命，持戒守規護生機，大乘妙法入菩提。」
⊙「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」（法華經方便品第二）
⊙聲聞：小乘法中弟子，聞佛之聲教，悟四諦之理，斷見思之惑，而入於涅槃者也。是為佛道中之小根
⊙菩薩：為大道心眾生，謂真求道之大心人。故曰大道心眾生，求道求大覺之人，具修自利利他之道。
⊙聞我所說法：如來說大小偏圓之法，咸使眾生悟入於佛之知見也。
⊙乃至於一偈：偈云，伽陀，華言「頌」。經偈雖有五字、七字，為句不同，皆以四句為一偈也。
⊙皆成佛無疑：成就佛道。菩薩修六度萬行究竟圓滿，而成無上正等覺，謂之成佛。法者信而不疑也。
【證嚴上人開示】
勤修歡喜植福人
聞法入心長慧命
持戒守規護生機
大乘妙法入菩提
學佛，每天我們都要培養出，那分歡喜心。人世間其實一輩子是很短，短短的人生，我們一定要好好，瞭解人間道理。有什麼好計較？把握時間，歡喜看人生，如何能為人付出。每天能為人付出，就是最歡喜的人生。
所以，修行要「勤修歡喜」，助人，「植福人」，這是我們要用功。每天我們就用修——修行。行要如何修？只要你見人人歡喜，只要你對人願意付出，幫助人，這就是不斷在植福。這是一種修行的方法。
常常說結好緣，歡喜緣。這就是我們按照佛陀的教法。我們要知因果，修好因，結好緣。所以，修行是在日常生活中做，所以，聞法要入心，才能長慧命，成長我們的慧命，我們一定要很重視。
生命在人間是短短的，若是說慧命就是無始以來，我們的慧命就是隨著我們。慧命是我們的真如本性，本來就有，只是我們讓它迷失了，所以，我們現在，要再將它找回來，那就要「聞法入心」。法髓，法髓若入心，灌溉，我們的慧命又是再清醒起來，好好將我們的真如本性，就開始發動了，所以我們要好好修行。
「持戒守規護生機」。其實，我們每天在做事情，都不離「持戒守規護生機」。
聽到回來精進的在家菩薩，若在分享，他們就會說：「在出坡時，某某師父都會教我們很多。對植物要如何保護，對大地要如何整理，種草、掘土，要小心，因為有小眾生。」看！在護持著這大地之美，景觀之美，哪怕是在種菜、種樹，都是要造景。種菜，是不是在造景？是啊！還未摘下來之前，讓人看到，整畦的菜畦怎麼這麼美！菜畦也是在造田園之景，所以說農家樂。
雖然我們在出坡，在種五穀雜糧，我們也能在大地上，在種的過程中很歡喜。看看我們大林（慈濟醫院），鼓勵我們的醫師、護士、全院的同仁去種稻。
有一次他們將稻種造型，種一個(到)長高時，就有我們慈濟的logo，有一個慈濟的標誌。從高處拍下來，好像大地有一個，大大的慈濟logo在上面，有蓮花，有蓮蓬，用稻子去造型。
大家經過幾個月後看到了，皆大歡喜！這就是人能創造大地，人能耕作五穀雜糧，五穀雜糧也能提供給我們，在種植的人，那麼歡喜，這也是一種保護大地，同時從大地，我們付出，大地的生機是那麼活潑。
所以，這也是要種得很整齊——人的心整齊，要造此型，稻子長出來就有這個型。所以「心如工畫師」，我們要好好用心，我們要造什麼型，就要如何種，長高後就是什麼型。啟發了人人那分歡喜心，所以「勤修歡喜」，要「勤修歡喜植福人」。
我們「大乘妙法入菩提」，大乘法不就是這樣嗎？自利、利他，自己歡喜，大家歡喜，身心健康，娛樂於大地上。在我們的生活中，把握時間來造作一切，是這樣在做。
在加拿大溫哥華，慈濟人在那裡，舉行一個很殊勝的慶祝會，那就是慶祝慈濟，在加拿大二十(周)年。他是在一九九二年，在加拿大成立慈濟的分會，在那裡開始對那一片大地，那個地方的人，開始先瞭解，然後從我們臺灣去的，大家語言能溝通，開始就說慈濟，撒播愛的種子。
在溫哥華靠東邊，一個老人院叫做小山老人院。從大陸來的人很多，華人佔十分之三。所以，這些老人看起來很寂寞，因為語言不太能溝通，而且吃又很不習慣，都是吃土司、麵包。所以，這群慈濟人，開始與院方互相連絡，與他們溝通，是不是能讓我們一個星期，來這裡煮一餐給這些老人吃？
老人院的院長很歡喜，很好。開始，他們就每星期一次，去那裡(煮)中國料理，都用素食，辦我們中國的素食，用心做給老人吃。老人吃得很歡喜，去做素食的人也很歡喜。這樣一做下去，在（二0一二年）九月二十日，正好滿一千餐，千餐，所以，他們就舉辦，一個「感恩小山千次宴」。他們說，一次差不多五十人，千次不就是五萬人。大家很歡喜，養老院也頒獎給慈濟人說感恩。
在這當中，有一位八十歲，樂心菩薩，就是隨著慈濟人開始進去，除了通英語以外，當然也會說華語，又會說廣東話，用種種的語言，看這些老人他會聽什麼，她就說什麼話給他聽。她都是，用「靜思語」與老人分享，用聖經，用佛經，來解釋「靜思語」。
我感覺這位八十歲高齡，懂得這麼多種語言，甚至她對經，無論是聖經、佛經，她都能透徹、通達，所以，將這些經，用「靜思語」，來解釋「靜思語」講做人的道理，所以，帶給老人很歡喜。那麼大歲數了，還在服務比她更年輕的人。
這就是真正「勤修歡喜植福人」，每天很歡喜——服務別人歡喜；自己有敏銳的頭腦，歡喜；有很充足的體力，歡喜；幫助人，看到人滿意，他們也歡喜。總而言之，這種修行在人間，是多麼有意義，只要我們懂得用心。
所以，前文我們說過，以「深心」，用很深，深入念心，佛心，就是我們的心，好好受持淨戒，甚至用心聽法，法聽入心，千萬應用在人間。只要將佛法好好聽進去，我們「一理通，萬理徹」，聞一法能應萬事。所以，那裡的老菩薩，在那裡服務老人不就是嗎？所以歡喜，在做時很歡喜，做了之後很輕安自在，所以「大喜充遍身」。
「佛知彼心行」。像這樣的心，心中有佛，行中有法，所以心行有佛心，有法在日常的生活中。這就是佛陀所瞭解的，要來接受大乘法的人，他的那種心，就是已具佛心菩薩行，所以佛陀開始要講大法了。
現在再接下來就說：「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」
聲聞若菩薩
聞我所說法
乃至於一偈
皆成佛無疑
《法華經 方便品第二》
這段（經）文，我們很清楚能瞭解。佛陀既然應眾生的根機，來循循善誘，讓我們現在能瞭解，唯有一乘法。所以，此一乘法，我們要用心來聽，要如何走入康莊大菩提道。這其中就有聲聞，或者是菩薩。
我們來瞭解「聲聞若菩薩」。聲聞與菩薩分別在哪裡？(聲聞)就是小乘法中的弟子，聞佛的聲教，佛陀說法的教育，覺悟了四諦道理。
我們都一直說，佛陀開始說法，就是以苦集滅道。讓人人知道人間是苦，不如意的事情十有八九，所以，讓大家能先覺悟，世間無常，世間是苦，才懂得好樂追求真理。瞭解之後，才懂得斷見思之惑。
見惑，思惑，「見」就是見解。我們人人的見解都不會一樣，眾生有眾生見，所以，各人的見解不同，善惡也不同。看到的，起貪念，內心就起無明，所以，這叫做「思」，內心在蘊行造作。外面境界，從「見」入，外面境界使我們起心動念，裡面的心思就開始計量，這全都是在無明中在造作業，所以這叫做「見思惑」，無明。
小乘的弟子，就是「見思惑」把它斷除。不是好的東西，這無明的煩惱，會讓我們製造煩惱，讓我們製造惡業，這都是不對的，要趕緊將它斷除。像這樣，雖然是小乘弟子，但是入涅槃，就是心讓它清淨下來。
常常告訴大家，「涅槃」，不是往生叫做涅槃，而是我們的內心靜寂了，斷掉了很多煩惱、雜念，讓我們的心回歸到靜寂的境界，這叫做涅槃，就沒有那麼多雜念生起。是佛道中的小根，這就是小乘聲聞。
聲聞：
小乘法中弟子
聞佛之聲教
悟四諦之理
斷見思之惑
而入於涅槃者也
是為佛道中之小根
若是菩薩呢？就是大道心的眾生。「大道」，那就是，「真求道之大心人」，是真誠要求道之人，不是「加減」修的，是真的修，立弘願，就是（四）弘誓願，「眾生無邊誓願度」等等。這種大道心的眾生，是真求道之大心人，發大心之人，所以，稱為「大道心眾生」。
求道，是求大覺之人；不是求小覺而已，只知道這是煩惱，不是這樣而已。是煩惱，我要斷，該做的事情，我要精進，這才是大道心。佛陀要廣度眾生，學佛者要學佛廣度眾生之心，所以「具修自利利他之道」，這叫做菩薩。
菩薩：
為大道心眾生
謂真求道之大心人
故曰大道心眾生
求道求大覺之人
具修自利利他之道
「聞我所說法」：如來說大小偏圓之法，咸使眾生悟入於佛之知見。
聞我所說法：
如來說
大小偏圓之法
咸使眾生
悟入於佛之知見也
大，就是圓教；小，是偏教。因為眾生還無法走入大道，大菩提道，開始就帶他走偏路，小乘就是小徑，小的路，慢慢誘引。這是如來施教的方法。所以，全部都能，無論是小乘、大乘，根機小的，或是發大心的人，這樣帶他們，自然全部「咸使眾生悟入佛之知見(也)」。
其實，無論你是小乘者，佛陀的願心是希望，你能走入大道來，這是佛陀心所懷的願，願人人都能成佛。所以，小乘之人，佛陀也是要用慈悲心去牽引；發大心、立大願之人，佛陀也是這樣的期待。無論說大、偏、小、圓的教法，都是要給他們圓的教法，不是常常只讓他們走在偏路，應該也能讓他入大道，大圓滿的覺道來。這是佛陀所說法，希望人人能，「悟、入」佛之知見。
要悟入佛之知見，有一點困難。佛陀還是不捨眾生，還是用種種的方法來引導。眾生利根、利器之人，他，一偈，聽一句，他就都能很清楚了。而小根、小智之人，就要用很多的時間去牽引。所以「乃至於一偈」。
乃至於一偈：
偈云
伽陀
華言頌
經偈雖有五字七字
為句不同
皆以四句為一偈也
之前說過「九部法」，其中的「伽陀」，那就是偈。用這一偈，這樣他就能覺悟了。所以，一聞千悟，這是大根機之人。
這經偈有五字，有四字，有七字，有八字。但是，一句一句，四句拼起來，那就是叫做一偈。「聞一偈」，短短的一偈，一句話，就能夠透徹瞭解。
所以，佛陀無論是說大法，或者是施小教，有的人在很長很長的法，一步一步慢慢進行，有的就是短暫的法，他就能夠瞭解全部的道理，這是利根的菩薩。這全都是平時要有這念心，若能有這念心「深心念佛」，這個心行不離佛，不離法，我們都在道上。若如此，將來「皆成佛無疑」。
成就佛道，菩薩要修六度行，六度萬行究竟圓滿，如此就能成佛。「而成無上正等正覺」，這叫做成佛。
皆成佛無疑：
成就佛道
菩薩修六度萬行
究竟圓滿
而成無上正等覺
謂之成佛
法者信而不疑也
聞法，若能信而不疑，有信不疑，就能心直入佛的本懷。所以，要如何能知道佛知、佛見？佛知、佛見，用我們眾生之心能印佛心，所以，佛入我們的心，法入我們的行，在我們的心行中，道理，我們要相信，信，信不疑，自然就容易入道。菩薩的修行總是要一心一志，殷勤精進，慎勿放逸，這全都是起自於一心。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Practice Wondrous Dharma to Enter Bodhi (勤修妙法菩提)
Date: July. 16. 2014
Diligently cultivate joy and plant blessings. Listen to and take the Dharma to heart to develop wisdom-life. Uphold precepts and rules to protect life. With wondrous Great Vehicle Dharma, enter Bodhi.
In learning the Buddha’s Way, we must nurture a sense of joy every day. Our lives are actually very short. Within this short lifetime, we must understand well the principles of life. What is there to take issue over? We must seize every moment, live joyfully and find ways to help others. If we can help others every day, we will live a most joyful life. So, spiritual practice requires us to “diligently cultivate joy” and “plant blessings” by helping others. This is what we need to work on. Every day we must practice this. How do we engage in this spiritual practice? If we feel joy no matter who we see and are willing to give to and help everyone, we are continuously planting blessings. This is a method of spiritual practice.
I often say we must form good and joyous affinities. This comes from following the Buddha’s teachings. Knowing the karmic law of cause and effect, we cultivate good causes and form good affinities. So, spiritual happens in daily living. When we hear the Dharma ,we take it to heart to develop our wisdom-life. We must place great value on growing our wisdom-life. Our life in this world is very short. Our wisdom-life has been with us since Beginningless Time. It is our intrinsic nature of True Suchness, something we have always had. We have just lost sight of it, so now we must find it again. To do this, we must “listen to and take the Dharma to heart.”
If Dharma-essence enters and nourishes our minds, our wisdom-life can be reawakened and our nature of True Suchness can be roused. So, we must practice diligently. “Uphold precepts and rules to protect life”.
Actually, in everything we do every day, we must “uphold precepts and rules to protect life.” Lay practitioners who join our practice here often share, “When we were working [in the fields], the Dharma Masters taught us many ways to protect the plants and care for the land. When planting [seedlings] and digging up soil, we must be careful because there are tiny beings.” Look at how we maintain the beauty of this landscape, even planting vegetables and trees help create this nature landscape. Do vegetables contribute to the landscape? Yes, before we harvest them, people can see how beautiful an entire field of vegetables can be. Since tending to vegetable fields contributes to creating the landscape of the countryside, there is joy farming.
Although we are working outdoors and planting crops, we can still derive joy from this process. Take a look at our Dalin [Tzu Chi Hospital]. We encouraged our doctors, nurses and staff of the hospital to plant rice. One time they planted the rice in a pattern, so when it reached a certain height, it displayed the Tzu Chi logo. When this Tzu Chi logo was photographed from a great height, it looked as if the earth was imprinted with a giant Tzu Chi logo. The lotus flower and seedpod [of the logo] were formed by rice stalks.
When they saw this image a few months later, they were very happy.This is how people can shape the land.People can cultivate grains.Grains can provide those who plant them with so much happiness.This is also a way for us to protect the land while using it to help others.The land can be very vibrant.To achieve this, we must plant in an organized manner.If we are organized in certain this image, the rice stalks will grow in this image.So, “the mind is like an artist”.We must be very meticulous.The image we want to create determines the way we plant [the rice], then the rice will grow and generate that image.This then inspires a sense of joy in everyone.
So, “diligently cultivate joy”.When we “diligently cultivate joy and plant blessings, with wondrous Great Vehicle Dharma, [we] enter Bodhi”.Isn’t this what Great Vehicle Dharma is about?We benefit ourselves and others.When we are happy, everyone is happy.With a healthy body and mind, we take joy in this land.
In our lives, we seize every moment to create [good karma].This is how we must act.
In Vancouver, Canada, Tzu Chi volunteers held a very special celebration.They were celebrating the 20th anniversary of Tzu Chi in Canada.Back in 1992, they established a Tzu Chi regional office there and began to learn about the people there and that vast land.Then, with others who immigrated from Taiwan, since they shared a common language, they began to tell them about Tzu Chi and sowed the seeds of love.
In the eastern part of Vancouver, there was a care home called Little Mountain Place.
Many of its residents were from China; they accounted for 30 percent of the residents.
These seniors were very lonely because there was a language barrier and they were not used to foods like toast and bread.
So, the Tzu Chi volunteers began to talk to the staff at the home about allowing them to cook a meal for these seniors once a week.The director of the home happily agreed.
So once a week, the volunteers cooked Chinese food there, all vegetarian.They really put their hearts into cooking for the seniors.The seniors really enjoyed the food, and those who cooked were also very happy, so they kept doing it.
In 2012, on September 20th, they served their 1000th meal.So, they held a “Little Mountain Place Thanksgiving Feast.”They said they served about 50 people each time, so 1000 times equals 50,000 meals.Everyone was very happy, and the staff also gave Tzu Chi an award to express their gratitude.There was also an 80-year-old Bodhisattva named Le-xin（Joyful Heart）.
She went with Tzu Chi volunteers to the home.Besides knowing English, she speaks Mandarin as well as Cantonese.She depending on which language these seniors understand, she speaks to them in that language.When shares many Jing Si Aphorisms with them and explains them using the Bible and sutras.This woman is over 80, and she is fluent in several languages.She even understands both Christian and Buddhist scriptures very thoroughly.So, she uses these scriptures to explain the principles of life contained in Jing Si Aphorisms.By doing so, she brings happiness to the seniors.
Since she is advanced in age, she is even helping people younger than her.These volunteers are truly people who “diligently cultivate joy and plant blessings”.Every day, they are very happy because they are serving others.Having an agile mind makes them happy.Being physically energetic makes them happy.Helping people and seeing their satisfaction also makes them happy.
In summary, this kind of spiritual practice in the world can be very meaningful as long as we are mindful.So, previously we mentioned that we should have penetrating mind and take the Buddha-mind as our own mind to uphold purifying precepts.We must mindfully listen to the Dharma. When the Dharma enters our minds, we can apply it in many ways. As long as we listen carefully to the Dharma, we can “grasp one truth and understand all truths”. One Dharma can apply to thousands of matters.
Aren’t the elderly Bodhisattvas [in Canada] serving the senior residents and example of this? So, they are very happy when they serve others and feel at ease and free afterward. This is how they are “filled with great joy”. The Buddha “knows the working of their minds”. With the mindset they had, the Buddha is in their minds, and the Dharma is in their actions. When the Buddha-mind is in the workings of their minds and the Dharma is in their daily living, the Buddha knew that these people could accept the Great Vehicle Dharma. They already have a Buddha-mind and have cultivated Bodhisattva-practices.
So, the Buddha began to teach the great Dharma. Now we will continue to discuss, “When Hearers and Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt”.
We can clearly understand this [sutra] verse. Since the Buddha patiently guides sentient beings according to their capabilities, He helps them understand that there is only the One Vehicle Dharma. So, they must listen carefully to this One Vehicle Dharma to learn how to enter the great, broad Bodhi-path. In their midst, there were both Hearers and Bodhisattvas. Let us understand “Hearers and Bodhisattvas”. What is the difference between them? Hearers were Small Vehicle practitioners. By listening to the Buddha’s teachings, they realized the Four Noble Truths.
We have always said that when the Buddha began to give teachings, He started by teaching the Four Noble Truths, to help them understand that life is suffering and that nine out of ten things will not go their way. This helps them to first realize the world is impermanent and full of suffering. Then they will delight in seeking true principles. After they understand them, they can eliminate the delusion of views and thinking.
“Views” can also mean perspective. We all have different perspectives. Sentient beings each have different views, so their perspectives are also different, and [their actions] may be good or evil. When we see something and become greedy, our minds give rise to ignorance. This comes from “thinking”, from the infinitesimal changes in our minds. External phenomena enter our minds through “views”. They causes thoughts to arise in our minds; thus our minds become calculating. Then because of our ignorance, we create karma. These are “delusions of views and thinking,” which is ignorance.
So, Small Vehicle practitioners eliminated their “delusions of views and thinking”. Unwholesome things such as ignorance will cause us to create afflictions and evil karma. This is wrong, so we must quickly stop it. By doing this, Small Vehicle practitioners can enter into Nirvana. This comes from purifying their minds.
I often tell everyone that Nirvana is not the same thing as death. It is a state of tranquility in our minds. By eliminating afflictions and discursive thoughts we can return our minds to a state of tranquility. This is Nirvana. Then we will not give rise to so many discursive thoughts. This is done by Buddhist practitioners with limited capabilities who are Small Vehicle practitioners, or Hearers.
“Hearers: Hearers are Small Vehicle practitioners. By listening to the Buddha’s teachings, they realize the Four Noble Truths, eliminate the delusions of views and thinking and enter Nirvana. Among Buddhist practitioners, they are the ones with limited capabilities”.
What about bodhisattvas? They are beings with great spiritual aspirations. Those with “spiritual aspirations” are “people with great aspirations to seek the Path”. They sincerely seek to practice the Path; they are not casual about it. They truly want to practice and make the [Four] Great Vows, “to deliver countless sentient beings” and so on. Sentient beings with great spiritual aspirations truly have the intention to seek the Path.
So, they are “beings with great spiritual aspirations”. To seek the Path is to seek great awakening, not just a limited awakening. They do not only seek for recognize afflictions. Recognizing and eliminating afflictions and then diligently doing what should be done is what it means to have great spiritual aspirations. The Buddha wants to widely transform sentient beings, so Buddhist practitioners must emulate Him in this. Therefore, they “cultivate teachings that benefit themselves and others”. Thus they are Bodhisattvas.
“Bodhisattvas: are beings with great spiritual aspirations. They have great aspirations to seek the Path, so they are beings with great spiritual aspirations. Those who seek the path to great awakening cultivate teachings that benefit themselves and others.”
“Hear the teachings I will give” means, “The Tathagata gave great and small, perfect and partial, teachings. All of them enable sentient beings to realize and enter the Buddha’s knowledge and views.”
The Great Vehicle is perfect teaching. The Small [Vehicle] is a partial teaching. Sentient beings are still not capable of entering the great Bodhi-path, so they were guided along side roads. The Small Vehicle is like the small roads, which are more gradual was of guiding people. The Buddha teaches in this way, so that everyone, whether they practice the Small or Great Vehicle, have limited capabilities or great aspirations, can all be guided. Naturally, all these teachings then “enable sentient beings to realize and enter the Buddha’s knowledge and views”.
Actually, if we are Small Vehicle practitioners, the Buddha hopes that we can enter the great path. The Buddha hopes, in His heart, that everyone can attain Buddhahood. So, when it comes to Small Vehicle practitioners, the Buddha still guides them with compassion. For those who formed great aspirations and vows, the Buddha has the same hopes. Whether He is giving great, partial, small or perfect teachings, it is all for the sake of giving complete teachings, so they will not always be walking the side roads and will eventually enter the great path, the path to perfect enlightenment. Therefore, when the Buddha teaches the Dharma, He hopes everyone can “realize the enter” His knowledge and views. To realize the Buddha’s knowledge and views is a bit difficult. Yet the Buddha did not give up on sentient beings. He still used various means to guide them. Sentient beings with sharp capabilities, upon hearing one verse or one sentence, can attain clear understanding. But those with limited capabilities and wisdom need more time and guidance [to understand]. This comes “from a single verse”.
This comes from a single verse: The verse states that the Sanskrit word gatha means “hymn”. Sutra verses can have lines that vary from five to seven characters, but a single verse is always made up of four lines.
One of the Nine Divisions of Teachings that I mentioned previously is gatha, which are verses.Some people can be awakened with just one verse. So, those who hear one thing and realize 1000 are people with great capabilities. Some sutra verses have four or five characters, up to seven or eight, per line. But whenever four lines are assembled together, that is considered a verse. “Hearing a verse,” something as short as a verse or phrase, can lead to thorough understanding. So whether the Buddha taught great Dharma or limited teachings, some people have to listen to very long teachings and then progress slowly, step by step.
Some can learn short teachings and fully comprehend all the principles. They are Bodhisattvas with sharp capabilities “With penetrating minds,” they are always “mindful of the Buddha,” so the workings of their minds do not deviate from the Buddha or the Dharma.
We are on the Path, so we will “become Buddhas, without a doubt” To attain Buddhahood, Bodhisattvas must cultivate the Six Paramitas. By ultimately perfecting their myriad actions, they can become Buddhas and “attain supreme, universal and perfect enlightenment”. This is becoming a Buddha.
When we listen to the Dharma, we must have faith and not doubts. If we have faith and not doubts, then our minds can directly penetrate the Buddha’s original intent. How can we understand the Buddha’s knowledge and views? The Buddha’s knowledge and views allow sentient beings minds to reflect His mind.
Then the Buddha can enter our minds, and the Dharma can enter our actions. In the workings of our minds, we must believe these principles. When we have faith and not doubts, naturally we can easily enter the Path. The Bodhisattva’s spiritual practice requires single-minded commitment. We must diligently practice and never become lax. All this arises from our minds, so we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「勤修歡喜植福人，聞法入心長慧命，持戒守規護生機，大乘妙法入菩提。」
⊙「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」（法華經方便品第二）
⊙聲聞：小乘法中弟子，聞佛之聲教，悟四諦之理，斷見思之惑，而入於涅槃者也。是為佛道中之小根
⊙菩薩：為大道心眾生，謂真求道之大心人。故曰大道心眾生，求道求大覺之人，具修自利利他之道。
⊙聞我所說法：如來說大小偏圓之法，咸使眾生悟入於佛之知見也。
⊙乃至於一偈：偈云，伽陀，華言「頌」。經偈雖有五字、七字，為句不同，皆以四句為一偈也。
⊙皆成佛無疑：成就佛道。菩薩修六度萬行究竟圓滿，而成無上正等覺，謂之成佛。法者信而不疑也。
【證嚴上人開示】
勤修歡喜植福人
聞法入心長慧命
持戒守規護生機
大乘妙法入菩提
學佛，每天我們都要培養出，那分歡喜心。人世間其實一輩子是很短，短短的人生，我們一定要好好，瞭解人間道理。有什麼好計較？把握時間，歡喜看人生，如何能為人付出。每天能為人付出，就是最歡喜的人生。
所以，修行要「勤修歡喜」，助人，「植福人」，這是我們要用功。每天我們就用修——修行。行要如何修？只要你見人人歡喜，只要你對人願意付出，幫助人，這就是不斷在植福。這是一種修行的方法。
常常說結好緣，歡喜緣。這就是我們按照佛陀的教法。我們要知因果，修好因，結好緣。所以，修行是在日常生活中做，所以，聞法要入心，才能長慧命，成長我們的慧命，我們一定要很重視。
生命在人間是短短的，若是說慧命就是無始以來，我們的慧命就是隨著我們。慧命是我們的真如本性，本來就有，只是我們讓它迷失了，所以，我們現在，要再將它找回來，那就要「聞法入心」。法髓，法髓若入心，灌溉，我們的慧命又是再清醒起來，好好將我們的真如本性，就開始發動了，所以我們要好好修行。
「持戒守規護生機」。其實，我們每天在做事情，都不離「持戒守規護生機」。
聽到回來精進的在家菩薩，若在分享，他們就會說：「在出坡時，某某師父都會教我們很多。對植物要如何保護，對大地要如何整理，種草、掘土，要小心，因為有小眾生。」看！在護持著這大地之美，景觀之美，哪怕是在種菜、種樹，都是要造景。種菜，是不是在造景？是啊！還未摘下來之前，讓人看到，整畦的菜畦怎麼這麼美！菜畦也是在造田園之景，所以說農家樂。
雖然我們在出坡，在種五穀雜糧，我們也能在大地上，在種的過程中很歡喜。看看我們大林（慈濟醫院），鼓勵我們的醫師、護士、全院的同仁去種稻。
有一次他們將稻種造型，種一個(到)長高時，就有我們慈濟的logo，有一個慈濟的標誌。從高處拍下來，好像大地有一個，大大的慈濟logo在上面，有蓮花，有蓮蓬，用稻子去造型。
大家經過幾個月後看到了，皆大歡喜！這就是人能創造大地，人能耕作五穀雜糧，五穀雜糧也能提供給我們，在種植的人，那麼歡喜，這也是一種保護大地，同時從大地，我們付出，大地的生機是那麼活潑。
所以，這也是要種得很整齊——人的心整齊，要造此型，稻子長出來就有這個型。所以「心如工畫師」，我們要好好用心，我們要造什麼型，就要如何種，長高後就是什麼型。啟發了人人那分歡喜心，所以「勤修歡喜」，要「勤修歡喜植福人」。
我們「大乘妙法入菩提」，大乘法不就是這樣嗎？自利、利他，自己歡喜，大家歡喜，身心健康，娛樂於大地上。在我們的生活中，把握時間來造作一切，是這樣在做。
在加拿大溫哥華，慈濟人在那裡，舉行一個很殊勝的慶祝會，那就是慶祝慈濟，在加拿大二十(周)年。他是在一九九二年，在加拿大成立慈濟的分會，在那裡開始對那一片大地，那個地方的人，開始先瞭解，然後從我們臺灣去的，大家語言能溝通，開始就說慈濟，撒播愛的種子。
在溫哥華靠東邊，一個老人院叫做小山老人院。從大陸來的人很多，華人佔十分之三。所以，這些老人看起來很寂寞，因為語言不太能溝通，而且吃又很不習慣，都是吃土司、麵包。所以，這群慈濟人，開始與院方互相連絡，與他們溝通，是不是能讓我們一個星期，來這裡煮一餐給這些老人吃？
老人院的院長很歡喜，很好。開始，他們就每星期一次，去那裡(煮)中國料理，都用素食，辦我們中國的素食，用心做給老人吃。老人吃得很歡喜，去做素食的人也很歡喜。這樣一做下去，在（二0一二年）九月二十日，正好滿一千餐，千餐，所以，他們就舉辦，一個「感恩小山千次宴」。他們說，一次差不多五十人，千次不就是五萬人。大家很歡喜，養老院也頒獎給慈濟人說感恩。
在這當中，有一位八十歲，樂心菩薩，就是隨著慈濟人開始進去，除了通英語以外，當然也會說華語，又會說廣東話，用種種的語言，看這些老人他會聽什麼，她就說什麼話給他聽。她都是，用「靜思語」與老人分享，用聖經，用佛經，來解釋「靜思語」。
我感覺這位八十歲高齡，懂得這麼多種語言，甚至她對經，無論是聖經、佛經，她都能透徹、通達，所以，將這些經，用「靜思語」，來解釋「靜思語」講做人的道理，所以，帶給老人很歡喜。那麼大歲數了，還在服務比她更年輕的人。
這就是真正「勤修歡喜植福人」，每天很歡喜——服務別人歡喜；自己有敏銳的頭腦，歡喜；有很充足的體力，歡喜；幫助人，看到人滿意，他們也歡喜。總而言之，這種修行在人間，是多麼有意義，只要我們懂得用心。
所以，前文我們說過，以「深心」，用很深，深入念心，佛心，就是我們的心，好好受持淨戒，甚至用心聽法，法聽入心，千萬應用在人間。只要將佛法好好聽進去，我們「一理通，萬理徹」，聞一法能應萬事。所以，那裡的老菩薩，在那裡服務老人不就是嗎？所以歡喜，在做時很歡喜，做了之後很輕安自在，所以「大喜充遍身」。
「佛知彼心行」。像這樣的心，心中有佛，行中有法，所以心行有佛心，有法在日常的生活中。這就是佛陀所瞭解的，要來接受大乘法的人，他的那種心，就是已具佛心菩薩行，所以佛陀開始要講大法了。
現在再接下來就說：「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」
聲聞若菩薩
聞我所說法
乃至於一偈
皆成佛無疑
《法華經 方便品第二》
這段（經）文，我們很清楚能瞭解。佛陀既然應眾生的根機，來循循善誘，讓我們現在能瞭解，唯有一乘法。所以，此一乘法，我們要用心來聽，要如何走入康莊大菩提道。這其中就有聲聞，或者是菩薩。
我們來瞭解「聲聞若菩薩」。聲聞與菩薩分別在哪裡？(聲聞)就是小乘法中的弟子，聞佛的聲教，佛陀說法的教育，覺悟了四諦道理。
我們都一直說，佛陀開始說法，就是以苦集滅道。讓人人知道人間是苦，不如意的事情十有八九，所以，讓大家能先覺悟，世間無常，世間是苦，才懂得好樂追求真理。瞭解之後，才懂得斷見思之惑。
見惑，思惑，「見」就是見解。我們人人的見解都不會一樣，眾生有眾生見，所以，各人的見解不同，善惡也不同。看到的，起貪念，內心就起無明，所以，這叫做「思」，內心在蘊行造作。外面境界，從「見」入，外面境界使我們起心動念，裡面的心思就開始計量，這全都是在無明中在造作業，所以這叫做「見思惑」，無明。
小乘的弟子，就是「見思惑」把它斷除。不是好的東西，這無明的煩惱，會讓我們製造煩惱，讓我們製造惡業，這都是不對的，要趕緊將它斷除。像這樣，雖然是小乘弟子，但是入涅槃，就是心讓它清淨下來。
常常告訴大家，「涅槃」，不是往生叫做涅槃，而是我們的內心靜寂了，斷掉了很多煩惱、雜念，讓我們的心回歸到靜寂的境界，這叫做涅槃，就沒有那麼多雜念生起。是佛道中的小根，這就是小乘聲聞。
聲聞：
小乘法中弟子
聞佛之聲教
悟四諦之理
斷見思之惑
而入於涅槃者也
是為佛道中之小根
若是菩薩呢？就是大道心的眾生。「大道」，那就是，「真求道之大心人」，是真誠要求道之人，不是「加減」修的，是真的修，立弘願，就是（四）弘誓願，「眾生無邊誓願度」等等。這種大道心的眾生，是真求道之大心人，發大心之人，所以，稱為「大道心眾生」。
求道，是求大覺之人；不是求小覺而已，只知道這是煩惱，不是這樣而已。是煩惱，我要斷，該做的事情，我要精進，這才是大道心。佛陀要廣度眾生，學佛者要學佛廣度眾生之心，所以「具修自利利他之道」，這叫做菩薩。
菩薩：
為大道心眾生
謂真求道之大心人
故曰大道心眾生
求道求大覺之人
具修自利利他之道
「聞我所說法」：如來說大小偏圓之法，咸使眾生悟入於佛之知見。
聞我所說法：
如來說
大小偏圓之法
咸使眾生
悟入於佛之知見也
大，就是圓教；小，是偏教。因為眾生還無法走入大道，大菩提道，開始就帶他走偏路，小乘就是小徑，小的路，慢慢誘引。這是如來施教的方法。所以，全部都能，無論是小乘、大乘，根機小的，或是發大心的人，這樣帶他們，自然全部「咸使眾生悟入佛之知見(也)」。
其實，無論你是小乘者，佛陀的願心是希望，你能走入大道來，這是佛陀心所懷的願，願人人都能成佛。所以，小乘之人，佛陀也是要用慈悲心去牽引；發大心、立大願之人，佛陀也是這樣的期待。無論說大、偏、小、圓的教法，都是要給他們圓的教法，不是常常只讓他們走在偏路，應該也能讓他入大道，大圓滿的覺道來。這是佛陀所說法，希望人人能，「悟、入」佛之知見。
要悟入佛之知見，有一點困難。佛陀還是不捨眾生，還是用種種的方法來引導。眾生利根、利器之人，他，一偈，聽一句，他就都能很清楚了。而小根、小智之人，就要用很多的時間去牽引。所以「乃至於一偈」。
乃至於一偈：
偈云
伽陀
華言頌
經偈雖有五字七字
為句不同
皆以四句為一偈也
之前說過「九部法」，其中的「伽陀」，那就是偈。用這一偈，這樣他就能覺悟了。所以，一聞千悟，這是大根機之人。
這經偈有五字，有四字，有七字，有八字。但是，一句一句，四句拼起來，那就是叫做一偈。「聞一偈」，短短的一偈，一句話，就能夠透徹瞭解。
所以，佛陀無論是說大法，或者是施小教，有的人在很長很長的法，一步一步慢慢進行，有的就是短暫的法，他就能夠瞭解全部的道理，這是利根的菩薩。這全都是平時要有這念心，若能有這念心「深心念佛」，這個心行不離佛，不離法，我們都在道上。若如此，將來「皆成佛無疑」。
成就佛道，菩薩要修六度行，六度萬行究竟圓滿，如此就能成佛。「而成無上正等正覺」，這叫做成佛。
皆成佛無疑：
成就佛道
菩薩修六度萬行
究竟圓滿
而成無上正等覺
謂之成佛
法者信而不疑也
聞法，若能信而不疑，有信不疑，就能心直入佛的本懷。所以，要如何能知道佛知、佛見？佛知、佛見，用我們眾生之心能印佛心，所以，佛入我們的心，法入我們的行，在我們的心行中，道理，我們要相信，信，信不疑，自然就容易入道。菩薩的修行總是要一心一志，殷勤精進，慎勿放逸，這全都是起自於一心。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Practice Wondrous Dharma to Enter Bodhi (勤修妙法菩提)
Date: July. 16. 2014
Diligently cultivate joy and plant blessings. Listen to and take the Dharma to heart to develop wisdom-life. Uphold precepts and rules to protect life. With wondrous Great Vehicle Dharma, enter Bodhi.
In learning the Buddha’s Way, we must nurture a sense of joy every day. Our lives are actually very short. Within this short lifetime, we must understand well the principles of life. What is there to take issue over? We must seize every moment, live joyfully and find ways to help others. If we can help others every day, we will live a most joyful life. So, spiritual practice requires us to “diligently cultivate joy” and “plant blessings” by helping others. This is what we need to work on. Every day we must practice this. How do we engage in this spiritual practice? If we feel joy no matter who we see and are willing to give to and help everyone, we are continuously planting blessings. This is a method of spiritual practice.
I often say we must form good and joyous affinities. This comes from following the Buddha’s teachings. Knowing the karmic law of cause and effect, we cultivate good causes and form good affinities. So, spiritual happens in daily living. When we hear the Dharma ,we take it to heart to develop our wisdom-life. We must place great value on growing our wisdom-life. Our life in this world is very short. Our wisdom-life has been with us since Beginningless Time. It is our intrinsic nature of True Suchness, something we have always had. We have just lost sight of it, so now we must find it again. To do this, we must “listen to and take the Dharma to heart.”
If Dharma-essence enters and nourishes our minds, our wisdom-life can be reawakened and our nature of True Suchness can be roused. So, we must practice diligently. “Uphold precepts and rules to protect life”.
Actually, in everything we do every day, we must “uphold precepts and rules to protect life.” Lay practitioners who join our practice here often share, “When we were working [in the fields], the Dharma Masters taught us many ways to protect the plants and care for the land. When planting [seedlings] and digging up soil, we must be careful because there are tiny beings.” Look at how we maintain the beauty of this landscape, even planting vegetables and trees help create this nature landscape. Do vegetables contribute to the landscape? Yes, before we harvest them, people can see how beautiful an entire field of vegetables can be. Since tending to vegetable fields contributes to creating the landscape of the countryside, there is joy farming.
Although we are working outdoors and planting crops, we can still derive joy from this process. Take a look at our Dalin [Tzu Chi Hospital]. We encouraged our doctors, nurses and staff of the hospital to plant rice. One time they planted the rice in a pattern, so when it reached a certain height, it displayed the Tzu Chi logo. When this Tzu Chi logo was photographed from a great height, it looked as if the earth was imprinted with a giant Tzu Chi logo. The lotus flower and seedpod [of the logo] were formed by rice stalks.
When they saw this image a few months later, they were very happy.This is how people can shape the land.People can cultivate grains.Grains can provide those who plant them with so much happiness.This is also a way for us to protect the land while using it to help others.The land can be very vibrant.To achieve this, we must plant in an organized manner.If we are organized in certain this image, the rice stalks will grow in this image.So, “the mind is like an artist”.We must be very meticulous.The image we want to create determines the way we plant [the rice], then the rice will grow and generate that image.This then inspires a sense of joy in everyone.
So, “diligently cultivate joy”.When we “diligently cultivate joy and plant blessings, with wondrous Great Vehicle Dharma, [we] enter Bodhi”.Isn’t this what Great Vehicle Dharma is about?We benefit ourselves and others.When we are happy, everyone is happy.With a healthy body and mind, we take joy in this land.
In our lives, we seize every moment to create [good karma].This is how we must act.
In Vancouver, Canada, Tzu Chi volunteers held a very special celebration.They were celebrating the 20th anniversary of Tzu Chi in Canada.Back in 1992, they established a Tzu Chi regional office there and began to learn about the people there and that vast land.Then, with others who immigrated from Taiwan, since they shared a common language, they began to tell them about Tzu Chi and sowed the seeds of love.
In the eastern part of Vancouver, there was a care home called Little Mountain Place.
Many of its residents were from China; they accounted for 30 percent of the residents.
These seniors were very lonely because there was a language barrier and they were not used to foods like toast and bread.
So, the Tzu Chi volunteers began to talk to the staff at the home about allowing them to cook a meal for these seniors once a week.The director of the home happily agreed.
So once a week, the volunteers cooked Chinese food there, all vegetarian.They really put their hearts into cooking for the seniors.The seniors really enjoyed the food, and those who cooked were also very happy, so they kept doing it.
In 2012, on September 20th, they served their 1000th meal.So, they held a “Little Mountain Place Thanksgiving Feast.”They said they served about 50 people each time, so 1000 times equals 50,000 meals.Everyone was very happy, and the staff also gave Tzu Chi an award to express their gratitude.There was also an 80-year-old Bodhisattva named Le-xin（Joyful Heart）.
She went with Tzu Chi volunteers to the home.Besides knowing English, she speaks Mandarin as well as Cantonese.She depending on which language these seniors understand, she speaks to them in that language.When shares many Jing Si Aphorisms with them and explains them using the Bible and sutras.This woman is over 80, and she is fluent in several languages.She even understands both Christian and Buddhist scriptures very thoroughly.So, she uses these scriptures to explain the principles of life contained in Jing Si Aphorisms.By doing so, she brings happiness to the seniors.
Since she is advanced in age, she is even helping people younger than her.These volunteers are truly people who “diligently cultivate joy and plant blessings”.Every day, they are very happy because they are serving others.Having an agile mind makes them happy.Being physically energetic makes them happy.Helping people and seeing their satisfaction also makes them happy.
In summary, this kind of spiritual practice in the world can be very meaningful as long as we are mindful.So, previously we mentioned that we should have penetrating mind and take the Buddha-mind as our own mind to uphold purifying precepts.We must mindfully listen to the Dharma. When the Dharma enters our minds, we can apply it in many ways. As long as we listen carefully to the Dharma, we can “grasp one truth and understand all truths”. One Dharma can apply to thousands of matters.
Aren’t the elderly Bodhisattvas [in Canada] serving the senior residents and example of this? So, they are very happy when they serve others and feel at ease and free afterward. This is how they are “filled with great joy”. The Buddha “knows the working of their minds”. With the mindset they had, the Buddha is in their minds, and the Dharma is in their actions. When the Buddha-mind is in the workings of their minds and the Dharma is in their daily living, the Buddha knew that these people could accept the Great Vehicle Dharma. They already have a Buddha-mind and have cultivated Bodhisattva-practices.
So, the Buddha began to teach the great Dharma. Now we will continue to discuss, “When Hearers and Bodhisattvas hear the teaching I will give, from a single verse, they will become Buddhas, without a doubt”.
We can clearly understand this [sutra] verse. Since the Buddha patiently guides sentient beings according to their capabilities, He helps them understand that there is only the One Vehicle Dharma. So, they must listen carefully to this One Vehicle Dharma to learn how to enter the great, broad Bodhi-path. In their midst, there were both Hearers and Bodhisattvas. Let us understand “Hearers and Bodhisattvas”. What is the difference between them? Hearers were Small Vehicle practitioners. By listening to the Buddha’s teachings, they realized the Four Noble Truths.
We have always said that when the Buddha began to give teachings, He started by teaching the Four Noble Truths, to help them understand that life is suffering and that nine out of ten things will not go their way. This helps them to first realize the world is impermanent and full of suffering. Then they will delight in seeking true principles. After they understand them, they can eliminate the delusion of views and thinking.
“Views” can also mean perspective. We all have different perspectives. Sentient beings each have different views, so their perspectives are also different, and [their actions] may be good or evil. When we see something and become greedy, our minds give rise to ignorance. This comes from “thinking”, from the infinitesimal changes in our minds. External phenomena enter our minds through “views”. They causes thoughts to arise in our minds; thus our minds become calculating. Then because of our ignorance, we create karma. These are “delusions of views and thinking,” which is ignorance.
So, Small Vehicle practitioners eliminated their “delusions of views and thinking”. Unwholesome things such as ignorance will cause us to create afflictions and evil karma. This is wrong, so we must quickly stop it. By doing this, Small Vehicle practitioners can enter into Nirvana. This comes from purifying their minds.
I often tell everyone that Nirvana is not the same thing as death. It is a state of tranquility in our minds. By eliminating afflictions and discursive thoughts we can return our minds to a state of tranquility. This is Nirvana. Then we will not give rise to so many discursive thoughts. This is done by Buddhist practitioners with limited capabilities who are Small Vehicle practitioners, or Hearers.
“Hearers: Hearers are Small Vehicle practitioners. By listening to the Buddha’s teachings, they realize the Four Noble Truths, eliminate the delusions of views and thinking and enter Nirvana. Among Buddhist practitioners, they are the ones with limited capabilities”.
What about bodhisattvas? They are beings with great spiritual aspirations. Those with “spiritual aspirations” are “people with great aspirations to seek the Path”. They sincerely seek to practice the Path; they are not casual about it. They truly want to practice and make the [Four] Great Vows, “to deliver countless sentient beings” and so on. Sentient beings with great spiritual aspirations truly have the intention to seek the Path.
So, they are “beings with great spiritual aspirations”. To seek the Path is to seek great awakening, not just a limited awakening. They do not only seek for recognize afflictions. Recognizing and eliminating afflictions and then diligently doing what should be done is what it means to have great spiritual aspirations. The Buddha wants to widely transform sentient beings, so Buddhist practitioners must emulate Him in this. Therefore, they “cultivate teachings that benefit themselves and others”. Thus they are Bodhisattvas.
“Bodhisattvas: are beings with great spiritual aspirations. They have great aspirations to seek the Path, so they are beings with great spiritual aspirations. Those who seek the path to great awakening cultivate teachings that benefit themselves and others.”
“Hear the teachings I will give” means, “The Tathagata gave great and small, perfect and partial, teachings. All of them enable sentient beings to realize and enter the Buddha’s knowledge and views.”
The Great Vehicle is perfect teaching. The Small [Vehicle] is a partial teaching. Sentient beings are still not capable of entering the great Bodhi-path, so they were guided along side roads. The Small Vehicle is like the small roads, which are more gradual was of guiding people. The Buddha teaches in this way, so that everyone, whether they practice the Small or Great Vehicle, have limited capabilities or great aspirations, can all be guided. Naturally, all these teachings then “enable sentient beings to realize and enter the Buddha’s knowledge and views”.
Actually, if we are Small Vehicle practitioners, the Buddha hopes that we can enter the great path. The Buddha hopes, in His heart, that everyone can attain Buddhahood. So, when it comes to Small Vehicle practitioners, the Buddha still guides them with compassion. For those who formed great aspirations and vows, the Buddha has the same hopes. Whether He is giving great, partial, small or perfect teachings, it is all for the sake of giving complete teachings, so they will not always be walking the side roads and will eventually enter the great path, the path to perfect enlightenment. Therefore, when the Buddha teaches the Dharma, He hopes everyone can “realize the enter” His knowledge and views. To realize the Buddha’s knowledge and views is a bit difficult. Yet the Buddha did not give up on sentient beings. He still used various means to guide them. Sentient beings with sharp capabilities, upon hearing one verse or one sentence, can attain clear understanding. But those with limited capabilities and wisdom need more time and guidance [to understand]. This comes “from a single verse”.
This comes from a single verse: The verse states that the Sanskrit word gatha means “hymn”. Sutra verses can have lines that vary from five to seven characters, but a single verse is always made up of four lines.
One of the Nine Divisions of Teachings that I mentioned previously is gatha, which are verses.Some people can be awakened with just one verse. So, those who hear one thing and realize 1000 are people with great capabilities. Some sutra verses have four or five characters, up to seven or eight, per line. But whenever four lines are assembled together, that is considered a verse. “Hearing a verse,” something as short as a verse or phrase, can lead to thorough understanding. So whether the Buddha taught great Dharma or limited teachings, some people have to listen to very long teachings and then progress slowly, step by step.
Some can learn short teachings and fully comprehend all the principles. They are Bodhisattvas with sharp capabilities “With penetrating minds,” they are always “mindful of the Buddha,” so the workings of their minds do not deviate from the Buddha or the Dharma.
We are on the Path, so we will “become Buddhas, without a doubt” To attain Buddhahood, Bodhisattvas must cultivate the Six Paramitas. By ultimately perfecting their myriad actions, they can become Buddhas and “attain supreme, universal and perfect enlightenment”. This is becoming a Buddha.
When we listen to the Dharma, we must have faith and not doubts. If we have faith and not doubts, then our minds can directly penetrate the Buddha’s original intent. How can we understand the Buddha’s knowledge and views? The Buddha’s knowledge and views allow sentient beings minds to reflect His mind.
Then the Buddha can enter our minds, and the Dharma can enter our actions. In the workings of our minds, we must believe these principles. When we have faith and not doubts, naturally we can easily enter the Path. The Bodhisattva’s spiritual practice requires single-minded commitment. We must diligently practice and never become lax. All this arises from our minds, so we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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