20140804《靜思妙蓮華》佛陀的心願（第362集）
⊙發心願，誓度眾；得善解，入佛慧；常知足，意輕安；法入心，喜無量。
⊙「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經方便品第二》
⊙「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」《法華經方便品第二》
⊙如我昔所願：佛初立誓，誓度一切，今眾生尚多，願云何滿？如今機熟得度而度，即名願滿。
⊙今者已滿足：所求法滿足，圓滿具足一切願之本。能破眾生一切無明，能滿眾生一切志願。
⊙化一切眾生：佛化眾生，應機應時，機教互契，勤修精進，皆令入佛道。
⊙皆令入佛道：佛道者，覺菩提道，道者通之義，佛智圓通無壅塞，故名之道。
【證嚴上人開示】
常常一句話說，修行沒什麼功夫可修，只是要改掉我們不好的習氣。這是很重要！
佛陀來人間，就是立志願而來。過去的修行，也是累生累世就是在改掉習氣。「諸惡莫作，眾善奉行」，改掉諸惡習氣，培養好善良的習慣，這也就是叫做修行。
立志願，非常的重要。所以，「發心願，誓度眾；得善解，入佛慧；常知足，意輕安；法入心，喜無量。」
發心願 誓度眾
得善解 入佛慧
常知足 意輕安
法入心 喜無量
發心願，度眾生，這是我們人人，本來修行者的本分事。眾生苦難偏多，我們能遇到佛法，解脫了內心的煩惱，我們應該也要如何解脫，去教育別人，與我們一樣，將心靈中的煩惱去除。這是人人都做得到的。他有苦難，我們接引他，他有缺欠，我們幫助他等等，這全都是度眾。
又我們時時若培養出，這分善的習慣，自然「得善解入佛慧」。「慧從善解得自在」，大家全都背得進去這句靜思語。又我們能常常知足，意輕安，我們若是輕安，自然就自在，若能如此，法就能入心，只要法入心，還有什麼煩惱，會污染我們的心呢？我們的心中，已經是充滿了戒、定、慧，保護我們的心，外面種種人我是非，我們的心已經戒護住了，人我是非引誘，我們的心不動，怎麼引誘，我們的心都不動搖。
所以這是我們平時修行很重要，要從發心願，得善解，常知足，法入心，才能誓度眾，入佛慧，意輕安，喜無量。
修行，無論你如何的修，只要你啟動這念心，心，不是沒辦法可改變我們的習氣，只要你發心，有誓願。
看到一則很可愛的孩子，小孩童在立志願，令人感覺到很堅定。這種小菩薩在（馬來西亞）檳城，檳城有幼稚園，慈濟大愛幼稚園，辦得很成功。因為在檳城，除了慈善，還有醫療，他們有洗腎中心，洗腎都是免費洗腎，所有檳城慈濟基金，他們需要靠就地取材。同時，幼稚園的教育，也做得很好，很多家長都要把孩子，送來我們的幼稚園，老師都用智慧在教育，幼稚園不夠用了，他們就要再蓋。所以，洗腎中心需要經費，甚至蓋幼稚園，也還要資金。
要如何教育，將慈善教育入孩子的心？所以，有一位我們的同仁，應該是老師，靈機一動，看到那些孩子很好命，六歲、五歲，奶瓶還戒不掉，所以，老師開始動腦筋，告訴孩子：「是不是要做好事？貧窮人很多，你們都看到了，看到洗腎也很辛苦。有小小的孩子也能做好事，願意嗎？」「願意。」
「回家就告訴媽媽，每天捐一把米。」「好。」「但是這把米要放在奶瓶裡，你們要將你們的奶瓶捐出來，讓媽媽每天一把米放在瓶子裡，隔天，明天這奶瓶的這把米，就拿來幼稚園，將它倒進桶子裡。這樣做得到嗎？」「可以。」
其中有一位小妹妹，五歲了，她就是已經過了一個星期，心還是很想，想說還是吃奶瓶比較好。一星期之後，就告訴她的爸爸：「爸爸，我還是吃奶瓶。因為用杯子喝水，太快了，所以我還是用奶瓶。」
爸爸就告訴她：「你一星期過去了，新聞，世界的人都看到了，師太上人也都看到了。」她告訴她爸爸：「師太那麼遠看不到。」爸爸就，「好啊！」將她的奶瓶洗一洗，就將豆漿倒進去，放在她面前的桌子上。這孩子眼睛看著那瓶豆漿，很久，想一想，不動它，就這樣說：「師太上人，我以為您是看不到我，原來您有看到，對不起。」這樣，奶瓶裡的豆漿沒有喝。
回過頭來妹妹，就對妹妹說：「妹妹啊！妳的奶瓶戒不掉，妳就不能到教育中心來讀書囉！」妹妹一頭霧水，她回頭又告訴妹妹：「妹妹，妳要不要，把奶瓶都捐出來？」妹妹說：「要。」「那就不能再用奶瓶吃奶了。」「好。」這樣，這麼簡單，五歲戒三歲，所以三歲小妹妹，也是這樣就戒掉了。
幼稚園裡有四個，其中有三十個孩子，就是斷不了奶瓶，戒不掉。所以用這種方法，一個、一個，一直改(掉)。這樣，很快，一個星期之中，已經有七十四罐米，那個瓶子，七十四瓶的米，每一個小孩就是每天的一把米，這樣匯集起來，這米就能義賣，就能救人。想，這不就是「發心願誓度眾」。
大人發心願，也要立誓做好事，孩子同樣也能做得到。同時，除了讓他做善事，知道救人是善事，不好的習氣，就用這樣的方法將它戒掉。五歲、三歲的孩子做得到，難道我們做不到？所以聽經、學佛，只要我們用心聽，法若是入心來，要身體力行並不困難。
所以佛陀用心教育，我們凡夫習氣，容易生懈怠。佛陀在講經，有時候又叫醒一下(會眾)。我們昨天的經文：「舍利弗當知」。「舍利弗」，大家醒了，要知道，「我本立誓願」，我是這樣發願過來的，大家是不是要開始精進，要這樣發願？我就是「欲令一切眾生，如我等無異」。
舍利弗當知
我本立誓願
欲令一切眾
如我等無異
《法華經 方便品第二》
「我等」，就是我與諸佛，都是一樣，佛佛道同，期待天下眾生，人人回歸真如本性，與諸佛同等無異。這是昨天這樣，說過的（經）文。
今天我們再說了，「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」
如我昔所願
今者已滿足
化一切眾生
皆令入佛道
《法華經 方便品第二》
佛陀希望大家都與佛一樣，尤其是「如我昔所願」，和我一樣。我過去於無量佛所，就是這樣不斷不斷發願，修行過來，要殷勤精進，就是這樣生生世世，意志堅定，這樣過來的。所以，我過去是這樣，讓大家知道。
如我昔所願：
佛初立誓
誓度一切
今眾生尚多
願云何滿
如今機熟
得度而度
即名願滿
「如我昔所願」，佛陀過去的願，一直到現在都沒變。所以，「佛初立誓，誓度一切」。最初，佛陀第一個，開始發心修行，第一念就開始立誓了，這個誓願就是要「度一切」。「一切」，除了人道，還有天、地獄、餓鬼、畜生，甚至阿修羅，六道的眾生，叫做「一切眾生」。
「今眾生尚多」，有的人就這樣問，佛陀，既然立誓願要度一切，但是現在眾生還這麼多，能在佛的面前聽法的，才有多少？比起天下的眾生，還是微不足道。佛陀的心願，是要度盡天下的眾生，這個「一切眾生」，但是談何容易，能夠聽到佛法的人，又有多少？
過去曾經告訴過大家，在一個小城鎮中，九萬的人口，三分之一的人聽到法、看到佛；三分之一的人不曾見過佛，只聽過有人說，有佛在這個城市裡附近在說法；又另外的三萬人，不只不曾看過，連聽到佛名都不曾聽過。
看，那只是在一個小城市。我們現在要說的佛法，是希望佛陀的期待，也是一切眾生。天下一切眾生，談何容易！現在的眾生還那麼多，要如何，願，要如何能滿願呢？佛陀說：「我今已滿足。」怎麼有辦法，還有那麼多人未度，這個願說已經滿足，怎麼可能，怎能滿足呢？「如今機熟得度而度」，佛陀只能如此，就是現在根機成熟的人，能夠得度，那就是度他。這叫做盡心力。
有時候看到，人的習氣怎麼那麼難改？一而再，再而三，勸導，教育，但是，還是看他的習氣，不斷還是浮現。自然自我安慰，佛陀的時代，僧團中就有這樣，何況現在這個時代社會中，怎麼會沒有這樣的呢？盡心力吧！隨他去。有時候也有這樣的念頭。
所以，在這段（經）文，我們就知道，佛陀他說，說「我今已滿足」，怎能滿足呢？若能願這麼大，眾生這麼多，真正能接受佛法，身體力行的，何其渺小。佛陀唯有今天、現在，機成熟能度的，我就盡心力度他；這叫做「願滿」。有很多的無奈，就是盡心力。
所以「今者已滿足」，能滿足嗎？不過，總是時間有限，空間很大，能夠走得到，做得到，說得到，那就是盡心力。所以只是「所求法滿足」，只能夠將教施教出去，要有有緣人，有緣人能夠求法、得法，這樣佛就很滿足。
今者已滿足：
所求法滿足
圓滿具足
一切願之本
能破眾生一切無明
能滿眾生一切志願
所以，「所求法滿足」。過去釋迦佛本身，所求的法是已經滿足。現在要度眾生，就是要看有緣人；有緣人用心求法，佛陀施教，願意接受，這樣也算是圓滿具足此願。
所以，佛是不斷「上求佛道」，也是不斷生生世世，「下化眾生」。每一生，每一世，對佛而言，不斷追求，每一生世就是盡心力去付出，所以一切就是發心、立願、盡心力，就是這樣。
所以說，「能破眾生一切無明，能滿眾生一切志願。」這是佛陀的心願。要如何破除凡夫的無明，要如何讓眾生，能於他的心中立志願，不只是立志願，還要身體力行，去滿眾生一切的志願。
所以志願，我們有心，我們是不是有立志？有心，有立志，我們是不是有身體力行？所以我們慈濟，叫做四大志業，讓人人，「慈善的願，你願意嗎？」「願意。」「我們要來救人，醫院，你肯護持嗎？」「願意。」那全部的慈善，你就要投入慈善，醫院志工等等，要護持。教育，「教育是人間的希望，你們願意嗎？」「願意。」
這個「願」。所以，眾生的苦難很多種，我們若有發心願，就能立誓度眾生，讓眾生的無明破除，智慧於生命中豎立起來，讓慧命站起來，將煩惱破除。
化一切眾生：
佛化眾生
應機應時
機教互契
勤修精進
皆令入佛道
「化一切眾生」，那就是「佛化眾生，應機應時」。要看這些眾生的根機是利，還是鈍。利根機之人，就以較貼切的心與法，開門見山。鈍機的眾生，就要譬喻、言辭、因緣說法。所以要「應機應時」，因人、因時、因地。
「機教互契」，就是這個根機，這個教育，互相能契機，才能受法。所以要「勤修精進」，聽法之後，總是要好好聞思修，勤精進，法在生活中。所以「皆令入佛道」，化一切眾生，能讓大家全都入佛道。
皆令入佛道：
佛道 覺菩提道
道者通之義
佛智圓通無壅塞
故名之道
「皆令入佛道」，佛道是覺悟的菩提道。「道」者，就是通的意思。不通的，就不稱為「路」，能通才稱為「路」。沒有路就要繞一大圈，所以從這裡要到那裡，就是要有「道」。從凡夫地到達聖人的境遇，所以「道者通之義」。
「佛智圓通無壅塞」，沒有塞住，一路暢通無阻，就是這樣一直通達下去，沒有受阻礙，這就是道。
從凡夫地到佛的境界，這個心境，我們從路走入道，從道會入經中。所以，我們要回歸於日常的生活中，日常的生活來證明這條路是通的，道理是通的，佛法也是同樣通。從佛心通凡夫心，凡夫心能通佛心，心、佛、眾生是互通，三無差別。所以要人人多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Vow (佛陀的心願)
Date: August. 04. 2014
We often say that spiritual practice is not about mastering skills, but about eliminating our bad habitual tendencies. This is very important. The Buddha comes to this world because of the vows He made. When He engaged in spiritual practice in the past, He spent many lifetimes eliminating His habitual tendencies. “Refrain from all evil, do all good deeds.” He eliminated all evil habitual tendencies and nurtured kind-hearted habits. This is spiritual practice. Making vows is very important.
Thus, “by forming aspirations, we vow to transform sentient beings. By developing understanding, we enter the Buddha’s wisdom. By always being content, our minds are at ease. By taking the Dharma to hearts, we feel infinite joy.”
Aspiring and vowing to transform sentient beings is our fundamental duty as spiritual practitioners. Sentient beings experience much suffering. When we encounter the Buddha-Dharma, and become liberated from our afflictions, we must also teach others how to become liberated like us. Eliminating afflictions from our minds is something we can all accomplish. When people suffer, we can provide guidance. When they are in need, we can provide assistance. These are ways to transform sentient beings. If we constantly nurture these wholesome habits, naturally, “by developing understanding, we enter the Buddha’s wisdom. Wisdom is the freedom we gain by being understanding.” We all know this Jing Si aphorism by heart. Also, when we are always content, our minds will be at ease. If we are at ease, naturally, we will feel a sense of freedom. In this state of mind, we can take the Dharma to heart. Once the Dharma enters our hearts there is no affliction that can defile them. Our minds will be replete with precepts, Samadhi and wisdom, which will safeguard them. In the face of various interpersonal conflicts, our hearts will already be protected by precepts. If, in facing interpersonal conflicts, our minds are unmoved, how can we be tempted?
Our minds will remain unmoving. This is important for our spiritual practice. We must form aspirations, develop understanding, always be content and take the Dharma to heart. Then we can vow to transform sentient beings, enter the Buddha’s wisdom, be at ease and feel infinite joy.
No matter how we engage in spiritual practice, as long as we develop this mindset, this intention, we can change our habitual tendencies. We just need to form aspirations and make vows. I once saw a very adorable child making vows; I could feel her strong conviction. This young Bodhisattva lives in Penang. In Penang, there is a Tzu Chi Great Love Kindergarten that is thriving. In Penang, aside from doing charity work, [Tzu Chi] also offers medical services. We operate a dialysis center that offers the service for free. To fund this, Tzu Chi relies on local community resources. At the same time, we offer a quality kindergarten education. Many parents want to send their children to our kindergarten [because] our teachers are teaching with wisdom. The kindergarten is becoming overcrowded, so it needs to be expanded. The dialysis center needs financial resources, and expanding the kindergarten also requires funds. How can we teach children about charity? One of our colleagues, a teacher, had a moment of inspiration. She saw that some students were very pampered.They were five, six years old and still drinking from feeding bottles.
So, the teacher actively thought about this.She told them, “Don’t you want to do good deeds?There are many poor people.You have seen them.You have seen how hard dialysis is on them.Even young children can do good deeds.Are you willing?”“We are.”
“So when you go home, ask your mom to donate a handful of rice every day.”“OK.”
“But you must put it in your feeding bottle, then donate that amount of rice every day.”
“Ask your mom to put the rice in your bottle, then bring that bottle of rice to school the next day so you can pour it into this bucket.Can you do that?”“We can.”
One of them was a young girl around five years old.After one week of doing this, she felt that she still preferred drinking from a feeding bottle.So after a week, she told her dad, “Dad, I still want to drink from a bottle.When drinking from a cup, the water goes down too quickly, so I still want to use a bottle.”Her dad told her, “You have done this for a week.People worldwide have seen you in the news.Master has also seen you.”She told her dad, “Master can’t see me from that far away.”Her dad said, “OK.”
So, he washed her feeding bottle, poured in some soy milk, and placed it on the table in front of her.The child looked at that bottle of soy milk for a long time and kept thinking about it without touching it.Then she said, “Master, I thought you couldn’t see me, but it turns out you can. I’m sorry.”So, she did not drink the soy milk from the bottle.
Then she turned toward her younger sister and said “If you don’t stop drinking from the bottle, you cannot come to my kindergarten.”Her younger sister was confused.She looked at her again and said, “Do you want to donate a bottle [of rice]?”Her younger sister said, “I do.”“Then you can’t drink milk from it again.”“OK.”
In this very simple way, a five-year-old taught a three-year-old to quit.So, her three-year-old sister also quit this habit.Of the four kindergarten classes, there were 30 children who could not part with their feeding bottles.They just could not quit.But by using this method, one after another, they quit the habit.Then very quickly, within a week, they collected 74 jars of rice, large jars.
These 74 jars of rice were collected from the handfuls of rice from each child, each day.
This rice was then sold at a charity auction for money to help people.Think about this; isn’t this how, “by making aspirations, we vow to transform sentient beings?”Adults can form aspirations and vow to do good deeds.Children are also capable of this.Besides helping them do good deeds, we teach them that helping people is a good thing.They can also eliminate bad habitual tendencies in this way.If three-and five-year-olds can do it, then why can’t we?
When we learn sutras and the Buddha’s Way, as long as we mindfully listen and can take the Dharma to heart, putting it into practice is not hard.So, the Buddha meticulously gave teachings.We ordinary people have habitual tendencies that make it easy for us to become indolent.When the Buddha was teaching, He would sometimes have to wake everyone up.
The sutra text we discussed yesterday states, “Sariputra, you should know.”
[When He said,] “Sariputra” , everyone woke up.He wanted them to know that, “in the past [He] took a vow”.He had formed aspirations and made vows, so they must also begin to diligently practice and make vows.He “wished to enable all sentient beings to be no different from us.”
“Us” refers to Him and to all Buddhas.All Buddhas share the same path.They hope all sentient beings will return to their intrinsic nature of True Suchness and be no different from all Buddhas.This was the sutra text we discussed yesterday.Today, we will talk about how.
“That vow, made long ago, has now been perfectly fulfilled.For I have transformed all beings, leading them onto the path to Buddhahood.”
The Buddha hopes that we can all be like Him, in particular, having” that vow, made long ago”.In the presence of countless past Buddhas, He continuously formed vows and aspirations.Throughout His spiritual practice, He has been earnest and diligent. In this way, life after life, His resolve has remained strong. This was what He was like in the past, and He wanted everyone to know this.
“That vow, made long ago: The Buddha’s initial vow was to transform all beings. Now, there are so many sentient beings, how can He fulfill that vow? When people’s capabilities have matured and they can be transformed, He transforms them. This is how His vow is fulfilled.
“That vow, made long ago”. The vow made by the Buddha in the past up to today has never changed. So, ‘the Buddha’s initial vow was to transform all sentient beings”. Initially, when the Buddha first aspired to engage in spiritual practice, His first thought was to make a vow. This vow was to “transform all beings”. “All beings”, aside from those in the human realm, in clued those in the heaven, hell, hungry ghost, animal and even asura realms. The sentient beings of the Six Realms are part of “all sentient beings”. “Now there are so many sentient beings”.
Some people said, “Venerable Buddha, You have vowed to transform all sentient beings, but now here are so many of them. How many can actually listen to the Dharma from You?” Compared to all sentient beings in the world, they are a small percentage. The Buddha vow is to transform all sentient beings. But to reach “all sentient beings” is easier said than done. How many people can actually hear the Buddha-Dharma?
In once told everyone that in a small city of 90,000 people, one third heard the Dharma and saw the Buddha. Another third never saw the Buddha, and only hear others talking about how the Buddha was teaching near the city. The last 30,000 people not only never saw Him, they had never even heard of His name. You see, that was just in one small city. The Buddha-Dharma we are discussing now is what the Buddha hoped would reach all sentient beings on in this world. To reach all sentient beings is not easy at all. There are so many sentient beings, how can His vow be fulfilled?
The Buddha said, “My vow has now been perfectly fulfilled”. How is that possible? So many have not yet been transformed; how could He say His vow has been fulfilled? How could that be possible? How could that be possible? “When people’s capabilities have matured and they can be transformed, He transforms them”. This is all the Buddha can do. Those whose capabilities have matured now and are able to be transformed are the ones He transforms. Thus, He does all He can. Sometimes we see that people’s habitual tendencies are so hard to change. Again and again, we try to counsel and teach them, but their habitual tendencies continuously manifest. So we can comfort ourselves by recalling that in Buddha’s lifetime, there were people like this in the Sangha. So, how could people like this not exist in our modern society? We do all we can, then let them be.
Sometimes I also think this way. So, in this part of the [sutra] text, we know that the Buddha said, “My vow has now been perfectly fulfilled”. How can this be? He made such a great vow and out of these numerous sentient beings, those who truly accept and practice the Dharma are so few in number. The Buddha could only, in the present moment, do all that He could do transform those whose capabilities had already matured. That is how His “vow is perfectly fulfilled”. Many things were beyond His control, so He did all He could. Thus, “my vow has been perfectly fulfilled”. Can it really be fulfilled? After all, time is limited, and the world is so vast. He did His best to walk, do and say, everything that He could.
So, “He fulfilled His desire to seek the Dharma”. All He could do was give the teachings; there also had to be people with karmic affinities. When they pursued and attained the Dharma, the Buddha felt satisfied.
“[His vow] has now been perfectly fulfilled: He fulfilled His desire to seek the Dharma. When His original vow is perfectly fulfilled, He can completely eliminate the ignorance of sentient beings and can fulfill all the aspirations of sentient beings.”
So, “He fulfilled His desire to seek the Dharma”. Sakamuni Buddha Himself had fulfilled His vow to seek the Dharma. Now He waned to transform sentient beings, based on their karmic connections. When these people mindfully seek the Dharma, they are willing to accept teachings from Him. This is how He fulfils His vow. Thus, He continuously “sought the Buddha’s Way” and also, life after life, “transformed sentient beings”. In each lifetime, the Buddha continuously sought to do this. In each lifetime, He gave everything He had. All this happened because He formed aspirations, made vows and did His best to carry them out. That was it.
Thus He “eliminates ignorance of sentient beings” to “fulfill all aspirations of sentient beings.” This is the Buddha’s vow. He wants to help them eliminates their ignorance and find a way for to form aspirations. Not only must they form aspirations, they must also carry then out and fulfill them.
So, aspirations require resolve. Have we made a vow? When we have the resolve and the vow, are we carry them out? In Tzu Chi, we carry out the four Missions. They allow people to fulfill vows of charity. “Are you willing?” “I am.” “We need to help people, [we need] a hospital. Are you willing to support it?” “I am.” Then they dedicate themselves to charity work or become hospital volunteers to show their support.“Education is the hope of the world.” “Are you willing to be a part of it?” “I am.” These are all “vows.”
Therefore, sentient beings experience many types of suffering. If we can form aspirations we can vow to transform sentient beings to help them eliminates their ignorance and manifest wisdom in their living. We can help their wisdom-life grow so they can eliminate afflictions.
For I have transformed all beings: the Buddha transformed sentient beings according to capabilities and timing. Their capabilities and the teachings must resonate, and then they must diligently practice in order to enter the path to Buddhahood.
For I have transformed all beings means the “Buddha transformed sentient beings.”
He must determine whether these sentient beings’ capabilities are sharp or dull; if they were sharp, He used a more direct mindset and teaching to get to the point. For sentient beings with dull capabilities, He taught with analogies, expressions and causes and conditions.
This is “according to capabilities and timing, which means according to people, time and place. “Their capabilities and teachings must resonate.” That is, their capabilities and the teachings must resonate for people to accept the Dharma.
Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice. To diligently advance. When the Dharma is in our lives we [are led onto the path to Buddhahood]. Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice to diligently advance.When the Dharma is in our lives we [are led onto the path to Buddhahood]. So, the Buddha transforms all sentient beings to lead them all onto the path to Buddhahood.
Leading them all onto the path to Buddhahood: The path to Buddhahood is the enlightened Bodhi-path. A path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed, so it is called a path.
“leading them all onto the path to Buddhahood.” This path is the enlightened Bodhi-path. A “path” is something that leads somewhere. If it did not lead there, it would not be a road. Only when it is connects can it be a road. Without a road, we have to make a long detour. So, to go from here to there, we need to have a “path,” a path to reach the state of noble beings from an unenlightened state.
So, “a path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed. It is not blocked, so the road is completely unobstructed and open.” If we are not obstructed, this is a path. As we go from the state of ordinary beings to the state of the Buddha, to that state of mind, we must go from the road we walk to the path, and then from the path into the sutras.
So, we must [connect everything] back to our daily living. Through our daily living, we can prove that this road is unobstructed, that the principles are unobstructed, that the Buddha-Dharma is also unobstructed. The Buddha-minds is connected to ordinary minds, ordinary minds to the Buddha-mind. The mind, the Buddha and sentient beings are all connected and are no different [in nature]. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙發心願，誓度眾；得善解，入佛慧；常知足，意輕安；法入心，喜無量。
⊙「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經方便品第二》
⊙「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」《法華經方便品第二》
⊙如我昔所願：佛初立誓，誓度一切，今眾生尚多，願云何滿？如今機熟得度而度，即名願滿。
⊙今者已滿足：所求法滿足，圓滿具足一切願之本。能破眾生一切無明，能滿眾生一切志願。
⊙化一切眾生：佛化眾生，應機應時，機教互契，勤修精進，皆令入佛道。
⊙皆令入佛道：佛道者，覺菩提道，道者通之義，佛智圓通無壅塞，故名之道。
【證嚴上人開示】
常常一句話說，修行沒什麼功夫可修，只是要改掉我們不好的習氣。這是很重要！
佛陀來人間，就是立志願而來。過去的修行，也是累生累世就是在改掉習氣。「諸惡莫作，眾善奉行」，改掉諸惡習氣，培養好善良的習慣，這也就是叫做修行。
立志願，非常的重要。所以，「發心願，誓度眾；得善解，入佛慧；常知足，意輕安；法入心，喜無量。」
發心願 誓度眾
得善解 入佛慧
常知足 意輕安
法入心 喜無量
發心願，度眾生，這是我們人人，本來修行者的本分事。眾生苦難偏多，我們能遇到佛法，解脫了內心的煩惱，我們應該也要如何解脫，去教育別人，與我們一樣，將心靈中的煩惱去除。這是人人都做得到的。他有苦難，我們接引他，他有缺欠，我們幫助他等等，這全都是度眾。
又我們時時若培養出，這分善的習慣，自然「得善解入佛慧」。「慧從善解得自在」，大家全都背得進去這句靜思語。又我們能常常知足，意輕安，我們若是輕安，自然就自在，若能如此，法就能入心，只要法入心，還有什麼煩惱，會污染我們的心呢？我們的心中，已經是充滿了戒、定、慧，保護我們的心，外面種種人我是非，我們的心已經戒護住了，人我是非引誘，我們的心不動，怎麼引誘，我們的心都不動搖。
所以這是我們平時修行很重要，要從發心願，得善解，常知足，法入心，才能誓度眾，入佛慧，意輕安，喜無量。
修行，無論你如何的修，只要你啟動這念心，心，不是沒辦法可改變我們的習氣，只要你發心，有誓願。
看到一則很可愛的孩子，小孩童在立志願，令人感覺到很堅定。這種小菩薩在（馬來西亞）檳城，檳城有幼稚園，慈濟大愛幼稚園，辦得很成功。因為在檳城，除了慈善，還有醫療，他們有洗腎中心，洗腎都是免費洗腎，所有檳城慈濟基金，他們需要靠就地取材。同時，幼稚園的教育，也做得很好，很多家長都要把孩子，送來我們的幼稚園，老師都用智慧在教育，幼稚園不夠用了，他們就要再蓋。所以，洗腎中心需要經費，甚至蓋幼稚園，也還要資金。
要如何教育，將慈善教育入孩子的心？所以，有一位我們的同仁，應該是老師，靈機一動，看到那些孩子很好命，六歲、五歲，奶瓶還戒不掉，所以，老師開始動腦筋，告訴孩子：「是不是要做好事？貧窮人很多，你們都看到了，看到洗腎也很辛苦。有小小的孩子也能做好事，願意嗎？」「願意。」
「回家就告訴媽媽，每天捐一把米。」「好。」「但是這把米要放在奶瓶裡，你們要將你們的奶瓶捐出來，讓媽媽每天一把米放在瓶子裡，隔天，明天這奶瓶的這把米，就拿來幼稚園，將它倒進桶子裡。這樣做得到嗎？」「可以。」
其中有一位小妹妹，五歲了，她就是已經過了一個星期，心還是很想，想說還是吃奶瓶比較好。一星期之後，就告訴她的爸爸：「爸爸，我還是吃奶瓶。因為用杯子喝水，太快了，所以我還是用奶瓶。」
爸爸就告訴她：「你一星期過去了，新聞，世界的人都看到了，師太上人也都看到了。」她告訴她爸爸：「師太那麼遠看不到。」爸爸就，「好啊！」將她的奶瓶洗一洗，就將豆漿倒進去，放在她面前的桌子上。這孩子眼睛看著那瓶豆漿，很久，想一想，不動它，就這樣說：「師太上人，我以為您是看不到我，原來您有看到，對不起。」這樣，奶瓶裡的豆漿沒有喝。
回過頭來妹妹，就對妹妹說：「妹妹啊！妳的奶瓶戒不掉，妳就不能到教育中心來讀書囉！」妹妹一頭霧水，她回頭又告訴妹妹：「妹妹，妳要不要，把奶瓶都捐出來？」妹妹說：「要。」「那就不能再用奶瓶吃奶了。」「好。」這樣，這麼簡單，五歲戒三歲，所以三歲小妹妹，也是這樣就戒掉了。
幼稚園裡有四個，其中有三十個孩子，就是斷不了奶瓶，戒不掉。所以用這種方法，一個、一個，一直改(掉)。這樣，很快，一個星期之中，已經有七十四罐米，那個瓶子，七十四瓶的米，每一個小孩就是每天的一把米，這樣匯集起來，這米就能義賣，就能救人。想，這不就是「發心願誓度眾」。
大人發心願，也要立誓做好事，孩子同樣也能做得到。同時，除了讓他做善事，知道救人是善事，不好的習氣，就用這樣的方法將它戒掉。五歲、三歲的孩子做得到，難道我們做不到？所以聽經、學佛，只要我們用心聽，法若是入心來，要身體力行並不困難。
所以佛陀用心教育，我們凡夫習氣，容易生懈怠。佛陀在講經，有時候又叫醒一下(會眾)。我們昨天的經文：「舍利弗當知」。「舍利弗」，大家醒了，要知道，「我本立誓願」，我是這樣發願過來的，大家是不是要開始精進，要這樣發願？我就是「欲令一切眾生，如我等無異」。
舍利弗當知
我本立誓願
欲令一切眾
如我等無異
《法華經 方便品第二》
「我等」，就是我與諸佛，都是一樣，佛佛道同，期待天下眾生，人人回歸真如本性，與諸佛同等無異。這是昨天這樣，說過的（經）文。
今天我們再說了，「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」
如我昔所願
今者已滿足
化一切眾生
皆令入佛道
《法華經 方便品第二》
佛陀希望大家都與佛一樣，尤其是「如我昔所願」，和我一樣。我過去於無量佛所，就是這樣不斷不斷發願，修行過來，要殷勤精進，就是這樣生生世世，意志堅定，這樣過來的。所以，我過去是這樣，讓大家知道。
如我昔所願：
佛初立誓
誓度一切
今眾生尚多
願云何滿
如今機熟
得度而度
即名願滿
「如我昔所願」，佛陀過去的願，一直到現在都沒變。所以，「佛初立誓，誓度一切」。最初，佛陀第一個，開始發心修行，第一念就開始立誓了，這個誓願就是要「度一切」。「一切」，除了人道，還有天、地獄、餓鬼、畜生，甚至阿修羅，六道的眾生，叫做「一切眾生」。
「今眾生尚多」，有的人就這樣問，佛陀，既然立誓願要度一切，但是現在眾生還這麼多，能在佛的面前聽法的，才有多少？比起天下的眾生，還是微不足道。佛陀的心願，是要度盡天下的眾生，這個「一切眾生」，但是談何容易，能夠聽到佛法的人，又有多少？
過去曾經告訴過大家，在一個小城鎮中，九萬的人口，三分之一的人聽到法、看到佛；三分之一的人不曾見過佛，只聽過有人說，有佛在這個城市裡附近在說法；又另外的三萬人，不只不曾看過，連聽到佛名都不曾聽過。
看，那只是在一個小城市。我們現在要說的佛法，是希望佛陀的期待，也是一切眾生。天下一切眾生，談何容易！現在的眾生還那麼多，要如何，願，要如何能滿願呢？佛陀說：「我今已滿足。」怎麼有辦法，還有那麼多人未度，這個願說已經滿足，怎麼可能，怎能滿足呢？「如今機熟得度而度」，佛陀只能如此，就是現在根機成熟的人，能夠得度，那就是度他。這叫做盡心力。
有時候看到，人的習氣怎麼那麼難改？一而再，再而三，勸導，教育，但是，還是看他的習氣，不斷還是浮現。自然自我安慰，佛陀的時代，僧團中就有這樣，何況現在這個時代社會中，怎麼會沒有這樣的呢？盡心力吧！隨他去。有時候也有這樣的念頭。
所以，在這段（經）文，我們就知道，佛陀他說，說「我今已滿足」，怎能滿足呢？若能願這麼大，眾生這麼多，真正能接受佛法，身體力行的，何其渺小。佛陀唯有今天、現在，機成熟能度的，我就盡心力度他；這叫做「願滿」。有很多的無奈，就是盡心力。
所以「今者已滿足」，能滿足嗎？不過，總是時間有限，空間很大，能夠走得到，做得到，說得到，那就是盡心力。所以只是「所求法滿足」，只能夠將教施教出去，要有有緣人，有緣人能夠求法、得法，這樣佛就很滿足。
今者已滿足：
所求法滿足
圓滿具足
一切願之本
能破眾生一切無明
能滿眾生一切志願
所以，「所求法滿足」。過去釋迦佛本身，所求的法是已經滿足。現在要度眾生，就是要看有緣人；有緣人用心求法，佛陀施教，願意接受，這樣也算是圓滿具足此願。
所以，佛是不斷「上求佛道」，也是不斷生生世世，「下化眾生」。每一生，每一世，對佛而言，不斷追求，每一生世就是盡心力去付出，所以一切就是發心、立願、盡心力，就是這樣。
所以說，「能破眾生一切無明，能滿眾生一切志願。」這是佛陀的心願。要如何破除凡夫的無明，要如何讓眾生，能於他的心中立志願，不只是立志願，還要身體力行，去滿眾生一切的志願。
所以志願，我們有心，我們是不是有立志？有心，有立志，我們是不是有身體力行？所以我們慈濟，叫做四大志業，讓人人，「慈善的願，你願意嗎？」「願意。」「我們要來救人，醫院，你肯護持嗎？」「願意。」那全部的慈善，你就要投入慈善，醫院志工等等，要護持。教育，「教育是人間的希望，你們願意嗎？」「願意。」
這個「願」。所以，眾生的苦難很多種，我們若有發心願，就能立誓度眾生，讓眾生的無明破除，智慧於生命中豎立起來，讓慧命站起來，將煩惱破除。
化一切眾生：
佛化眾生
應機應時
機教互契
勤修精進
皆令入佛道
「化一切眾生」，那就是「佛化眾生，應機應時」。要看這些眾生的根機是利，還是鈍。利根機之人，就以較貼切的心與法，開門見山。鈍機的眾生，就要譬喻、言辭、因緣說法。所以要「應機應時」，因人、因時、因地。
「機教互契」，就是這個根機，這個教育，互相能契機，才能受法。所以要「勤修精進」，聽法之後，總是要好好聞思修，勤精進，法在生活中。所以「皆令入佛道」，化一切眾生，能讓大家全都入佛道。
皆令入佛道：
佛道 覺菩提道
道者通之義
佛智圓通無壅塞
故名之道
「皆令入佛道」，佛道是覺悟的菩提道。「道」者，就是通的意思。不通的，就不稱為「路」，能通才稱為「路」。沒有路就要繞一大圈，所以從這裡要到那裡，就是要有「道」。從凡夫地到達聖人的境遇，所以「道者通之義」。
「佛智圓通無壅塞」，沒有塞住，一路暢通無阻，就是這樣一直通達下去，沒有受阻礙，這就是道。
從凡夫地到佛的境界，這個心境，我們從路走入道，從道會入經中。所以，我們要回歸於日常的生活中，日常的生活來證明這條路是通的，道理是通的，佛法也是同樣通。從佛心通凡夫心，凡夫心能通佛心，心、佛、眾生是互通，三無差別。所以要人人多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Vow (佛陀的心願)
Date: August. 04. 2014
We often say that spiritual practice is not about mastering skills, but about eliminating our bad habitual tendencies. This is very important. The Buddha comes to this world because of the vows He made. When He engaged in spiritual practice in the past, He spent many lifetimes eliminating His habitual tendencies. “Refrain from all evil, do all good deeds.” He eliminated all evil habitual tendencies and nurtured kind-hearted habits. This is spiritual practice. Making vows is very important.
Thus, “by forming aspirations, we vow to transform sentient beings. By developing understanding, we enter the Buddha’s wisdom. By always being content, our minds are at ease. By taking the Dharma to hearts, we feel infinite joy.”
Aspiring and vowing to transform sentient beings is our fundamental duty as spiritual practitioners. Sentient beings experience much suffering. When we encounter the Buddha-Dharma, and become liberated from our afflictions, we must also teach others how to become liberated like us. Eliminating afflictions from our minds is something we can all accomplish. When people suffer, we can provide guidance. When they are in need, we can provide assistance. These are ways to transform sentient beings. If we constantly nurture these wholesome habits, naturally, “by developing understanding, we enter the Buddha’s wisdom. Wisdom is the freedom we gain by being understanding.” We all know this Jing Si aphorism by heart. Also, when we are always content, our minds will be at ease. If we are at ease, naturally, we will feel a sense of freedom. In this state of mind, we can take the Dharma to heart. Once the Dharma enters our hearts there is no affliction that can defile them. Our minds will be replete with precepts, Samadhi and wisdom, which will safeguard them. In the face of various interpersonal conflicts, our hearts will already be protected by precepts. If, in facing interpersonal conflicts, our minds are unmoved, how can we be tempted?
Our minds will remain unmoving. This is important for our spiritual practice. We must form aspirations, develop understanding, always be content and take the Dharma to heart. Then we can vow to transform sentient beings, enter the Buddha’s wisdom, be at ease and feel infinite joy.
No matter how we engage in spiritual practice, as long as we develop this mindset, this intention, we can change our habitual tendencies. We just need to form aspirations and make vows. I once saw a very adorable child making vows; I could feel her strong conviction. This young Bodhisattva lives in Penang. In Penang, there is a Tzu Chi Great Love Kindergarten that is thriving. In Penang, aside from doing charity work, [Tzu Chi] also offers medical services. We operate a dialysis center that offers the service for free. To fund this, Tzu Chi relies on local community resources. At the same time, we offer a quality kindergarten education. Many parents want to send their children to our kindergarten [because] our teachers are teaching with wisdom. The kindergarten is becoming overcrowded, so it needs to be expanded. The dialysis center needs financial resources, and expanding the kindergarten also requires funds. How can we teach children about charity? One of our colleagues, a teacher, had a moment of inspiration. She saw that some students were very pampered.They were five, six years old and still drinking from feeding bottles.
So, the teacher actively thought about this.She told them, “Don’t you want to do good deeds?There are many poor people.You have seen them.You have seen how hard dialysis is on them.Even young children can do good deeds.Are you willing?”“We are.”
“So when you go home, ask your mom to donate a handful of rice every day.”“OK.”
“But you must put it in your feeding bottle, then donate that amount of rice every day.”
“Ask your mom to put the rice in your bottle, then bring that bottle of rice to school the next day so you can pour it into this bucket.Can you do that?”“We can.”
One of them was a young girl around five years old.After one week of doing this, she felt that she still preferred drinking from a feeding bottle.So after a week, she told her dad, “Dad, I still want to drink from a bottle.When drinking from a cup, the water goes down too quickly, so I still want to use a bottle.”Her dad told her, “You have done this for a week.People worldwide have seen you in the news.Master has also seen you.”She told her dad, “Master can’t see me from that far away.”Her dad said, “OK.”
So, he washed her feeding bottle, poured in some soy milk, and placed it on the table in front of her.The child looked at that bottle of soy milk for a long time and kept thinking about it without touching it.Then she said, “Master, I thought you couldn’t see me, but it turns out you can. I’m sorry.”So, she did not drink the soy milk from the bottle.
Then she turned toward her younger sister and said “If you don’t stop drinking from the bottle, you cannot come to my kindergarten.”Her younger sister was confused.She looked at her again and said, “Do you want to donate a bottle [of rice]?”Her younger sister said, “I do.”“Then you can’t drink milk from it again.”“OK.”
In this very simple way, a five-year-old taught a three-year-old to quit.So, her three-year-old sister also quit this habit.Of the four kindergarten classes, there were 30 children who could not part with their feeding bottles.They just could not quit.But by using this method, one after another, they quit the habit.Then very quickly, within a week, they collected 74 jars of rice, large jars.
These 74 jars of rice were collected from the handfuls of rice from each child, each day.
This rice was then sold at a charity auction for money to help people.Think about this; isn’t this how, “by making aspirations, we vow to transform sentient beings?”Adults can form aspirations and vow to do good deeds.Children are also capable of this.Besides helping them do good deeds, we teach them that helping people is a good thing.They can also eliminate bad habitual tendencies in this way.If three-and five-year-olds can do it, then why can’t we?
When we learn sutras and the Buddha’s Way, as long as we mindfully listen and can take the Dharma to heart, putting it into practice is not hard.So, the Buddha meticulously gave teachings.We ordinary people have habitual tendencies that make it easy for us to become indolent.When the Buddha was teaching, He would sometimes have to wake everyone up.
The sutra text we discussed yesterday states, “Sariputra, you should know.”
[When He said,] “Sariputra” , everyone woke up.He wanted them to know that, “in the past [He] took a vow”.He had formed aspirations and made vows, so they must also begin to diligently practice and make vows.He “wished to enable all sentient beings to be no different from us.”
“Us” refers to Him and to all Buddhas.All Buddhas share the same path.They hope all sentient beings will return to their intrinsic nature of True Suchness and be no different from all Buddhas.This was the sutra text we discussed yesterday.Today, we will talk about how.
“That vow, made long ago, has now been perfectly fulfilled.For I have transformed all beings, leading them onto the path to Buddhahood.”
The Buddha hopes that we can all be like Him, in particular, having” that vow, made long ago”.In the presence of countless past Buddhas, He continuously formed vows and aspirations.Throughout His spiritual practice, He has been earnest and diligent. In this way, life after life, His resolve has remained strong. This was what He was like in the past, and He wanted everyone to know this.
“That vow, made long ago: The Buddha’s initial vow was to transform all beings. Now, there are so many sentient beings, how can He fulfill that vow? When people’s capabilities have matured and they can be transformed, He transforms them. This is how His vow is fulfilled.
“That vow, made long ago”. The vow made by the Buddha in the past up to today has never changed. So, ‘the Buddha’s initial vow was to transform all sentient beings”. Initially, when the Buddha first aspired to engage in spiritual practice, His first thought was to make a vow. This vow was to “transform all beings”. “All beings”, aside from those in the human realm, in clued those in the heaven, hell, hungry ghost, animal and even asura realms. The sentient beings of the Six Realms are part of “all sentient beings”. “Now there are so many sentient beings”.
Some people said, “Venerable Buddha, You have vowed to transform all sentient beings, but now here are so many of them. How many can actually listen to the Dharma from You?” Compared to all sentient beings in the world, they are a small percentage. The Buddha vow is to transform all sentient beings. But to reach “all sentient beings” is easier said than done. How many people can actually hear the Buddha-Dharma?
In once told everyone that in a small city of 90,000 people, one third heard the Dharma and saw the Buddha. Another third never saw the Buddha, and only hear others talking about how the Buddha was teaching near the city. The last 30,000 people not only never saw Him, they had never even heard of His name. You see, that was just in one small city. The Buddha-Dharma we are discussing now is what the Buddha hoped would reach all sentient beings on in this world. To reach all sentient beings is not easy at all. There are so many sentient beings, how can His vow be fulfilled?
The Buddha said, “My vow has now been perfectly fulfilled”. How is that possible? So many have not yet been transformed; how could He say His vow has been fulfilled? How could that be possible? How could that be possible? “When people’s capabilities have matured and they can be transformed, He transforms them”. This is all the Buddha can do. Those whose capabilities have matured now and are able to be transformed are the ones He transforms. Thus, He does all He can. Sometimes we see that people’s habitual tendencies are so hard to change. Again and again, we try to counsel and teach them, but their habitual tendencies continuously manifest. So we can comfort ourselves by recalling that in Buddha’s lifetime, there were people like this in the Sangha. So, how could people like this not exist in our modern society? We do all we can, then let them be.
Sometimes I also think this way. So, in this part of the [sutra] text, we know that the Buddha said, “My vow has now been perfectly fulfilled”. How can this be? He made such a great vow and out of these numerous sentient beings, those who truly accept and practice the Dharma are so few in number. The Buddha could only, in the present moment, do all that He could do transform those whose capabilities had already matured. That is how His “vow is perfectly fulfilled”. Many things were beyond His control, so He did all He could. Thus, “my vow has been perfectly fulfilled”. Can it really be fulfilled? After all, time is limited, and the world is so vast. He did His best to walk, do and say, everything that He could.
So, “He fulfilled His desire to seek the Dharma”. All He could do was give the teachings; there also had to be people with karmic affinities. When they pursued and attained the Dharma, the Buddha felt satisfied.
“[His vow] has now been perfectly fulfilled: He fulfilled His desire to seek the Dharma. When His original vow is perfectly fulfilled, He can completely eliminate the ignorance of sentient beings and can fulfill all the aspirations of sentient beings.”
So, “He fulfilled His desire to seek the Dharma”. Sakamuni Buddha Himself had fulfilled His vow to seek the Dharma. Now He waned to transform sentient beings, based on their karmic connections. When these people mindfully seek the Dharma, they are willing to accept teachings from Him. This is how He fulfils His vow. Thus, He continuously “sought the Buddha’s Way” and also, life after life, “transformed sentient beings”. In each lifetime, the Buddha continuously sought to do this. In each lifetime, He gave everything He had. All this happened because He formed aspirations, made vows and did His best to carry them out. That was it.
Thus He “eliminates ignorance of sentient beings” to “fulfill all aspirations of sentient beings.” This is the Buddha’s vow. He wants to help them eliminates their ignorance and find a way for to form aspirations. Not only must they form aspirations, they must also carry then out and fulfill them.
So, aspirations require resolve. Have we made a vow? When we have the resolve and the vow, are we carry them out? In Tzu Chi, we carry out the four Missions. They allow people to fulfill vows of charity. “Are you willing?” “I am.” “We need to help people, [we need] a hospital. Are you willing to support it?” “I am.” Then they dedicate themselves to charity work or become hospital volunteers to show their support.“Education is the hope of the world.” “Are you willing to be a part of it?” “I am.” These are all “vows.”
Therefore, sentient beings experience many types of suffering. If we can form aspirations we can vow to transform sentient beings to help them eliminates their ignorance and manifest wisdom in their living. We can help their wisdom-life grow so they can eliminate afflictions.
For I have transformed all beings: the Buddha transformed sentient beings according to capabilities and timing. Their capabilities and the teachings must resonate, and then they must diligently practice in order to enter the path to Buddhahood.
For I have transformed all beings means the “Buddha transformed sentient beings.”
He must determine whether these sentient beings’ capabilities are sharp or dull; if they were sharp, He used a more direct mindset and teaching to get to the point. For sentient beings with dull capabilities, He taught with analogies, expressions and causes and conditions.
This is “according to capabilities and timing, which means according to people, time and place. “Their capabilities and teachings must resonate.” That is, their capabilities and the teachings must resonate for people to accept the Dharma.
Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice. To diligently advance. When the Dharma is in our lives we [are led onto the path to Buddhahood]. Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice to diligently advance.When the Dharma is in our lives we [are led onto the path to Buddhahood]. So, the Buddha transforms all sentient beings to lead them all onto the path to Buddhahood.
Leading them all onto the path to Buddhahood: The path to Buddhahood is the enlightened Bodhi-path. A path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed, so it is called a path.
“leading them all onto the path to Buddhahood.” This path is the enlightened Bodhi-path. A “path” is something that leads somewhere. If it did not lead there, it would not be a road. Only when it is connects can it be a road. Without a road, we have to make a long detour. So, to go from here to there, we need to have a “path,” a path to reach the state of noble beings from an unenlightened state.
So, “a path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed. It is not blocked, so the road is completely unobstructed and open.” If we are not obstructed, this is a path. As we go from the state of ordinary beings to the state of the Buddha, to that state of mind, we must go from the road we walk to the path, and then from the path into the sutras.
So, we must [connect everything] back to our daily living. Through our daily living, we can prove that this road is unobstructed, that the principles are unobstructed, that the Buddha-Dharma is also unobstructed. The Buddha-minds is connected to ordinary minds, ordinary minds to the Buddha-mind. The mind, the Buddha and sentient beings are all connected and are no different [in nature]. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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