20150212《靜思妙蓮華》立誓願 修梵行(第500集)
（法華經•譬喻品第三）
https://www.youtube.com/watch?v=TN9N-W6M8cw
⊙「歷經久遠立弘誓願，圓滿出世本懷度眾，為諸眾生說大乘法。」
⊙「若欲行時，寶華承足。此諸菩薩非初發意，皆久植德本。」《法華經 譬喻品第三》
⊙「於無量百千萬億佛所淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」《法華經 譬喻品第三》
⊙梵行，清淨之義。斷婬欲之法為梵行，即梵天之淨行法，修梵行則生梵天。
⊙淨修梵行：為淨除因愛欲而修行，戒律清規不犯。
⊙恆為諸佛之所稱歎，常修佛慧：諸佛平等之大慧，是無上正覺也。如來所以出，為說佛慧故，教眾生趣向佛慧。
⊙具大神通，善知一切諸法之門：佛所說法，為世出世之法則，此法為眾聖入道，通一切諸法之門。
【證嚴上人開示】
「歷經久遠立弘誓願，圓滿出世本懷度眾，為諸眾生說大乘法。」
歷經久遠
立弘誓願
圓滿出世
本懷度眾
為諸眾生
說大乘法
也就是佛陀出現人間，不是在短時間內，也不是一生、二世，應該就無量劫以來，修行、發心立願。要經過了長久的時間，不斷累積好事、好緣，一善、一福，善與福不斷累積，人群中，不斷累積好的因緣，人群中的付出，心沒有煩惱，而且時時抱著歡喜心。時間要多久？經歷久遠。這是佛佛道同，每一尊佛來人間，必定要經過修行的方法，所以立弘誓願。
「四弘誓願」是諸佛同願，每一尊佛來人間，都不能離開這四弘誓願；這叫做佛的通願，四弘誓願圓滿了，那就能夠出世，就不會在這六道輪迴了。但是來人間是心願，不忍眾生受苦難，而遍遊在六道，去付出，救度眾生。
所以，佛，他就是應世所需要，一大事因緣來人間，所以圓滿了所修行，那個「覺」圓了，覺悟圓滿了，來人間，就是要度眾生。這是佛的本懷，這種圓滿出世的本懷，就是要度眾生，所以「為諸眾生說大乘法」，希望眾生人人，可以回歸如來本性。
釋迦牟尼佛有一次，向弟子講《大涅槃經》時，向著弟子這樣說，在過去無量無量劫中的以前，有一尊佛叫做釋迦牟尼，稱為古釋迦，在世時在說法，教化眾生。那段時間，其中有一位家境非常貧困，有一天遇到他一位，廣聞多識的朋友，就告訴他一個好消息：「一位覺者，釋迦牟尼佛，已經來到我們的城市，要來講經，要來說法。你若可以就一起去聽！」
這位貧窮人聽了很歡喜：「難得啊！有佛陀要來這個小城市，我應該要去聽經。不過，我應該要供養，我要拿什麼來供養呢？身無分文，一分錢都沒有，我是要如何去供養？」想一想，他自己就這樣想：「我只有這個身體而已，不然我去賣身，得到的錢，我拿去供佛。」決定了，開始就在沿路去問。
一位過路的人，就走近來說：「你要賣你的身體？我願意買。」這位貧窮人聽了，歡喜，「我應該要為你做什麼事情呢？」這個過路人他就說：「我有一項不為人知的苦衷。我有一個病，這個病很困難，很多名醫為我診斷，無藥可醫。不過，他們都共同有一個，說我每天都要吃人肉三兩，我若能夠每天，都有人肉三兩可吃，我就能夠延續我的生命，否則，病若發作，我是很苦。」
這位貧窮之人聽了，很歡喜，這就是我能夠供佛，盡的一分心。「我賣給你。因為你的身體病發作這麼痛苦，我也不忍心。請問你，一天給你三兩肉，你可以給我多少錢？」這位過路人說：「五兩金。」「很多了。」貧窮人就說：「你可以給我一星期的時間，你先給我錢，我先去供佛、聽佛說法，一星期好嗎？」
這位路人，過路人就說：「我現在已經等不到七天了。若可以，給你一天的時間，我先給你五兩金。」就這樣，「一天也好。」他就接過這五兩金，趕快去會合他的朋友，開始就到佛講經的地方去了。去了看見莊嚴的佛陀，講經的場面是多麼莊嚴，心很歡喜！到佛前去獻供，這五兩金獻給佛陀，就退坐一旁，聽佛在講經。
佛所說的《大涅槃經》，道理是多麼的玄妙、很深奧，這個貧窮人聽不懂，不過他有聽進去的是一首偈，這首偈就是這樣說：「如來證涅槃，永斷於生死；若有至心聽，常得無量樂。」他只記得這句。
聽法之後，這樣很歡喜，去會合那位買身的人，他就要去賣身了。足足一個月，每天割下來三兩肉。他每天那個心，都是沉浸在這句偈中：「如來證涅槃，永斷於生死；若有至心聽，常得無量樂。」這句偈他一直都是放在心裡，沒感覺痛，雖然每天都被人割三兩的肉。經過一個月後，這位服用每天三兩肉這個人，恢復了健康。他這個任務完成了，就趕快到佛的道場去，去向佛求出家，願意修行。佛那時候歡喜：「善來比丘！未來無量劫以後，若是能夠成佛，號釋迦牟尼佛。」
釋迦佛說了這段因緣以後，向他的弟子就這樣說：「大家知道嗎？那位賣身的人，就是現在我，釋迦牟尼佛。我現在的釋迦牟尼佛，就是依照過去的，古釋迦的道所傳承，我已經經歷了無數劫，這樣一路來，就是這個身、心，願意為人群付出。所以我現在可以得到的，就是可以有這麼多的弟子，我成佛之後，能有今天的道場，和大家來說法。」
大家聽了之後很感動！原來佛陀時時一直都在說，修行要經歷無央數劫，古釋迦佛的時代，一直到現在，無法所說的時間，從那時候的發心一直以來，不為其他，只為一大事因緣，不捨眾生受苦難。所以生生世世在人群中，所以圓滿了出世，還是堅守本懷度眾生，只為了眾生，所以是要說大乘經。這就是修行，我們必定要用這分最虔誠的心。發了心，立了願，心不變，很單純，為眾生付出無所求，這麼單純清淨的心。
所以，前面的(經)文說，「若欲行時，寶華承足。此諸菩薩非初發意，皆久植德本。」
若欲行時
寶華承足
此諸菩薩非初發意
皆久植德本
《法華經 譬喻品第三》
不是初發意的菩薩，已經是很久很久，無法去算劫以來，都是在修菩薩行的菩薩，「皆久植德本」。古德也說「富潤屋，德潤身。」因為所修來的德行，顯示在他的身行中，那個人格值得讓人相信，這就是修行的結果。這個德，有修有得，得者德也，這個「德潤身」，所以那些菩薩，是長時間以來修行。
所以接下來的(經)文就說，「於無量百千萬億佛所淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」
於無量
百千萬億佛所
淨修梵行
恆為諸佛之所稱歎
常修佛慧
具大神通
善知一切諸法之門
《法華經 譬喻品第三》
這段(經)文就是說，前面那些菩薩，久植德本的菩薩，都是在，無量百千萬億佛所淨修梵行，修非常清淨的行。「梵」就是清淨，「淨修梵行」，「恆為諸佛之所讚歎」，都經過了諸佛所讚歎過的，這些菩薩都具大神通，都已經「善知一切諸法之門」，通達一切智慧之門。
梵行 清淨之義
斷婬欲之法為梵行
即梵天之淨行法
修梵行則生梵天
「梵行」就是清淨的意思。這個梵行，就是要斷淫欲之法，叫做梵行，修梵行生梵天。否則為什麼修行一定要出家呢？既然說應該大家都聽法聽得懂，聽法若聽得懂，這樣不就是能夠覺悟呢？是啊，在家菩薩修行，同樣可以體會佛法，不過梵行不夠。攜家帶眷，這樣無法有很清淨的身心，無法很清淨，因為家累，因為家眷，生子、養家等等。所以在家無法可成佛，不過他同樣可以體會佛法。
真真正正稱為佛，來人間成佛，必定要經過了出家，經過了很長久的時間，久修梵行。全都要保持這個身體很清淨，不受男女之欲的污染過，這叫做梵行，也就是梵天清淨法，這個清淨行的法。所以修梵行要生梵天，那個地方沒有男女這個色欲。
淨修梵行
為淨除因愛欲
而修行
戒律清規不犯
這個因愛欲要將它淨除掉，這個因，種子不要交結，卿卿我我、愛恨情仇等等，完全都去除了，這樣戒律清淨，這個清規不犯。
戒就是防非止惡。不對的事情，我們不能做，有惡的事情，馬上斷除，所以這個清規全都不犯。若是在家，佛法也希望能夠成佛的種子，普遍在人間，讓人人都能夠得到，近佛法、修佛法、成佛之因。所以在人世間就是布善種子，在家菩薩同樣能夠修行，但是一定要持五戒十善。
五戒：戒殺、盜、淫、妄、酒，這個五戒。現在慈濟人就是一定希望，他們能夠完全持五戒、要行十善，這十善若能夠，不只不犯戒，還要加強如何去付出等等。
十善是身三、口四、意三。這個口就有四個業：打妄語、說是非，兩舌、惡口、或者是(綺語)，所以我們要守口業。身體是：殺、盜、淫，殺害眾生、偷盜，不義之財而取，這是偷盜，這也等於去偷奪他人，用心計較去奪來的東西，這也列入偷盜之中。又再身這個愛欲，家庭，既然是成家，就要有負起家的責任，但是不可以邪淫，一夫一妻，就不能再有之外的金屋藏嬌，這也是在五戒之中。
心呢？那就是要戒掉貪、瞋、癡。這樣，十項若做得到，叫做(守)十戒。十戒，可以行十善。不只不殺，還要護生等等；說好話、說法等等，這全都是在(守)十戒，同時行十善。其實五戒十善，十善也有十善，這就是我們要用心去了解。
所以「恆為諸佛之所讚歎」，若能夠做到這樣，出家的人修梵行，清淨清規梵行。在家的人，若能夠守五戒、行十善，這樣就能常常受佛所讚歎。常修佛慧，諸佛是平等的大慧，是無上正等正覺，如來所以出，為說佛慧故，教眾生趣向佛慧。
恆為諸佛之所稱歎
常修佛慧：
諸佛平等之大慧
是是無上正覺也
如來所以出
為說佛慧故
教眾生趣向佛慧
佛陀出現在人間，不論是在家的弟子、出家的弟子，佛陀是用平等心，用他的正覺來向眾生說佛慧。就是從佛的內心，所說出來的這個真理，佛陀的智慧就是轉法輪，從佛心轉到眾生心去。所以我才會常常告訴大家，「將佛心為己心」，因為佛陀的心，已經轉入要給眾生，我們眾生就要接佛心，入為我們的己心，這叫做轉法輪。
所以「為說佛慧故，教眾生趣向佛慧」。希望眾生，教導眾生，方向要正知、正見、正法、正思惟，這樣在人間慢慢就能夠接近了菩薩道。這樣「具大神通，善知一切諸法之門」。
具大神通
善知一切
諸法之門：
佛所說法
為世出世之法則
此法為眾聖入道
通一切諸法之門
佛所說的一切，無不都是要我們能夠，真正接近了佛法；佛的門永遠都是開著，希望我們人人，能夠入佛所教的法。所以佛所說的法，「為世、出世之法」。我們處世之間，我們住在世間，我們要如何待人接物，我們對人間世事的看法；還有出世，就是說你若是願意要出世之行，就是出家的方法，佛陀都用平等的方法來說教。這個法就是「為眾聖入道，通一切諸法之門」。
這個「諸法之門」，那就是佛陀將他的心門打開，將他的法轉給大家；大家打開心門，接受佛所說的法。所以，「佛心為己心」。人人在這個佛門中已經打開了，你就可以進去了，要進或是不要進去，那就要看我們自己。是不是能夠長久的時間，願意和無量數的人，結這分的福因、善緣呢？這就要看我們的耐心、愛心，將我們的無明、煩惱，如何掃除，將我們不好的習氣，如何去斷除？
Explanations by Master Cheng-Yan
Subject: Vowing to Cultivate Purifying Practices (立誓願 修梵行)
Date: February.12. 2015
“Four countless kalpas, the Buddha has made the [Four] Great Vows. Having perfectly transcended the world, His intention is to transform all beings. For the sake of all sentient beings, He teaches the Great Vehicle Dharma.”
The Buddha did not appear in this world for only a short period of time or for only one or two lifetimes. For infinite kalpas, He has aspired and vowed to engage in spiritual practice. Over a very long period of time, He continuously accumulated good deeds and good karmic connections. With every good deed He created blessings; He kept accumulating good deeds and blessings. Through His interaction with others, He accumulated positive karmic conditions. When He helped others, His mind was free of afflictions and filled with joy. How long was He doing that? For a very long time. All Buddhas share this same path. Every Buddha that comes to the world must engage in this method of spiritual practice.
Therefore, They make the [Four] Great Vows. The Four Great Vows are made by all Buddhas. Every Buddha that comes to the world never deviates from the Four Great Vows. These are the shared vows of all Buddhas. Once They fulfill the Four Great Vows, then they will transcend the world and no longer have to transmigrate in the Six Realms. However, They come to this world because of Their vows. They cannot bear for sentient beings to suffer, so They journey throughout the Six Realms to give to and save all sentient beings. Therefore, the Buddha comes in response to the needs of the world and for the sake of one great cause.
When He perfected His spiritual cultivation, He completed His awakening; He attained perfect enlightenment. He comes to the world to transform all beings; this is the Buddha’s original intent. His perfect, world-transcending intention is to transform sentient beings. So, “for the sake of all sentient beings, He teaches the Great Vehicle Dharma.” He hopes that they can all return to their Tathagata-nature.
Once, when Sakyamuni Buddha was expounding the Mahaparinirvana Sutra, He told His disciples the following story. In the past, countless kalpas ago, there was a Buddha named Sakyamuni, known as Ancient Sakyamuni. During His lifetime, He taught the Dharma and transformed sentient beings. In that period of time, there was a man who lived in extreme poverty. One day, he encountered a knowledgeable and well-informed friend. His friend gave him a piece of good news. “An enlightened one called Sakyamuni Buddha has arrived in our city. He is going to teach the sutras and the Dharma. If you are free, let’s go listen to Him together.” Hearing this, the poor man was very happy. “This is so rare. If the Buddha is coming to this small town, I should go to listen to His teachings. But, I should make an offering to Him. What can I use to make an offering? I do not have a single penny, so how can I make an offering?” After some deliberation, he realized, “All I have is this body. I can sell myself and use the money I get to make my offering to the Buddha.”
Once he made this decision, he began asking everyone he met along the road. A passerby saw him, approached the man and said, “If you want to sell yourself, I am willing to buy.” The poor man was very happy to hear this, “What do you want me to do for you?” The passerby told him, “I suffer from something no one has an answer for. I have an illness that is difficult to treat. Many well-known doctors have diagnosed me and said it cannot be treated with medicine.”However, they all agree that I must eat three taels (113g) of human flesh each day. If I can eat three taels of flesh each day, I will be able to extend my life. Otherwise, this illness will continue to cause me great suffering.”
Upon hearing this, the poor man was very happy.“To make an offering to the Buddha this is what I’m willing to do. I will sell myself to you. Seeing how much pain your illness causes you, I also cannot bear it. If I give you three taels of flesh every day, how much money will you give me?”
The passerby said, “Five taels of gold. That is plenty,” the poor man said, “Can I begin in a week?If you will advance me the money, I can make an offering to the Buddha and listen to Him give teachings. Can you give me one week?”
The passerby said, “I can’t wait seven days. At most, I can give you one day. I will advance you five taels of gold.”The poor man said, “In that case, one day is fine.”The poor man took the five taels of gold and rushed to meet up with his friend.
Then they went to the place where the Buddha was teaching.
Seeing how magnificent the Buddha was and how dignified the Dharma-assembly was, the poor man felt very happy.He went before the Buddha and made his offering.After offering the five taels of gold, he stepped aside and listened to the teachings.
The principles in the Mahaparinirvana Sutra were so wondrous and profound that this poor man was unable to understand them.
However, he did remember one verse.
This verse stated, “The Tathagata realize Nirvana and forever put an end to His cyclic existence. If you listen to His teachings sincerely, you will always attain infinite joy.”This was the only verse he heard and remembered.
After listening to the teachings, he happily went to meet the man he had sold his body to and finalize the deal.Every day for whole month he cut off three taels of flesh.Every day, his mind was focused on that verse, “The Tathagata realized Nirvana and forever put an end to His cyclic existence. If you listen to His teachings sincerely, you will always attain infinite joy.” This verse was always on his mind, so he felt no pain even though three taels of flesh was cut from him daily.
After one month, the person who was eating his flesh gradually recovered his health.Having fulfilled his responsibilities, the poor man rushed to the Dharma-assembly and told the Buddha that he wanted to become a monastic and engage in spiritual practice.
The Buddha joyfully said, “Welcome bhiksu”.“After countless kalpas, if you attain Buddhahood in the future, your epithet will be Sakyamuni Buddha.”
After Sakyamuni Buddha told this story, He said to His disciples, “Do you know? The man who sold his body is now me, Sakyamuni Buddha. I, the present Sakyamuni Buddha, have followed the teachings passed on by Ancient Sakymuni. I have engaged in spiritual practice for countless kalpas. With my body and mind, I willingly gave to others, so today, I am able to have so many disciples following me, and after attaining Buddhahood, I am able to hold Dharma-assemblies like this where I can teach the Dharma to everyone.”
Everybody was deeply touched after hearing this.The Buddha had always reminded them that spiritual cultivation takes countless kalpas.The amount of time that passed between.
Ancient Sakmuni’s time and this present moment is indescribable.From the moment He formed that aspiration, everything He did was for the sake of His one great cause.He could not bear for sentient beings to suffer, so He spent lifetime after lifetime among people.Even having perfectly transcended the world, He still held firmly to His original intent, to transform sentient beings.
It was solely for the sake of sentient beings that He taught this Great Vehicle sutra.This is what spiritual cultivation requires.We must, with its most reverence, form aspirations and make vows.
Our resolve must be unwavering, pure and simple; we must give unconditionally for all sentient beings. This is such a pure and simple mindset.
The previous sutra passage states, “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated their virtuous foundation.”
These are not newly-inspired Bodhisattvas. For a very long time, an incalculable number kalpas, they have followed the Bodhisattva-practice. “For a long time, they have cultivated their virtuous foundation.” Ancient sages say, “Wealth enriches the house, virtue enriches the body.” This is because the virtue we cultivate is reflected in our conduct. Our character will lead people to trust us. This is the result of spiritual cultivation.
Speaking of virtues, those who cultivate them will attain them, and those who attain them are virtuous. This is how “virtue enriches the body.” So, these Bodhisattvas have engaged in spiritual practice for a long time.
Next, the sutra passage states, “In the presence of countless Buddhas, they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma.
This sutra passage tell us that the previously mentioned Bodhisattvas cultivated their virtuous foundation for a long time. In the presence of countless Buddhas, they cultivated Brahma-conduct, which are purifying practices. “Brahma” means pure. So, “They cultivated Brahma-conduct. They constantly received.” These Bodhisattvas had often been praised by all Buddhas. They are replete with great spiritual powers and already “know well the door to all Dharma.” They had already realized the door to all wisdom.
“Brahma-conduct” refers to purifying practices. These are ways to eliminate sexual desires, so we call them purifying practices. Those who cultivate Brahma-conduct will be reborn in the Brahma Heavens.
Otherwise, why would becoming a monastic be an important part of spiritual practice? Since people can listen to the Dharma, they should be able to understand it. If people can understand the Dharma, can’t they attain realizations? They can! Lay Buddhist practitioners can also realize the Buddha-Dharma through spiritual cultivation. But enough purifying practices. Being responsible for a family makes it hard to keep a pure body and mind. They cannot be completely pure. This is due to their responsibility to their family, having children, raising them and so on. So, lay practitioners cannot attain Buddhahood, but they can still realize the Buddha-Dharma. To truly become a Buddha and attain Buddhahood in the world, one must first become a monastic and engage in purifying practices for a very long time. We have to keep the body very pure, without ever being contaminated by sexual desires. This is Brahma-conduct, which is pure Dharma from the Brahma Heavens. These are teachings of purifying conduct. So, these who cultivate Brahma-conduct will be reborn in Brahma Heaven, where sexual desires do not exist.
Thus we engage in purifying practices in order to clear away the causes of craving and desires. This means nit violating the rules and precepts. The causes of cravings and desires must be complete eliminated.
These causes, these seeds, must be prevented from coming together; the intimacy and afflictive emotions of relationships must be completely eliminated. Then we will remain pure in our precepts; we will not violate the rules and precepts.
Precepts guard against wrongdoings and stop evils. If something is wrong, we should not do it. If we are doing evil things, we must promptly stop. Therefore, we must not violate these rules. For lay practitioners, we hope that Dharma, the seeds of Buddhahood, can pervade the world, so that everyone can attain the cause for approaching the Dharma, practicing it and attaining Buddhahood. Therefore, these seeds of goodness must be spread throughout the world. Lay Buddhist practitioners are also able to engage in spiritual practice.But, they must uphold the Five Precepts and practice the Ten Good Deeds.
The Five Precepts are to abstain from killing, stealing, sexual misconduct, lying and alcohol. These are the Five Precepts. Presently, we hope all Tzu Chi volunteers will completely uphold the Five Precepts and practice the Ten Deeds. By doing the Ten Good Deeds, not only will we not violate precepts, we can strengthen the Way we give others and so on. Of the ten Good Deeds, three are of the Body, four are of speech and three are of the mind. The Four [evils] of speech are lying, gossiping, harsh speech and [flattery]. We must look after our karma of speech. [The evils of] the body are killing, stealing and sexual misconduct. Killing is harming sentient beings.Stealing is obtaining wealth through improper means,which is equivalent to taking things from others. If we get things by taking advantage of others, also regarded as stealing.
The body also has desires and cravings. If people are married, they should be responsible to their families. They must not commit ant sexual misconduct. Husbands and wives must be loyal to each other. They must not commit adultery. This is also one of Five Precepts.
What about our minds? We need to eliminate greed, anger and ignorance. If we can abstain from these tem things, we will be abiding by the Ten Precepts. By upholding the Ten Precepts, we can fulfill the Ten Good Deeds. Not only should we not kill, we must also protect lives, and so on. We must speak kind words, share the Dharma etc. As part of upholding the Ten Precepts, we also practice the Ten Good Deeds.
In fact, in the five Precepts and Ten Good Deeds, we can understand that there are also ten precepts. We must be mindful to comprehend this. So, “They constantly received.” In order to achieve this, monastics must engage in Brahma-conduct and cultivate purifying practices.
If lay practitioners can abide by the Five Precepts and practice the Ten Good Deeds, they will always be praised by all Buddhas for “constantly vultivating Buddha-wisdom.” All Buddhas have great impartial wisdom and supreme, universal, perfect enlightenment. “So, the Buddha comes to this world and teaches Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.”
When the Buddha comes to this world, whether He is speaking to lay disciples or monastic disciples, He treats them all equally and applies His perfect enlightenment to teach Buddha-wisdom to sentient beings. This means that the true principles the Buddha teaches from His heart, the Buddha’s wisdom, is delivered through the turning of the Dharma-wheel from the mind of the Buddha to the minds of sentient beings. This is why I always remind everybody to “take the Buddha-mind as your own mind”.
The Buddha has already given His mind to sentient beings, so we must accept it so that it becomes our mind. This is the turning of the Dharma-Wheel.
He “teaches the Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.” He teaches sentient beings in the hope they will be on the course to right Knowledge, Right Views, Right Dharma and Right Thinking. This is how people in the world can gradually approach the Bodhisattva-path.
Thus they become “replete with great spiritual powers and know well the door to all Dharma.”
They are replete with great spiritual powers and know well the door to all Dharma: The Dharma taught by the Buddha is both for living in and transcending the world. These teachings are for all noble beings to enter the Path and comprehend the door to all Dharma.
Everything the Buddha teaches is for the sole purpose of helping us truly draw near the Buddha-Dharma. The Buddha always leaves the door open in the hope that we can all enter the teachings He has given.
The Dharma taught by the Buddha “is for both living in and transcending the world”. As we are living in this world, [we must know] how to interact with people and deal with matters, as well as how to view worldly matters.
We can also transcend the world. If you are willing to engage in the practices for transcending the world, the method is to become a monastic. The Buddha gives teachings impartially. These teachings are “for all noble beings to enter the Path and comprehend the door to all Dharma.”
The door to all Dharma is the door to His mind that the Buddha opened to deliver the Dharma to everyone. All of us must also open the door to our own minds to accept the Dharma expounded by the Buddha. We must take the Buddha-mind as our mind. The door to the Buddhist teachings is open, so we can enter when we wish. Whether we go in or not is up to us. Are we willing to spend a very long time interacting with a countless number of people to create blessed causes and good affinities? This depends on our patience and love.
How can we eliminate our ignorance and afflictions, how can we completely rid ourselves of our bad habitual tendencies? This is very important, and it is all to us. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
https://www.youtube.com/watch?v=TN9N-W6M8cw
⊙「歷經久遠立弘誓願，圓滿出世本懷度眾，為諸眾生說大乘法。」
⊙「若欲行時，寶華承足。此諸菩薩非初發意，皆久植德本。」《法華經 譬喻品第三》
⊙「於無量百千萬億佛所淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」《法華經 譬喻品第三》
⊙梵行，清淨之義。斷婬欲之法為梵行，即梵天之淨行法，修梵行則生梵天。
⊙淨修梵行：為淨除因愛欲而修行，戒律清規不犯。
⊙恆為諸佛之所稱歎，常修佛慧：諸佛平等之大慧，是無上正覺也。如來所以出，為說佛慧故，教眾生趣向佛慧。
⊙具大神通，善知一切諸法之門：佛所說法，為世出世之法則，此法為眾聖入道，通一切諸法之門。
【證嚴上人開示】
「歷經久遠立弘誓願，圓滿出世本懷度眾，為諸眾生說大乘法。」
歷經久遠
立弘誓願
圓滿出世
本懷度眾
為諸眾生
說大乘法
也就是佛陀出現人間，不是在短時間內，也不是一生、二世，應該就無量劫以來，修行、發心立願。要經過了長久的時間，不斷累積好事、好緣，一善、一福，善與福不斷累積，人群中，不斷累積好的因緣，人群中的付出，心沒有煩惱，而且時時抱著歡喜心。時間要多久？經歷久遠。這是佛佛道同，每一尊佛來人間，必定要經過修行的方法，所以立弘誓願。
「四弘誓願」是諸佛同願，每一尊佛來人間，都不能離開這四弘誓願；這叫做佛的通願，四弘誓願圓滿了，那就能夠出世，就不會在這六道輪迴了。但是來人間是心願，不忍眾生受苦難，而遍遊在六道，去付出，救度眾生。
所以，佛，他就是應世所需要，一大事因緣來人間，所以圓滿了所修行，那個「覺」圓了，覺悟圓滿了，來人間，就是要度眾生。這是佛的本懷，這種圓滿出世的本懷，就是要度眾生，所以「為諸眾生說大乘法」，希望眾生人人，可以回歸如來本性。
釋迦牟尼佛有一次，向弟子講《大涅槃經》時，向著弟子這樣說，在過去無量無量劫中的以前，有一尊佛叫做釋迦牟尼，稱為古釋迦，在世時在說法，教化眾生。那段時間，其中有一位家境非常貧困，有一天遇到他一位，廣聞多識的朋友，就告訴他一個好消息：「一位覺者，釋迦牟尼佛，已經來到我們的城市，要來講經，要來說法。你若可以就一起去聽！」
這位貧窮人聽了很歡喜：「難得啊！有佛陀要來這個小城市，我應該要去聽經。不過，我應該要供養，我要拿什麼來供養呢？身無分文，一分錢都沒有，我是要如何去供養？」想一想，他自己就這樣想：「我只有這個身體而已，不然我去賣身，得到的錢，我拿去供佛。」決定了，開始就在沿路去問。
一位過路的人，就走近來說：「你要賣你的身體？我願意買。」這位貧窮人聽了，歡喜，「我應該要為你做什麼事情呢？」這個過路人他就說：「我有一項不為人知的苦衷。我有一個病，這個病很困難，很多名醫為我診斷，無藥可醫。不過，他們都共同有一個，說我每天都要吃人肉三兩，我若能夠每天，都有人肉三兩可吃，我就能夠延續我的生命，否則，病若發作，我是很苦。」
這位貧窮之人聽了，很歡喜，這就是我能夠供佛，盡的一分心。「我賣給你。因為你的身體病發作這麼痛苦，我也不忍心。請問你，一天給你三兩肉，你可以給我多少錢？」這位過路人說：「五兩金。」「很多了。」貧窮人就說：「你可以給我一星期的時間，你先給我錢，我先去供佛、聽佛說法，一星期好嗎？」
這位路人，過路人就說：「我現在已經等不到七天了。若可以，給你一天的時間，我先給你五兩金。」就這樣，「一天也好。」他就接過這五兩金，趕快去會合他的朋友，開始就到佛講經的地方去了。去了看見莊嚴的佛陀，講經的場面是多麼莊嚴，心很歡喜！到佛前去獻供，這五兩金獻給佛陀，就退坐一旁，聽佛在講經。
佛所說的《大涅槃經》，道理是多麼的玄妙、很深奧，這個貧窮人聽不懂，不過他有聽進去的是一首偈，這首偈就是這樣說：「如來證涅槃，永斷於生死；若有至心聽，常得無量樂。」他只記得這句。
聽法之後，這樣很歡喜，去會合那位買身的人，他就要去賣身了。足足一個月，每天割下來三兩肉。他每天那個心，都是沉浸在這句偈中：「如來證涅槃，永斷於生死；若有至心聽，常得無量樂。」這句偈他一直都是放在心裡，沒感覺痛，雖然每天都被人割三兩的肉。經過一個月後，這位服用每天三兩肉這個人，恢復了健康。他這個任務完成了，就趕快到佛的道場去，去向佛求出家，願意修行。佛那時候歡喜：「善來比丘！未來無量劫以後，若是能夠成佛，號釋迦牟尼佛。」
釋迦佛說了這段因緣以後，向他的弟子就這樣說：「大家知道嗎？那位賣身的人，就是現在我，釋迦牟尼佛。我現在的釋迦牟尼佛，就是依照過去的，古釋迦的道所傳承，我已經經歷了無數劫，這樣一路來，就是這個身、心，願意為人群付出。所以我現在可以得到的，就是可以有這麼多的弟子，我成佛之後，能有今天的道場，和大家來說法。」
大家聽了之後很感動！原來佛陀時時一直都在說，修行要經歷無央數劫，古釋迦佛的時代，一直到現在，無法所說的時間，從那時候的發心一直以來，不為其他，只為一大事因緣，不捨眾生受苦難。所以生生世世在人群中，所以圓滿了出世，還是堅守本懷度眾生，只為了眾生，所以是要說大乘經。這就是修行，我們必定要用這分最虔誠的心。發了心，立了願，心不變，很單純，為眾生付出無所求，這麼單純清淨的心。
所以，前面的(經)文說，「若欲行時，寶華承足。此諸菩薩非初發意，皆久植德本。」
若欲行時
寶華承足
此諸菩薩非初發意
皆久植德本
《法華經 譬喻品第三》
不是初發意的菩薩，已經是很久很久，無法去算劫以來，都是在修菩薩行的菩薩，「皆久植德本」。古德也說「富潤屋，德潤身。」因為所修來的德行，顯示在他的身行中，那個人格值得讓人相信，這就是修行的結果。這個德，有修有得，得者德也，這個「德潤身」，所以那些菩薩，是長時間以來修行。
所以接下來的(經)文就說，「於無量百千萬億佛所淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門。」
於無量
百千萬億佛所
淨修梵行
恆為諸佛之所稱歎
常修佛慧
具大神通
善知一切諸法之門
《法華經 譬喻品第三》
這段(經)文就是說，前面那些菩薩，久植德本的菩薩，都是在，無量百千萬億佛所淨修梵行，修非常清淨的行。「梵」就是清淨，「淨修梵行」，「恆為諸佛之所讚歎」，都經過了諸佛所讚歎過的，這些菩薩都具大神通，都已經「善知一切諸法之門」，通達一切智慧之門。
梵行 清淨之義
斷婬欲之法為梵行
即梵天之淨行法
修梵行則生梵天
「梵行」就是清淨的意思。這個梵行，就是要斷淫欲之法，叫做梵行，修梵行生梵天。否則為什麼修行一定要出家呢？既然說應該大家都聽法聽得懂，聽法若聽得懂，這樣不就是能夠覺悟呢？是啊，在家菩薩修行，同樣可以體會佛法，不過梵行不夠。攜家帶眷，這樣無法有很清淨的身心，無法很清淨，因為家累，因為家眷，生子、養家等等。所以在家無法可成佛，不過他同樣可以體會佛法。
真真正正稱為佛，來人間成佛，必定要經過了出家，經過了很長久的時間，久修梵行。全都要保持這個身體很清淨，不受男女之欲的污染過，這叫做梵行，也就是梵天清淨法，這個清淨行的法。所以修梵行要生梵天，那個地方沒有男女這個色欲。
淨修梵行
為淨除因愛欲
而修行
戒律清規不犯
這個因愛欲要將它淨除掉，這個因，種子不要交結，卿卿我我、愛恨情仇等等，完全都去除了，這樣戒律清淨，這個清規不犯。
戒就是防非止惡。不對的事情，我們不能做，有惡的事情，馬上斷除，所以這個清規全都不犯。若是在家，佛法也希望能夠成佛的種子，普遍在人間，讓人人都能夠得到，近佛法、修佛法、成佛之因。所以在人世間就是布善種子，在家菩薩同樣能夠修行，但是一定要持五戒十善。
五戒：戒殺、盜、淫、妄、酒，這個五戒。現在慈濟人就是一定希望，他們能夠完全持五戒、要行十善，這十善若能夠，不只不犯戒，還要加強如何去付出等等。
十善是身三、口四、意三。這個口就有四個業：打妄語、說是非，兩舌、惡口、或者是(綺語)，所以我們要守口業。身體是：殺、盜、淫，殺害眾生、偷盜，不義之財而取，這是偷盜，這也等於去偷奪他人，用心計較去奪來的東西，這也列入偷盜之中。又再身這個愛欲，家庭，既然是成家，就要有負起家的責任，但是不可以邪淫，一夫一妻，就不能再有之外的金屋藏嬌，這也是在五戒之中。
心呢？那就是要戒掉貪、瞋、癡。這樣，十項若做得到，叫做(守)十戒。十戒，可以行十善。不只不殺，還要護生等等；說好話、說法等等，這全都是在(守)十戒，同時行十善。其實五戒十善，十善也有十善，這就是我們要用心去了解。
所以「恆為諸佛之所讚歎」，若能夠做到這樣，出家的人修梵行，清淨清規梵行。在家的人，若能夠守五戒、行十善，這樣就能常常受佛所讚歎。常修佛慧，諸佛是平等的大慧，是無上正等正覺，如來所以出，為說佛慧故，教眾生趣向佛慧。
恆為諸佛之所稱歎
常修佛慧：
諸佛平等之大慧
是是無上正覺也
如來所以出
為說佛慧故
教眾生趣向佛慧
佛陀出現在人間，不論是在家的弟子、出家的弟子，佛陀是用平等心，用他的正覺來向眾生說佛慧。就是從佛的內心，所說出來的這個真理，佛陀的智慧就是轉法輪，從佛心轉到眾生心去。所以我才會常常告訴大家，「將佛心為己心」，因為佛陀的心，已經轉入要給眾生，我們眾生就要接佛心，入為我們的己心，這叫做轉法輪。
所以「為說佛慧故，教眾生趣向佛慧」。希望眾生，教導眾生，方向要正知、正見、正法、正思惟，這樣在人間慢慢就能夠接近了菩薩道。這樣「具大神通，善知一切諸法之門」。
具大神通
善知一切
諸法之門：
佛所說法
為世出世之法則
此法為眾聖入道
通一切諸法之門
佛所說的一切，無不都是要我們能夠，真正接近了佛法；佛的門永遠都是開著，希望我們人人，能夠入佛所教的法。所以佛所說的法，「為世、出世之法」。我們處世之間，我們住在世間，我們要如何待人接物，我們對人間世事的看法；還有出世，就是說你若是願意要出世之行，就是出家的方法，佛陀都用平等的方法來說教。這個法就是「為眾聖入道，通一切諸法之門」。
這個「諸法之門」，那就是佛陀將他的心門打開，將他的法轉給大家；大家打開心門，接受佛所說的法。所以，「佛心為己心」。人人在這個佛門中已經打開了，你就可以進去了，要進或是不要進去，那就要看我們自己。是不是能夠長久的時間，願意和無量數的人，結這分的福因、善緣呢？這就要看我們的耐心、愛心，將我們的無明、煩惱，如何掃除，將我們不好的習氣，如何去斷除？
Explanations by Master Cheng-Yan
Subject: Vowing to Cultivate Purifying Practices (立誓願 修梵行)
Date: February.12. 2015
“Four countless kalpas, the Buddha has made the [Four] Great Vows. Having perfectly transcended the world, His intention is to transform all beings. For the sake of all sentient beings, He teaches the Great Vehicle Dharma.”
The Buddha did not appear in this world for only a short period of time or for only one or two lifetimes. For infinite kalpas, He has aspired and vowed to engage in spiritual practice. Over a very long period of time, He continuously accumulated good deeds and good karmic connections. With every good deed He created blessings; He kept accumulating good deeds and blessings. Through His interaction with others, He accumulated positive karmic conditions. When He helped others, His mind was free of afflictions and filled with joy. How long was He doing that? For a very long time. All Buddhas share this same path. Every Buddha that comes to the world must engage in this method of spiritual practice.
Therefore, They make the [Four] Great Vows. The Four Great Vows are made by all Buddhas. Every Buddha that comes to the world never deviates from the Four Great Vows. These are the shared vows of all Buddhas. Once They fulfill the Four Great Vows, then they will transcend the world and no longer have to transmigrate in the Six Realms. However, They come to this world because of Their vows. They cannot bear for sentient beings to suffer, so They journey throughout the Six Realms to give to and save all sentient beings. Therefore, the Buddha comes in response to the needs of the world and for the sake of one great cause.
When He perfected His spiritual cultivation, He completed His awakening; He attained perfect enlightenment. He comes to the world to transform all beings; this is the Buddha’s original intent. His perfect, world-transcending intention is to transform sentient beings. So, “for the sake of all sentient beings, He teaches the Great Vehicle Dharma.” He hopes that they can all return to their Tathagata-nature.
Once, when Sakyamuni Buddha was expounding the Mahaparinirvana Sutra, He told His disciples the following story. In the past, countless kalpas ago, there was a Buddha named Sakyamuni, known as Ancient Sakyamuni. During His lifetime, He taught the Dharma and transformed sentient beings. In that period of time, there was a man who lived in extreme poverty. One day, he encountered a knowledgeable and well-informed friend. His friend gave him a piece of good news. “An enlightened one called Sakyamuni Buddha has arrived in our city. He is going to teach the sutras and the Dharma. If you are free, let’s go listen to Him together.” Hearing this, the poor man was very happy. “This is so rare. If the Buddha is coming to this small town, I should go to listen to His teachings. But, I should make an offering to Him. What can I use to make an offering? I do not have a single penny, so how can I make an offering?” After some deliberation, he realized, “All I have is this body. I can sell myself and use the money I get to make my offering to the Buddha.”
Once he made this decision, he began asking everyone he met along the road. A passerby saw him, approached the man and said, “If you want to sell yourself, I am willing to buy.” The poor man was very happy to hear this, “What do you want me to do for you?” The passerby told him, “I suffer from something no one has an answer for. I have an illness that is difficult to treat. Many well-known doctors have diagnosed me and said it cannot be treated with medicine.”However, they all agree that I must eat three taels (113g) of human flesh each day. If I can eat three taels of flesh each day, I will be able to extend my life. Otherwise, this illness will continue to cause me great suffering.”
Upon hearing this, the poor man was very happy.“To make an offering to the Buddha this is what I’m willing to do. I will sell myself to you. Seeing how much pain your illness causes you, I also cannot bear it. If I give you three taels of flesh every day, how much money will you give me?”
The passerby said, “Five taels of gold. That is plenty,” the poor man said, “Can I begin in a week?If you will advance me the money, I can make an offering to the Buddha and listen to Him give teachings. Can you give me one week?”
The passerby said, “I can’t wait seven days. At most, I can give you one day. I will advance you five taels of gold.”The poor man said, “In that case, one day is fine.”The poor man took the five taels of gold and rushed to meet up with his friend.
Then they went to the place where the Buddha was teaching.
Seeing how magnificent the Buddha was and how dignified the Dharma-assembly was, the poor man felt very happy.He went before the Buddha and made his offering.After offering the five taels of gold, he stepped aside and listened to the teachings.
The principles in the Mahaparinirvana Sutra were so wondrous and profound that this poor man was unable to understand them.
However, he did remember one verse.
This verse stated, “The Tathagata realize Nirvana and forever put an end to His cyclic existence. If you listen to His teachings sincerely, you will always attain infinite joy.”This was the only verse he heard and remembered.
After listening to the teachings, he happily went to meet the man he had sold his body to and finalize the deal.Every day for whole month he cut off three taels of flesh.Every day, his mind was focused on that verse, “The Tathagata realized Nirvana and forever put an end to His cyclic existence. If you listen to His teachings sincerely, you will always attain infinite joy.” This verse was always on his mind, so he felt no pain even though three taels of flesh was cut from him daily.
After one month, the person who was eating his flesh gradually recovered his health.Having fulfilled his responsibilities, the poor man rushed to the Dharma-assembly and told the Buddha that he wanted to become a monastic and engage in spiritual practice.
The Buddha joyfully said, “Welcome bhiksu”.“After countless kalpas, if you attain Buddhahood in the future, your epithet will be Sakyamuni Buddha.”
After Sakyamuni Buddha told this story, He said to His disciples, “Do you know? The man who sold his body is now me, Sakyamuni Buddha. I, the present Sakyamuni Buddha, have followed the teachings passed on by Ancient Sakymuni. I have engaged in spiritual practice for countless kalpas. With my body and mind, I willingly gave to others, so today, I am able to have so many disciples following me, and after attaining Buddhahood, I am able to hold Dharma-assemblies like this where I can teach the Dharma to everyone.”
Everybody was deeply touched after hearing this.The Buddha had always reminded them that spiritual cultivation takes countless kalpas.The amount of time that passed between.
Ancient Sakmuni’s time and this present moment is indescribable.From the moment He formed that aspiration, everything He did was for the sake of His one great cause.He could not bear for sentient beings to suffer, so He spent lifetime after lifetime among people.Even having perfectly transcended the world, He still held firmly to His original intent, to transform sentient beings.
It was solely for the sake of sentient beings that He taught this Great Vehicle sutra.This is what spiritual cultivation requires.We must, with its most reverence, form aspirations and make vows.
Our resolve must be unwavering, pure and simple; we must give unconditionally for all sentient beings. This is such a pure and simple mindset.
The previous sutra passage states, “Whenever they wish to walk anywhere, jeweled flowers spring up beneath their feet. These Bodhisattvas are not newly inspired. For a long time, they have cultivated their virtuous foundation.”
These are not newly-inspired Bodhisattvas. For a very long time, an incalculable number kalpas, they have followed the Bodhisattva-practice. “For a long time, they have cultivated their virtuous foundation.” Ancient sages say, “Wealth enriches the house, virtue enriches the body.” This is because the virtue we cultivate is reflected in our conduct. Our character will lead people to trust us. This is the result of spiritual cultivation.
Speaking of virtues, those who cultivate them will attain them, and those who attain them are virtuous. This is how “virtue enriches the body.” So, these Bodhisattvas have engaged in spiritual practice for a long time.
Next, the sutra passage states, “In the presence of countless Buddhas, they cultivated Brahma-conduct. They constantly received the praise of all Buddhas and constantly cultivated Buddha-wisdom, so they are replete with great spiritual powers and know well the door to all Dharma.
This sutra passage tell us that the previously mentioned Bodhisattvas cultivated their virtuous foundation for a long time. In the presence of countless Buddhas, they cultivated Brahma-conduct, which are purifying practices. “Brahma” means pure. So, “They cultivated Brahma-conduct. They constantly received.” These Bodhisattvas had often been praised by all Buddhas. They are replete with great spiritual powers and already “know well the door to all Dharma.” They had already realized the door to all wisdom.
“Brahma-conduct” refers to purifying practices. These are ways to eliminate sexual desires, so we call them purifying practices. Those who cultivate Brahma-conduct will be reborn in the Brahma Heavens.
Otherwise, why would becoming a monastic be an important part of spiritual practice? Since people can listen to the Dharma, they should be able to understand it. If people can understand the Dharma, can’t they attain realizations? They can! Lay Buddhist practitioners can also realize the Buddha-Dharma through spiritual cultivation. But enough purifying practices. Being responsible for a family makes it hard to keep a pure body and mind. They cannot be completely pure. This is due to their responsibility to their family, having children, raising them and so on. So, lay practitioners cannot attain Buddhahood, but they can still realize the Buddha-Dharma. To truly become a Buddha and attain Buddhahood in the world, one must first become a monastic and engage in purifying practices for a very long time. We have to keep the body very pure, without ever being contaminated by sexual desires. This is Brahma-conduct, which is pure Dharma from the Brahma Heavens. These are teachings of purifying conduct. So, these who cultivate Brahma-conduct will be reborn in Brahma Heaven, where sexual desires do not exist.
Thus we engage in purifying practices in order to clear away the causes of craving and desires. This means nit violating the rules and precepts. The causes of cravings and desires must be complete eliminated.
These causes, these seeds, must be prevented from coming together; the intimacy and afflictive emotions of relationships must be completely eliminated. Then we will remain pure in our precepts; we will not violate the rules and precepts.
Precepts guard against wrongdoings and stop evils. If something is wrong, we should not do it. If we are doing evil things, we must promptly stop. Therefore, we must not violate these rules. For lay practitioners, we hope that Dharma, the seeds of Buddhahood, can pervade the world, so that everyone can attain the cause for approaching the Dharma, practicing it and attaining Buddhahood. Therefore, these seeds of goodness must be spread throughout the world. Lay Buddhist practitioners are also able to engage in spiritual practice.But, they must uphold the Five Precepts and practice the Ten Good Deeds.
The Five Precepts are to abstain from killing, stealing, sexual misconduct, lying and alcohol. These are the Five Precepts. Presently, we hope all Tzu Chi volunteers will completely uphold the Five Precepts and practice the Ten Deeds. By doing the Ten Good Deeds, not only will we not violate precepts, we can strengthen the Way we give others and so on. Of the ten Good Deeds, three are of the Body, four are of speech and three are of the mind. The Four [evils] of speech are lying, gossiping, harsh speech and [flattery]. We must look after our karma of speech. [The evils of] the body are killing, stealing and sexual misconduct. Killing is harming sentient beings.Stealing is obtaining wealth through improper means,which is equivalent to taking things from others. If we get things by taking advantage of others, also regarded as stealing.
The body also has desires and cravings. If people are married, they should be responsible to their families. They must not commit ant sexual misconduct. Husbands and wives must be loyal to each other. They must not commit adultery. This is also one of Five Precepts.
What about our minds? We need to eliminate greed, anger and ignorance. If we can abstain from these tem things, we will be abiding by the Ten Precepts. By upholding the Ten Precepts, we can fulfill the Ten Good Deeds. Not only should we not kill, we must also protect lives, and so on. We must speak kind words, share the Dharma etc. As part of upholding the Ten Precepts, we also practice the Ten Good Deeds.
In fact, in the five Precepts and Ten Good Deeds, we can understand that there are also ten precepts. We must be mindful to comprehend this. So, “They constantly received.” In order to achieve this, monastics must engage in Brahma-conduct and cultivate purifying practices.
If lay practitioners can abide by the Five Precepts and practice the Ten Good Deeds, they will always be praised by all Buddhas for “constantly vultivating Buddha-wisdom.” All Buddhas have great impartial wisdom and supreme, universal, perfect enlightenment. “So, the Buddha comes to this world and teaches Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.”
When the Buddha comes to this world, whether He is speaking to lay disciples or monastic disciples, He treats them all equally and applies His perfect enlightenment to teach Buddha-wisdom to sentient beings. This means that the true principles the Buddha teaches from His heart, the Buddha’s wisdom, is delivered through the turning of the Dharma-wheel from the mind of the Buddha to the minds of sentient beings. This is why I always remind everybody to “take the Buddha-mind as your own mind”.
The Buddha has already given His mind to sentient beings, so we must accept it so that it becomes our mind. This is the turning of the Dharma-Wheel.
He “teaches the Buddha-wisdom for this reason, to teach sentient beings to develop Buddha-wisdom.” He teaches sentient beings in the hope they will be on the course to right Knowledge, Right Views, Right Dharma and Right Thinking. This is how people in the world can gradually approach the Bodhisattva-path.
Thus they become “replete with great spiritual powers and know well the door to all Dharma.”
They are replete with great spiritual powers and know well the door to all Dharma: The Dharma taught by the Buddha is both for living in and transcending the world. These teachings are for all noble beings to enter the Path and comprehend the door to all Dharma.
Everything the Buddha teaches is for the sole purpose of helping us truly draw near the Buddha-Dharma. The Buddha always leaves the door open in the hope that we can all enter the teachings He has given.
The Dharma taught by the Buddha “is for both living in and transcending the world”. As we are living in this world, [we must know] how to interact with people and deal with matters, as well as how to view worldly matters.
We can also transcend the world. If you are willing to engage in the practices for transcending the world, the method is to become a monastic. The Buddha gives teachings impartially. These teachings are “for all noble beings to enter the Path and comprehend the door to all Dharma.”
The door to all Dharma is the door to His mind that the Buddha opened to deliver the Dharma to everyone. All of us must also open the door to our own minds to accept the Dharma expounded by the Buddha. We must take the Buddha-mind as our mind. The door to the Buddhist teachings is open, so we can enter when we wish. Whether we go in or not is up to us. Are we willing to spend a very long time interacting with a countless number of people to create blessed causes and good affinities? This depends on our patience and love.
How can we eliminate our ignorance and afflictions, how can we completely rid ourselves of our bad habitual tendencies? This is very important, and it is all to us. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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