20150311《靜思妙蓮華》守志奉道當得作佛(第519集)
（法華經•譬喻品第三）
⊙「無始來今妙真如，守志奉道通諦法，得受肯定授記別，覺道菩提大果報。」
⊙「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」《法華經 譬喻品第三》
⊙「大智舍利弗，今得受尊記，我等亦如是，必當得作佛。於一切世間，最尊無有上。」《法華經 譬喻品第三》
⊙此頌聞授記眾皆欣喜，慶己亦應有授記作佛之分。發大心立弘誓願，言：佛既授舍利弗記當得作佛，則知我等亦當作佛。
⊙欣喜：佛道為不可思議，願以今昔行善造一切福業功德，盡回向於佛乘。故我等亦如是，必當得作佛。
⊙「世」為時間遷流之義，四季榮枯循環，成住壞空，破壞之義。
⊙覆真之義，最尊無有上。
⊙「間」為中之義。隨於世中之事物，謂之世間。
【證嚴上人開示】
「無始來今妙真如，守志奉道通諦法，得受肯定授記別，覺道菩提大果報。」
無始來今妙真如
守志奉道通諦法
得受肯定授記別
覺道菩提大果報
我們人人本具，「無始來今妙真如」，總是有了生命，就開始有真如本性，這是「無始來今」，未來，到底我們是在哪裡呢？不知道。是不是再來當人呢？不確定。若是再來當人，是不是和現在一樣？我們全都不知道。這種迷糊，迷迷糊糊的人生，是不是我們甘願這樣，一直延續下去呢？所以，為了要我們，能夠清清楚楚未來，我們現在就要很用心開始。
有了這樣的因緣，聽佛法，有環境行菩薩道，這我們是多麼有福！而我們這念心志，若不好好堅持，我們的心，心猿意馬，這樣聽，聽法的時候，知道了，離開了聽法的環境，遇到外面的境界，凡夫心再起，人我是非、執著等等的煩惱，又是再合齊起來。像這樣，到何時，我們才能夠通達道理呢？所以我們必定要「守志奉道」。
我們已經立志、發願，要好好學佛、修行、行菩薩道，這個志願我們必定要好好守持，所以要「守志奉道」很重要。我們若能夠這樣，自然「通諦法」。「諦」就是真理，一乘妙諦的道理，我們就能瞭解了。
這個道理，佛陀這樣說，行菩薩道就要付出，行善、造福、結福緣。人的生命是短暫，這個生命到底是什麼時候、在什麼樣的因緣下，無常現前？這沒人能知道。但是，要如何來利用這個身體？身體健康的時候，我們要身體力行，假使什麼樣的無常現前的時候，要如何及時把握這個身體，再生利用。這在佛法之中就說得清清楚楚。
佛陀說「頭目髓腦悉施人」。和剛才看到，一則感動人(的故事) ，在苗栗縣，有這樣一位四十二歲，才是壯年的人。這位廖先生，有弟弟在臺北，他的家庭是務農的家庭，這個大哥就守在農業裡。有一天，騎著摩托車，不知什麼原因，怎會跌到水溝裡去，撞得很嚴重，醫師就宣布已經是腦死了。這個母親，接到這個訊息到醫院去，非常的悲痛。弟弟在臺北接到通知，趕快趕回來。在醫院裡聽醫師一直解說，知道回生乏術，無法再救回來，但是腦死，氣還沒有斷。
這個母親就向小兒子說：「有辦法讓這個生命，能再延續下去嗎？常常在看大愛(節目)，有聽到這樣的訊息，可以捐器官。」弟弟就說：「母親有這種的心，很不容易。我們趕快轉院，轉到臺中慈濟醫院。」就這樣，透過了社工，和我們的器官(捐贈)小組，趕快聯絡，分析之後，雖然是腦死，但是他還可以捐，捐心瓣膜、還可以捐血管、還可以捐眼角膜、還可以捐皮膚、還可以捐骨骼，這麼捐了這麼多項。
弟弟、母親同意了，在很悲痛中，簽下了將他的身體，可以用的東西全部用。這樣也可以，心瓣膜和血管，捐給臺北的榮總，又眼角膜捐給彰化基督教醫院，皮膚就捐給臺大，還有骨骼，就是我們自己醫院慈濟醫院，還有臺大醫院。這樣總共加起來，可以延續在五十多人的身上，讓他們延續生命的功能。
你們想，佛陀的智慧，在二千多年前就這樣說，行菩薩道，身外物的付出，還要身體有用的東西，還是可以捐，「頭目髓腦悉施人」。這佛的智慧，這個智慧是人人本具。看看那位母親、這位弟弟，他只是在媒體上了解人生的最後，還能夠遺愛人間的機會，就很願意自動趕快要捐出來，這不就是智慧嗎？
智慧人人本具，所以我們可以瞭解，人人都有這分善良的本性。我們既然修行，我們必定要接受，佛陀這種的智慧、真諦妙理。他向我們的教育，而我們要信受奉行，信受奉行就要守志奉道，才能夠通達諦理，天地萬物、宇宙之間、人與人之間的道理。
舍利弗，他隨佛這麼久，就是欠通這個菩薩大乘妙法，他自己封閉，封閉在「真空」，但是缺少了那分的「妙有」，所以一直停滯在小乘法。終於在法華會上，舍利弗開通了，他已經守志奉道，現在菩薩道已經開通了，所以「通諦法」。
這種真如本性本具，現在開通了這個「諦」──真理的法，開通了，所以「得受肯定」。佛陀瞭解舍利弗，現在已經心志開通，發大願、立弘誓，所以釋迦佛為舍利弗授記。「覺道菩提大果報」，已經有這樣瞭解，佛陀肯定。
這前面的(經)文這樣說，「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」
我等從昔來
數聞世尊說
未曾聞如是
深妙之上法
世尊說是法
我等皆隨喜
《法華經 譬喻品第三》
在座，現在法華會上這些人，一直都是聽佛說法，如是說、如是我聞，大家都這樣在聽。這個深妙之上法，過去還不感覺到，現在大家看到舍利弗，受佛授記了，得佛授記，大家終於心也全都開通了，大家都很歡喜。這種隨喜，同時對自己也加深信心——舍利弗能夠受記，接下來就是大家有份了。
所以下面這段(經)文，就這樣說，「大智舍利弗，今得受尊記，我等亦如是，必當得作佛。於一切世間，最尊無有上。」
大智舍利弗
今得受尊記
我等亦如是
必當得作佛
於一切世間
最尊無有上
《法華經 譬喻品第三》
現在大家知道了，這段文的偈頌，那就是聽到授記，大家歡喜，那種的歡喜慶幸，慶幸自己也有可以被授記作佛。有這個份，我也有份，不只舍利弗有份，可以受佛授記，人人有份，你們等，不必急，前前後後會為大家授記。
此頌
聞授記眾皆欣喜
慶己亦應有
授記作佛之分
發大心立弘誓願
言佛既授舍利弗記
當得作佛
則知我等亦當作佛
所以大家歡喜，有信心，因為自己同樣應該能夠被佛，得佛授記，有這個福分在。
舍利弗能夠得授記，當然是因為舍利弗契佛的心，所以已經立大誓願，所以佛陀為他授記。這裡的大家也要趕快，要快立弘誓願，所以這是大家的心願，歡喜。對舍利弗是隨喜，對自己是真正的慶喜：只要我趕快立弘誓願，守志奉道，這個道理通達了，自然我也可以成佛。這就是欣喜、歡喜。
欣喜
佛道為不可思議
願以今昔行善
造一切福業功德
盡回向於佛乘
故我等亦如是
必當得作佛
佛道是不可思議！我們要瞭解佛道，真的是很不可思議，這個不可思議的法，只要我們用心信解，就要不是只有信而已，還要發願，「願以今昔行善，造一切福業功德，」。這就是要從在過去，「昔」就是過去，我們現在就是乘著過去的福。我們若是過去無福，我們也沒有這個因緣；我們過去就是有福、有緣，我們才能夠共聚一堂。
當時的釋迦佛，與他全場的弟子也是同樣，過去有這樣的福緣，就是過去，有這樣行善、造一切的福業，有那個功德才能夠共聚。所以大家就是那個功德，不論是過去造的、現在造的，現在、未來，同樣要趕快發願，回向於佛乘。
不要想：我修行累積，就是我自己解脫就好了。這樣小乘法，只顧自己，並不瞭解佛陀的真諦大道理。希望要大解脫，不只是我們自己，人人都要有解脫的機會，要聞法、轉法輪，我們知己也要知彼，自覺、要覺他，這樣才是叫做覺行圓滿。所以，我們所修的一切，修一切善、造一切福，不論是過去累積來的，現在所造的，我們要趕快全部回向於佛乘，那就是大乘。
所以說「故我等亦如是，必當得作佛」。因為我們若懂得，將這個心，回向在這個菩薩道，向這條菩薩道向前直走，方向不偏差，若這樣，人人都是得能成佛，能夠得佛授記，未來成佛。
所以「於一切世間，最尊無有上」。大家都可以得到，得到未來於世間，我們可以得到「最尊無有上」，這個「無上正等正覺」。
這個「世」字，世間這個世字，那就是時間遷流的意思。在這個世間，我們有四季，春、夏、秋、冬，在這個世間裡，這樣在輪轉。
世：
為時間遷流之義
四季榮枯循環
成住壞空
破壞之義
時間，春、夏、秋、冬，也是成、住、壞、空，我們從出生一直到長大、壯年、老年，這樣一直過來，有生、老、病、死。小乾坤是這樣，大乾坤的四季，還有就是那個大乾坤的大道理，成、住、壞、空，這個四相，所以在這個世間，就有這個破壞的法：因為它有成、住、壞、空，加上了眾生造業、共業，所以大乾坤氣候不調、大地不寧，所以這個「壞」、「空」會現前，這全都在時間裡。所以我們才常常說，我們要把握時間。
在這個世間，瞭解道理之後，我們必定要去體會。這個春、夏、秋、冬，是我們人人都經歷過的。到底我們還能夠過秋、過冬嗎？是不是還能夠接觸到，春的來臨呢？這都無人知。過去我們這樣過來了，但是未來我們不知道。這就是我們凡夫，我們的智識就是這麼短，所以我們需要佛陀永恆的智慧。所以，我們要修行，是修永恆的智慧，如何將佛陀所說的法，從成、住、壞、空的道理，我們能夠瞭解於現在，我們短暫的人生。我們就要很用功、很用心，我們必定要向佛道去追求。
所以世間就是無常，世間就是苦，人生若沒有苦，何必去求覺悟呢？因為迷才會苦。就是在這個世間。這個「間」，「世」就是時間，「間」就是這個空間。意思就是時間、空間，時間、空間，它有隱覆著那種真，很真妙的道理。空有空的道理，為什麼破壞？破壞有破壞它的法則等等，其中是覆藏著，很多道理，很多真理，道理的意思。這真的是佛法，「最尊無有上」，至高無上的法。
覆真之義
最尊無有上
所以說，「時」的意思就是流動性。這個「間」，就是從這裡到那裡，這個空間有多大，這個「間」，就是在這個天地之間的道理。
間：
為中之義
隨於世中之事物
謂之世間
我們隨於世中一切的事物，這個人、事、物，隨著時間，時間來成就世間一切人、事、物，而人、事、物隨著時間的生、住、異、滅，我們的心理，去造作了有形的東西，就成、住、壞、空。成、住、壞、空，就是四季輪轉，時間一直過去，它會「成」就，它會「住」在，它會「壞」，它會慢慢壞，然後是「空」。
時間、空間、人與人之間，天地萬物，所有真理覆藏，無不都是在這個世間。那個無常、無我、破壞的道理，又隱藏著，微妙無為法的真理存在。這必定要用很微細的心，好好守志奉道。將我們的心定住，一心一志在人、事、物中，去體會內含的道理。若能夠這樣，一分、一寸，我們都能夠進步。這就要時時多用心。
Explanations by Master Cheng-Yan
Subject: Uphold Your Vows and Walk the Bodhi-path (守志奉道當得作佛)
Date: March.11. 2015
“From Beginningless Time until now, we have had the wondrous nature of True Suchness. By upholding our vows and following the Path, we can understand true principles. Sariputra was affirmed and received a prediction of attaining Buddhahood. Walking the Bodhi-path to enlightenment results in this great karmic retribution.”
“From Beginningless Time until now, we have had the wondrous nature of True Suchness.” We all intrinsically have it. Basically, whenever something has life, it has this nature of True Suchness. It has existed “from Beginningless Time until now.” Where exactly will we be in the future? We have no idea. Will we be reborn as humans? We cannot be sure. If we are reborn as humans, will we be as we are now? This is completely unknown to us. Is this confusion, this lack of clarity in life, something we are willing to continue living with? So, in order for us to have clarity in the future, we must be very mindful from now on. Because we have the causes and conditions to listen to the Buddha-Dharma and a place to practice the Bodhisattva-path, we are so very blessed.
If we do not make an effort to uphold our vows, our minds will be wild and undisciplined. When we listen to the Dharma with this mindset, we understand, but once we leave this environment and encounter the phenomena in our surroundings, our unenlightened mind again manifests. The afflictions that come from interpersonal conflicts and attachments will once again collect in our minds. If this is the case, when will we ever be able to understand principles clearly?
So, we must “uphold our vows and follow the Path.” We have already made vows to learn the Buddha’s Way, engage in practice and walk the Bodhisattva-path. We must earnestly uphold these vows. So, to “uphold our vows and follow the Path” is very important. If we are able to do this, naturally “we can understand true principles.”
Here, “principles” refer to universal truths, the wondrous truths of the One Vehicle, which we will one day be able to understand. These truths are that, as the Buddha said, when we walk the Bodhisattva-path, we must give, do good deeds, benefit others and form good karmic connections. Human life is short. As what point in our lives, under what conditions, will we come face to face with impermanence? No one knows. However, we can make [the best] use of this body. When we are healthy, we can put the Dharma into practice. When the impermanence of life does manifest, how can we immediately make use of this body to give life to others? This is addressed clearly by the Buddha-Dharma. The Buddha said, “Heads, eyes, bone marrow and brain were all given to others.”
Very recently, we witnessed this in a very touching story. In Miaoli County, there was a 42-year-old man in the prime of life. This man, Mr. Liao, had a younger brother who lived in Taipei. They had grown up in a farming family, and Mr. Liao had continued working on the farm. One day, as he was riding his motorcycle, for an unknown reason, he fell into ditch and was severely injured. The doctors pronounced that he was brain-dead. His mother went to the hospital after learning the news. She was in deep anguish. His younger brother also rushed there from Taipei as soon as he heard the news. The doctor explained that Mr. Liao could not be revived, that although he had not stopped breathing, he was brain dead. The mother asked his younger brother, “Is it possible for his life to continue [being of use]?”
On Da Ai TV I have often heard that, in a situation like this, the organs can be donated.”His younger brother said, “It is very rare for a mother to think this way. Let’s switch hospitals right away to Taichung Tzu Chi Hospital.”Just like that, a social worker immediately put her in touch with our organ donation team.
After analyzing the situation, they said, “Evan though he is brain dead, he can still donate his heart valve and blood vessels. In addition to these, he can donate his corneas, his skin, and his bones.”There was still so much that could be donated.
His younger brother and mother agreed, so in spite of their great sorrow, they signed the consent form to donate any part of him that was usable.His heart valves and blood vessels were donated to Taipei’s Veteran’s Hospital, his corneas were donated to Changhua Christian Hospital, his skin was donated to National Taiwan University and his bones went to our Tzu Chi Hospital and National Taiwan University Hospital.By doing this, he was able to help over 50 people’s bodies to be able to continue functioning.
Think about how wise the Buddha was.Over 2000 years ago, He had already spoken of how, in walking the Bodhisattva-path, not only do we give material things we can also give parts of our bodies.Our head, eyes, bone marrow and brain can all be given to others.That shows the wisdom of the Buddha.
We all intrinsically have this same wisdom.Think about Mr. Liao’s mother and younger brother, from the media reports, they understood that when a life ends, there is still a chance to leave behind a legacy of love for the world.Thus they very willingly and quickly made the donation.Is this not wisdom?
Wisdom is intrinsic to all of us. Because of this, we can all understand that everyone inherently has a kind and benevolent nature.Since we are engaging in spiritual practice, we must be able to accept the Buddha’s wisdom and wondrous true principles.
The Buddha gives us teachings, and we must faithfully accept and practice them by upholding our vows and following the Path.
Only then can we comprehend the principles of all thinges in the universe, along with the principles of relationships.
Sariputra had followed the Buddha for so long, but he had not understood the Bodhisattvas’ wondrous Dharma of the Great Vehicle.He had confined himself to “true emptiness” and lacked understanding of “wondrous existence”.So, he had remained at the state of the Small Vehicle Dharma.
Finally, at the Lotus Dharma-assembly.Sariputra’s mind opened.
He had been upholding vows and following the Path, so now the Bodhisattva-path was open to him.Thus he “understood true principles”.He intrinsically had a nature of True Suchness, and now he had opened his mind to the truth and comprehended these true principles.
So, “Sariputra was affirmed.”The Buddha recognized that Sariputra had opened his mind, formed great aspirations and made great vows, so He gave him a prediction of Buddhahood.
“Walking the Bodhi-path to enlightenment results in this great karmic retribution.”Because Sariputra had this understanding, the Buddha affirmed him.
In the previous sutra passage, [Sariputra] states, “From the past until now, I and the others have heard the World-Honored One teach many times.But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly.”
Those present at the Lotus Dharma-assembly had been constantly listening to the Buddha teach.They had heard everything that was taught.They had all heard this most profound and wondrous supreme Dharma but in the past, they had not recognized it as such.Now that everyone saw Sariputra receive a prediction of Buddhahood from the Buddha, everyone’s minds finally opened and they were all very happy.They were happy on his behalf and at the same time they gained more faith in themselves.
If Sariputra was able to receive this prediction, then eventually everyone would have a part of this.The following passage starts with,
“Sariputra, the Wise One has now received this prediction from the Honored One. We are also like him and will certainly attain Buddhahood in the future. In all the world, we will be the most honored and unsurpassed.”
Everyone knew this now. The verses in this passage are about people hearing Sariputra receive such a prediction and the joy and delight they felt. They felt fortunate that they would also receive a prediction that they would attain Buddhahood. They would also be a part of this. Sariputra was not the only one who would receive this prediction; they all would. They could wait; they did not need to rush, knowing that the Buddha would bestow this prediction on them, one after another.
Therefore, everyone was happy and had faith, because they would also be able to receive this prediction from the Buddha this prediction from the Buddha. They had this kind of blessing. Sariputra was able to receive this prediction because his mind could be in accord with the Buddha’s mind. He had already made the great vows, so the Buddha bestowed this prediction upon him. Therefore, everyone else felt that they must also immediately make these great vows. They were happy and willing to do this. They took joy in Sariputra’s accomplishment ad felt very fortunate themselves. “As long as we promptly make the great vows, then uphold those vows and follow the Path, we will comprehend the principles. Then naturally, we can also attain Buddhahood.” Thus they were very glad and joyful.
“They were very glad and joyful. The path to Buddhahood is inconceivable. With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits toward the Buddha Vehicle. In this way, we are also like him and will certainly attain Buddhahood in the future.”
The path to Buddhahood is inconceivable. We have to understand that it is truly inconceivable. For this inconceivable Dharma, we simply must mindfully have faith and understanding. Not only must we have faith in it, we must make vows. “With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits.” We must begin from the past. “Past lives” refers to the past. Right now we can live like this thanks to the blessings of the past.
If we had not created ay blessings in the past, we would not have these causes ad conditions. Since we created blessings and good connections, we are able to all gather together in one place. Sakyamuni Buddha had also created good karmic connections in the past, as had all His disciples at this assembly. In the past, they had done good deeds and created blessed karma. Everyone was able to gather there because of those merits. Everyone depended on those merits, whether they created them in the past or in the present. In the present and in the future, they must also dedicate their merits to the Buddha-vehicle.
They cannot think, “It is good enough if I engage in spiritual practice and liberate myself.” The Small Vehicle Dharma focuses on the individual. It does not lead to understanding of the Buddha’s great and true principles. We hope to attain great liberation, so that not only we, but everyone, will have the opportunity to attain liberation. We must listen to the Dharma and turn the Dharma wheel. We must know ourselves and others. We must awaken ourselves and others. Only the will we have perfect awakened conduct.
So, with everything we do, we must cultivate all goodness and create all blessings. Whether we amassed these in the past or create them in the present, we must promptly dedicate them to the Buddha-Vehicle, which is the Great Vehicle. “Therefore, we are also like him and will certainly attain Budddhahood in the future.” If we dedicate our minds toward the Bodhisattva-path and continue straight on this path, without deviating from our course, all of us can attain Buddhahood. We will receive the Buddha’s prediction that we will attain Buddhahood.
Then, “In all the world, we will be the most honored and unsurpassed”. This is something we all can achieve. In this world, in the future. We will be the most honored and unsurpassed and attain supreme, universal, perfect enlightenment”. The Chinese character for “the world” is also the character for “period”. It refers to the passage of time. In this world, we have four seasons. Spring, summer, autumn and winter are constantly cycling, one arising after the other.
“Period: This indicates the passage of time. The four seasons go through a cycle of flourishing and withering, formation, abiding, decay and disappearance. This indicates [eventual] destruction.”
Over time, each of the four seasons also goes through formation, existence, decay and disappearance. Form the moment we are born, we grow up, first into our prime ad then old age, and so on. We go through birth, aging, illness and death. This happens in the microcosm [of our body] and the four seasons of the macrocosm we live in. In the macrocosm of this universe, the principle is that all things go through the four states of formation, existence, decay and disappearance.
So, everything that exists in this world will go through a process of destruction. Because of the [cycle of] formation, existence, decay and disappearance and the collective karma of sentient beings, the climate in this world has become imbalanced and the land is no longer at peace.
So, “decay” and “disappearance” will manifest. All this will happen over time. Therefore, we always say that we must seize every moment. After we understand the principles of the world, we seek to experience them. The cycle of spring, summer, autumn and winter is something that we have all experienced. Will we live through the autumn and winter? Will we once again see the arrival of spring? No one knows for sure. We have lived through them in the past, but we do not know about the future. This what we ordinary people are like; our wisdom is very limited. Thus we need the everlasting wisdom of the Buddha. So, in our spiritual practice, we cultivate everlasting wisdom. We can take what the Buddha said about the principles of formation, abiding, decay and disappearance, and apply it to understand the present.
In our short and brief lives, we need to be very hardworking and mindful. We must seek the path to Buddhahood. The world is impermanent and filled with suffering. If there were no suffering in life, why would we need to seek enlightenment? And it is delusion that creates suffering. This is what happens in the world. This is what happens in the world. [The Chinese characters that make up “world” are those of “period of time,” and “space”], so the world is comprised of both time and space. Actually, time and space conceal and contain the truth, the truly wondrous principles there are also principles of emptiness. Why is there decay? Decay is also governed by the laws of decay. Concealed and hidden within it are many true principles.
Thus, the Buddha-Dharma is truly “the most honored and unsurpassed, the highest teachings.”So, we say the nature of time is that it is always moving .
As for space, from here to there how big is this space? Space encompasses everything between heaven and earth.
Space: It means everything contained within. All matters and things that exist in a period of time create the world.
Our lives are shaped by all things in this world, all the people, matters and objects. With the passage of time, people, matters and objects come into existence in this world. Then over time, the people, matters and objects arise, abide, change and cease. When our minds lead us to create tangible things, those things will go through formation, existence, decay and disappearance.
That cycle is like the changing of the seasons.
As time continuously passes, things “form,” then they “exist” and “decay.” After a period of decay, they “disappear.” Time, space and interpersonal relationships all conceal and contain true principles. They are all part of this world. Then there are the principles of impermanence, no-self and decay. In addition to them there are the subtle and intricate true principles of unconditioned Dharma.
Thus, we need to be very meticulous in upholding our vows and following the Path. We need to focus our minds and wholeheartedly realize the principles within all people, matters and objects. If we are able to do so, we can make progress, bit by bit.This is why 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）
⊙「無始來今妙真如，守志奉道通諦法，得受肯定授記別，覺道菩提大果報。」
⊙「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」《法華經 譬喻品第三》
⊙「大智舍利弗，今得受尊記，我等亦如是，必當得作佛。於一切世間，最尊無有上。」《法華經 譬喻品第三》
⊙此頌聞授記眾皆欣喜，慶己亦應有授記作佛之分。發大心立弘誓願，言：佛既授舍利弗記當得作佛，則知我等亦當作佛。
⊙欣喜：佛道為不可思議，願以今昔行善造一切福業功德，盡回向於佛乘。故我等亦如是，必當得作佛。
⊙「世」為時間遷流之義，四季榮枯循環，成住壞空，破壞之義。
⊙覆真之義，最尊無有上。
⊙「間」為中之義。隨於世中之事物，謂之世間。
【證嚴上人開示】
「無始來今妙真如，守志奉道通諦法，得受肯定授記別，覺道菩提大果報。」
無始來今妙真如
守志奉道通諦法
得受肯定授記別
覺道菩提大果報
我們人人本具，「無始來今妙真如」，總是有了生命，就開始有真如本性，這是「無始來今」，未來，到底我們是在哪裡呢？不知道。是不是再來當人呢？不確定。若是再來當人，是不是和現在一樣？我們全都不知道。這種迷糊，迷迷糊糊的人生，是不是我們甘願這樣，一直延續下去呢？所以，為了要我們，能夠清清楚楚未來，我們現在就要很用心開始。
有了這樣的因緣，聽佛法，有環境行菩薩道，這我們是多麼有福！而我們這念心志，若不好好堅持，我們的心，心猿意馬，這樣聽，聽法的時候，知道了，離開了聽法的環境，遇到外面的境界，凡夫心再起，人我是非、執著等等的煩惱，又是再合齊起來。像這樣，到何時，我們才能夠通達道理呢？所以我們必定要「守志奉道」。
我們已經立志、發願，要好好學佛、修行、行菩薩道，這個志願我們必定要好好守持，所以要「守志奉道」很重要。我們若能夠這樣，自然「通諦法」。「諦」就是真理，一乘妙諦的道理，我們就能瞭解了。
這個道理，佛陀這樣說，行菩薩道就要付出，行善、造福、結福緣。人的生命是短暫，這個生命到底是什麼時候、在什麼樣的因緣下，無常現前？這沒人能知道。但是，要如何來利用這個身體？身體健康的時候，我們要身體力行，假使什麼樣的無常現前的時候，要如何及時把握這個身體，再生利用。這在佛法之中就說得清清楚楚。
佛陀說「頭目髓腦悉施人」。和剛才看到，一則感動人(的故事) ，在苗栗縣，有這樣一位四十二歲，才是壯年的人。這位廖先生，有弟弟在臺北，他的家庭是務農的家庭，這個大哥就守在農業裡。有一天，騎著摩托車，不知什麼原因，怎會跌到水溝裡去，撞得很嚴重，醫師就宣布已經是腦死了。這個母親，接到這個訊息到醫院去，非常的悲痛。弟弟在臺北接到通知，趕快趕回來。在醫院裡聽醫師一直解說，知道回生乏術，無法再救回來，但是腦死，氣還沒有斷。
這個母親就向小兒子說：「有辦法讓這個生命，能再延續下去嗎？常常在看大愛(節目)，有聽到這樣的訊息，可以捐器官。」弟弟就說：「母親有這種的心，很不容易。我們趕快轉院，轉到臺中慈濟醫院。」就這樣，透過了社工，和我們的器官(捐贈)小組，趕快聯絡，分析之後，雖然是腦死，但是他還可以捐，捐心瓣膜、還可以捐血管、還可以捐眼角膜、還可以捐皮膚、還可以捐骨骼，這麼捐了這麼多項。
弟弟、母親同意了，在很悲痛中，簽下了將他的身體，可以用的東西全部用。這樣也可以，心瓣膜和血管，捐給臺北的榮總，又眼角膜捐給彰化基督教醫院，皮膚就捐給臺大，還有骨骼，就是我們自己醫院慈濟醫院，還有臺大醫院。這樣總共加起來，可以延續在五十多人的身上，讓他們延續生命的功能。
你們想，佛陀的智慧，在二千多年前就這樣說，行菩薩道，身外物的付出，還要身體有用的東西，還是可以捐，「頭目髓腦悉施人」。這佛的智慧，這個智慧是人人本具。看看那位母親、這位弟弟，他只是在媒體上了解人生的最後，還能夠遺愛人間的機會，就很願意自動趕快要捐出來，這不就是智慧嗎？
智慧人人本具，所以我們可以瞭解，人人都有這分善良的本性。我們既然修行，我們必定要接受，佛陀這種的智慧、真諦妙理。他向我們的教育，而我們要信受奉行，信受奉行就要守志奉道，才能夠通達諦理，天地萬物、宇宙之間、人與人之間的道理。
舍利弗，他隨佛這麼久，就是欠通這個菩薩大乘妙法，他自己封閉，封閉在「真空」，但是缺少了那分的「妙有」，所以一直停滯在小乘法。終於在法華會上，舍利弗開通了，他已經守志奉道，現在菩薩道已經開通了，所以「通諦法」。
這種真如本性本具，現在開通了這個「諦」──真理的法，開通了，所以「得受肯定」。佛陀瞭解舍利弗，現在已經心志開通，發大願、立弘誓，所以釋迦佛為舍利弗授記。「覺道菩提大果報」，已經有這樣瞭解，佛陀肯定。
這前面的(經)文這樣說，「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」
我等從昔來
數聞世尊說
未曾聞如是
深妙之上法
世尊說是法
我等皆隨喜
《法華經 譬喻品第三》
在座，現在法華會上這些人，一直都是聽佛說法，如是說、如是我聞，大家都這樣在聽。這個深妙之上法，過去還不感覺到，現在大家看到舍利弗，受佛授記了，得佛授記，大家終於心也全都開通了，大家都很歡喜。這種隨喜，同時對自己也加深信心——舍利弗能夠受記，接下來就是大家有份了。
所以下面這段(經)文，就這樣說，「大智舍利弗，今得受尊記，我等亦如是，必當得作佛。於一切世間，最尊無有上。」
大智舍利弗
今得受尊記
我等亦如是
必當得作佛
於一切世間
最尊無有上
《法華經 譬喻品第三》
現在大家知道了，這段文的偈頌，那就是聽到授記，大家歡喜，那種的歡喜慶幸，慶幸自己也有可以被授記作佛。有這個份，我也有份，不只舍利弗有份，可以受佛授記，人人有份，你們等，不必急，前前後後會為大家授記。
此頌
聞授記眾皆欣喜
慶己亦應有
授記作佛之分
發大心立弘誓願
言佛既授舍利弗記
當得作佛
則知我等亦當作佛
所以大家歡喜，有信心，因為自己同樣應該能夠被佛，得佛授記，有這個福分在。
舍利弗能夠得授記，當然是因為舍利弗契佛的心，所以已經立大誓願，所以佛陀為他授記。這裡的大家也要趕快，要快立弘誓願，所以這是大家的心願，歡喜。對舍利弗是隨喜，對自己是真正的慶喜：只要我趕快立弘誓願，守志奉道，這個道理通達了，自然我也可以成佛。這就是欣喜、歡喜。
欣喜
佛道為不可思議
願以今昔行善
造一切福業功德
盡回向於佛乘
故我等亦如是
必當得作佛
佛道是不可思議！我們要瞭解佛道，真的是很不可思議，這個不可思議的法，只要我們用心信解，就要不是只有信而已，還要發願，「願以今昔行善，造一切福業功德，」。這就是要從在過去，「昔」就是過去，我們現在就是乘著過去的福。我們若是過去無福，我們也沒有這個因緣；我們過去就是有福、有緣，我們才能夠共聚一堂。
當時的釋迦佛，與他全場的弟子也是同樣，過去有這樣的福緣，就是過去，有這樣行善、造一切的福業，有那個功德才能夠共聚。所以大家就是那個功德，不論是過去造的、現在造的，現在、未來，同樣要趕快發願，回向於佛乘。
不要想：我修行累積，就是我自己解脫就好了。這樣小乘法，只顧自己，並不瞭解佛陀的真諦大道理。希望要大解脫，不只是我們自己，人人都要有解脫的機會，要聞法、轉法輪，我們知己也要知彼，自覺、要覺他，這樣才是叫做覺行圓滿。所以，我們所修的一切，修一切善、造一切福，不論是過去累積來的，現在所造的，我們要趕快全部回向於佛乘，那就是大乘。
所以說「故我等亦如是，必當得作佛」。因為我們若懂得，將這個心，回向在這個菩薩道，向這條菩薩道向前直走，方向不偏差，若這樣，人人都是得能成佛，能夠得佛授記，未來成佛。
所以「於一切世間，最尊無有上」。大家都可以得到，得到未來於世間，我們可以得到「最尊無有上」，這個「無上正等正覺」。
這個「世」字，世間這個世字，那就是時間遷流的意思。在這個世間，我們有四季，春、夏、秋、冬，在這個世間裡，這樣在輪轉。
世：
為時間遷流之義
四季榮枯循環
成住壞空
破壞之義
時間，春、夏、秋、冬，也是成、住、壞、空，我們從出生一直到長大、壯年、老年，這樣一直過來，有生、老、病、死。小乾坤是這樣，大乾坤的四季，還有就是那個大乾坤的大道理，成、住、壞、空，這個四相，所以在這個世間，就有這個破壞的法：因為它有成、住、壞、空，加上了眾生造業、共業，所以大乾坤氣候不調、大地不寧，所以這個「壞」、「空」會現前，這全都在時間裡。所以我們才常常說，我們要把握時間。
在這個世間，瞭解道理之後，我們必定要去體會。這個春、夏、秋、冬，是我們人人都經歷過的。到底我們還能夠過秋、過冬嗎？是不是還能夠接觸到，春的來臨呢？這都無人知。過去我們這樣過來了，但是未來我們不知道。這就是我們凡夫，我們的智識就是這麼短，所以我們需要佛陀永恆的智慧。所以，我們要修行，是修永恆的智慧，如何將佛陀所說的法，從成、住、壞、空的道理，我們能夠瞭解於現在，我們短暫的人生。我們就要很用功、很用心，我們必定要向佛道去追求。
所以世間就是無常，世間就是苦，人生若沒有苦，何必去求覺悟呢？因為迷才會苦。就是在這個世間。這個「間」，「世」就是時間，「間」就是這個空間。意思就是時間、空間，時間、空間，它有隱覆著那種真，很真妙的道理。空有空的道理，為什麼破壞？破壞有破壞它的法則等等，其中是覆藏著，很多道理，很多真理，道理的意思。這真的是佛法，「最尊無有上」，至高無上的法。
覆真之義
最尊無有上
所以說，「時」的意思就是流動性。這個「間」，就是從這裡到那裡，這個空間有多大，這個「間」，就是在這個天地之間的道理。
間：
為中之義
隨於世中之事物
謂之世間
我們隨於世中一切的事物，這個人、事、物，隨著時間，時間來成就世間一切人、事、物，而人、事、物隨著時間的生、住、異、滅，我們的心理，去造作了有形的東西，就成、住、壞、空。成、住、壞、空，就是四季輪轉，時間一直過去，它會「成」就，它會「住」在，它會「壞」，它會慢慢壞，然後是「空」。
時間、空間、人與人之間，天地萬物，所有真理覆藏，無不都是在這個世間。那個無常、無我、破壞的道理，又隱藏著，微妙無為法的真理存在。這必定要用很微細的心，好好守志奉道。將我們的心定住，一心一志在人、事、物中，去體會內含的道理。若能夠這樣，一分、一寸，我們都能夠進步。這就要時時多用心。
Explanations by Master Cheng-Yan
Subject: Uphold Your Vows and Walk the Bodhi-path (守志奉道當得作佛)
Date: March.11. 2015
“From Beginningless Time until now, we have had the wondrous nature of True Suchness. By upholding our vows and following the Path, we can understand true principles. Sariputra was affirmed and received a prediction of attaining Buddhahood. Walking the Bodhi-path to enlightenment results in this great karmic retribution.”
“From Beginningless Time until now, we have had the wondrous nature of True Suchness.” We all intrinsically have it. Basically, whenever something has life, it has this nature of True Suchness. It has existed “from Beginningless Time until now.” Where exactly will we be in the future? We have no idea. Will we be reborn as humans? We cannot be sure. If we are reborn as humans, will we be as we are now? This is completely unknown to us. Is this confusion, this lack of clarity in life, something we are willing to continue living with? So, in order for us to have clarity in the future, we must be very mindful from now on. Because we have the causes and conditions to listen to the Buddha-Dharma and a place to practice the Bodhisattva-path, we are so very blessed.
If we do not make an effort to uphold our vows, our minds will be wild and undisciplined. When we listen to the Dharma with this mindset, we understand, but once we leave this environment and encounter the phenomena in our surroundings, our unenlightened mind again manifests. The afflictions that come from interpersonal conflicts and attachments will once again collect in our minds. If this is the case, when will we ever be able to understand principles clearly?
So, we must “uphold our vows and follow the Path.” We have already made vows to learn the Buddha’s Way, engage in practice and walk the Bodhisattva-path. We must earnestly uphold these vows. So, to “uphold our vows and follow the Path” is very important. If we are able to do this, naturally “we can understand true principles.”
Here, “principles” refer to universal truths, the wondrous truths of the One Vehicle, which we will one day be able to understand. These truths are that, as the Buddha said, when we walk the Bodhisattva-path, we must give, do good deeds, benefit others and form good karmic connections. Human life is short. As what point in our lives, under what conditions, will we come face to face with impermanence? No one knows. However, we can make [the best] use of this body. When we are healthy, we can put the Dharma into practice. When the impermanence of life does manifest, how can we immediately make use of this body to give life to others? This is addressed clearly by the Buddha-Dharma. The Buddha said, “Heads, eyes, bone marrow and brain were all given to others.”
Very recently, we witnessed this in a very touching story. In Miaoli County, there was a 42-year-old man in the prime of life. This man, Mr. Liao, had a younger brother who lived in Taipei. They had grown up in a farming family, and Mr. Liao had continued working on the farm. One day, as he was riding his motorcycle, for an unknown reason, he fell into ditch and was severely injured. The doctors pronounced that he was brain-dead. His mother went to the hospital after learning the news. She was in deep anguish. His younger brother also rushed there from Taipei as soon as he heard the news. The doctor explained that Mr. Liao could not be revived, that although he had not stopped breathing, he was brain dead. The mother asked his younger brother, “Is it possible for his life to continue [being of use]?”
On Da Ai TV I have often heard that, in a situation like this, the organs can be donated.”His younger brother said, “It is very rare for a mother to think this way. Let’s switch hospitals right away to Taichung Tzu Chi Hospital.”Just like that, a social worker immediately put her in touch with our organ donation team.
After analyzing the situation, they said, “Evan though he is brain dead, he can still donate his heart valve and blood vessels. In addition to these, he can donate his corneas, his skin, and his bones.”There was still so much that could be donated.
His younger brother and mother agreed, so in spite of their great sorrow, they signed the consent form to donate any part of him that was usable.His heart valves and blood vessels were donated to Taipei’s Veteran’s Hospital, his corneas were donated to Changhua Christian Hospital, his skin was donated to National Taiwan University and his bones went to our Tzu Chi Hospital and National Taiwan University Hospital.By doing this, he was able to help over 50 people’s bodies to be able to continue functioning.
Think about how wise the Buddha was.Over 2000 years ago, He had already spoken of how, in walking the Bodhisattva-path, not only do we give material things we can also give parts of our bodies.Our head, eyes, bone marrow and brain can all be given to others.That shows the wisdom of the Buddha.
We all intrinsically have this same wisdom.Think about Mr. Liao’s mother and younger brother, from the media reports, they understood that when a life ends, there is still a chance to leave behind a legacy of love for the world.Thus they very willingly and quickly made the donation.Is this not wisdom?
Wisdom is intrinsic to all of us. Because of this, we can all understand that everyone inherently has a kind and benevolent nature.Since we are engaging in spiritual practice, we must be able to accept the Buddha’s wisdom and wondrous true principles.
The Buddha gives us teachings, and we must faithfully accept and practice them by upholding our vows and following the Path.
Only then can we comprehend the principles of all thinges in the universe, along with the principles of relationships.
Sariputra had followed the Buddha for so long, but he had not understood the Bodhisattvas’ wondrous Dharma of the Great Vehicle.He had confined himself to “true emptiness” and lacked understanding of “wondrous existence”.So, he had remained at the state of the Small Vehicle Dharma.
Finally, at the Lotus Dharma-assembly.Sariputra’s mind opened.
He had been upholding vows and following the Path, so now the Bodhisattva-path was open to him.Thus he “understood true principles”.He intrinsically had a nature of True Suchness, and now he had opened his mind to the truth and comprehended these true principles.
So, “Sariputra was affirmed.”The Buddha recognized that Sariputra had opened his mind, formed great aspirations and made great vows, so He gave him a prediction of Buddhahood.
“Walking the Bodhi-path to enlightenment results in this great karmic retribution.”Because Sariputra had this understanding, the Buddha affirmed him.
In the previous sutra passage, [Sariputra] states, “From the past until now, I and the others have heard the World-Honored One teach many times.But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly.”
Those present at the Lotus Dharma-assembly had been constantly listening to the Buddha teach.They had heard everything that was taught.They had all heard this most profound and wondrous supreme Dharma but in the past, they had not recognized it as such.Now that everyone saw Sariputra receive a prediction of Buddhahood from the Buddha, everyone’s minds finally opened and they were all very happy.They were happy on his behalf and at the same time they gained more faith in themselves.
If Sariputra was able to receive this prediction, then eventually everyone would have a part of this.The following passage starts with,
“Sariputra, the Wise One has now received this prediction from the Honored One. We are also like him and will certainly attain Buddhahood in the future. In all the world, we will be the most honored and unsurpassed.”
Everyone knew this now. The verses in this passage are about people hearing Sariputra receive such a prediction and the joy and delight they felt. They felt fortunate that they would also receive a prediction that they would attain Buddhahood. They would also be a part of this. Sariputra was not the only one who would receive this prediction; they all would. They could wait; they did not need to rush, knowing that the Buddha would bestow this prediction on them, one after another.
Therefore, everyone was happy and had faith, because they would also be able to receive this prediction from the Buddha this prediction from the Buddha. They had this kind of blessing. Sariputra was able to receive this prediction because his mind could be in accord with the Buddha’s mind. He had already made the great vows, so the Buddha bestowed this prediction upon him. Therefore, everyone else felt that they must also immediately make these great vows. They were happy and willing to do this. They took joy in Sariputra’s accomplishment ad felt very fortunate themselves. “As long as we promptly make the great vows, then uphold those vows and follow the Path, we will comprehend the principles. Then naturally, we can also attain Buddhahood.” Thus they were very glad and joyful.
“They were very glad and joyful. The path to Buddhahood is inconceivable. With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits toward the Buddha Vehicle. In this way, we are also like him and will certainly attain Buddhahood in the future.”
The path to Buddhahood is inconceivable. We have to understand that it is truly inconceivable. For this inconceivable Dharma, we simply must mindfully have faith and understanding. Not only must we have faith in it, we must make vows. “With the good deeds we have done, now and in our past lives, may we dedicate all of our blessed karma and merits.” We must begin from the past. “Past lives” refers to the past. Right now we can live like this thanks to the blessings of the past.
If we had not created ay blessings in the past, we would not have these causes ad conditions. Since we created blessings and good connections, we are able to all gather together in one place. Sakyamuni Buddha had also created good karmic connections in the past, as had all His disciples at this assembly. In the past, they had done good deeds and created blessed karma. Everyone was able to gather there because of those merits. Everyone depended on those merits, whether they created them in the past or in the present. In the present and in the future, they must also dedicate their merits to the Buddha-vehicle.
They cannot think, “It is good enough if I engage in spiritual practice and liberate myself.” The Small Vehicle Dharma focuses on the individual. It does not lead to understanding of the Buddha’s great and true principles. We hope to attain great liberation, so that not only we, but everyone, will have the opportunity to attain liberation. We must listen to the Dharma and turn the Dharma wheel. We must know ourselves and others. We must awaken ourselves and others. Only the will we have perfect awakened conduct.
So, with everything we do, we must cultivate all goodness and create all blessings. Whether we amassed these in the past or create them in the present, we must promptly dedicate them to the Buddha-Vehicle, which is the Great Vehicle. “Therefore, we are also like him and will certainly attain Budddhahood in the future.” If we dedicate our minds toward the Bodhisattva-path and continue straight on this path, without deviating from our course, all of us can attain Buddhahood. We will receive the Buddha’s prediction that we will attain Buddhahood.
Then, “In all the world, we will be the most honored and unsurpassed”. This is something we all can achieve. In this world, in the future. We will be the most honored and unsurpassed and attain supreme, universal, perfect enlightenment”. The Chinese character for “the world” is also the character for “period”. It refers to the passage of time. In this world, we have four seasons. Spring, summer, autumn and winter are constantly cycling, one arising after the other.
“Period: This indicates the passage of time. The four seasons go through a cycle of flourishing and withering, formation, abiding, decay and disappearance. This indicates [eventual] destruction.”
Over time, each of the four seasons also goes through formation, existence, decay and disappearance. Form the moment we are born, we grow up, first into our prime ad then old age, and so on. We go through birth, aging, illness and death. This happens in the microcosm [of our body] and the four seasons of the macrocosm we live in. In the macrocosm of this universe, the principle is that all things go through the four states of formation, existence, decay and disappearance.
So, everything that exists in this world will go through a process of destruction. Because of the [cycle of] formation, existence, decay and disappearance and the collective karma of sentient beings, the climate in this world has become imbalanced and the land is no longer at peace.
So, “decay” and “disappearance” will manifest. All this will happen over time. Therefore, we always say that we must seize every moment. After we understand the principles of the world, we seek to experience them. The cycle of spring, summer, autumn and winter is something that we have all experienced. Will we live through the autumn and winter? Will we once again see the arrival of spring? No one knows for sure. We have lived through them in the past, but we do not know about the future. This what we ordinary people are like; our wisdom is very limited. Thus we need the everlasting wisdom of the Buddha. So, in our spiritual practice, we cultivate everlasting wisdom. We can take what the Buddha said about the principles of formation, abiding, decay and disappearance, and apply it to understand the present.
In our short and brief lives, we need to be very hardworking and mindful. We must seek the path to Buddhahood. The world is impermanent and filled with suffering. If there were no suffering in life, why would we need to seek enlightenment? And it is delusion that creates suffering. This is what happens in the world. This is what happens in the world. [The Chinese characters that make up “world” are those of “period of time,” and “space”], so the world is comprised of both time and space. Actually, time and space conceal and contain the truth, the truly wondrous principles there are also principles of emptiness. Why is there decay? Decay is also governed by the laws of decay. Concealed and hidden within it are many true principles.
Thus, the Buddha-Dharma is truly “the most honored and unsurpassed, the highest teachings.”So, we say the nature of time is that it is always moving .
As for space, from here to there how big is this space? Space encompasses everything between heaven and earth.
Space: It means everything contained within. All matters and things that exist in a period of time create the world.
Our lives are shaped by all things in this world, all the people, matters and objects. With the passage of time, people, matters and objects come into existence in this world. Then over time, the people, matters and objects arise, abide, change and cease. When our minds lead us to create tangible things, those things will go through formation, existence, decay and disappearance.
That cycle is like the changing of the seasons.
As time continuously passes, things “form,” then they “exist” and “decay.” After a period of decay, they “disappear.” Time, space and interpersonal relationships all conceal and contain true principles. They are all part of this world. Then there are the principles of impermanence, no-self and decay. In addition to them there are the subtle and intricate true principles of unconditioned Dharma.
Thus, we need to be very meticulous in upholding our vows and following the Path. We need to focus our minds and wholeheartedly realize the principles within all people, matters and objects. If we are able to do so, we can make progress, bit by bit.This is why we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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