⊙把握當下，用心傾聽，萬物無時，不在說法；虔誠聞法，解佛教義，如霑法水，慧命增長。
⊙「彼佛滅度後，懈怠者汝是」《法華經序品第一》
⊙滅見思惑，斷分段生死，言其大患永滅，亦言涅槃者。
【證嚴上人開示】
修行要把握當下，用心傾聽，萬物無時不在說法，我們要虔誠聞法，解佛教義，如霑法水，慧命增長。
把握當下
用心傾聽
萬物無時
不在說法
虔誠聞法
解佛教義
如霑法水
慧命增長
希望人人懂得疼惜時間，我們的修行、慧命，就是從把握時間來，所以要說精進。我們要聽，聽聽天下間所有萬物之聲。我們剛剛靜靜地坐著，可有聽到外面的境界呢？雨水的聲音很有韻律，點點滴滴，這是雨露、雨水的聲音。我們在靜謐中，能知道宇宙的道理，無時不在說法，即使沒有下雨時，很靜很靜，我們能聽到大地在呼吸的聲音，這就是我們的心非常寧靜。
用心在聽，聽天地、宇宙、乾坤、萬物都有生命，都有呼吸，這是一個活的世界，所以我們應該要能好好去體會，而且萬物無時不在說法。看看土地上，我們在出坡，看它菜種子撒下去，撒到土裡，再幾天看到地面，也已經慢慢地綠綠的菜芽也已經出來了，用心照顧，不知覺中菜已經長長了，這不就是在向我們說法。
我們的心若有在用心，與我們心的周圍境界的生命，都是息息相關。外面境界隨著春、夏、秋、冬，春茂盛，夏成長，秋就開始凋零，若是冬就在冬眠，這四季還是在向我們說法。我們要想我們自己，生、老、病、死，既出來時就是在時間裡，在成長、在長大，過去是如何長大，可能我們都沒有用心，也不知道，不知覺中就從幼而少、而青年、而中年，隨著歲月生命軀體，總是在很微細中如此轉變，我們過去都不曾注意。
現在修行，我們應該要把心收回來，好好對我們自己的軀體生命。我們要好好注意，軀體隨著時間在「老」的變化，我們的生命也隨著時間的消退在減少。身體老化、生命減少，我們還要留住什麼？慧命。
慧命，慧命也是隨著時間增長，要如何能增長慧命？那就是用心聞法，要把握當下。現在在聽法，現在就要把握好現在。每一句話隨著「秒」，「秒」是極秒、飛秒、微秒，「極」就是極短的時間，「飛」就是這樣就飛過去，「微」就是非常微細，這樣的時間，那麼短暫，我們要好好把握。
把握，要在我們用心。用心來聽，每一句話我們若用心聽，法，從話語中含藏那個法，你用心，法就吸收在你內心裡了。所以，要把握當下，用心傾聽。甚至離開了現在在聽法的時間、日常的生活、面對的環境，萬物無時不在說法。
我們的心對著一切，對人、對事、對物，我們要用感恩心。因為無論是人、事、物，無一時不在對我們教育，所以萬物無時不在說法。請大家真正要用虔誠聞法，才能解佛的教義。
不只是現在，你們在這裡坐、我在這裡說，這樣才叫做聽法，不只如此。我們平時要很虔誠，聽有聲、無聲，周圍的境界無時不在說法中。我們若能用虔誠的心來對待，用虔誠的心來接受，若如此，我們要了解佛的教義，就不困難了。
佛陀乃是宇宙的大覺者，他所說的法是包含宇宙萬物真理。所以我們學佛，時間是這樣一直在過去，我們的生命是這樣一直縮短，所以我們的慧命，應該要在這個時間，在任何一個時間裡都要成長慧命。
就像是大地萬物在接受雨，雨露來潤濕大地，大地能夠來養成萬物。同樣的道理，所以如霑法水，慧命增長。我們應該要時時要懂得用心。
佛經裡，前面我們也說過了，文殊菩薩在釋迦牟尼佛，將要講經的道場，那個時候，佛陀在放光現相，眉間毫光如此發散出去。大家心有懷疑，所以在座之中，彌勒菩薩請文殊菩薩，來解釋佛陀今天的法會，將要說法的這個大會中，佛陀怎麼與過去不同？入定這麼久，這個形態光明瑞相，這到底是何原因？
文殊菩薩接受彌勒菩薩的請問，所以他來分析、回顧，過去日月燈明佛的時代。不是一尊佛而已，經過了二萬佛，同一個名叫做日月燈明佛。二萬佛，最後那一尊佛，有八王子隨佛出家。這前面就已經向大家分析過了。
應該文殊菩薩在敘述過去，是要告訴我們當場的人，我們人人本具佛性，人人都是生生世世，同一個佛性、同一個名稱，那就是我們的本性清淨無染，我們的本性，那就是佛性。
甚至人人在凡夫的時代，總是有八識，過去常常告訴大家，我們清淨佛性，還有第九識(阿摩羅識)。第九識，才是我們清淨無染的佛性。所以從這個清淨無染的佛性，只是一念妄動產生了八識，這八識就經過了貪、瞋、癡，從外面去緣境，不斷去受污染。所以這當中，我們若能有人來引導我們，知道我們人人本具佛性，八識開始就要修。
凡夫緣著外面的六塵境，這個六識去收來的，污染我們的思考(第七識)，我們的思考，就會發出了貪、瞋、癡，要去爭取等等，開始身體就去動作、開始去造業，造了很多很多的業，所以回收回來到第八識。這是凡夫。
但是佛性顯現，開始發心要修行，就像日月燈明佛，放下王位開始出家，這叫做「展現佛性」。我們的佛性展現出來了，開始我們知道要修行，知道要修行就要八識共同修行，所以八王子應該是比喻八識。所以「彼佛滅度後，懈怠者汝是」。
彼佛滅度後
懈怠者汝是
《法華經序品第一》
「彼佛滅度」，「滅」就是滅「見思惑」。我們日常生活，在外面追逐的境界都是妄想，都是虛妄的境界，求不可得。為了這些求不可得的事情在起煩惱，所以思想就很複雜，這是凡夫「夢妄思想念」。彼佛已經滅了，將它滅除，已經沒有那些夢妄思想，都沒有了。既然沒有那些夢妄思想，那自然「惑」就沒有了。所以「滅」，那就是滅「見思惑」。
而且「度」，「度」就是斷，我們度了我們「分段生死」，甚至還要斷「變易生死」。「分段生死」，是我們一段一段的人生，輪迴六道中。「變易生死」是在我們的內心裡。我們若是發心、要發大心，發拯救眾生的菩薩心。若是心還未很定，儘管你已經是發菩薩心，「發心容易，恆心難」，為何會恆心難？因為心還在那裡在生滅。這種變易生滅，那就是在「變易生死」裡。
所以我們滅度就是表示那尊佛，已經所有的見思惑都斷除了，甚至「分段生死」也都沒有了，「變易生死」也完全乾淨了。那應該就是回歸到第九識，就是佛性，不生不滅，這就是佛性。
來人間度眾生，就是不忍世間眾生苦，所以倒駕慈航。他不是因為因緣果報來人間，不是。(他)已經脫離了因緣果報，應該就是回歸清淨的本性，不生不滅，這就是大患永滅。
所說的「滅度」，是所有的大患，我們的「分段生死」、「變易生死」全都滅了，我們的八識不再在外面緣這個境界，這個第八識，還藏著那麼多的業識，已經都沒有了，所以他稱為滅度，也是叫做涅槃。涅槃，就是滅度的意思。
滅見思惑
斷分段生死
言其大患永滅
亦言涅槃者
「彼佛滅度(後)，懈怠者汝是。」文殊菩薩回歸到釋迦佛的道場，因為是彌勒菩薩在問他，所以他引述了無量劫以前的，日月燈明佛的故事，現在回歸在這現實釋迦佛的道場中，他回答的就是彌勒菩薩，那個懈怠者就是你，彌勒菩薩。
因為彌勒菩薩就是當來成佛，所以這麼想來，那就是所說的「你」，我們大家自己要反省，說不定我們人人，也是在釋迦佛的道場中。文殊菩薩的智慧，他所指的彌勒菩薩「你」，同時他含意，含意就是在當時的道場，聽法者是，就是「你」，你也是經過這樣的懈怠，貪著在名利，「多遊族姓家」，說不定是你。
所以我們人人聽法，這叫做傾聽，好好聽。別人在說別人的錯，我們自己要趕緊反省，我有錯嗎？我是不是也就是那一位懈怠者？這就是要及時懺悔。所以我們人人要時時用心，要記住，把握當下用心傾聽，萬物無時，不在說法；虔誠聞法，解佛教義，如霑法水，慧命增長。請大家時時要多用心。
⊙「彼佛滅度後，懈怠者汝是」《法華經序品第一》
⊙滅見思惑，斷分段生死，言其大患永滅，亦言涅槃者。
【證嚴上人開示】
修行要把握當下，用心傾聽，萬物無時不在說法，我們要虔誠聞法，解佛教義，如霑法水，慧命增長。
把握當下
用心傾聽
萬物無時
不在說法
虔誠聞法
解佛教義
如霑法水
慧命增長
希望人人懂得疼惜時間，我們的修行、慧命，就是從把握時間來，所以要說精進。我們要聽，聽聽天下間所有萬物之聲。我們剛剛靜靜地坐著，可有聽到外面的境界呢？雨水的聲音很有韻律，點點滴滴，這是雨露、雨水的聲音。我們在靜謐中，能知道宇宙的道理，無時不在說法，即使沒有下雨時，很靜很靜，我們能聽到大地在呼吸的聲音，這就是我們的心非常寧靜。
用心在聽，聽天地、宇宙、乾坤、萬物都有生命，都有呼吸，這是一個活的世界，所以我們應該要能好好去體會，而且萬物無時不在說法。看看土地上，我們在出坡，看它菜種子撒下去，撒到土裡，再幾天看到地面，也已經慢慢地綠綠的菜芽也已經出來了，用心照顧，不知覺中菜已經長長了，這不就是在向我們說法。
我們的心若有在用心，與我們心的周圍境界的生命，都是息息相關。外面境界隨著春、夏、秋、冬，春茂盛，夏成長，秋就開始凋零，若是冬就在冬眠，這四季還是在向我們說法。我們要想我們自己，生、老、病、死，既出來時就是在時間裡，在成長、在長大，過去是如何長大，可能我們都沒有用心，也不知道，不知覺中就從幼而少、而青年、而中年，隨著歲月生命軀體，總是在很微細中如此轉變，我們過去都不曾注意。
現在修行，我們應該要把心收回來，好好對我們自己的軀體生命。我們要好好注意，軀體隨著時間在「老」的變化，我們的生命也隨著時間的消退在減少。身體老化、生命減少，我們還要留住什麼？慧命。
慧命，慧命也是隨著時間增長，要如何能增長慧命？那就是用心聞法，要把握當下。現在在聽法，現在就要把握好現在。每一句話隨著「秒」，「秒」是極秒、飛秒、微秒，「極」就是極短的時間，「飛」就是這樣就飛過去，「微」就是非常微細，這樣的時間，那麼短暫，我們要好好把握。
把握，要在我們用心。用心來聽，每一句話我們若用心聽，法，從話語中含藏那個法，你用心，法就吸收在你內心裡了。所以，要把握當下，用心傾聽。甚至離開了現在在聽法的時間、日常的生活、面對的環境，萬物無時不在說法。
我們的心對著一切，對人、對事、對物，我們要用感恩心。因為無論是人、事、物，無一時不在對我們教育，所以萬物無時不在說法。請大家真正要用虔誠聞法，才能解佛的教義。
不只是現在，你們在這裡坐、我在這裡說，這樣才叫做聽法，不只如此。我們平時要很虔誠，聽有聲、無聲，周圍的境界無時不在說法中。我們若能用虔誠的心來對待，用虔誠的心來接受，若如此，我們要了解佛的教義，就不困難了。
佛陀乃是宇宙的大覺者，他所說的法是包含宇宙萬物真理。所以我們學佛，時間是這樣一直在過去，我們的生命是這樣一直縮短，所以我們的慧命，應該要在這個時間，在任何一個時間裡都要成長慧命。
就像是大地萬物在接受雨，雨露來潤濕大地，大地能夠來養成萬物。同樣的道理，所以如霑法水，慧命增長。我們應該要時時要懂得用心。
佛經裡，前面我們也說過了，文殊菩薩在釋迦牟尼佛，將要講經的道場，那個時候，佛陀在放光現相，眉間毫光如此發散出去。大家心有懷疑，所以在座之中，彌勒菩薩請文殊菩薩，來解釋佛陀今天的法會，將要說法的這個大會中，佛陀怎麼與過去不同？入定這麼久，這個形態光明瑞相，這到底是何原因？
文殊菩薩接受彌勒菩薩的請問，所以他來分析、回顧，過去日月燈明佛的時代。不是一尊佛而已，經過了二萬佛，同一個名叫做日月燈明佛。二萬佛，最後那一尊佛，有八王子隨佛出家。這前面就已經向大家分析過了。
應該文殊菩薩在敘述過去，是要告訴我們當場的人，我們人人本具佛性，人人都是生生世世，同一個佛性、同一個名稱，那就是我們的本性清淨無染，我們的本性，那就是佛性。
甚至人人在凡夫的時代，總是有八識，過去常常告訴大家，我們清淨佛性，還有第九識(阿摩羅識)。第九識，才是我們清淨無染的佛性。所以從這個清淨無染的佛性，只是一念妄動產生了八識，這八識就經過了貪、瞋、癡，從外面去緣境，不斷去受污染。所以這當中，我們若能有人來引導我們，知道我們人人本具佛性，八識開始就要修。
凡夫緣著外面的六塵境，這個六識去收來的，污染我們的思考(第七識)，我們的思考，就會發出了貪、瞋、癡，要去爭取等等，開始身體就去動作、開始去造業，造了很多很多的業，所以回收回來到第八識。這是凡夫。
但是佛性顯現，開始發心要修行，就像日月燈明佛，放下王位開始出家，這叫做「展現佛性」。我們的佛性展現出來了，開始我們知道要修行，知道要修行就要八識共同修行，所以八王子應該是比喻八識。所以「彼佛滅度後，懈怠者汝是」。
彼佛滅度後
懈怠者汝是
《法華經序品第一》
「彼佛滅度」，「滅」就是滅「見思惑」。我們日常生活，在外面追逐的境界都是妄想，都是虛妄的境界，求不可得。為了這些求不可得的事情在起煩惱，所以思想就很複雜，這是凡夫「夢妄思想念」。彼佛已經滅了，將它滅除，已經沒有那些夢妄思想，都沒有了。既然沒有那些夢妄思想，那自然「惑」就沒有了。所以「滅」，那就是滅「見思惑」。
而且「度」，「度」就是斷，我們度了我們「分段生死」，甚至還要斷「變易生死」。「分段生死」，是我們一段一段的人生，輪迴六道中。「變易生死」是在我們的內心裡。我們若是發心、要發大心，發拯救眾生的菩薩心。若是心還未很定，儘管你已經是發菩薩心，「發心容易，恆心難」，為何會恆心難？因為心還在那裡在生滅。這種變易生滅，那就是在「變易生死」裡。
所以我們滅度就是表示那尊佛，已經所有的見思惑都斷除了，甚至「分段生死」也都沒有了，「變易生死」也完全乾淨了。那應該就是回歸到第九識，就是佛性，不生不滅，這就是佛性。
來人間度眾生，就是不忍世間眾生苦，所以倒駕慈航。他不是因為因緣果報來人間，不是。(他)已經脫離了因緣果報，應該就是回歸清淨的本性，不生不滅，這就是大患永滅。
所說的「滅度」，是所有的大患，我們的「分段生死」、「變易生死」全都滅了，我們的八識不再在外面緣這個境界，這個第八識，還藏著那麼多的業識，已經都沒有了，所以他稱為滅度，也是叫做涅槃。涅槃，就是滅度的意思。
滅見思惑
斷分段生死
言其大患永滅
亦言涅槃者
「彼佛滅度(後)，懈怠者汝是。」文殊菩薩回歸到釋迦佛的道場，因為是彌勒菩薩在問他，所以他引述了無量劫以前的，日月燈明佛的故事，現在回歸在這現實釋迦佛的道場中，他回答的就是彌勒菩薩，那個懈怠者就是你，彌勒菩薩。
因為彌勒菩薩就是當來成佛，所以這麼想來，那就是所說的「你」，我們大家自己要反省，說不定我們人人，也是在釋迦佛的道場中。文殊菩薩的智慧，他所指的彌勒菩薩「你」，同時他含意，含意就是在當時的道場，聽法者是，就是「你」，你也是經過這樣的懈怠，貪著在名利，「多遊族姓家」，說不定是你。
所以我們人人聽法，這叫做傾聽，好好聽。別人在說別人的錯，我們自己要趕緊反省，我有錯嗎？我是不是也就是那一位懈怠者？這就是要及時懺悔。所以我們人人要時時用心，要記住，把握當下用心傾聽，萬物無時，不在說法；虔誠聞法，解佛教義，如霑法水，慧命增長。請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Reverently Listen to the Dharma and Repent (虔誠聞法及時懺悔)
Date: November. 22. 2013
As we engage in spiritual practice, we must seize the moment and listen attentively. All things expound the Dharma at all times. So, we must “reverently listen to the Dharma. Understanding the Buddha’s teachings is like being nourished with Dharma-water to help our wisdom-life grow.”
I hope we all know to cherish our time. Our spiritual cultivation and wisdom-life begins with seizing each moment. So, to be diligent, we must listen to the sounds of all things in the world. As we were sitting quietly just a moment ago, were we listening to our surroundings? The sound of rain was rhythmic, drip, drop, drip, drop. This is the sound of falling rain. In stillness, we can realize the principles of the universe; it gives teachings at all times. Even when it is not raining and things are very quiet, we can hear the breathing of the land. This means our minds are truly tranquil and we are listening mindfully. So, we realize that all things in the universe are living and breathing. This world is alive. We need to fully comprehend this.
All things are constantly expounding the Dharma. Look at the fields we cultivate. A few days after we sow vegetable seeds, we gradually see green sprouts emerging from the ground. We attentively care for them, and the vegetables will grow without us knowing it. Aren’t they expounding the Dharma to us? If we are living mindfully, we will feel closely connected to all living things around us. External conditions [change] with the seasons. Things are lush in spring, growing in summer, starting to wither in autumn and hibernating during winter. The four seasons are expounding the Dharma to us. From this we can relate [the seasons] to birth, aging, illness and death. Once we are born, we are subject to time and continuously grow. In the past, we likely did not pay attention to or realize how we were growing. Without knowing it, we move from childhood to adolescence to middle age.
Over time, our physical body keeps undergoing these subtle changes. In the past, we did not notice them.Now that we engage in spiritual practice, we need to focus our minds and carefully pay attention to our physical existence.Our body is “aging” as time passes, and our lifespan also decreases over time.Our body is aging, and our life is growing shorter.What can we retain?Our wisdom-life.Wisdom-life grows with the passage of time.How can we grow wisdom-life?By making an effort to learn the Dharma and by seizing the moment right now.Every sentence [vanishes] by the second.There are [milli], femto- and micro-seconds.
A millisecond is a very short amount of time; femtoseconds fly by, and microseconds are incredibly small.These periods of time are so short and temporary; we really need to cherish them.We do this by listening mindfully.If we listen to every sentence mindfully, the Dharma that is concealed within the words can be absorbed into our minds.So, we must seize the moment and listen mindfully, even when we are not sitting in an Dharma lecture.
All things around us in our daily living are constantly giving us teachings.As we encounter all people and things in our daily living, we must feel grateful.They are teaching us all the time.So, all things expound the Dharma at all times.We must reverently listen to their Dharma to understand the meaning of the Buddha’s teachings.Listening to the Dharma does not only happen when you sit here and listen to me speak.We need to always listen reverently.Our external conditions are always expounding the Dharma, with and without sound.If we can treat everything reverently and sincerely accept these teachings, it will not be difficult for us to understand the Buddha’s teachings.
The Buddha is the Great Enlightened One of the universe, and the Dharma He expounded encompasses the true principles of all things in the universe.Because we learn the Buddha’s Way, we must realize that as time passes, our lives are growing shorter.So, we must grow our wisdom-life at every moment in this physical lifetime.
This is how living things [interact] with rain.The rain nourishes the land and helps all things grow.So by the same principle, when we are nourished by Dharma-water, our wisdom-life grows.Therefore, we must always be mindful.
Earlier we discussed how, in the sutras, Manjusri Bodhisattva was at Sakyamuni Buddha’s Dharma-assembly when He radiated light and manifested appearances.
As this light radiated from between His brows, people had doubts in their minds.
So, Maitreya Bodhisattva invited Manjusri Bodhisattva to explain how this Dharma-assembly [differed from those in the past].
The Buddha was in Samadhi for a very long time, radiated light and manifested auspicious signs. What was the reason for this? Manjusri responded to this questioning by analyzing and reviewing the era of Sun-Moon-Lamp-Radiant Buddha. There was not just one Buddha, but 20,000 of them, all sharing the name Sun-Moon-Lamp-Radiant Buddha. The last of Them had eight sons, princes who also became monastics. As I explained to everyone earlier, Manjusri Bodhisattva likely recounted the past to tell those at the assembly that we all intrinsically have Buddha-nature.
Life after life, we have the same Buddha-nature. Our intrinsic nature is pure and undefiled and is Buddha-nature even though we ordinary people have Eight Consciousnesses. I often tell you all that we have a pure and undefiled Buddha-nature, which is our ninth (Amala) consciousness. From this pure, undefiled Buddha-nature, one delusional thought stirred and gave rise to the Eight Consciousnesses. Because of greed, anger and ignorance, the Eight Consciousness connect with external conditions and continuously become defiled. As this is happening, if someone can guide us to realize that we all intrinsically have Buddha-nature, we can cultivate our Eight Consciousnesses.
Ordinary people connect to the Six sense objects in their external conditions and process them through the Six Consciousnesses. This defiles our thinking (seventh consciousness), which gives rise to greed, anger and ignorance, so we begin to grasp, etc. Then the body starts to take action and create a lot of karma, which is stored in the eighth consciousness. This is what ordinary people do. However, when our Buddha-nature manifests, we must aspire to spiritual cultivation like Sun-Moon-Radiant Buddha, who gave up the throne to become a monastic. This is called manifesting Buddha-nature. When our Buddha-nature manifests, we strive to cultivate all eight Consciousnesses at the same time. So, the eight princes are a metaphor for these.
So, (Manjusri told Maitreya) “After that Buddha had crossed into extinction, the indolent one was you. That Buddha had crossed into extinction. ”“Extinction” refers to eliminating delusions of views and thinking.
In our daily living, all the external phenomena we pursue are delusions. Since these illusory things cannot truly be obtained, we become afflicted. So, our thinking becomes very complex. These are the delusional thinking, perceiving and recalling of ordinary people. Buddhas have already eliminated them, so they no longer have delusional thinking, perceiving and recalling. Because of that , naturally they no longer have delusions. Therefore, “extinction” refers to the elimination of delusions of views and thinking. And “crossing” is a way of cutting something off. After crossing over “fragmentary samsara,” we must also cut off “transformational samsara”. Fragmentary samsara refers to each period of life we live as we transmigrate in the Six Realms.
Transformational samsara happens in our minds. If we make aspirations we must make a great one, as in a Bodhisattva’s aspiration to save sentient beings.
However, if our resolve is not strong, even if we have made Bodhisattva-aspirations, “making aspirations is easy, persevering is hard.” Why is it hard to persevere? Because there is still arising and ceasing in our minds, which is transformational [samsara]. We are still in transformational samsara.
Therefore, when a Buddha crosses into extinction, He had eliminated delusions of view and thinking. He no longer experiences fragmentary or transformational samsara. He had returned to the ninth consciousness, which is non-arising and non-ceasing Buddha-nature. He comes to transform sentient beings because He cannot bear their suffering. That is why He returns to this world on a ship of compassion.
It is not because of karmic retribution, not at all. Since He transcended karmic retributions, He has returned to His pure intrinsic nature, which is non-arising and non-ceasing. This forever eliminates great troubles. By “crossing into extinction, all our troubles, our fragmentary and transformational samsara, are completely eliminated. Our Eight Consciousnesses will no longer connect with external conditions, and our eighth consciousness will no longer store all that karma. So, crossing into extinctions is also called entering Nirvana.
Eliminate delusions of views and thinking ends fragmentary samsara. When great troubles are eliminated forever, that is Nirvana.
“After the Buddha entered Parinirvana, the indolent one was you.” Manjusri Bodhisattva had returned to be part of Sakyamuni Buddha’s Dharma-assembly. Because Maitreya asked him a question, he told a story from countless eons past about Sun-Moon-Lamp-Radiant Buddha. Now back at Sakyamuni Buddha’s Dharma-assembly, he responded to Maitreya by saying, “the indolent one was you, Maitreya.” This was because he would not become a Buddha until later.When he said “you,” he was referring to Maitreya. We must also self-reflect. Perhaps we were all at that Dharma-assembly, and in Manjusri’s wisdom, when he said “you” referring to Maitreya, he was also speaking to everyone at that Dharma-assembly. Perhaps we were also indolent, craved recognition and wealth and “often visiting the heads of great clans.”
Therefore, when we listen to the Dharma, we need to listen attentively and carefully. When people are criticizing others, we must immediately self-reflect. “Did I make this mistake? Am I like the person who is indolent?” Then we must immediately repent. So, we must always be mindful and seize the moment to attentively listen. All things expound the Dharma at all times. “Reverently listen to the Dharma. Understanding the Buddha’s teachings is like being nourished with Dharma-water to help our wisdom-life grow.” Everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment