20140327《靜思妙蓮華》唯願化眾生
⊙為眾生成佛，現相成正覺，心願化眾生，得至安隱樂。
⊙「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」《法華經方便品第二》
⊙是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。
⊙教化如是等：佛成正覺，唯願教化眾生得至安隱樂處。以大慈悲觀察一切苦惱眾生，以本願力修行成就而教化之。
⊙皆一心合掌：心定於一處而合掌以表敬意，亦表不敢散慢，以此表敬信也。
【證嚴上人開示】
佛「為眾生成佛，現相成正覺，心願化眾生，得至安隱樂。」
為眾生成佛
現相成正覺
心願化眾生
得至安隱樂
也就是要告訴大家，佛陀本來他已經是成佛，早無量劫前就已經是成佛。就是為了娑婆世界眾生，所以他來人間現相修行、成佛；就是為了眾生，如何來教育眾生，讓眾生有一個方向。
現相就是來人間，在印度迦毗羅衛國，現在所說的尼泊爾這個國家。在皇宮看到人世間種種的形態，他從內心，已經是有一個人生的方向，這本來就是他的方向，所以他在成長中，在皇宮裡，智慧就比一般孩子不同。
在少年時代，感覺到，人生全都是生而平等，為何四姓階級的名稱，這樣的制度，使一些貧窮苦難人，好像生生世世，都是要這麼苦難？不對！所以他要表達出了，如何將人性的平等，將這深奧的道理，現出在人間淺顯的改革，後來出家了。
出家也是一種的現相，人若是有一個家庭、有事業，就是有掛累。為了要讓大家瞭解，這種事業，哪怕他是一位王子，太子，將來能夠掌領整個國家，於權、於利、於名、於富貴，這種的生活，他不戀著在那裡，所以他現此相——脫離家庭；也再現一個相——要修行。
要讓大家知道，修行不是那麼容易，你要先去知彼、知己。所以，他要五年的時間，他看盡了印度所有的修行者，九十六種(外道)的修行者。這也是要教育大家，讓大家知道人世間的修行，各種不正確的方向。這也是一種示相——「知彼」，要先知道別人修行的方法；再來，六年的修行，那就是「知己」，找回我們的本性。
我們人人本具佛性，這個佛性與天與地是同一體。所以用六年的時間，終於因緣成熟了，夜睹明星，覺悟了，與宇宙天體間合而為一。向大家宣告佛已經成大覺悟者。開始他的目的，那就是要度眾生。這在佛的經典裡詳細記載著。
這都是為當時的眾生，現相在那個時候，而記錄下來的經典。是為未來——我們現在，就是要讓我們看，唯一的心願，就是要教化眾生，要接引人人，能夠一直到去除煩惱，回歸本性。若如此，人人就「得至安隱樂」，人人就可以到安穩快樂的地方。
凡夫離不開煩惱，有了煩惱就會造業，造業就愈顛倒，愈是顛倒，業愈造愈大，所受的苦就愈滾愈大。所以，佛陀的心願，就是要度化眾生，能夠人人回歸本具的佛性。所以，「得至安隱樂處」，到達最安穩樂之處，那就是要煩惱通通去除，發現自己自身本具佛性。這是佛的心願。
我們前面的（經）文，一直佛陀就是那個心願，要將最重要的法來宣說，時機還未到，人人根機還未很整齊，因為會中還有不敬信法的人。所以佛陀憐憫這些人，還未堪得接受，所以佛陀，心還是護著此法，也是護著那種未生信心之人，保護他們不要造業。所以，舍利弗很急，一再懇求：「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」
無上兩足尊
願說第一法
我為佛長子
唯垂分別說
《法華經方便品第二》
那個時候，舍利弗表達他的身分：我為何一直一直來懇求呢？因為我是代表著，這些修行者的心願來懇求，我是代表者，所以我有責任。我一定要懇求佛陀，將您內心要表達的法，這樣從佛口開示出來。
下面接下來這段（經）文就說：「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」
是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語
《法華經方便品第二》
這是舍利弗，代替大會的人來表達。這大會中有這麼多人，這些人也是一直生生世世，都跟隨著佛的教法，信受奉行。這不是今生此世的緣，還有過去、過去的生生世世，就是佛陀您的常隨眾，常常都在您的身邊受教的人。所以，佛陀已經是世世教化如是等，已經一直不斷不斷在教化他們。現在這些人皆一心合掌，看，大家都這麼虔誠，這樣恭敬合掌，要來聽佛說法。這就是舍利弗在描述那個時候。
其實，在那個時間，天帝釋也是很恭敬，為了要來聽法，他在忉利天就向他的隨眾說：「來，趕緊為我準備，準備要去人間聽佛說法，要趕緊準備莊嚴，他的馬車等等，要莊嚴起來。」他的隨眾中有一位叫做摩得梨，這位摩得梨聽到，他聽到趕緊去準備好後，要來請帝釋上車。看到帝釋出了他的天宮，出來時，這樣雙手合掌，非常的恭敬，這樣上車。
那個時候，這位摩得梨，他看到帝釋，要去人間聽釋迦佛說法，這樣從天宮開始就這麼恭敬，上了馬車，還是那麼恭敬雙手合掌，他這樣見了也很驚訝。他本來要執那個馬鞭，要叫馬趕緊起步。結果那鞭子都拿不住，掉下去。
帝釋就問：「摩得梨，你現在為何失態？」摩得梨撿起馬鞭起來時，也是很恭敬向天帝釋說，說：「帝釋，看您今天這麼恭敬敬法，要到人間聽法，讓我很驚訝。因為，您是三十三天的天主，甚至四天王天都要恭敬您，三十三天，都要尊重您，您是受所有天人所尊重的，為何您要到靈鷲山聽法，您那麼恭敬呢？」
天帝釋就說：「我受到三十三天的尊重，受到四天王天的尊重，受到所有人天的尊重，就是因為所尊重的是法。因為佛法能夠教導人人虔誠，教導人人去除煩惱，去除無明，洗滌人人的心能夠清淨，這全都是佛所說的法。所以法，我要恭敬，我要敬佛，我要敬法，我要敬僧。」這是帝釋天，他也是同樣要來聽法，要聽法，他就用這麼虔敬的心來。何況在大會中，舍利弗描述大會，人人都是一心合掌。
所以，想到天帝釋，要來聽法也是如此恭敬，天人都是這樣恭敬合掌而來，要來聽法，所以「欲聽受佛語」，要用恭敬心。
教化，我們要瞭解教化。佛成正覺，他唯一的心願就是要教化眾生，要讓人人到安穩快樂之處。這就是佛陀他的大慈悲，他觀察了一切苦惱眾生，所以知道這娑婆世界，叫做堪忍世界。我們顧名思義，這個世間的苦，就要堪得忍耐，才能在人間。不過，眾生迷茫煩惱，他不覺苦，因為他是在造苦的根源，這就是眾生的煩惱；煩惱在他生活中的根源，所以眾生不覺苦，這就是眾生，不會想要求離這個苦的原因。因為自己，就是在製造這個苦的源頭，那就是眾生的煩惱，不斷在複製煩惱。
佛陀看，看這個富貴如浮雲，他對富貴、名、利、地位，當作是一種的束縛，當作是一種的苦。卻是眾生將名、利、地位，當作是很快樂，不瞭解人生短暫，為了這種的名、利、地位，不斷爭、取，不斷造業，煩惱不斷複製。這就是佛陀看到眾生，於苦惱中不覺、不知，還不斷在造業。所以佛陀的本願力，就是修行成就，就是要來度眾生。
教化如是等：
佛成正覺
唯願教化眾生
得至安隱樂處
以大慈悲
觀察一切苦惱眾生
以本願力
修行成就而教化之
剛才不就說過了，佛陀見到四姓階級差那麼多，苦的人這麼苦，所以應該要讓這些苦難的人，用這個世間法為他解脫。所以這是佛陀的慈悲。還有，就是世間人的煩惱，無法去除，所以佛陀用心來淨化。所以，大家對法應該要很尊重，這帝釋(天)都如此重法，何況我們大家？一定要「一心合掌」。這「一心」，是心定於一處，而「合掌」表示恭敬，也就是表示說不敢散亂，這是信敬。
皆一心合掌：
心定於一處
而合掌以表敬意
亦表不敢散慢
以此表敬信也
我們若聽法，人坐在這裡，精神沒有集中，一直在想其他，法如何能入心呢？這個散漫。所以佛陀他現在要講法，要人人提起信心；人人的信心提起了，法才會入心。
各位菩薩，學佛，我們必定要，起難遭遇之想，要聽法，不是那麼容易，尤其是佛的心裡話，這最真實的法將要說出來，更不容易。感恩舍利弗，這樣鍥而不捨，殷勤來懇請佛陀，將此法要說出來。所以，我們託了舍利弗，那種無私大愛的虔誠懇請，我們今日才有這樣的法可聽，所以還是要感恩，恭敬心。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Vow to Transform Sentient Beings (唯願化眾生)
Date: March. 27. 2014
The Buddha “attained Buddhahood for the sake of sentient beings and manifested the attainment of perfect enlightenment. He vowed to transform sentient beings, so they could attain the joy of peace and safety.”
This is telling everyone that the Buddha had already attained enlightenment. Countless kalpas ago, He had already reached Buddhahood, but for the sake of sentient beings in the Saha World, He came to manifest His spiritual practice and the attainment of enlightenment. He did this for sentient beings, to teach sentient beings and help them find their way.
Thus, He appeared [to be born as the prince] of the Kingdom of Kapilavastu in India, which is in present-day Nepal. At the palace, he witnessed various aspects of life, so in his heart, he had already charted the course for his life. This was always his direction. When he was growing up in the palace, his wisdom differed from that of other children. In his youth, he felt that all humans are equal and wondered why they were divided into four castes. This kind of system seemed to cause the poor and the suffering to stay that way, lifetime after lifetime. This seemed wrong.
So, he wanted to proclaim the inherent equality of people’s nature and from this profound principle manifest a simple and obvious change in the world. Then he became a monastic, which was a manifestation [to teach us] he has many burdens. He wanted to help us understand how [these things limit us]. Even though he was a crown prince who could rule an entire country, he did not long for the power, benefits, fame and wealth that came with that life. So, He manifested this appearance of leaving his family, then the appearance of engaging in spiritual practice. These manifestations show us that spiritual practice is not that easy. We must first know others to know ourselves.
So, he took five years to meet all the spiritual practitioners in India, who taught the 96 kinds of heretical practices. He did this to show us all the incorrect ways of engaging in spiritual practice. This was also a manifestation [to teach us].
“Knowing others” means that he first had to know how other people engaged in spiritual practice. Then the six years of [ascetic] practice was for him to “know himself”. We must rediscover our intrinsic nature. We all intrinsically have Buddha-nature, which is one with heaven and earth. So after six years, karmic conditions finally matured, and upon seeing the morning star, he was enlightened and became one with the universe.
And became one with the universe.
After He announced He was the Great Enlightened One, He started working toward His goal, which was to transform sentient beings.This is detailed in the Buddhist sutras.
So, He physically manifested for the sake of the sentient beings who lived at that time, and [then the stories] were recorded in the sutras for the sake of future sentient beings like ourselves .All this was recorded for us to learn from, Actually, His only wish was to teach and transform sentient beings guide them to eliminate their afflictions and return to their intrinsic nature.Then all could “attain the joy of peace and safety.”
They could reach a place of safety and happiness.
Ordinary people inevitably have afflictions, which lead them to create karma and cause them to become more confused.The more confused they are, the more karma they create and the more suffering they accumulate.So, the Buddha wishes to transform sentinet beings and help them return to their intrinsic Buddha-nature.
Thus, they “reach a place of safety and happiness”.To reach this place of great safety and happiness, they must eliminate all their afflictions to discover their own intrinsic Buddha-nature.This is His wish.
The sutra text we discussed earlier mentioned that the Buddha had always wished to proclaim the most important teaching, but the timing was not right, and people’s capabilities still varied greatly.At the Dharma-assembly, there were still people who did not have faith and respect for the Dharma.Because the Buddha felt sympathy for those who could not accept [this teaching].He kept it guarded in His heart.In this way, He also protected those who had not given rise to faith from creating karma.
So, Sariputra was very anxious and sincerely made his request again and again.
“Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma.I, as a senior disciple, sincerely implore You to explain it in detail.”
At that time, Sariputra announced his position [to explain] why He continued to ask for teachings.It was because he was representing the wish of all these spiritual practitioners.Because he was their representative, he felt a sense of responsibility to keep asking the Buddha to verbally teach the Dharma that was in His heart.
The next verse states, “The countless beings assembled here will respect and have faith in this Dharma.For You have, life after life, taught ones such as these.With one mind, with palms together, we all want to receive Your words.”
This was what Sariputra expressed on behalf of everyone at the assembly.
There were many people at the assembly, and they had, lifetime after lifetime, faithfully accepted and practiced the Buddha’s teachings.Their connection [to Him] was not solely formed in this lifetime, but in many past lifetimes.They were part of His retinue and had stayed by His side to receive teachings.
So, the Buddha had already been teaching them, lifetime after lifetime.Now these people [waited] single-mindedly, with palms together.They were very reverent and respectful as they waited for Him to give teachings.This was Sariputra’s description of that moment. Actually, Sovereign Sakra. Also waited respectfully to listen to teachings. He told his retinue in Trayastrimsa Heaven, “Hurry up and make preparations for me to go to the human realm to listen to the Buddha preach”. They quickly decorated his horse and carriage to make them more magnificent. Among his retinue, there was one called Matali. After he heard the command and quickly made the preparations; he informed Sovereign Sakra that the carriage was ready. He watched as Sovereign Sakra walked out and saw him put his palms together very respectfully, staying like that as he climbed into the carriage. So Matali witnessed how, to listen to Sakyamuni give teachings, Sovereign Sakra began showing his respect as soon as he walked out of the palace and climbed into the carriage. He was very amazed.
Originally, he was going to whip the horse to command it gallop, but now he could not even hold on to the whip, Sovereign Sakra asked, “Matali, why are acting this way?”
After Matali picked up the whip, he respectfully said, “Sovereign Sakra, seeing you show such respect as you are heading to the human realm to listen to teachings really amazed me. You are the lord of Trayastrimsa Heaven. Even the kings of the four heavens of heavenly kings and of Trayastrimsa Heaven must respect you. You are respected by all heavenly beings. So, why do you need to be so respectful as you go to Vulture Peak to listen to teachings”?
Sovereign Sakra explained, “I am respected by those in Trayastrimsa Heaven, the four heavens of heavenly kings and all heavenly beings because I respect the Dharma. The Buddha-Dharma can teach everyone to be reverent, eliminate afflictions and ignorance, and cleanse and purify their minds. Those are all result of the Buddha’s teachings, so I must respect the Dharma. I respect the Buddha, Dharma and Sangha”.
Thus, Sovereign Sakra also wanted to listen to teachings, and he did so with such great reverence, not to mention those at the Dharma-assembly. Sariputra described how those at the assembly, with one mind, placed their palms together. So, thinking of how Sovereign Sakra came to listen to the teachings with great respect heavenly beings also came with palms together and great reverence to listen to the teachings.
So, since they “wanted to receive His words, they [waited] respectfully. Next, we must understand how the Buddha taught. After the Buddha attained perfect enlightenment, His only wish was to teach sentient beings and help them reach a place of security and happiness. This was because of His great compassion. He observed all suffering sentient beings, so He knew that the Saha World was a world of endurance.
As the name suggests, suffering must be endured in this world. But sentient beings are lost and afflicted; they do not realize they are suffering, because they are the source of their own suffering. That is where their afflictions come from. Since sentient beings do not feel like they are suffering, they do not seek to be liberated from suffering.
So, they continue to multiply the causes of suffering. This is how sentient beings’ afflictions continuously multiply. The Buddha sees wealth as passing clouds. He treats fame, fortune and status as entanglements, [sources of] suffering. But sentient beings see those things as [sources of] great happiness. They do not understand how short life is, so they fight for and grasp at fame, wealth and status and continuously create karma and multiply their afflictions.
This is what the Buddha sees in sentient beings. They are unaware of their suffering and affliction so they continuously create karma. So, with the power of His original vow, He completed His spiritual practice in order to transform sentient beings.
[He] taught ones such as these: after the Buddha attained perfect enlightenment, He only hoped to transform sentient beings, so they could reach a refuge of safety and happiness. With great compassion, He observed all suffering and afflicted beings. With the power of His original vow, He completed His spiritual practice in order to teach sentient beings.
We just discussed how the Buddha saw the great disparity between the four castes and how those who suffered were in great pain. So, he wanted to help the suffering use worldly Dharma to attain liberation. He did this out of compassion.
Also, people could not eliminate their afflictions, so the Buddha put His heart into purifying their minds. So, we must have great respect for the Dharma. Even Sovereign Sakra was so respectful; how much more so should we be?
So, we have to, with one mind, put our palms together. “One mind” is a mind that is focused in one place, and putting palms together shows respect. This means that they dared not have discursive thoughts. This shows faith and respect.
We listen to the teachings as we sit here, but if our minds are not focused and keep thinking about other things, how can we take the Dharma into our hearts? This [shows] laziness and arrogance. So, the Buddha was about to give teachings. Everyone had to give rise to faith, so they could take the Dharma into their hearts.
Fellow Bodhisattvas, as we learn the Buddha’s Way, we must think about how difficult it is to encounter it. To listen to the Dharma is not easy, especially if it is what is in the Buddha’s heart. For Him to teach this True Dharma is even harder. We must be grateful that Sariputra was so persistent and diligently asked the Buddha to give this teaching. Thanks to Sariputra’s selfless great love and his sincere requests, we can learn this teaching today. So, we must always be grateful and have respect. Therefore, we always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙為眾生成佛，現相成正覺，心願化眾生，得至安隱樂。
⊙「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」《法華經方便品第二》
⊙是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。
⊙教化如是等：佛成正覺，唯願教化眾生得至安隱樂處。以大慈悲觀察一切苦惱眾生，以本願力修行成就而教化之。
⊙皆一心合掌：心定於一處而合掌以表敬意，亦表不敢散慢，以此表敬信也。
【證嚴上人開示】
佛「為眾生成佛，現相成正覺，心願化眾生，得至安隱樂。」
為眾生成佛
現相成正覺
心願化眾生
得至安隱樂
也就是要告訴大家，佛陀本來他已經是成佛，早無量劫前就已經是成佛。就是為了娑婆世界眾生，所以他來人間現相修行、成佛；就是為了眾生，如何來教育眾生，讓眾生有一個方向。
現相就是來人間，在印度迦毗羅衛國，現在所說的尼泊爾這個國家。在皇宮看到人世間種種的形態，他從內心，已經是有一個人生的方向，這本來就是他的方向，所以他在成長中，在皇宮裡，智慧就比一般孩子不同。
在少年時代，感覺到，人生全都是生而平等，為何四姓階級的名稱，這樣的制度，使一些貧窮苦難人，好像生生世世，都是要這麼苦難？不對！所以他要表達出了，如何將人性的平等，將這深奧的道理，現出在人間淺顯的改革，後來出家了。
出家也是一種的現相，人若是有一個家庭、有事業，就是有掛累。為了要讓大家瞭解，這種事業，哪怕他是一位王子，太子，將來能夠掌領整個國家，於權、於利、於名、於富貴，這種的生活，他不戀著在那裡，所以他現此相——脫離家庭；也再現一個相——要修行。
要讓大家知道，修行不是那麼容易，你要先去知彼、知己。所以，他要五年的時間，他看盡了印度所有的修行者，九十六種(外道)的修行者。這也是要教育大家，讓大家知道人世間的修行，各種不正確的方向。這也是一種示相——「知彼」，要先知道別人修行的方法；再來，六年的修行，那就是「知己」，找回我們的本性。
我們人人本具佛性，這個佛性與天與地是同一體。所以用六年的時間，終於因緣成熟了，夜睹明星，覺悟了，與宇宙天體間合而為一。向大家宣告佛已經成大覺悟者。開始他的目的，那就是要度眾生。這在佛的經典裡詳細記載著。
這都是為當時的眾生，現相在那個時候，而記錄下來的經典。是為未來——我們現在，就是要讓我們看，唯一的心願，就是要教化眾生，要接引人人，能夠一直到去除煩惱，回歸本性。若如此，人人就「得至安隱樂」，人人就可以到安穩快樂的地方。
凡夫離不開煩惱，有了煩惱就會造業，造業就愈顛倒，愈是顛倒，業愈造愈大，所受的苦就愈滾愈大。所以，佛陀的心願，就是要度化眾生，能夠人人回歸本具的佛性。所以，「得至安隱樂處」，到達最安穩樂之處，那就是要煩惱通通去除，發現自己自身本具佛性。這是佛的心願。
我們前面的（經）文，一直佛陀就是那個心願，要將最重要的法來宣說，時機還未到，人人根機還未很整齊，因為會中還有不敬信法的人。所以佛陀憐憫這些人，還未堪得接受，所以佛陀，心還是護著此法，也是護著那種未生信心之人，保護他們不要造業。所以，舍利弗很急，一再懇求：「無上兩足尊，願說第一法。我為佛長子，唯垂分別說。」
無上兩足尊
願說第一法
我為佛長子
唯垂分別說
《法華經方便品第二》
那個時候，舍利弗表達他的身分：我為何一直一直來懇求呢？因為我是代表著，這些修行者的心願來懇求，我是代表者，所以我有責任。我一定要懇求佛陀，將您內心要表達的法，這樣從佛口開示出來。
下面接下來這段（經）文就說：「是會無量眾，能敬信此法；佛已曾世世，教化如是等，皆一心合掌，欲聽受佛語。」
是會無量眾
能敬信此法
佛已曾世世
教化如是等
皆一心合掌
欲聽受佛語
《法華經方便品第二》
這是舍利弗，代替大會的人來表達。這大會中有這麼多人，這些人也是一直生生世世，都跟隨著佛的教法，信受奉行。這不是今生此世的緣，還有過去、過去的生生世世，就是佛陀您的常隨眾，常常都在您的身邊受教的人。所以，佛陀已經是世世教化如是等，已經一直不斷不斷在教化他們。現在這些人皆一心合掌，看，大家都這麼虔誠，這樣恭敬合掌，要來聽佛說法。這就是舍利弗在描述那個時候。
其實，在那個時間，天帝釋也是很恭敬，為了要來聽法，他在忉利天就向他的隨眾說：「來，趕緊為我準備，準備要去人間聽佛說法，要趕緊準備莊嚴，他的馬車等等，要莊嚴起來。」他的隨眾中有一位叫做摩得梨，這位摩得梨聽到，他聽到趕緊去準備好後，要來請帝釋上車。看到帝釋出了他的天宮，出來時，這樣雙手合掌，非常的恭敬，這樣上車。
那個時候，這位摩得梨，他看到帝釋，要去人間聽釋迦佛說法，這樣從天宮開始就這麼恭敬，上了馬車，還是那麼恭敬雙手合掌，他這樣見了也很驚訝。他本來要執那個馬鞭，要叫馬趕緊起步。結果那鞭子都拿不住，掉下去。
帝釋就問：「摩得梨，你現在為何失態？」摩得梨撿起馬鞭起來時，也是很恭敬向天帝釋說，說：「帝釋，看您今天這麼恭敬敬法，要到人間聽法，讓我很驚訝。因為，您是三十三天的天主，甚至四天王天都要恭敬您，三十三天，都要尊重您，您是受所有天人所尊重的，為何您要到靈鷲山聽法，您那麼恭敬呢？」
天帝釋就說：「我受到三十三天的尊重，受到四天王天的尊重，受到所有人天的尊重，就是因為所尊重的是法。因為佛法能夠教導人人虔誠，教導人人去除煩惱，去除無明，洗滌人人的心能夠清淨，這全都是佛所說的法。所以法，我要恭敬，我要敬佛，我要敬法，我要敬僧。」這是帝釋天，他也是同樣要來聽法，要聽法，他就用這麼虔敬的心來。何況在大會中，舍利弗描述大會，人人都是一心合掌。
所以，想到天帝釋，要來聽法也是如此恭敬，天人都是這樣恭敬合掌而來，要來聽法，所以「欲聽受佛語」，要用恭敬心。
教化，我們要瞭解教化。佛成正覺，他唯一的心願就是要教化眾生，要讓人人到安穩快樂之處。這就是佛陀他的大慈悲，他觀察了一切苦惱眾生，所以知道這娑婆世界，叫做堪忍世界。我們顧名思義，這個世間的苦，就要堪得忍耐，才能在人間。不過，眾生迷茫煩惱，他不覺苦，因為他是在造苦的根源，這就是眾生的煩惱；煩惱在他生活中的根源，所以眾生不覺苦，這就是眾生，不會想要求離這個苦的原因。因為自己，就是在製造這個苦的源頭，那就是眾生的煩惱，不斷在複製煩惱。
佛陀看，看這個富貴如浮雲，他對富貴、名、利、地位，當作是一種的束縛，當作是一種的苦。卻是眾生將名、利、地位，當作是很快樂，不瞭解人生短暫，為了這種的名、利、地位，不斷爭、取，不斷造業，煩惱不斷複製。這就是佛陀看到眾生，於苦惱中不覺、不知，還不斷在造業。所以佛陀的本願力，就是修行成就，就是要來度眾生。
教化如是等：
佛成正覺
唯願教化眾生
得至安隱樂處
以大慈悲
觀察一切苦惱眾生
以本願力
修行成就而教化之
剛才不就說過了，佛陀見到四姓階級差那麼多，苦的人這麼苦，所以應該要讓這些苦難的人，用這個世間法為他解脫。所以這是佛陀的慈悲。還有，就是世間人的煩惱，無法去除，所以佛陀用心來淨化。所以，大家對法應該要很尊重，這帝釋(天)都如此重法，何況我們大家？一定要「一心合掌」。這「一心」，是心定於一處，而「合掌」表示恭敬，也就是表示說不敢散亂，這是信敬。
皆一心合掌：
心定於一處
而合掌以表敬意
亦表不敢散慢
以此表敬信也
我們若聽法，人坐在這裡，精神沒有集中，一直在想其他，法如何能入心呢？這個散漫。所以佛陀他現在要講法，要人人提起信心；人人的信心提起了，法才會入心。
各位菩薩，學佛，我們必定要，起難遭遇之想，要聽法，不是那麼容易，尤其是佛的心裡話，這最真實的法將要說出來，更不容易。感恩舍利弗，這樣鍥而不捨，殷勤來懇請佛陀，將此法要說出來。所以，我們託了舍利弗，那種無私大愛的虔誠懇請，我們今日才有這樣的法可聽，所以還是要感恩，恭敬心。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Vow to Transform Sentient Beings (唯願化眾生)
Date: March. 27. 2014
The Buddha “attained Buddhahood for the sake of sentient beings and manifested the attainment of perfect enlightenment. He vowed to transform sentient beings, so they could attain the joy of peace and safety.”
This is telling everyone that the Buddha had already attained enlightenment. Countless kalpas ago, He had already reached Buddhahood, but for the sake of sentient beings in the Saha World, He came to manifest His spiritual practice and the attainment of enlightenment. He did this for sentient beings, to teach sentient beings and help them find their way.
Thus, He appeared [to be born as the prince] of the Kingdom of Kapilavastu in India, which is in present-day Nepal. At the palace, he witnessed various aspects of life, so in his heart, he had already charted the course for his life. This was always his direction. When he was growing up in the palace, his wisdom differed from that of other children. In his youth, he felt that all humans are equal and wondered why they were divided into four castes. This kind of system seemed to cause the poor and the suffering to stay that way, lifetime after lifetime. This seemed wrong.
So, he wanted to proclaim the inherent equality of people’s nature and from this profound principle manifest a simple and obvious change in the world. Then he became a monastic, which was a manifestation [to teach us] he has many burdens. He wanted to help us understand how [these things limit us]. Even though he was a crown prince who could rule an entire country, he did not long for the power, benefits, fame and wealth that came with that life. So, He manifested this appearance of leaving his family, then the appearance of engaging in spiritual practice. These manifestations show us that spiritual practice is not that easy. We must first know others to know ourselves.
So, he took five years to meet all the spiritual practitioners in India, who taught the 96 kinds of heretical practices. He did this to show us all the incorrect ways of engaging in spiritual practice. This was also a manifestation [to teach us].
“Knowing others” means that he first had to know how other people engaged in spiritual practice. Then the six years of [ascetic] practice was for him to “know himself”. We must rediscover our intrinsic nature. We all intrinsically have Buddha-nature, which is one with heaven and earth. So after six years, karmic conditions finally matured, and upon seeing the morning star, he was enlightened and became one with the universe.
And became one with the universe.
After He announced He was the Great Enlightened One, He started working toward His goal, which was to transform sentient beings.This is detailed in the Buddhist sutras.
So, He physically manifested for the sake of the sentient beings who lived at that time, and [then the stories] were recorded in the sutras for the sake of future sentient beings like ourselves .All this was recorded for us to learn from, Actually, His only wish was to teach and transform sentient beings guide them to eliminate their afflictions and return to their intrinsic nature.Then all could “attain the joy of peace and safety.”
They could reach a place of safety and happiness.
Ordinary people inevitably have afflictions, which lead them to create karma and cause them to become more confused.The more confused they are, the more karma they create and the more suffering they accumulate.So, the Buddha wishes to transform sentinet beings and help them return to their intrinsic Buddha-nature.
Thus, they “reach a place of safety and happiness”.To reach this place of great safety and happiness, they must eliminate all their afflictions to discover their own intrinsic Buddha-nature.This is His wish.
The sutra text we discussed earlier mentioned that the Buddha had always wished to proclaim the most important teaching, but the timing was not right, and people’s capabilities still varied greatly.At the Dharma-assembly, there were still people who did not have faith and respect for the Dharma.Because the Buddha felt sympathy for those who could not accept [this teaching].He kept it guarded in His heart.In this way, He also protected those who had not given rise to faith from creating karma.
So, Sariputra was very anxious and sincerely made his request again and again.
“Supreme Two-Footed Honored One, I pray You will expound the supreme Dharma.I, as a senior disciple, sincerely implore You to explain it in detail.”
At that time, Sariputra announced his position [to explain] why He continued to ask for teachings.It was because he was representing the wish of all these spiritual practitioners.Because he was their representative, he felt a sense of responsibility to keep asking the Buddha to verbally teach the Dharma that was in His heart.
The next verse states, “The countless beings assembled here will respect and have faith in this Dharma.For You have, life after life, taught ones such as these.With one mind, with palms together, we all want to receive Your words.”
This was what Sariputra expressed on behalf of everyone at the assembly.
There were many people at the assembly, and they had, lifetime after lifetime, faithfully accepted and practiced the Buddha’s teachings.Their connection [to Him] was not solely formed in this lifetime, but in many past lifetimes.They were part of His retinue and had stayed by His side to receive teachings.
So, the Buddha had already been teaching them, lifetime after lifetime.Now these people [waited] single-mindedly, with palms together.They were very reverent and respectful as they waited for Him to give teachings.This was Sariputra’s description of that moment. Actually, Sovereign Sakra. Also waited respectfully to listen to teachings. He told his retinue in Trayastrimsa Heaven, “Hurry up and make preparations for me to go to the human realm to listen to the Buddha preach”. They quickly decorated his horse and carriage to make them more magnificent. Among his retinue, there was one called Matali. After he heard the command and quickly made the preparations; he informed Sovereign Sakra that the carriage was ready. He watched as Sovereign Sakra walked out and saw him put his palms together very respectfully, staying like that as he climbed into the carriage. So Matali witnessed how, to listen to Sakyamuni give teachings, Sovereign Sakra began showing his respect as soon as he walked out of the palace and climbed into the carriage. He was very amazed.
Originally, he was going to whip the horse to command it gallop, but now he could not even hold on to the whip, Sovereign Sakra asked, “Matali, why are acting this way?”
After Matali picked up the whip, he respectfully said, “Sovereign Sakra, seeing you show such respect as you are heading to the human realm to listen to teachings really amazed me. You are the lord of Trayastrimsa Heaven. Even the kings of the four heavens of heavenly kings and of Trayastrimsa Heaven must respect you. You are respected by all heavenly beings. So, why do you need to be so respectful as you go to Vulture Peak to listen to teachings”?
Sovereign Sakra explained, “I am respected by those in Trayastrimsa Heaven, the four heavens of heavenly kings and all heavenly beings because I respect the Dharma. The Buddha-Dharma can teach everyone to be reverent, eliminate afflictions and ignorance, and cleanse and purify their minds. Those are all result of the Buddha’s teachings, so I must respect the Dharma. I respect the Buddha, Dharma and Sangha”.
Thus, Sovereign Sakra also wanted to listen to teachings, and he did so with such great reverence, not to mention those at the Dharma-assembly. Sariputra described how those at the assembly, with one mind, placed their palms together. So, thinking of how Sovereign Sakra came to listen to the teachings with great respect heavenly beings also came with palms together and great reverence to listen to the teachings.
So, since they “wanted to receive His words, they [waited] respectfully. Next, we must understand how the Buddha taught. After the Buddha attained perfect enlightenment, His only wish was to teach sentient beings and help them reach a place of security and happiness. This was because of His great compassion. He observed all suffering sentient beings, so He knew that the Saha World was a world of endurance.
As the name suggests, suffering must be endured in this world. But sentient beings are lost and afflicted; they do not realize they are suffering, because they are the source of their own suffering. That is where their afflictions come from. Since sentient beings do not feel like they are suffering, they do not seek to be liberated from suffering.
So, they continue to multiply the causes of suffering. This is how sentient beings’ afflictions continuously multiply. The Buddha sees wealth as passing clouds. He treats fame, fortune and status as entanglements, [sources of] suffering. But sentient beings see those things as [sources of] great happiness. They do not understand how short life is, so they fight for and grasp at fame, wealth and status and continuously create karma and multiply their afflictions.
This is what the Buddha sees in sentient beings. They are unaware of their suffering and affliction so they continuously create karma. So, with the power of His original vow, He completed His spiritual practice in order to transform sentient beings.
[He] taught ones such as these: after the Buddha attained perfect enlightenment, He only hoped to transform sentient beings, so they could reach a refuge of safety and happiness. With great compassion, He observed all suffering and afflicted beings. With the power of His original vow, He completed His spiritual practice in order to teach sentient beings.
We just discussed how the Buddha saw the great disparity between the four castes and how those who suffered were in great pain. So, he wanted to help the suffering use worldly Dharma to attain liberation. He did this out of compassion.
Also, people could not eliminate their afflictions, so the Buddha put His heart into purifying their minds. So, we must have great respect for the Dharma. Even Sovereign Sakra was so respectful; how much more so should we be?
So, we have to, with one mind, put our palms together. “One mind” is a mind that is focused in one place, and putting palms together shows respect. This means that they dared not have discursive thoughts. This shows faith and respect.
We listen to the teachings as we sit here, but if our minds are not focused and keep thinking about other things, how can we take the Dharma into our hearts? This [shows] laziness and arrogance. So, the Buddha was about to give teachings. Everyone had to give rise to faith, so they could take the Dharma into their hearts.
Fellow Bodhisattvas, as we learn the Buddha’s Way, we must think about how difficult it is to encounter it. To listen to the Dharma is not easy, especially if it is what is in the Buddha’s heart. For Him to teach this True Dharma is even harder. We must be grateful that Sariputra was so persistent and diligently asked the Buddha to give this teaching. Thanks to Sariputra’s selfless great love and his sincere requests, we can learn this teaching today. So, we must always be grateful and have respect. Therefore, we always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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