20140709《靜思妙蓮華》柔軟心淨利根（第344集）
◎佛子心淨柔軟，悲智轉苦育樂，不忍眾生多苦，扶老病殘寡幼。
◎「入大乘為本，以故說是經。有佛子心淨，柔軟亦利根。」《法華經方便品第二》
◎勤修精進，求一切智，佛智自然智，如來知見，愍念安樂一切眾生。
◎悲智本具，是自然妙有之智，亦即一切種智。
◎大根機人，發大乘心，入大乘法為本。
◎有佛子心淨：眾生受佛戒故稱佛子，又為菩薩之通名，以其依佛之聖教而生聖道故也，又以紹繼佛種使不斷絕故也。又總稱一切眾生，以悉具佛性故也。
◎有佛子心淨：謂菩薩修習梵行，離諸煩惱，於一切法不生取著之心，是名心淨。
◎柔軟亦利根：謂心柔和而隨順於道也。經曰：「眾生既信伏，質直意柔軟。」
◎利者，敏銳利機。根者，信等之五根，又眼等之五根也。又根為根器，即五根識。
【證嚴上人開示】
我們既然信佛、學佛，我們必定要精進。信佛，學佛，那就是佛的弟子了，所以我們的心，要學得如何能清淨無染穢。
凡夫就是因為一念無明，污染了我們的心地，心地無明不斷複製，所以我們才稱為凡夫。既有這個因緣學佛，我們要回歸本性，用何方法來淨化我們自己的心。在淨化，那就不斷要吸收法水，用佛陀，佛陀的法水來洗滌我們的心。
除了淨化心，同時要啟發，啟發慈悲喜捨的心。慈、悲，大家都知道了——希望人人，天下都能人人平安、幸福，這就是「慈」，「無緣大慈」；「同體大悲」，「人傷我痛，人苦我悲」，天下眾生與我們共同就是一體，有這種至親的心情，來面對芸芸眾生，所以，「無緣大慈，同體大悲」。
我們還要「喜」，因為天下眾生平安、歡喜，當然我們也是很歡喜。我們要如何帶動，給天下的幸福、平安、歡喜？我們就是要「捨」，要學會捨，捨出你的心、智慧、能力等等，為天下眾生而付出。所以，這就是慈、悲、喜、捨。慈悲喜捨，自然就是柔軟心。
我們的修養，在我們自己的生活中，我們對天下眾生，就像對待我們自己，這種的柔軟心，所以「佛子心淨柔軟」。我們既然要做一個佛子，一定要訓練到我們的心，是不是有很清淨呢？我們平常待人，看到人，我們有希望他們幸福、快樂嗎？我們自己常常問自己，如果沒有，我們要及時付出，將我們的心，能夠完成到，心淨柔軟的程度。
就要「悲智轉苦育樂」。我們要用慈悲，要用智慧，天下眾生的苦難，要如何將他轉過來，將苦轉過來「育樂」——來教育他，教育他知道要如何，人與人之間互相心平氣和，互相利益，互相快樂。這就要培養。
慈濟人在天下間，有多少的事情，不斷不斷就是在做，「轉苦育樂」的工作。就如海地，他在二０一０年大地震，這個因緣引起了，我們美國的慈濟人開始投入，一直到現在。無論是要為他們蓋學校，還是如何幫助他們，能夠維持他們的生命，維持他們身體的營養，所以在那裡輔導他們，「以工代賑」，能開闢辣木農場。這就是用慈悲，用智慧。
有此因緣去到那裡，要如何為他們轉苦，如何教育？讓他們能夠富有，能夠生活豐足起來，這就是「濟貧教富」——在美國教富來濟貧；富有的人到貧困的國家，去幫助他們，同時也要教育他們，如何生活的功能，能夠站起來，身體有營養才有辦法。所以叫做「悲智轉苦育樂」，教育他，讓他身體健康，如何能人與人之間互相幫助。這就是起自，「不忍眾生多苦難」，起自那念不忍心。
所以，佛子的心淨、柔軟，就是不忍心眾生受苦難，所以無論在何處，「扶老病殘寡幼」。這是人生最弱勢，無力可以生活的人，要如何去幫助他，這全都是佛子，要不斷培養自己的心，無所求，擴大愛，付出，就是期待人間能夠平安，人人生活在健康快樂的環境。
這就是佛陀所教我們的，我們身為佛子，我們必定要心淨柔軟，這是每天每天，我們在學佛，每天在精進，我們希望我們的心態能夠如此。
佛子心淨柔軟
悲智轉苦育樂
不忍眾生多苦
扶老病殘寡幼
所以在經文，前面我們已經說過了，「隨順眾生說」。因為佛陀在人間，用「九部法」應眾生的根機，因緣成熟了，佛陀過去以「九部法」來鋪路，現在開始就是要，引我們入大乘道來，就是「入大乘為本，以故說是經。有佛子心淨，柔軟亦利根。」
入大乘為本
以故說是經
有佛子心淨
柔軟亦利根
《法華經方便品第二》
對啊！我們現在是不是問我們的心，我們的心，若心已經清淨了，不染著，不受人我是非影響我們的心，我們的心就是一心精進，向大菩提直道前進。我們是不是有這樣，心有淨嗎？
心淨，柔軟，利根，慈悲也要有智慧。光是慈悲而無智慧，那是是非分不清了。所以，佛陀對我們的教育，我們真的要用心來接受。
所以「入大乘為本」，這是佛陀的本懷，本來佛陀就是要，向我們說大乘法。這大乘法就是直指人心，明心見性，就是要讓大家知道：你們與我一樣與佛平等。這本來佛就要說的。所以佛陀本懷著大乘一實妙法，這是佛陀的心懷，所以現在開始，他「入大乘為本」，所以開始「說是經」，那就是「勸修精進」，開始一直一直將大家引導，希望大家能夠精進，「求一切智」。
勤修精進
求一切智
佛智自然智
如來知見
愍念安樂一切眾生
悲智本具
是自然妙有之智
亦即一切種智
大根機人
發大乘心
入大乘法為本
現在我們也是要這樣，我們要不斷地精進，我們要時時要求「一切智」。「一切智」就是佛智，也是「自然智」，這是「無為法」。
這不是說佛陀他能夠神通廣大，他要一切眾生，希望眾生成佛，他能為眾生創造如來本性。佛陀無法運用神通，另外給你一個如來的本性；佛陀也無法將我們這個污穢、受染污濁的心，他伸手將我們擦一擦，我們就能清、能明，這也是不可能。
因為真理，人人本具真如本性，這就是真理。人人真理通達，真如本性就現前。這是一種「無為法」，但是本來就有的，本來就存在的，人人本具，所以這叫做「自然智」。「自然智」，不是誰能賜給我們，是要我們自己要去勤精進，自己去追求，道理才能入我們的心。
所以，「求一切智，佛智自然智」，那就是與佛、如來的知見。因為如來的知見，所以他能愍念眾生，「安樂一切眾生」。眾生有苦難，要用什麼方法，去拔除他的苦難等等，要從此處開始，這叫做如來的知見。
如來知見，見眾生苦，所以他向我們說，「苦集滅道」的道理。我們應該要去透徹瞭解，這個「苦、集」，集了種種的煩惱，所以受苦，開始，我們就要「滅」；滅的方法，就是要去憐憫，憐憫眾生。這就是我們能夠去憐憫別人，那就是表示我們的法入心，才懂得憐憫別人，這就有有餘的力量去幫助別人，這就是從憐憫心起。
所以我們說教富，教富濟貧，濟貧教富，目標也是這樣。要如何養成了我們憐憫之心，來安樂一切眾生，這是很重要的，「入大乘為本」，講此經的目的就是如此。
我們「悲智本具」，慈悲、智慧人人本具，這就是真理，這就是我們的如來本性。所以「悲智本具」，「是自然妙有之智」。我們人人都是，很自然原來有的智慧，「亦即一切種智」，很自然，甚至我們瞭解的是，天下宇宙一切之智，我們全都能通達、瞭解，這是人人本具。
大根、大機，發大乘心。我們既然接受了佛法，我們應該對自己要相信，我們都有本具如來的本性，應該是大根、大機，不要自己自卑，以為，我根機很淺，我什麼都不懂。其實，你什麼都懂，只是欠用心。所以，我們自己要知道，「悲智本具」，這是人人平等都有的，這是大自然妙有之智慧。所以既然我們，有大自然妙有之智慧，那就是「一切智」。既然是知道，那當然是大根、大機，自然我們就能發大乘心，「入大乘法為本」。所以我們對自己應該要有信心。
有佛子心淨：
眾生受佛戒
故稱佛子
又為菩薩之通名
以其依佛之聖教
而生聖道故也
又以紹繼佛種
使不斷絕故也
又總稱一切眾生
以悉具佛性故也
「有佛子心淨」——眾生受佛戒故稱為佛子。所以我們大家是學佛，學佛，我們必定戒定慧三無漏學，我們要修，心才不會再去染到污染，保持清淨，這就是戒。戒，能夠保持我們心的清淨，所以我們稱為佛子。
又再，我們要發菩薩心。菩薩的通名，也是叫做佛子。因為菩薩是繼承，佛的法脈精神於人間，所以菩薩的另外一個名字，也叫做佛子。「依佛之聖教而生聖道」，佛陀對我們的教育，就是希望我們與他一樣，所以所說的都是聖道，能夠讓我們成賢成聖的道理。成賢，那就是行菩薩道；成聖，那就是成佛。
所以，這是繼承佛陀的教法，所以，「以紹繼佛種使不斷絕故也」。這就是佛所教育的法的法脈，我們若能繼承佛陀的法脈，那就是稱為佛子，讓法不斷絕。
「(又)總稱一切眾生」。因為我們眾生，也有成佛的可能，因為人人都具有佛性，只要你能夠信佛、學法，都可以稱為佛子。
所以，「有佛子心淨」，這個「心淨」很重要，就是「菩薩修習梵行」。「梵」就是清淨的意思。就是我們既然要行菩薩道，我們一定要修習清淨行，心要無污染，無貪著，沒有欲念，這種清淨，無貪、無瞋、無癡，這種的煩惱都要離開。我們離去了無明煩惱，保持我們心的清淨，「於一切法不生取著之心」。所以我們要知道，菩薩修習梵行，就清淨，付出是無所求的，還要說感恩。
慈濟人平時在說，「付出無所求，感恩。」就是這段「菩薩修習梵行，離諸煩惱」，無所求，無所著，「於一切法不生取著之心」。於一切法，哪怕你做善法，做出去了，不是有所求的喔！做就對了！該做的，歡喜，不要有所著，不要有所求，這樣的心叫做清淨。
有佛子心淨：
謂菩薩修習梵行
離諸煩惱
於一切法
不生取著之心
是名心淨
「柔軟亦利根」，那就是說我們的心非常柔軟，隨順此境界、道理。所以經典就這樣說：「眾生既信伏，質直意柔軟。」
柔軟亦利根：
謂心柔和
而隨順於道也
經曰
眾生既信伏
質直意柔軟
這也是《法華經》，後面的一段(偈)文。眾生既然信伏了，相信佛的教法，將我們的心，也已經降伏下來。
眾生剛強，其實我們也是眾生之一，我們的心也很剛強、很頑固，有時候有人勸我們，也勸不聽。我們自己的心要自己轉，所以，眾生信伏，我們自己還是眾生，我們自己信佛的道理之後，我們要降伏我們的心。若如此降伏下來，我們剛強的心降伏下來，那就「質直意柔軟」，我們就用很直、大菩提心。
這念心，我們調伏得很柔軟。所以我們心淨柔軟，前面已經說過了，所以，溫柔、利根，自然根器就會利。人家在說什麼事情，我們很用心，直心來接受。俗云「直心是道場」，所以「質直意柔軟」，就是直心即道場，這叫做柔軟心；柔軟心，自然就利根。利根的意思就是敏銳。
利者 敏銳利機
根者 信等之五根
又眼等之五根也
又根為根器
即五根識
五根，「五根」、「五力」，「三十七助道品」我們都有解釋過。何謂「五根」？除了我們器官的「五根」，「三十七助道品」的「五根」：信根、精進根、還有念根、定根、還有慧根。此「五根」叫做五法。此五法，我們應該也要多用心，要常常反覆瞭解佛陀的教法，如何來降伏我們的心。我們的心若不受降伏，我們就無法「意柔軟」。所以「意柔軟」非常的重要，「心淨意柔軟」，這是我們學佛的目標。
各位菩薩，人生苦難偏多，所以我們要發心，我們要用心於佛法中，調伏了自己，才能關懷天下事。所以人人時時要多用心。Explanations by Master Cheng-Yan
Subject: Be Flexible, Pure in Heart and Sharp (柔軟心 淨利根)
Date: July. 09. 2014
Since we have faith in and learn from the Buddha, we must diligently [practice His teachings]. This is what makes us the Buddha’s disciples. Thus, we must learn how to [keep] our hearts pure and undefiled. We are unenlightened beings because one ignorant thought defiled our minds and our delusions continuously multiplied. This is that makes us unenlightened. Since we have this opportunity to learn the Buddha’s Way, we must return to our [pure] intrinsic nature. What methods can we use to purity our minds? We can continuously absorb Dharma-water and use it to cleanse our minds. In addition to purifying our minds, we must also evoke loving-kindness, compassion, joy and equanimity. Loving-kindness and compassion are things we all understand. When we hope that everyone in the world will lead peaceful and blessed lives we have “loving-kindness, unconditional loving-kindness.” Having “great universal compassion” means “we feel others’ pain and suffering as our own” and we are one with the world’s sentient beings. This is the loving mindset we use when we interact with all sentient beings.
So, we must have “unconditional loving-kindness” and “great universal compassion.” We must also feel joy. When sentient beings are joyful and at peace, of course we will feel very joyful, too. To bring blessing, peace and joy to the world, we must have “equanimity” [in giving]. We must learn how to give [selflessly] with our hearts, wisdom, abilities and so on for the sake of sentient beings in this world. With loving-kindness, compassion, joy and equanimity, naturally our hearts will be flexible.
As part of our self-cultivation, in our daily living we must treat other sentient beings as softly and gently as we treat ourselves. “Buddha-children are pure in heart and flexible.” Since we want to be Buddha-children, have we trained our minds to be very clean and pure? As we interact with others, do we hope that they are blessed and happy? We constantly ask ourselves these questions. If the answer is no, we must promptly give to others so we can become pure in heart and flexible. “With compassion and wisdom, they transform suffering and nurture happiness.” We must exercise compassion as well as wisdom to transform the suffering of sentient beings. We transform their suffering and “nurture happiness.” We teach them how to remain even-tempered as they interact with each other and how to benefit and make one another happy. This takes nurturing. Tzu Chi volunteers around the world do so much work. We are constantly doing the work of transforming suffering and nurturing happiness.
For example, in Haiti, there was a major earthquake in 2010.This opportunity led our US Tzu Chi volunteers to get involved. They are still there, whether they are building schools, or trying to help the locals sustain their lives and get all the nutrients they need. So, we guide them through our “cash for work program.” This allowed us to set up a moringa farm. This is how we exercise compassion and wisdom.
Since we have the karmic conditions to go there, we must try to transform their suffering and teach them to realize that they are wealthy and can lead abundant lives. This is “helping the poor to realize their riches.” In the US, we teach the rich to help the poor, so wealthy people go to poor nations to help them.At the same time, we also teach people there ways to make a living so they can support themselves, which is only possible if they are healthy.So, “which compassion and wisdom,” we “transform suffering and nurture happiness”.
We teach them how to be healthy and how to help each other.This is because we “cannot bear to let sentient beings suffer”.So, Buddha-children are pure in heart and flexible and cannot bear to let sentient beings suffer.So, wherever we are, we “assist the old and the sick, the handicapped, widowed and young”.These are the most disadvantaged people, those who cannot get by on their own.How do we help them?
We Buddha-children must continuously nurture our own hearts to give unconditionally, expand the scope of our love and give to others in the hope that the world will be at peace and everyone can live in a happy, healthy environment.This is what the Buddha taught us.
As Buddha-children, we must be pure in heart and flexible.Every single day, as we learn the Buddha’s Way and diligently practice, I hope we can maintain this mindset
Buddha-children are pure in heart and flexible.With compassion and wisdom, they transform suffering and nurture happiness.They cannot bear to let sentient beings suffer, so they assist there old and the sick, the handicapped, widowed and young.
In an earlier sutra passage, we previously discussed how the Buddha taught “according to the capabilities of sentient beings”.In this world, the Buddha used the Nine Divisions of Teachings to suit sentient being’s capabilities until the karmic conditions ripened.
Previously He used these nine divisions to pave the way.At that moment He was going to lead people onto the Great Vehicle path.
“My aim is to lead them into the Great Vehicle, therefore I expound this sutra.
Buddha-children, pure in heart, are flexible and have sharp capabilities.”
Indeed, shouldn’t we examine our hearts now?If our hearts are already pure and undefiled, we will be unaffected by interpersonal conflicts.We will wholeheartedly and diligently move forward on the great direct Bodhi-path.Are our heart pure to this degree?We must be pure in heart, be flexible, have compassion and sharp capabilities, as well as wisdom.If we have compassion but no wisdom, then we cannot discern right from wrong.So, we must mindfully accept the Buddha’s teachings for us.
“My aim is to lead them into the Great Vehicle.”This was the Buddha’s original intent.
Originally, the Buddha wanted to teach us the Great Vehicle Dharma.The Great Vehicle points directly to our minds so we can understand it and realize our true nature.It helps us all understand that you and I are both equal to the Buddha.
The Buddha originally wanted to teach this wondrous Great Vehicle Dharma of One Reality.This was His intent.So, from this moment on, His “aim is to lead them into the Great Vehicle”.Thus He began “to expound this sutra” so they can diligently engage in spiritual practice.He began to guide them toward diligent practice “to seek all-encompassion wisdom”.
Diligently engage in spiritual practice to seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom.
The Tathagata’s knowledge and views lead to compassion for all sentient beings and the aspiration to bring them peace and joy.
We intrinsically have compassion and wisdom, a natural and wondrous wisdom, which is all-encompassing wisdom.
People with great capabilities form Great Vehicle aspirations and aim to enter Great Vehicle Dharma.
Now, we must also do the same.We must continuously and diligently practice.We must always seek “all-encompassing wisdom, which is the Buddha’s wisdom” as well as “natural wisdom”.This is unconditioned Dharma.Just because the Buddha has extensive spiritual powers, that does not mean that if He hopes all sentient beings can attain Buddhahood, He can create a Tathagata-nature in them.He cannot use His spiritual powers to create another Tathagata-nature in us.The Buddha also cannot take our defiled hearts and wipe them clean with His hands so that everything is clear and bright to us.This is also impossible because in truth,we all have an intrinsic nature of True Suchness. This is a truth. If we can clearly understand the truth, our intrinsic nature of True Suchness will appear. This is unconditioned Dharma. [That nature] has always been there and is intrinsic to all of us, so it is also “natural wisdom”. “Natural wisdom” is not something people can grant us. We must diligently practice and seek it on our own. Then we can take the principles to heart.
So, “seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom”. This refers to the Buddha’s knowledge and views. Because of His knowledge and views, He can have compassion for sentient beings and [aspire to] “bring them peace and joy”. He also teaches us what to do when sentient beings are suffering, so we can relieve their pain and so on. This is where we must start; this is the Buddha’s knowledge and views. He saw the suffering of sentient beings, so He taught us the Four Noble Truths. We need to thoroughly understand them.
“Suffering and its causation” mean that because we accumulated afflictions, we will suffer. So, we must bring about its “cessation”. They way to eliminate it is to have compassion for all sentient beings. If we can have sympathy for other people, that shows we have taken the Dharma to heart. Then we have enough to be able to help others. This beings with feeling compassion. This is how we teach the rich to help the poor and inspire the poor to realize their riches. That is also our goal. Teaching us how to cultivate compassion and bring peace and joy to all sentient beings is an important part of the Buddha’s aim to lead them into the Great Vehicle”.
This is His goal for expounding this Dharma. “We intrinsically have compassion and wisdom”. Loving-kindness, compassion and wisdom are things we intrinsically have; this is a truth. This is our intrinsic Buddha-nature. “We intrinsically have compassion and wisdom, a natural and wondrous wisdom”. We all have natural and original wisdom, which is all-encompassing wisdom. It is something natural. We can even understand that this wisdom allows us to thoroughly comprehend everything in the universe. This is intrinsic to all of us. With great capabilities, we must develop Great Vehicle aspirations. Since we have accepted the Buddha-Dharma, we must believe in ourselves, believe that we all intrinsically have Buddha-nature. Therefore we must already have great capabilities. We cannot feel inferior or think, “My capabilities are very limited. I don’t know anything”. Actually, you know everything, but you lack mindfulness.
Thus, we must know “we intrinsically have compassion and wisdom”. Everyone possesses these equally. This is natural and wondrous wisdom. So, since we have natural and wondrous wisdom, which is “all-encompassing wisdom”, then we know we definitely have great capabilities and can naturally from Great Vehicle aspirations and “aim to enter Great Vehicle Dharma”. Thus, we should have faith in ourselves.
“Buddha-children are pure in heart. Sentient beings who accept the Buddha’s precepts are called Buddha-children. This is also another name for Bodhisattvas. Because they follow the Buddha’s noble teachings, they give rise to the noble path. It also means Buddha-seeds are constantly sowed, so they will never disappear [from the world]. This is also a name for all sentient beings because they all intrinsically have Buddha-nature”.
“Buddha-children are pure in heart. Sentient beings who accept the Buddha’s precepts are called Buddha-children”. Since we are learning the Buddha’s Way, we must cultivate the Three Flawless Studies, precepts, Samadhi and wisdom, so our hearts will not be defiled by impurities and we can remain pure. This is how precepts can maintain the purity of our hearts. So, we are known as Buddha-children. Then we have to develop Bodhisattva-aspirations. Bodhisattvas are also commonly referred to as Buddha-children because they continue the spirit of the Buddha’s Dharma-lineage in this world. So, another name for Bodhisattvas is Buddha-children. “Because they follow the Buddha’s noble teaching, they give rise to the noble path”. He teaches us in the hope that we can be like Him. Thus His teachings are the noble path that allows us to become sages and noble beings. To be sages, we must walk the Bodhisattva-path. To be noble beings, we have to attain Buddhahood. This is how the Buddha’s teachings are passed on. So, “Buddha-seeds are constantly sowed, so they will never disappear from the world”. This is the Dharma-lineage the Buddha taught.
If we can continue this Dharma-lineage, then we are Buddha-children who will never let the Dharma disappear. “This is also a name for all sentient beings”. Because we sentient beings have the potential to attain Buddhahood, and since we all intrinsically have Buddha-nature, as long as we believe in the Buddha and learn the Dharma, then all of us are Buddha-children. So, “Buddha-children are pure in heart”. Being “pure in heart” is very important, since “Bodhisattvas cultivate purifying practices.”
“Purifying” means cleansing.If we want to walk the Bodhisattva-path,we must cultivate purifying practices.Our hearts must be free of impurities and desires.This kind purity comes from being free of greed, anger and ignorance. We must leave all these afflictions behind. By transcending ignorance and afflictions, we can maintain the purity of our hearts “They do not develop attachments to the Dharma”.
So, we have to understand that when Bodhisattvas cultivate purifying practices, it cleanses them. Giving must be unconditional and must be carried out with gratitude. Tzu Chi volunteers typically say, “Give without expectations and be grateful”. It reflects this passage, “Bodhisattvas cultivate purifying practices to transcend all afflictions”.
They have no expectations and attachments. “They do not develop attachments to the Dharma”. As for the Dharma, even if we cultivate virtuous Dharma, we must not have any expectations. We have to just do it. When we do what we should, we are happy. A heart without attachments or expectations is a pure heart.
Buddha-children are pure in heart: Bodhisattvas cultivate purifying practices to transcend all afflictions. They do not develop attachments to the Dharma, so they are pure in heart. [They] are flexible and have sharp capabilities: This is saying our hearts are really flexible, so we can go along with the conditions and principles. Thus, the sutra states, “Once sentient beings are tamed by faith, the disposition of their minds will be flexible”
This passage comes from a verse in the latter part of the Lotus Sutra. Sentient beings are tamed by faith. Since they believe in the teachings, their minds can be tamed their minds can be tamed. Sentient beings are stubborn and since we are one of them, our hearts are also stubborn and unyielding. Sometimes when people try to counsel us, we do not listen. We have to transform our own mindsets. If sentient beings are tamed by faith, and we are sentient beings as well, after we believe in the Buddha’s principles, we must tame our own minds. If we can tame our stubborn minds, “the disposition of our minds will be flexible”. We must use a very direct, great Bodhi-mind to train our minds to be flexible.
Thus, we will be pure in heart and flexible. We discussed this earlier. If we are gentle, then naturally our capabilities will be sharp. Whatever people are saying, we will listen mindfully and with a straightforward mind. It is often said, “A straightforward mind is where spiritual training takes place,” so “the disposition of our minds will be flexible” A straightforward mind is where spiritual training takes place. This is a mind that is flexible. With a flexible mind come sharp capabilities, With a flexible mind come sharp capabilities, [which are also called keen roots].
Keen refers to having sharp capabilities. Roots refers to Faith and the other spiritual roots, as well as the eyes and the other [physical] roots. Roots also refers to capabilities, the Five Root-Consciousnesses.
The Five Roots, the Five Spirtual Roots, the Five Powers and the 37 Practices to Enlightenment are concepts we have already discussed. What are the Five Roots? Besides the Five Roots of our sense organs, there are the Five Spiritual Roots in the 37 Practices to Enlightenment, the Root of Faith, the Root of Diligence, the Root of Thought, the Root of Samadhi and the Root of Wisdom. These are the Five Spiritual Roots, or the Five Dharma. We must also be mindful of the Five Dharma, and constantly review and try to understand how the Buddha-Dharma can tame our minds. If our minds are not tamed, then our minds cannot be “flexible” Having “flexible minds” is very important. To be “pure in heart and flexible” is our goal in learning the Buddha’s Way.
Dear Bodhisattvas, life is filled with suffering, so we must aspire to be mindful of the Dharma. When we can tame ourselves, we can care about all things in this world. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
◎佛子心淨柔軟，悲智轉苦育樂，不忍眾生多苦，扶老病殘寡幼。
◎「入大乘為本，以故說是經。有佛子心淨，柔軟亦利根。」《法華經方便品第二》
◎勤修精進，求一切智，佛智自然智，如來知見，愍念安樂一切眾生。
◎悲智本具，是自然妙有之智，亦即一切種智。
◎大根機人，發大乘心，入大乘法為本。
◎有佛子心淨：眾生受佛戒故稱佛子，又為菩薩之通名，以其依佛之聖教而生聖道故也，又以紹繼佛種使不斷絕故也。又總稱一切眾生，以悉具佛性故也。
◎有佛子心淨：謂菩薩修習梵行，離諸煩惱，於一切法不生取著之心，是名心淨。
◎柔軟亦利根：謂心柔和而隨順於道也。經曰：「眾生既信伏，質直意柔軟。」
◎利者，敏銳利機。根者，信等之五根，又眼等之五根也。又根為根器，即五根識。
【證嚴上人開示】
我們既然信佛、學佛，我們必定要精進。信佛，學佛，那就是佛的弟子了，所以我們的心，要學得如何能清淨無染穢。
凡夫就是因為一念無明，污染了我們的心地，心地無明不斷複製，所以我們才稱為凡夫。既有這個因緣學佛，我們要回歸本性，用何方法來淨化我們自己的心。在淨化，那就不斷要吸收法水，用佛陀，佛陀的法水來洗滌我們的心。
除了淨化心，同時要啟發，啟發慈悲喜捨的心。慈、悲，大家都知道了——希望人人，天下都能人人平安、幸福，這就是「慈」，「無緣大慈」；「同體大悲」，「人傷我痛，人苦我悲」，天下眾生與我們共同就是一體，有這種至親的心情，來面對芸芸眾生，所以，「無緣大慈，同體大悲」。
我們還要「喜」，因為天下眾生平安、歡喜，當然我們也是很歡喜。我們要如何帶動，給天下的幸福、平安、歡喜？我們就是要「捨」，要學會捨，捨出你的心、智慧、能力等等，為天下眾生而付出。所以，這就是慈、悲、喜、捨。慈悲喜捨，自然就是柔軟心。
我們的修養，在我們自己的生活中，我們對天下眾生，就像對待我們自己，這種的柔軟心，所以「佛子心淨柔軟」。我們既然要做一個佛子，一定要訓練到我們的心，是不是有很清淨呢？我們平常待人，看到人，我們有希望他們幸福、快樂嗎？我們自己常常問自己，如果沒有，我們要及時付出，將我們的心，能夠完成到，心淨柔軟的程度。
就要「悲智轉苦育樂」。我們要用慈悲，要用智慧，天下眾生的苦難，要如何將他轉過來，將苦轉過來「育樂」——來教育他，教育他知道要如何，人與人之間互相心平氣和，互相利益，互相快樂。這就要培養。
慈濟人在天下間，有多少的事情，不斷不斷就是在做，「轉苦育樂」的工作。就如海地，他在二０一０年大地震，這個因緣引起了，我們美國的慈濟人開始投入，一直到現在。無論是要為他們蓋學校，還是如何幫助他們，能夠維持他們的生命，維持他們身體的營養，所以在那裡輔導他們，「以工代賑」，能開闢辣木農場。這就是用慈悲，用智慧。
有此因緣去到那裡，要如何為他們轉苦，如何教育？讓他們能夠富有，能夠生活豐足起來，這就是「濟貧教富」——在美國教富來濟貧；富有的人到貧困的國家，去幫助他們，同時也要教育他們，如何生活的功能，能夠站起來，身體有營養才有辦法。所以叫做「悲智轉苦育樂」，教育他，讓他身體健康，如何能人與人之間互相幫助。這就是起自，「不忍眾生多苦難」，起自那念不忍心。
所以，佛子的心淨、柔軟，就是不忍心眾生受苦難，所以無論在何處，「扶老病殘寡幼」。這是人生最弱勢，無力可以生活的人，要如何去幫助他，這全都是佛子，要不斷培養自己的心，無所求，擴大愛，付出，就是期待人間能夠平安，人人生活在健康快樂的環境。
這就是佛陀所教我們的，我們身為佛子，我們必定要心淨柔軟，這是每天每天，我們在學佛，每天在精進，我們希望我們的心態能夠如此。
佛子心淨柔軟
悲智轉苦育樂
不忍眾生多苦
扶老病殘寡幼
所以在經文，前面我們已經說過了，「隨順眾生說」。因為佛陀在人間，用「九部法」應眾生的根機，因緣成熟了，佛陀過去以「九部法」來鋪路，現在開始就是要，引我們入大乘道來，就是「入大乘為本，以故說是經。有佛子心淨，柔軟亦利根。」
入大乘為本
以故說是經
有佛子心淨
柔軟亦利根
《法華經方便品第二》
對啊！我們現在是不是問我們的心，我們的心，若心已經清淨了，不染著，不受人我是非影響我們的心，我們的心就是一心精進，向大菩提直道前進。我們是不是有這樣，心有淨嗎？
心淨，柔軟，利根，慈悲也要有智慧。光是慈悲而無智慧，那是是非分不清了。所以，佛陀對我們的教育，我們真的要用心來接受。
所以「入大乘為本」，這是佛陀的本懷，本來佛陀就是要，向我們說大乘法。這大乘法就是直指人心，明心見性，就是要讓大家知道：你們與我一樣與佛平等。這本來佛就要說的。所以佛陀本懷著大乘一實妙法，這是佛陀的心懷，所以現在開始，他「入大乘為本」，所以開始「說是經」，那就是「勸修精進」，開始一直一直將大家引導，希望大家能夠精進，「求一切智」。
勤修精進
求一切智
佛智自然智
如來知見
愍念安樂一切眾生
悲智本具
是自然妙有之智
亦即一切種智
大根機人
發大乘心
入大乘法為本
現在我們也是要這樣，我們要不斷地精進，我們要時時要求「一切智」。「一切智」就是佛智，也是「自然智」，這是「無為法」。
這不是說佛陀他能夠神通廣大，他要一切眾生，希望眾生成佛，他能為眾生創造如來本性。佛陀無法運用神通，另外給你一個如來的本性；佛陀也無法將我們這個污穢、受染污濁的心，他伸手將我們擦一擦，我們就能清、能明，這也是不可能。
因為真理，人人本具真如本性，這就是真理。人人真理通達，真如本性就現前。這是一種「無為法」，但是本來就有的，本來就存在的，人人本具，所以這叫做「自然智」。「自然智」，不是誰能賜給我們，是要我們自己要去勤精進，自己去追求，道理才能入我們的心。
所以，「求一切智，佛智自然智」，那就是與佛、如來的知見。因為如來的知見，所以他能愍念眾生，「安樂一切眾生」。眾生有苦難，要用什麼方法，去拔除他的苦難等等，要從此處開始，這叫做如來的知見。
如來知見，見眾生苦，所以他向我們說，「苦集滅道」的道理。我們應該要去透徹瞭解，這個「苦、集」，集了種種的煩惱，所以受苦，開始，我們就要「滅」；滅的方法，就是要去憐憫，憐憫眾生。這就是我們能夠去憐憫別人，那就是表示我們的法入心，才懂得憐憫別人，這就有有餘的力量去幫助別人，這就是從憐憫心起。
所以我們說教富，教富濟貧，濟貧教富，目標也是這樣。要如何養成了我們憐憫之心，來安樂一切眾生，這是很重要的，「入大乘為本」，講此經的目的就是如此。
我們「悲智本具」，慈悲、智慧人人本具，這就是真理，這就是我們的如來本性。所以「悲智本具」，「是自然妙有之智」。我們人人都是，很自然原來有的智慧，「亦即一切種智」，很自然，甚至我們瞭解的是，天下宇宙一切之智，我們全都能通達、瞭解，這是人人本具。
大根、大機，發大乘心。我們既然接受了佛法，我們應該對自己要相信，我們都有本具如來的本性，應該是大根、大機，不要自己自卑，以為，我根機很淺，我什麼都不懂。其實，你什麼都懂，只是欠用心。所以，我們自己要知道，「悲智本具」，這是人人平等都有的，這是大自然妙有之智慧。所以既然我們，有大自然妙有之智慧，那就是「一切智」。既然是知道，那當然是大根、大機，自然我們就能發大乘心，「入大乘法為本」。所以我們對自己應該要有信心。
有佛子心淨：
眾生受佛戒
故稱佛子
又為菩薩之通名
以其依佛之聖教
而生聖道故也
又以紹繼佛種
使不斷絕故也
又總稱一切眾生
以悉具佛性故也
「有佛子心淨」——眾生受佛戒故稱為佛子。所以我們大家是學佛，學佛，我們必定戒定慧三無漏學，我們要修，心才不會再去染到污染，保持清淨，這就是戒。戒，能夠保持我們心的清淨，所以我們稱為佛子。
又再，我們要發菩薩心。菩薩的通名，也是叫做佛子。因為菩薩是繼承，佛的法脈精神於人間，所以菩薩的另外一個名字，也叫做佛子。「依佛之聖教而生聖道」，佛陀對我們的教育，就是希望我們與他一樣，所以所說的都是聖道，能夠讓我們成賢成聖的道理。成賢，那就是行菩薩道；成聖，那就是成佛。
所以，這是繼承佛陀的教法，所以，「以紹繼佛種使不斷絕故也」。這就是佛所教育的法的法脈，我們若能繼承佛陀的法脈，那就是稱為佛子，讓法不斷絕。
「(又)總稱一切眾生」。因為我們眾生，也有成佛的可能，因為人人都具有佛性，只要你能夠信佛、學法，都可以稱為佛子。
所以，「有佛子心淨」，這個「心淨」很重要，就是「菩薩修習梵行」。「梵」就是清淨的意思。就是我們既然要行菩薩道，我們一定要修習清淨行，心要無污染，無貪著，沒有欲念，這種清淨，無貪、無瞋、無癡，這種的煩惱都要離開。我們離去了無明煩惱，保持我們心的清淨，「於一切法不生取著之心」。所以我們要知道，菩薩修習梵行，就清淨，付出是無所求的，還要說感恩。
慈濟人平時在說，「付出無所求，感恩。」就是這段「菩薩修習梵行，離諸煩惱」，無所求，無所著，「於一切法不生取著之心」。於一切法，哪怕你做善法，做出去了，不是有所求的喔！做就對了！該做的，歡喜，不要有所著，不要有所求，這樣的心叫做清淨。
有佛子心淨：
謂菩薩修習梵行
離諸煩惱
於一切法
不生取著之心
是名心淨
「柔軟亦利根」，那就是說我們的心非常柔軟，隨順此境界、道理。所以經典就這樣說：「眾生既信伏，質直意柔軟。」
柔軟亦利根：
謂心柔和
而隨順於道也
經曰
眾生既信伏
質直意柔軟
這也是《法華經》，後面的一段(偈)文。眾生既然信伏了，相信佛的教法，將我們的心，也已經降伏下來。
眾生剛強，其實我們也是眾生之一，我們的心也很剛強、很頑固，有時候有人勸我們，也勸不聽。我們自己的心要自己轉，所以，眾生信伏，我們自己還是眾生，我們自己信佛的道理之後，我們要降伏我們的心。若如此降伏下來，我們剛強的心降伏下來，那就「質直意柔軟」，我們就用很直、大菩提心。
這念心，我們調伏得很柔軟。所以我們心淨柔軟，前面已經說過了，所以，溫柔、利根，自然根器就會利。人家在說什麼事情，我們很用心，直心來接受。俗云「直心是道場」，所以「質直意柔軟」，就是直心即道場，這叫做柔軟心；柔軟心，自然就利根。利根的意思就是敏銳。
利者 敏銳利機
根者 信等之五根
又眼等之五根也
又根為根器
即五根識
五根，「五根」、「五力」，「三十七助道品」我們都有解釋過。何謂「五根」？除了我們器官的「五根」，「三十七助道品」的「五根」：信根、精進根、還有念根、定根、還有慧根。此「五根」叫做五法。此五法，我們應該也要多用心，要常常反覆瞭解佛陀的教法，如何來降伏我們的心。我們的心若不受降伏，我們就無法「意柔軟」。所以「意柔軟」非常的重要，「心淨意柔軟」，這是我們學佛的目標。
各位菩薩，人生苦難偏多，所以我們要發心，我們要用心於佛法中，調伏了自己，才能關懷天下事。所以人人時時要多用心。Explanations by Master Cheng-Yan
Subject: Be Flexible, Pure in Heart and Sharp (柔軟心 淨利根)
Date: July. 09. 2014
Since we have faith in and learn from the Buddha, we must diligently [practice His teachings]. This is what makes us the Buddha’s disciples. Thus, we must learn how to [keep] our hearts pure and undefiled. We are unenlightened beings because one ignorant thought defiled our minds and our delusions continuously multiplied. This is that makes us unenlightened. Since we have this opportunity to learn the Buddha’s Way, we must return to our [pure] intrinsic nature. What methods can we use to purity our minds? We can continuously absorb Dharma-water and use it to cleanse our minds. In addition to purifying our minds, we must also evoke loving-kindness, compassion, joy and equanimity. Loving-kindness and compassion are things we all understand. When we hope that everyone in the world will lead peaceful and blessed lives we have “loving-kindness, unconditional loving-kindness.” Having “great universal compassion” means “we feel others’ pain and suffering as our own” and we are one with the world’s sentient beings. This is the loving mindset we use when we interact with all sentient beings.
So, we must have “unconditional loving-kindness” and “great universal compassion.” We must also feel joy. When sentient beings are joyful and at peace, of course we will feel very joyful, too. To bring blessing, peace and joy to the world, we must have “equanimity” [in giving]. We must learn how to give [selflessly] with our hearts, wisdom, abilities and so on for the sake of sentient beings in this world. With loving-kindness, compassion, joy and equanimity, naturally our hearts will be flexible.
As part of our self-cultivation, in our daily living we must treat other sentient beings as softly and gently as we treat ourselves. “Buddha-children are pure in heart and flexible.” Since we want to be Buddha-children, have we trained our minds to be very clean and pure? As we interact with others, do we hope that they are blessed and happy? We constantly ask ourselves these questions. If the answer is no, we must promptly give to others so we can become pure in heart and flexible. “With compassion and wisdom, they transform suffering and nurture happiness.” We must exercise compassion as well as wisdom to transform the suffering of sentient beings. We transform their suffering and “nurture happiness.” We teach them how to remain even-tempered as they interact with each other and how to benefit and make one another happy. This takes nurturing. Tzu Chi volunteers around the world do so much work. We are constantly doing the work of transforming suffering and nurturing happiness.
For example, in Haiti, there was a major earthquake in 2010.This opportunity led our US Tzu Chi volunteers to get involved. They are still there, whether they are building schools, or trying to help the locals sustain their lives and get all the nutrients they need. So, we guide them through our “cash for work program.” This allowed us to set up a moringa farm. This is how we exercise compassion and wisdom.
Since we have the karmic conditions to go there, we must try to transform their suffering and teach them to realize that they are wealthy and can lead abundant lives. This is “helping the poor to realize their riches.” In the US, we teach the rich to help the poor, so wealthy people go to poor nations to help them.At the same time, we also teach people there ways to make a living so they can support themselves, which is only possible if they are healthy.So, “which compassion and wisdom,” we “transform suffering and nurture happiness”.
We teach them how to be healthy and how to help each other.This is because we “cannot bear to let sentient beings suffer”.So, Buddha-children are pure in heart and flexible and cannot bear to let sentient beings suffer.So, wherever we are, we “assist the old and the sick, the handicapped, widowed and young”.These are the most disadvantaged people, those who cannot get by on their own.How do we help them?
We Buddha-children must continuously nurture our own hearts to give unconditionally, expand the scope of our love and give to others in the hope that the world will be at peace and everyone can live in a happy, healthy environment.This is what the Buddha taught us.
As Buddha-children, we must be pure in heart and flexible.Every single day, as we learn the Buddha’s Way and diligently practice, I hope we can maintain this mindset
Buddha-children are pure in heart and flexible.With compassion and wisdom, they transform suffering and nurture happiness.They cannot bear to let sentient beings suffer, so they assist there old and the sick, the handicapped, widowed and young.
In an earlier sutra passage, we previously discussed how the Buddha taught “according to the capabilities of sentient beings”.In this world, the Buddha used the Nine Divisions of Teachings to suit sentient being’s capabilities until the karmic conditions ripened.
Previously He used these nine divisions to pave the way.At that moment He was going to lead people onto the Great Vehicle path.
“My aim is to lead them into the Great Vehicle, therefore I expound this sutra.
Buddha-children, pure in heart, are flexible and have sharp capabilities.”
Indeed, shouldn’t we examine our hearts now?If our hearts are already pure and undefiled, we will be unaffected by interpersonal conflicts.We will wholeheartedly and diligently move forward on the great direct Bodhi-path.Are our heart pure to this degree?We must be pure in heart, be flexible, have compassion and sharp capabilities, as well as wisdom.If we have compassion but no wisdom, then we cannot discern right from wrong.So, we must mindfully accept the Buddha’s teachings for us.
“My aim is to lead them into the Great Vehicle.”This was the Buddha’s original intent.
Originally, the Buddha wanted to teach us the Great Vehicle Dharma.The Great Vehicle points directly to our minds so we can understand it and realize our true nature.It helps us all understand that you and I are both equal to the Buddha.
The Buddha originally wanted to teach this wondrous Great Vehicle Dharma of One Reality.This was His intent.So, from this moment on, His “aim is to lead them into the Great Vehicle”.Thus He began “to expound this sutra” so they can diligently engage in spiritual practice.He began to guide them toward diligent practice “to seek all-encompassion wisdom”.
Diligently engage in spiritual practice to seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom.
The Tathagata’s knowledge and views lead to compassion for all sentient beings and the aspiration to bring them peace and joy.
We intrinsically have compassion and wisdom, a natural and wondrous wisdom, which is all-encompassing wisdom.
People with great capabilities form Great Vehicle aspirations and aim to enter Great Vehicle Dharma.
Now, we must also do the same.We must continuously and diligently practice.We must always seek “all-encompassing wisdom, which is the Buddha’s wisdom” as well as “natural wisdom”.This is unconditioned Dharma.Just because the Buddha has extensive spiritual powers, that does not mean that if He hopes all sentient beings can attain Buddhahood, He can create a Tathagata-nature in them.He cannot use His spiritual powers to create another Tathagata-nature in us.The Buddha also cannot take our defiled hearts and wipe them clean with His hands so that everything is clear and bright to us.This is also impossible because in truth,we all have an intrinsic nature of True Suchness. This is a truth. If we can clearly understand the truth, our intrinsic nature of True Suchness will appear. This is unconditioned Dharma. [That nature] has always been there and is intrinsic to all of us, so it is also “natural wisdom”. “Natural wisdom” is not something people can grant us. We must diligently practice and seek it on our own. Then we can take the principles to heart.
So, “seek all-encompassing wisdom, the Buddha’s wisdom and natural wisdom”. This refers to the Buddha’s knowledge and views. Because of His knowledge and views, He can have compassion for sentient beings and [aspire to] “bring them peace and joy”. He also teaches us what to do when sentient beings are suffering, so we can relieve their pain and so on. This is where we must start; this is the Buddha’s knowledge and views. He saw the suffering of sentient beings, so He taught us the Four Noble Truths. We need to thoroughly understand them.
“Suffering and its causation” mean that because we accumulated afflictions, we will suffer. So, we must bring about its “cessation”. They way to eliminate it is to have compassion for all sentient beings. If we can have sympathy for other people, that shows we have taken the Dharma to heart. Then we have enough to be able to help others. This beings with feeling compassion. This is how we teach the rich to help the poor and inspire the poor to realize their riches. That is also our goal. Teaching us how to cultivate compassion and bring peace and joy to all sentient beings is an important part of the Buddha’s aim to lead them into the Great Vehicle”.
This is His goal for expounding this Dharma. “We intrinsically have compassion and wisdom”. Loving-kindness, compassion and wisdom are things we intrinsically have; this is a truth. This is our intrinsic Buddha-nature. “We intrinsically have compassion and wisdom, a natural and wondrous wisdom”. We all have natural and original wisdom, which is all-encompassing wisdom. It is something natural. We can even understand that this wisdom allows us to thoroughly comprehend everything in the universe. This is intrinsic to all of us. With great capabilities, we must develop Great Vehicle aspirations. Since we have accepted the Buddha-Dharma, we must believe in ourselves, believe that we all intrinsically have Buddha-nature. Therefore we must already have great capabilities. We cannot feel inferior or think, “My capabilities are very limited. I don’t know anything”. Actually, you know everything, but you lack mindfulness.
Thus, we must know “we intrinsically have compassion and wisdom”. Everyone possesses these equally. This is natural and wondrous wisdom. So, since we have natural and wondrous wisdom, which is “all-encompassing wisdom”, then we know we definitely have great capabilities and can naturally from Great Vehicle aspirations and “aim to enter Great Vehicle Dharma”. Thus, we should have faith in ourselves.
“Buddha-children are pure in heart. Sentient beings who accept the Buddha’s precepts are called Buddha-children. This is also another name for Bodhisattvas. Because they follow the Buddha’s noble teachings, they give rise to the noble path. It also means Buddha-seeds are constantly sowed, so they will never disappear [from the world]. This is also a name for all sentient beings because they all intrinsically have Buddha-nature”.
“Buddha-children are pure in heart. Sentient beings who accept the Buddha’s precepts are called Buddha-children”. Since we are learning the Buddha’s Way, we must cultivate the Three Flawless Studies, precepts, Samadhi and wisdom, so our hearts will not be defiled by impurities and we can remain pure. This is how precepts can maintain the purity of our hearts. So, we are known as Buddha-children. Then we have to develop Bodhisattva-aspirations. Bodhisattvas are also commonly referred to as Buddha-children because they continue the spirit of the Buddha’s Dharma-lineage in this world. So, another name for Bodhisattvas is Buddha-children. “Because they follow the Buddha’s noble teaching, they give rise to the noble path”. He teaches us in the hope that we can be like Him. Thus His teachings are the noble path that allows us to become sages and noble beings. To be sages, we must walk the Bodhisattva-path. To be noble beings, we have to attain Buddhahood. This is how the Buddha’s teachings are passed on. So, “Buddha-seeds are constantly sowed, so they will never disappear from the world”. This is the Dharma-lineage the Buddha taught.
If we can continue this Dharma-lineage, then we are Buddha-children who will never let the Dharma disappear. “This is also a name for all sentient beings”. Because we sentient beings have the potential to attain Buddhahood, and since we all intrinsically have Buddha-nature, as long as we believe in the Buddha and learn the Dharma, then all of us are Buddha-children. So, “Buddha-children are pure in heart”. Being “pure in heart” is very important, since “Bodhisattvas cultivate purifying practices.”
“Purifying” means cleansing.If we want to walk the Bodhisattva-path,we must cultivate purifying practices.Our hearts must be free of impurities and desires.This kind purity comes from being free of greed, anger and ignorance. We must leave all these afflictions behind. By transcending ignorance and afflictions, we can maintain the purity of our hearts “They do not develop attachments to the Dharma”.
So, we have to understand that when Bodhisattvas cultivate purifying practices, it cleanses them. Giving must be unconditional and must be carried out with gratitude. Tzu Chi volunteers typically say, “Give without expectations and be grateful”. It reflects this passage, “Bodhisattvas cultivate purifying practices to transcend all afflictions”.
They have no expectations and attachments. “They do not develop attachments to the Dharma”. As for the Dharma, even if we cultivate virtuous Dharma, we must not have any expectations. We have to just do it. When we do what we should, we are happy. A heart without attachments or expectations is a pure heart.
Buddha-children are pure in heart: Bodhisattvas cultivate purifying practices to transcend all afflictions. They do not develop attachments to the Dharma, so they are pure in heart. [They] are flexible and have sharp capabilities: This is saying our hearts are really flexible, so we can go along with the conditions and principles. Thus, the sutra states, “Once sentient beings are tamed by faith, the disposition of their minds will be flexible”
This passage comes from a verse in the latter part of the Lotus Sutra. Sentient beings are tamed by faith. Since they believe in the teachings, their minds can be tamed their minds can be tamed. Sentient beings are stubborn and since we are one of them, our hearts are also stubborn and unyielding. Sometimes when people try to counsel us, we do not listen. We have to transform our own mindsets. If sentient beings are tamed by faith, and we are sentient beings as well, after we believe in the Buddha’s principles, we must tame our own minds. If we can tame our stubborn minds, “the disposition of our minds will be flexible”. We must use a very direct, great Bodhi-mind to train our minds to be flexible.
Thus, we will be pure in heart and flexible. We discussed this earlier. If we are gentle, then naturally our capabilities will be sharp. Whatever people are saying, we will listen mindfully and with a straightforward mind. It is often said, “A straightforward mind is where spiritual training takes place,” so “the disposition of our minds will be flexible” A straightforward mind is where spiritual training takes place. This is a mind that is flexible. With a flexible mind come sharp capabilities, With a flexible mind come sharp capabilities, [which are also called keen roots].
Keen refers to having sharp capabilities. Roots refers to Faith and the other spiritual roots, as well as the eyes and the other [physical] roots. Roots also refers to capabilities, the Five Root-Consciousnesses.
The Five Roots, the Five Spirtual Roots, the Five Powers and the 37 Practices to Enlightenment are concepts we have already discussed. What are the Five Roots? Besides the Five Roots of our sense organs, there are the Five Spiritual Roots in the 37 Practices to Enlightenment, the Root of Faith, the Root of Diligence, the Root of Thought, the Root of Samadhi and the Root of Wisdom. These are the Five Spiritual Roots, or the Five Dharma. We must also be mindful of the Five Dharma, and constantly review and try to understand how the Buddha-Dharma can tame our minds. If our minds are not tamed, then our minds cannot be “flexible” Having “flexible minds” is very important. To be “pure in heart and flexible” is our goal in learning the Buddha’s Way.
Dear Bodhisattvas, life is filled with suffering, so we must aspire to be mindful of the Dharma. When we can tame ourselves, we can care about all things in this world. Thus, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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