20140715《靜思妙蓮華》活在妙法中（第348集）
⊙「信實誠正法入心，根深入地富愛念，宗教名異同善法，印證和合靜思堂。」
⊙「以深心念佛，修持淨戒故，此等聞得佛，大喜充遍身。佛知彼心行，故為說大乘。」《法華經方便品第二》
⊙以深心念佛：深心，謂浸潛恆久之心。佛之功德寶，在心最深處，故惟深心念佛入心入行，形命生活在妙法中。
⊙佛知會眾欣樂成佛之心，故說大乘。是會弟子眾咸知從前佛以種種權教，而今皆會歸於一大乘。
⊙修持淨戒故：謂修菩薩行，當須身心寂靜清澄，捨施無求報，受持禁戒心無染著，專為成就佛果菩提道。
⊙此等聞得佛：謂菩薩於諸行，身心伴佛法，心喜悅無量。聞得佛法精進無怠，則得諸佛之所攝受。
⊙大喜充遍身：聞法歡喜，知人身難得，得遇佛法更難。今得人身又聞大乘妙法，如甘露味潤心扉，大喜充遍身。
⊙佛知彼心行：心為念念遷流者，又善惡之所念，謂之心行。佛善知眾生，六道往來所趣，及心所行。
⊙故為說大乘：大乘為超出世間，而又適應世間。先有超出世間的大覺悟，而後以護念眾生的大慈悲入世。
【證嚴上人開示】
信實誠正法入心
根深入地富愛念
宗教名異同善法
印證和合靜思堂
學佛，還是談一念心，「信實誠正法入心」，這是很重要。信根，「信為道源功德母」，才能培養出諸善根。信，我們要正信，甚至信根要深，要廣，這就是我們學佛，最重要的一念心。還要穩穩實實，不要想要求很多，但是都不實在，若如此，光陰虛度。
除了信、實，我們還要誠、正，要很誠意，半點都不能勉強。不是被人勉強來的，我們是從最虔誠的心，求，求法學道而來的，所以要很誠的心。學法必定要「正」，一點都不能偏差，差之毫釐，那就失於千里。所以，信、實、誠、正，對我們修行者很重要；不只是修行者不能缺少，哪怕是在家(人)，做人的根本，都不能離開信、實、誠、正，何況我們是學佛。
知道道理之後，我們就身體力行，那就是法入心了，所以「根深入地富愛念」。我們的根，道根、菩提根，我們若能深入地，自然樹就能很旺盛，樹大，能遮蔭，能夠庇護很多人，讓他們在樹下乘涼。我們學佛就是要學這樣，菩提樹，下能夠保護水土，上能夠庇蔭人間，供應人間清新空氣。若能如此，這棵樹就如這棵樹富有愛念，這就是我們要學，學菩提樹這種的精神。
所以，學道者稱為宗教者。宗教，在世間，現在的宗教有很多種宗教，卻是不同的信仰，不同的宗教名稱，所以「宗教名異同善法」，同樣都有善。正確的宗教，無論是天主教、基督教、伊斯蘭教，他們原來的起點，都是博愛、仁愛，而我們佛教，尤其是在慈濟，不就是一直在推動大愛嗎？慈悲就是大愛，大愛的家就是慈悲。
所以這種的愛，是同樣出於人的心，宗教的名稱雖然不同，卻是「同善法」。那個善的方法同出於一念心，只是教法較不同，卻是真誠的愛，還是出於這念心開始。
我們在二０一二年，十月七日這一天，印尼的靜思堂啟用了。雖然印尼離我們那麼遠，卻是我們在臺灣靠著科技，我們能同一個時間連線，我們在花蓮，看到印尼靜思堂啟用，那個畫面真的是很壯觀。
我們都知道，印尼是一個伊斯蘭教的國家，當然很少數有基督教、天主教，也有佛教；這些宗教的領導者，都一起來參加。
看到他們在排節目，當然說來很長，很用心，可以看到我們的中學，國中二年級的孩子，排出了一尊千手觀音。老師用心，他覺得觀世音菩薩的慈悲，能夠展現佛教精神，同時也是他們的愛，仁愛的表達，沒有衝突，所以他將孩子這樣教出來。我們就是看到，孩子是那麼的整齊。
又再鼓聲開始，也是伊斯蘭教這群青年來練鼓。他們說，伊斯蘭教開始要講經，也要擂鼓。他說，佛教這種擂鼓，集大眾全都集中來聽法，與他們的都一樣。那種印證，在印尼見證了這種宗教合和，在印尼的靜思堂裡。所以說，「宗教名異」，卻是「同善法」，有很多雷同之法，這是印證，見證於靜思堂。
尤其是這一次，又可以看到法入心。二０一０年，我們的國際幹部回來臺灣時，其中就有巴布亞省的，一位（退休的）警察長，他說，他要回去巴布亞省，做一顆第一顆種子，這樣帶回去了。這次印尼靜思堂開始(啟用)，他就來參加，來印尼參加，很辛苦！他們那裡的人經濟很弱，應該說是貧困，但是，要來印尼，搭飛機需要臺幣一萬八千元，很多，所以他們就搭船，搭船，三千元，要搭五天；五天五夜在船上，帶二十位，「灰衣白褲」的，一群慈濟人，就這樣搭船五天來參加。
看了很歡喜！師父的弟子在巴布亞(省)，真的開始發光發熱。這位達肯思瑪（DeckySmas），真的是很有心。看他在那裡出現，而且「既來之，則安之」，靜思堂啟用後，二天後，這群巴布亞(省)的慈濟人，還留在靜思堂；他說，大會之後，要幫忙收拾的東西很多，甚至既然來了，他們要學更多回去，一定要在巴布亞(省) ，將慈濟精神發揚光大。
想！地域不分，雖然貧富之差很多，不過愛心不分。所以這種「根深入地富愛念」，這種心心念念，這粒種子已經入他的土地。一切的一切，都是在印證和合。
所以佛陀就說：「以深心念佛，修持淨戒（故）」。
以深心念佛
修持淨戒故
此等聞得佛
大喜充遍身
佛知彼心行
故為說大乘
《法華經方便品第二》
「佛知彼心行」，佛已經知道人人的心行——心與行為，所以開始說大乘了。
我們還是再更加瞭解一下，「深心念佛」。「深心」就是，「浸潛恆久之心」。就如臺南(慈濟人)，短期修行，七天精進，在分享澆菜，說：「曜師父告訴我們，不要這樣倒下去，澆水不要這樣澆，我們要用灑水，就是這樣慢慢地澆，否則，那些菜那麼小顆，會被你的水沖掉。」對啊！道理就是這樣。我們就是深心，要如何讓法水入心，要有長久之心，要耐心，要浸潛，慢慢將它浸，水慢慢下去，要有耐心，恆久之心。
以深心念佛：
深心
謂浸潛恆久之心
佛之功德寶
在心最深處
故惟深心念佛
入心入行
形命生活在妙法中
佛之功德寶藏。我們要瞭解佛的功德寶藏，就是在我們的心，我們每一個人的心最深處。我們說過了，「深心」，就是心的最深處。所以「惟深心念佛入心入行」，我們唯有就是深心，要很深入自己的心，好好念佛。因為人人自性佛，在我們的自性，我們心的深處裡，我們要好好入心，還要再入行。我們的生命，我們的壽命，就是我們自己好好把握，所以「形命生活在妙法中」，這叫做「深心念佛」。
佛知會眾
欣樂成佛之心
故說大乘
是會弟子眾咸知
從前佛以種種權教
而今
皆會歸於一大乘
「佛知會眾欣樂」。佛陀那個時候，知道在靈山會的人人，都已經有心要聽法，所以有這種求佛、成佛之心，所以佛陀開始要講大乘法。就是佛陀已經瞭解，大家有「深心念佛」。所以，會眾這些人，已經知道過去，從佛陀所聽來的法是「權」，就是隨應機逗教，這個權，小教，現在開始將權回歸回來，為一大乘。大家已經瞭解了，所以受持淨戒，大家，在會中，人人開始懂得受教了，也是來修行。
修持淨戒故：
謂修菩薩行
當須身心寂靜清澄
捨施無求報
受持禁戒心無染著
專為成就
佛果菩提道
常常說過學佛，所求得我們的心是靜寂清澄，我們要捨施不求報，看看慈濟人不就是如此嗎？付出無所求，同時還說感恩。大家做得很甘願，很歡喜，這就是菩薩心，就是很清淨的心。付出不求報，也不求名、不求利，付出之後就是歡喜，這叫做法喜。
「受持禁戒心無染著」，在人群中就是付出，但是守護我們的心念，不是在人群要求名、求利，也不受人群中的煩惱、無明污染。所以，這就是我們學佛的功夫，「專為成就佛果菩提道」，我們只一心，要走在這條菩提大直道。所以「此等聞得佛」，這些人聽法之後，這些菩薩，菩薩行，「身心伴佛法」，這些行菩薩道之人，身與心都是與佛與法作伴。
此等聞得佛：
謂菩薩於諸行
身心伴佛法
心喜悅無量
聞得佛法精進無怠
則得諸佛之所攝受
無論是做何事，在人群中的付出，行菩薩道，種種的行為，我們的身與心，佛、法都伴隨於我們的心，我們也是與佛、法同在。所以意思就是說，身心不離佛、法，所以這樣，我們的心喜悅無量。我們若能常常，與佛、與法在一起，當然心會很歡喜。因為我們求佛，我們求法，求佛、求法都在我們的身邊了，怎麼會不歡喜呢？求佛得佛，求法得法，其他無所求。
所以，聞得佛法，我們精進就不懈怠，這樣就是「得諸佛之所攝受」。我們若能好好聽法，諸佛都是護念我們，與我們作伴，我們與佛作伴，佛與法，就在我們的身心行為中，所以我們會很歡喜。
大喜充遍身：
聞法歡喜
知人身難得
得遇佛法更難
今得人身
又聞大乘妙法
如甘露味潤心扉
大喜充遍身
「大喜充遍身」，就是聞法歡喜。知人身難得。我們大家都要知道，「人身難得」，六道之中，唯有人道能夠聽到佛法，所以人身難得，又再能得遇佛法，更加難。難得的人身，我們得到了，難遇的佛法，我們也遇到了，甚至我們再入大乘法，不只是得人身、聞佛法，我們現在還能得到大乘妙法，如甘露來滋潤我們的心，當然就是「大喜充遍身」。
「佛知彼心行」，佛已經知道了，這些弟子，大家留在法會上，就是靈山會上，這些人總是有心。
所以，心為念念遷流。因為心要留住真的不容易，後念推著前念過，我們這念心堅定，能夠持下來不容易。所以，心就是念念遷流者。
佛知彼心行：
心為念念遷流者
又善惡之所念
謂之心行
佛善知眾生
六道往來所趣
及心所行
「又善惡之所念」。這善與惡都是在我們的念念中，現在起一個善念，後面一個惡念將我們善念推走，惡念產生起來，這就是我們要注意的地方。
六道眾生，「往來所趣，(及)心所行」。佛陀知道，知道在此六道中，就是這樣來來去去，就是因為善、惡念，無法善念全都定下來。但是，佛陀已經看到於在座，開始瞭解善念，已經止住於善念，已經在此，「眾善奉行」，開始發大心，斷了煩惱，要起大行。這是佛陀很清楚，所以，是故「故為說大乘」。佛陀知道了，為大家要說大乘法。
故為說大乘：
大乘為超出世間
而又適應世間
先有超出世間的
大覺悟
而後以護念眾生的
大慈悲入世
「大乘」就是超出世間。超出世間，就是不要再在六道輪迴，先超出世間的大覺悟。
佛陀已經用很多權巧之法，適應眾生的根機。我們瞭解小法，他已經為我們鋪路，來至此已經是康莊的大路，開始說：「終於看到大路了。」我們就要順著大路走了。這就是最安穩的道路，超出世間的大覺悟，這是我們向前要走的。「而後以護念眾生」，這是佛陀他先自己自覺之後，開始再來度眾生，護念眾生，所以「故為說大乘」。
佛陀為我們開擴大路，菩提覺道，我們就要用心，穩穩地走在這條菩提道上，不要心在那裡流轉，流轉下去，那就是於六道中走不出來。佛陀已經為我們鋪這條大路，我們要時時感恩，時時用心。
Explanations by Master Cheng-Yan
Subject: Live Out the Wondrous Dharma (活在妙法中)
Date: July. 15. 2014
With faith, steadfastness, sincerity and integrity, we take the Dharma to heart. With these roots planted deeply, we possess an abundance of love. Religions are labeled differently but teach the same virtuous principles. This unity and harmony have been proven at the Jing Si Hall.
In learning the Buddha’s Way, the focus is still on our hearts and minds. “With faith, steadfastness, sincerity and integrity, we take the Dharma to heart.” This is very important. Only with the Root of Faith, “the source of the Way, mother of merits,” can we nurture roots of goodness. When it comes to faith, we must have Right Faith, and the Root of Faith must be deep and extensive. As we learn the Buddha’s Way, this is a most important mindset to have. We must also remain grounded and steadfast. We cannot have many expectations that are not grounded in reality. If we do, we will be wasting our time.
Besides faith and steadfastness, we must also have sincerity and integrity. Our sincerity is genuine, not forced at all. We are not forced to do this by other people; we are seeking the Dharma and learning the Way with utmost sincerity. Along with deep sincerity, learning the Dharma also requires “integrity”. We cannot deviate even slightly; a slight deviation will cause a great divergence.
So, faith, steadfastness, sincerity and integrity are very important for us spiritual practitioners. Spiritual practitioners are not the only ones who need to have these qualities. For lay people, the foundation of being a good person is also inseparable from faith, steadfastness, sincerity and integrity. This applies even more to Buddhist practitioners. After we know the principles, we must put them into practice; that is how the Dharma enters our hearts.
Then, “with these roots deeply-planted, we possess an abundance of love.” If our roots, our spiritual roots, our Bodhi-roots, are planted deep in the ground, naturally this tree will flourish. A big tree will provide shade to shelter many people, so they can remain cool. We learn the Buddha’s Way to be like a big tree. Bodhi-trees can protect soil and water as they offer shade and shelter for many people and can provide fresh air for the world. In this way, they seem to provide for others with such live and care. This is what we learn from the Bodhi-tree.
Spiritual practitioners are also called religious practitioners. When it comes to religions, there are many of them in the world right now. There are indeed many different faiths with many different names. So, “religions are labeled differently but teach the same virtuous principles.” There is goodness, as well as proper teachings, in all of them. Be it Catholicism, Protestantism or Islam, they all arose out of universal love and benevolence. As for Buddhism, especially in Tzu Chi, aren’t we constantly promoting great love? Loving-kindness and compassion is great love, and great love finds its home in loving-kindness and compassion. This kind of love also arises from people’s minds. Although these religions have different names, they all “teach the same virtuous principles.” This goodness arises from the same mindset. Only the ways it is taught are different. So, genuine and sincere love arises from the mind.
October 7, 2012 was the day the Jing Si Hall in Indonesia officially opened.Indonesia is very far from us, but with the assistance of technology, we experienced the event via a live feed.In Hualien, we were able to watch the opening ceremony; what we saw was really quite impressive.We all know that Indonesia is an Islamic country, so of ours there aren’t many Protestants, Catholics or Buddhists.Their religious leaders also came and participated in this ceremony.They put a lot of time and effort into creating this extensive program.We saw that the second-year students from [the Tzu Chi] middle school, performed the Thousand-Hand Guanine Guanine [dance].Their teacher was very mindful.He felt that Guanyine Bodhisattva’s compassion vest demonstrated the spiritual of Buddha’s teachings.At the same time, this expression of love and benevolence did not clash [with Islamic teachings].
So, He taught the students this performance.We saw how precise they were.Then the drumming began again; a group of Muslim youths played the drums.They said that in Islam, before they discuss their scripture, they also must beat the drums.They said that the Buddhist tradition of beating the drums to assemble everyone to listen to teachings is the same as theirs.We witnessed the unity and harmony of religions at the Jing Si Hall in Indonesia.So, “religions are labeled differently but teach the same virtuous principles”.They share many similar teachings, as was proven and witnessed at the Jing Si Hall.
At this particular event, we also saw how the Dharma entered their hearts.In 2010, when global Tzu Chi leaders returned to Taiwan, among them was a retired.Papuan police officer, [Decky Smas].He said he wanted to return to Papua and be the first [Tzu Chi] seed there.When the Indonesian Jing Si Hall opened, he came to participate.
For him to come was very difficult.The Papuan economy was very weak, impoverished.
To come to Indonesia, a plane ticket costs about Nt$18,000.This was expensive, so they took a boat, which cost Nt$3000 and took five days.He spent five days and five nights on that boat, bringing a group of 20 new Tzu Chi volunteers.They spent five days on a boat to attend the event.I was so joyful when I saw them.
My disciples in Papua have really begun to radiate light and warmth.Decky Smas is really very dedicated.We could see [how hard it was] to get there, and how he can [be at ease wherever he is].Two days after the opening ceremony of the Jing Si Hall, these Papuan Tzu Chi volunteers were still there.Decky said that after the ceremony, they wanted to help clean up.Moreover, they wanted to stay and learn as much as they could, so they could promote the Tzu Chi spirit in Papua.
Despite the differences in geography and the great disparity in wealth, their love is the same.So, “with these roots planted deeply, we possess an abundance of love”.These thoughts, these mindsets, are seeds that had already been planted in him.Thus, in all that he is doing, he is proving this unity and harmony.
So, the Buddha said, “With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy.Knowing the workings of their minds, I teach them the Great Vehicle. ”
“Knowing the workings of their minds” means the Buddha already knew how their minds work, how they think and act, so He began to teach the Great Vehicle.Let us delve more deeply into this.“With penetrating minds, they are mindful of the Buddha.”A “penetrating mind” is “one that has been long and deeply immersed”.
For example, Tainan [Tzu Chi volunteers] during a seven-day retreat [hear at the abode], shared how they [leaned to] water vegetables.“Master Yao talk us not to pour the water like so.We should not water plants by pouring the water.We should slowly sprinkle the water; otherwise, those small seedlings will be washed away by the water.”
Indeed, this is the underlying principle.
To have a penetrating mind, we must allow Dharma-water to enter it for a long period time. This takes patience and immersion. We immerse our minds, adding water slowly. This takes patience and perseverance.
With penetrating minds, they are mindful of the Buddha. A penetrating mind is one that has been deeply immersed [in Dharma]. The treasures of the Buddha’s merits and virtues are in the deepest part of the mind. Therefore, only by being mindful of the Buddha with a penetrating mind and taking [the Dharma] into our hearts and actions can we live our physical lives in wondrous Dharma.
“The treasures of the Buddha’s merits and virtues”. We must understand that these treasures are in the deepest part of our minds. Yesterday, we also discussed how the “penetrating min” is the deepest part of our mind. “Therefore, only by being mindful of the Buddha with a penetrating mind,” means we must deeply penetrate our own minds and be very mindful of the Buddha because there is a Buddha in all on us, in the deepest part of our minds. We must earnestly take [the Dharma] to heart and put it into practice. We must make good use of our lives, of the time we have.
So, “we live our physical lives in wondrous Dharma”. This is how, “with penetrating minds”, we are “mindful of the Buddha”.
The Buddha knew that those at the assembly happily aspired to attain Buddhahood; therefore, He taught the Great Vehicle. The disciples at the assembly fully understood the various provisional teachings He gave before and how they now can all be connected back to the One Vehicle.
“The Buddha knew that those at the assembly, happily aspired to attain Buddhahood”. The Buddha knew that everyone at the Vulture Peak assembly at that time had resolved to listen to the Dharma. They had the resolve to seek [teachings] and attain Buddhahood, so He began to teach Great Vehicle Dharma. This is because He already understood that “with penetrating minds, they were mindful of the Buddha”. Those at the assembly already knew that the past teachings they heard from the Buddha were “provisional,” that is, taught according to capabilities. These provisional, limited teachings were now being connected back to the Great Vehicle; they all understood this. So, “[because] they upheld purifying precepts, everyone at the assembly began to accept the teachings and engage in spiritual practice.
“[They] uphold purifying precepts: To practice and walk the Bodhisattva-path, their bodies and minds have to be in state of tranquility and clarity. They practice giving unconditionally and uphold strict precepts to maintain and undefiled mind. This leads directly to attaining Buddhahood on the Bodhi-path.”
I always say we learn the Buddha’s Way to attain tranquility and clarity of mind. We must practice giving unconditionally. Isn’t this what Tzu Chi volunteers do? We give unconditionally while expressing our gratitude. We all do our work willingly and joyously. This is the Bodhisattva-mind, a very pure mindset. We give without expectations, seeking neither fame nor fortune. After giving to others, we feel happy. This is Dharma-joy.
We “uphold strict precepts to maintain an undefiled mind”. As we interact with people, we give to them while safeguarding our minds. We do not go among people to seek fame or profit, nor do we allow their afflictions and ignorance to defile us. So in learning the Buddha’s Way, these are skills we must develop. “This leads directly to attaining Buddhahood on the Bodhi-path”, We must single-mindedly, walk on this great, direct Bodhi-path. So, “when they hear they can attain Buddhahood”, these Bodhisattvas will practice so that “the Buddha and Dharma are with their bodies and minds.” The Buddha and the Dharma are with the bodies and minds of those who walk the Bodhisattva-path.
“When they hear they can attain Buddhahood: Whatever Bodhisattvas do, the Buddha and Dharma are with their bodies and minds, and the joy in their hearts is boundless. When they learn the Buddha-Dharma, they are diligent and not lax. Thus, they can take in what all Buddhas teach.”
No matter what we do, giving to people, walking the Boddhisattva-path, in all our various actions, the Buddha and the Dharma are always with our bodies and minds. We are also with the Buddha and the Dharma. So, this means that our bodies and minds are inseparable from the Buddha. In this way, our joy is boundless. If we can always be with the Buddha and the Dharma, of course we will be very joyous. Because we seek the Buddha and the Dharma, they are always by our side, so how can we not be joyous? After seeking and taking in the Buddha, we will not seek anything else. So, when we hear the Buddha-Dharma, we must be diligent and not lax. Doing this, we “accept what all Buddhas teach”. If we can carefully listen to the Dharma, all Buddhas will protect us and be our companions. When we are the Buddha’s companions, the Buddha and the Dharma will be in our bodies, minds and actions. Thus, we will be very joyous.
“They are filled with great joy: learning the Dharma, they become happy. They know it is rare to attain human form, and even rarer to encounter the Buddha-Dharma. Now that they have attained human form and learned the wondrous Great Vehicle teachings, they feel as if dew is nourishing their minds, and they are filled with great joy”.
“They are filled with great joy” means listening to the Dharma makes them happy. They know it is rare to attain human form. All of us should know that “it is rare to attain human form”. Among the Six Realms, the Dharma can only be heard in the human realm. On top of how rare human form is to attain, encountering the Dharma is even more difficult. Humans form is rarely attained, but we have attained it. The Buddha-Dharma is rarely encountered, but we have encountered it. We have even entered the Great Vehicle Dharma and learned the Dharma, we have even attained, the wondrous Dharma of the Great Vehicle. It is like a dew that nourishes our minds, so of course we “are filled with great joy”. The Buddha “knew the workings of our minds”. He knew the remaining disciples at the assembly on Vulture Peak had this resolve.
But sustaining that state was not easy because thought after thought flowed through their minds. The next thought pushes the previous one away. For our resolve to remain strong, for us to uphold this mindset, is not easy as thought after thought flows through our minds.
Knowing the working of their mind: Thought after thought flows through our minds. Thoughts that arise are both good and evil; this is the working of the mind. The Buddha knows very well how sentient beings come and go in the Six Realms and the workings of their minds.
“Thoughts that arise are both good and evil” [Whether we do] good or evil depends our thoughts. If we give rise to a good thought first, then give rise to an evil one, that will push the good thought away, and the evil thought will take its place. This is something we must pay close attention to “[He knows] how sentient beings come and go in the Six Realms and the workings of their minds”. The Buddha knows that they cycle among the Six Realms because they have good and evil thoughts and cannot sustain the good ones.But the Buddha had already seen begun to understand [the need for] good thoughts, and were already abiding in good thoughts. Thus they aspired to do “all good deeds,” to eliminate afflictions and do great work. The Buddha knew this very well so “He taught them the Great Vehicle”.
The Buddha knew this, so He taught them Great Vehicle Dharma.
So, He taught them the Great Vehicle: The Great Vehicle transcends the world, yet it adapts to the world. First, they develop world-transcending great awakening. Then they safeguard sentient beings in the world with great compassion.
The Great Vehicle transcends this world. Transcending this world means no longer transmigrating is the Six Realms. First, we need to develop a world-transcending great awakening. The Buddha already used many provisional teachings to accommodate sentient beings’ capabilities. We understood Small [Vehicle] Dharma, so He is paving the way for us to reach this big and broad road. He began to say, “Finally we see the big road”. We are about to walk this big road; it is the safest and smoothest road and leads to a world-transcending great awakening.
This is what we must aim for “Then they safeguard sentient beings”. After the Buddha first enlightened Himself, He began to transform and safeguard sentient beings. This is why “He taught them the Great Vehicle”.
The Buddha paved a wide road for us, the Bodhi-path to awakening, so we must carefully and steadily walk this path. We must not allow our minds [to meander]. If we do, we cannot escape the Six Realms. The Buddha has already paved this great road, so we must always be greatful, and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「信實誠正法入心，根深入地富愛念，宗教名異同善法，印證和合靜思堂。」
⊙「以深心念佛，修持淨戒故，此等聞得佛，大喜充遍身。佛知彼心行，故為說大乘。」《法華經方便品第二》
⊙以深心念佛：深心，謂浸潛恆久之心。佛之功德寶，在心最深處，故惟深心念佛入心入行，形命生活在妙法中。
⊙佛知會眾欣樂成佛之心，故說大乘。是會弟子眾咸知從前佛以種種權教，而今皆會歸於一大乘。
⊙修持淨戒故：謂修菩薩行，當須身心寂靜清澄，捨施無求報，受持禁戒心無染著，專為成就佛果菩提道。
⊙此等聞得佛：謂菩薩於諸行，身心伴佛法，心喜悅無量。聞得佛法精進無怠，則得諸佛之所攝受。
⊙大喜充遍身：聞法歡喜，知人身難得，得遇佛法更難。今得人身又聞大乘妙法，如甘露味潤心扉，大喜充遍身。
⊙佛知彼心行：心為念念遷流者，又善惡之所念，謂之心行。佛善知眾生，六道往來所趣，及心所行。
⊙故為說大乘：大乘為超出世間，而又適應世間。先有超出世間的大覺悟，而後以護念眾生的大慈悲入世。
【證嚴上人開示】
信實誠正法入心
根深入地富愛念
宗教名異同善法
印證和合靜思堂
學佛，還是談一念心，「信實誠正法入心」，這是很重要。信根，「信為道源功德母」，才能培養出諸善根。信，我們要正信，甚至信根要深，要廣，這就是我們學佛，最重要的一念心。還要穩穩實實，不要想要求很多，但是都不實在，若如此，光陰虛度。
除了信、實，我們還要誠、正，要很誠意，半點都不能勉強。不是被人勉強來的，我們是從最虔誠的心，求，求法學道而來的，所以要很誠的心。學法必定要「正」，一點都不能偏差，差之毫釐，那就失於千里。所以，信、實、誠、正，對我們修行者很重要；不只是修行者不能缺少，哪怕是在家(人)，做人的根本，都不能離開信、實、誠、正，何況我們是學佛。
知道道理之後，我們就身體力行，那就是法入心了，所以「根深入地富愛念」。我們的根，道根、菩提根，我們若能深入地，自然樹就能很旺盛，樹大，能遮蔭，能夠庇護很多人，讓他們在樹下乘涼。我們學佛就是要學這樣，菩提樹，下能夠保護水土，上能夠庇蔭人間，供應人間清新空氣。若能如此，這棵樹就如這棵樹富有愛念，這就是我們要學，學菩提樹這種的精神。
所以，學道者稱為宗教者。宗教，在世間，現在的宗教有很多種宗教，卻是不同的信仰，不同的宗教名稱，所以「宗教名異同善法」，同樣都有善。正確的宗教，無論是天主教、基督教、伊斯蘭教，他們原來的起點，都是博愛、仁愛，而我們佛教，尤其是在慈濟，不就是一直在推動大愛嗎？慈悲就是大愛，大愛的家就是慈悲。
所以這種的愛，是同樣出於人的心，宗教的名稱雖然不同，卻是「同善法」。那個善的方法同出於一念心，只是教法較不同，卻是真誠的愛，還是出於這念心開始。
我們在二０一二年，十月七日這一天，印尼的靜思堂啟用了。雖然印尼離我們那麼遠，卻是我們在臺灣靠著科技，我們能同一個時間連線，我們在花蓮，看到印尼靜思堂啟用，那個畫面真的是很壯觀。
我們都知道，印尼是一個伊斯蘭教的國家，當然很少數有基督教、天主教，也有佛教；這些宗教的領導者，都一起來參加。
看到他們在排節目，當然說來很長，很用心，可以看到我們的中學，國中二年級的孩子，排出了一尊千手觀音。老師用心，他覺得觀世音菩薩的慈悲，能夠展現佛教精神，同時也是他們的愛，仁愛的表達，沒有衝突，所以他將孩子這樣教出來。我們就是看到，孩子是那麼的整齊。
又再鼓聲開始，也是伊斯蘭教這群青年來練鼓。他們說，伊斯蘭教開始要講經，也要擂鼓。他說，佛教這種擂鼓，集大眾全都集中來聽法，與他們的都一樣。那種印證，在印尼見證了這種宗教合和，在印尼的靜思堂裡。所以說，「宗教名異」，卻是「同善法」，有很多雷同之法，這是印證，見證於靜思堂。
尤其是這一次，又可以看到法入心。二０一０年，我們的國際幹部回來臺灣時，其中就有巴布亞省的，一位（退休的）警察長，他說，他要回去巴布亞省，做一顆第一顆種子，這樣帶回去了。這次印尼靜思堂開始(啟用)，他就來參加，來印尼參加，很辛苦！他們那裡的人經濟很弱，應該說是貧困，但是，要來印尼，搭飛機需要臺幣一萬八千元，很多，所以他們就搭船，搭船，三千元，要搭五天；五天五夜在船上，帶二十位，「灰衣白褲」的，一群慈濟人，就這樣搭船五天來參加。
看了很歡喜！師父的弟子在巴布亞(省)，真的開始發光發熱。這位達肯思瑪（DeckySmas），真的是很有心。看他在那裡出現，而且「既來之，則安之」，靜思堂啟用後，二天後，這群巴布亞(省)的慈濟人，還留在靜思堂；他說，大會之後，要幫忙收拾的東西很多，甚至既然來了，他們要學更多回去，一定要在巴布亞(省) ，將慈濟精神發揚光大。
想！地域不分，雖然貧富之差很多，不過愛心不分。所以這種「根深入地富愛念」，這種心心念念，這粒種子已經入他的土地。一切的一切，都是在印證和合。
所以佛陀就說：「以深心念佛，修持淨戒（故）」。
以深心念佛
修持淨戒故
此等聞得佛
大喜充遍身
佛知彼心行
故為說大乘
《法華經方便品第二》
「佛知彼心行」，佛已經知道人人的心行——心與行為，所以開始說大乘了。
我們還是再更加瞭解一下，「深心念佛」。「深心」就是，「浸潛恆久之心」。就如臺南(慈濟人)，短期修行，七天精進，在分享澆菜，說：「曜師父告訴我們，不要這樣倒下去，澆水不要這樣澆，我們要用灑水，就是這樣慢慢地澆，否則，那些菜那麼小顆，會被你的水沖掉。」對啊！道理就是這樣。我們就是深心，要如何讓法水入心，要有長久之心，要耐心，要浸潛，慢慢將它浸，水慢慢下去，要有耐心，恆久之心。
以深心念佛：
深心
謂浸潛恆久之心
佛之功德寶
在心最深處
故惟深心念佛
入心入行
形命生活在妙法中
佛之功德寶藏。我們要瞭解佛的功德寶藏，就是在我們的心，我們每一個人的心最深處。我們說過了，「深心」，就是心的最深處。所以「惟深心念佛入心入行」，我們唯有就是深心，要很深入自己的心，好好念佛。因為人人自性佛，在我們的自性，我們心的深處裡，我們要好好入心，還要再入行。我們的生命，我們的壽命，就是我們自己好好把握，所以「形命生活在妙法中」，這叫做「深心念佛」。
佛知會眾
欣樂成佛之心
故說大乘
是會弟子眾咸知
從前佛以種種權教
而今
皆會歸於一大乘
「佛知會眾欣樂」。佛陀那個時候，知道在靈山會的人人，都已經有心要聽法，所以有這種求佛、成佛之心，所以佛陀開始要講大乘法。就是佛陀已經瞭解，大家有「深心念佛」。所以，會眾這些人，已經知道過去，從佛陀所聽來的法是「權」，就是隨應機逗教，這個權，小教，現在開始將權回歸回來，為一大乘。大家已經瞭解了，所以受持淨戒，大家，在會中，人人開始懂得受教了，也是來修行。
修持淨戒故：
謂修菩薩行
當須身心寂靜清澄
捨施無求報
受持禁戒心無染著
專為成就
佛果菩提道
常常說過學佛，所求得我們的心是靜寂清澄，我們要捨施不求報，看看慈濟人不就是如此嗎？付出無所求，同時還說感恩。大家做得很甘願，很歡喜，這就是菩薩心，就是很清淨的心。付出不求報，也不求名、不求利，付出之後就是歡喜，這叫做法喜。
「受持禁戒心無染著」，在人群中就是付出，但是守護我們的心念，不是在人群要求名、求利，也不受人群中的煩惱、無明污染。所以，這就是我們學佛的功夫，「專為成就佛果菩提道」，我們只一心，要走在這條菩提大直道。所以「此等聞得佛」，這些人聽法之後，這些菩薩，菩薩行，「身心伴佛法」，這些行菩薩道之人，身與心都是與佛與法作伴。
此等聞得佛：
謂菩薩於諸行
身心伴佛法
心喜悅無量
聞得佛法精進無怠
則得諸佛之所攝受
無論是做何事，在人群中的付出，行菩薩道，種種的行為，我們的身與心，佛、法都伴隨於我們的心，我們也是與佛、法同在。所以意思就是說，身心不離佛、法，所以這樣，我們的心喜悅無量。我們若能常常，與佛、與法在一起，當然心會很歡喜。因為我們求佛，我們求法，求佛、求法都在我們的身邊了，怎麼會不歡喜呢？求佛得佛，求法得法，其他無所求。
所以，聞得佛法，我們精進就不懈怠，這樣就是「得諸佛之所攝受」。我們若能好好聽法，諸佛都是護念我們，與我們作伴，我們與佛作伴，佛與法，就在我們的身心行為中，所以我們會很歡喜。
大喜充遍身：
聞法歡喜
知人身難得
得遇佛法更難
今得人身
又聞大乘妙法
如甘露味潤心扉
大喜充遍身
「大喜充遍身」，就是聞法歡喜。知人身難得。我們大家都要知道，「人身難得」，六道之中，唯有人道能夠聽到佛法，所以人身難得，又再能得遇佛法，更加難。難得的人身，我們得到了，難遇的佛法，我們也遇到了，甚至我們再入大乘法，不只是得人身、聞佛法，我們現在還能得到大乘妙法，如甘露來滋潤我們的心，當然就是「大喜充遍身」。
「佛知彼心行」，佛已經知道了，這些弟子，大家留在法會上，就是靈山會上，這些人總是有心。
所以，心為念念遷流。因為心要留住真的不容易，後念推著前念過，我們這念心堅定，能夠持下來不容易。所以，心就是念念遷流者。
佛知彼心行：
心為念念遷流者
又善惡之所念
謂之心行
佛善知眾生
六道往來所趣
及心所行
「又善惡之所念」。這善與惡都是在我們的念念中，現在起一個善念，後面一個惡念將我們善念推走，惡念產生起來，這就是我們要注意的地方。
六道眾生，「往來所趣，(及)心所行」。佛陀知道，知道在此六道中，就是這樣來來去去，就是因為善、惡念，無法善念全都定下來。但是，佛陀已經看到於在座，開始瞭解善念，已經止住於善念，已經在此，「眾善奉行」，開始發大心，斷了煩惱，要起大行。這是佛陀很清楚，所以，是故「故為說大乘」。佛陀知道了，為大家要說大乘法。
故為說大乘：
大乘為超出世間
而又適應世間
先有超出世間的
大覺悟
而後以護念眾生的
大慈悲入世
「大乘」就是超出世間。超出世間，就是不要再在六道輪迴，先超出世間的大覺悟。
佛陀已經用很多權巧之法，適應眾生的根機。我們瞭解小法，他已經為我們鋪路，來至此已經是康莊的大路，開始說：「終於看到大路了。」我們就要順著大路走了。這就是最安穩的道路，超出世間的大覺悟，這是我們向前要走的。「而後以護念眾生」，這是佛陀他先自己自覺之後，開始再來度眾生，護念眾生，所以「故為說大乘」。
佛陀為我們開擴大路，菩提覺道，我們就要用心，穩穩地走在這條菩提道上，不要心在那裡流轉，流轉下去，那就是於六道中走不出來。佛陀已經為我們鋪這條大路，我們要時時感恩，時時用心。
Explanations by Master Cheng-Yan
Subject: Live Out the Wondrous Dharma (活在妙法中)
Date: July. 15. 2014
With faith, steadfastness, sincerity and integrity, we take the Dharma to heart. With these roots planted deeply, we possess an abundance of love. Religions are labeled differently but teach the same virtuous principles. This unity and harmony have been proven at the Jing Si Hall.
In learning the Buddha’s Way, the focus is still on our hearts and minds. “With faith, steadfastness, sincerity and integrity, we take the Dharma to heart.” This is very important. Only with the Root of Faith, “the source of the Way, mother of merits,” can we nurture roots of goodness. When it comes to faith, we must have Right Faith, and the Root of Faith must be deep and extensive. As we learn the Buddha’s Way, this is a most important mindset to have. We must also remain grounded and steadfast. We cannot have many expectations that are not grounded in reality. If we do, we will be wasting our time.
Besides faith and steadfastness, we must also have sincerity and integrity. Our sincerity is genuine, not forced at all. We are not forced to do this by other people; we are seeking the Dharma and learning the Way with utmost sincerity. Along with deep sincerity, learning the Dharma also requires “integrity”. We cannot deviate even slightly; a slight deviation will cause a great divergence.
So, faith, steadfastness, sincerity and integrity are very important for us spiritual practitioners. Spiritual practitioners are not the only ones who need to have these qualities. For lay people, the foundation of being a good person is also inseparable from faith, steadfastness, sincerity and integrity. This applies even more to Buddhist practitioners. After we know the principles, we must put them into practice; that is how the Dharma enters our hearts.
Then, “with these roots deeply-planted, we possess an abundance of love.” If our roots, our spiritual roots, our Bodhi-roots, are planted deep in the ground, naturally this tree will flourish. A big tree will provide shade to shelter many people, so they can remain cool. We learn the Buddha’s Way to be like a big tree. Bodhi-trees can protect soil and water as they offer shade and shelter for many people and can provide fresh air for the world. In this way, they seem to provide for others with such live and care. This is what we learn from the Bodhi-tree.
Spiritual practitioners are also called religious practitioners. When it comes to religions, there are many of them in the world right now. There are indeed many different faiths with many different names. So, “religions are labeled differently but teach the same virtuous principles.” There is goodness, as well as proper teachings, in all of them. Be it Catholicism, Protestantism or Islam, they all arose out of universal love and benevolence. As for Buddhism, especially in Tzu Chi, aren’t we constantly promoting great love? Loving-kindness and compassion is great love, and great love finds its home in loving-kindness and compassion. This kind of love also arises from people’s minds. Although these religions have different names, they all “teach the same virtuous principles.” This goodness arises from the same mindset. Only the ways it is taught are different. So, genuine and sincere love arises from the mind.
October 7, 2012 was the day the Jing Si Hall in Indonesia officially opened.Indonesia is very far from us, but with the assistance of technology, we experienced the event via a live feed.In Hualien, we were able to watch the opening ceremony; what we saw was really quite impressive.We all know that Indonesia is an Islamic country, so of ours there aren’t many Protestants, Catholics or Buddhists.Their religious leaders also came and participated in this ceremony.They put a lot of time and effort into creating this extensive program.We saw that the second-year students from [the Tzu Chi] middle school, performed the Thousand-Hand Guanine Guanine [dance].Their teacher was very mindful.He felt that Guanyine Bodhisattva’s compassion vest demonstrated the spiritual of Buddha’s teachings.At the same time, this expression of love and benevolence did not clash [with Islamic teachings].
So, He taught the students this performance.We saw how precise they were.Then the drumming began again; a group of Muslim youths played the drums.They said that in Islam, before they discuss their scripture, they also must beat the drums.They said that the Buddhist tradition of beating the drums to assemble everyone to listen to teachings is the same as theirs.We witnessed the unity and harmony of religions at the Jing Si Hall in Indonesia.So, “religions are labeled differently but teach the same virtuous principles”.They share many similar teachings, as was proven and witnessed at the Jing Si Hall.
At this particular event, we also saw how the Dharma entered their hearts.In 2010, when global Tzu Chi leaders returned to Taiwan, among them was a retired.Papuan police officer, [Decky Smas].He said he wanted to return to Papua and be the first [Tzu Chi] seed there.When the Indonesian Jing Si Hall opened, he came to participate.
For him to come was very difficult.The Papuan economy was very weak, impoverished.
To come to Indonesia, a plane ticket costs about Nt$18,000.This was expensive, so they took a boat, which cost Nt$3000 and took five days.He spent five days and five nights on that boat, bringing a group of 20 new Tzu Chi volunteers.They spent five days on a boat to attend the event.I was so joyful when I saw them.
My disciples in Papua have really begun to radiate light and warmth.Decky Smas is really very dedicated.We could see [how hard it was] to get there, and how he can [be at ease wherever he is].Two days after the opening ceremony of the Jing Si Hall, these Papuan Tzu Chi volunteers were still there.Decky said that after the ceremony, they wanted to help clean up.Moreover, they wanted to stay and learn as much as they could, so they could promote the Tzu Chi spirit in Papua.
Despite the differences in geography and the great disparity in wealth, their love is the same.So, “with these roots planted deeply, we possess an abundance of love”.These thoughts, these mindsets, are seeds that had already been planted in him.Thus, in all that he is doing, he is proving this unity and harmony.
So, the Buddha said, “With penetrating minds, they are mindful of the Buddha and uphold purifying precepts. When they hear they can attain Buddhahood, they are filled with great joy.Knowing the workings of their minds, I teach them the Great Vehicle. ”
“Knowing the workings of their minds” means the Buddha already knew how their minds work, how they think and act, so He began to teach the Great Vehicle.Let us delve more deeply into this.“With penetrating minds, they are mindful of the Buddha.”A “penetrating mind” is “one that has been long and deeply immersed”.
For example, Tainan [Tzu Chi volunteers] during a seven-day retreat [hear at the abode], shared how they [leaned to] water vegetables.“Master Yao talk us not to pour the water like so.We should not water plants by pouring the water.We should slowly sprinkle the water; otherwise, those small seedlings will be washed away by the water.”
Indeed, this is the underlying principle.
To have a penetrating mind, we must allow Dharma-water to enter it for a long period time. This takes patience and immersion. We immerse our minds, adding water slowly. This takes patience and perseverance.
With penetrating minds, they are mindful of the Buddha. A penetrating mind is one that has been deeply immersed [in Dharma]. The treasures of the Buddha’s merits and virtues are in the deepest part of the mind. Therefore, only by being mindful of the Buddha with a penetrating mind and taking [the Dharma] into our hearts and actions can we live our physical lives in wondrous Dharma.
“The treasures of the Buddha’s merits and virtues”. We must understand that these treasures are in the deepest part of our minds. Yesterday, we also discussed how the “penetrating min” is the deepest part of our mind. “Therefore, only by being mindful of the Buddha with a penetrating mind,” means we must deeply penetrate our own minds and be very mindful of the Buddha because there is a Buddha in all on us, in the deepest part of our minds. We must earnestly take [the Dharma] to heart and put it into practice. We must make good use of our lives, of the time we have.
So, “we live our physical lives in wondrous Dharma”. This is how, “with penetrating minds”, we are “mindful of the Buddha”.
The Buddha knew that those at the assembly happily aspired to attain Buddhahood; therefore, He taught the Great Vehicle. The disciples at the assembly fully understood the various provisional teachings He gave before and how they now can all be connected back to the One Vehicle.
“The Buddha knew that those at the assembly, happily aspired to attain Buddhahood”. The Buddha knew that everyone at the Vulture Peak assembly at that time had resolved to listen to the Dharma. They had the resolve to seek [teachings] and attain Buddhahood, so He began to teach Great Vehicle Dharma. This is because He already understood that “with penetrating minds, they were mindful of the Buddha”. Those at the assembly already knew that the past teachings they heard from the Buddha were “provisional,” that is, taught according to capabilities. These provisional, limited teachings were now being connected back to the Great Vehicle; they all understood this. So, “[because] they upheld purifying precepts, everyone at the assembly began to accept the teachings and engage in spiritual practice.
“[They] uphold purifying precepts: To practice and walk the Bodhisattva-path, their bodies and minds have to be in state of tranquility and clarity. They practice giving unconditionally and uphold strict precepts to maintain and undefiled mind. This leads directly to attaining Buddhahood on the Bodhi-path.”
I always say we learn the Buddha’s Way to attain tranquility and clarity of mind. We must practice giving unconditionally. Isn’t this what Tzu Chi volunteers do? We give unconditionally while expressing our gratitude. We all do our work willingly and joyously. This is the Bodhisattva-mind, a very pure mindset. We give without expectations, seeking neither fame nor fortune. After giving to others, we feel happy. This is Dharma-joy.
We “uphold strict precepts to maintain an undefiled mind”. As we interact with people, we give to them while safeguarding our minds. We do not go among people to seek fame or profit, nor do we allow their afflictions and ignorance to defile us. So in learning the Buddha’s Way, these are skills we must develop. “This leads directly to attaining Buddhahood on the Bodhi-path”, We must single-mindedly, walk on this great, direct Bodhi-path. So, “when they hear they can attain Buddhahood”, these Bodhisattvas will practice so that “the Buddha and Dharma are with their bodies and minds.” The Buddha and the Dharma are with the bodies and minds of those who walk the Bodhisattva-path.
“When they hear they can attain Buddhahood: Whatever Bodhisattvas do, the Buddha and Dharma are with their bodies and minds, and the joy in their hearts is boundless. When they learn the Buddha-Dharma, they are diligent and not lax. Thus, they can take in what all Buddhas teach.”
No matter what we do, giving to people, walking the Boddhisattva-path, in all our various actions, the Buddha and the Dharma are always with our bodies and minds. We are also with the Buddha and the Dharma. So, this means that our bodies and minds are inseparable from the Buddha. In this way, our joy is boundless. If we can always be with the Buddha and the Dharma, of course we will be very joyous. Because we seek the Buddha and the Dharma, they are always by our side, so how can we not be joyous? After seeking and taking in the Buddha, we will not seek anything else. So, when we hear the Buddha-Dharma, we must be diligent and not lax. Doing this, we “accept what all Buddhas teach”. If we can carefully listen to the Dharma, all Buddhas will protect us and be our companions. When we are the Buddha’s companions, the Buddha and the Dharma will be in our bodies, minds and actions. Thus, we will be very joyous.
“They are filled with great joy: learning the Dharma, they become happy. They know it is rare to attain human form, and even rarer to encounter the Buddha-Dharma. Now that they have attained human form and learned the wondrous Great Vehicle teachings, they feel as if dew is nourishing their minds, and they are filled with great joy”.
“They are filled with great joy” means listening to the Dharma makes them happy. They know it is rare to attain human form. All of us should know that “it is rare to attain human form”. Among the Six Realms, the Dharma can only be heard in the human realm. On top of how rare human form is to attain, encountering the Dharma is even more difficult. Humans form is rarely attained, but we have attained it. The Buddha-Dharma is rarely encountered, but we have encountered it. We have even entered the Great Vehicle Dharma and learned the Dharma, we have even attained, the wondrous Dharma of the Great Vehicle. It is like a dew that nourishes our minds, so of course we “are filled with great joy”. The Buddha “knew the workings of our minds”. He knew the remaining disciples at the assembly on Vulture Peak had this resolve.
But sustaining that state was not easy because thought after thought flowed through their minds. The next thought pushes the previous one away. For our resolve to remain strong, for us to uphold this mindset, is not easy as thought after thought flows through our minds.
Knowing the working of their mind: Thought after thought flows through our minds. Thoughts that arise are both good and evil; this is the working of the mind. The Buddha knows very well how sentient beings come and go in the Six Realms and the workings of their minds.
“Thoughts that arise are both good and evil” [Whether we do] good or evil depends our thoughts. If we give rise to a good thought first, then give rise to an evil one, that will push the good thought away, and the evil thought will take its place. This is something we must pay close attention to “[He knows] how sentient beings come and go in the Six Realms and the workings of their minds”. The Buddha knows that they cycle among the Six Realms because they have good and evil thoughts and cannot sustain the good ones.But the Buddha had already seen begun to understand [the need for] good thoughts, and were already abiding in good thoughts. Thus they aspired to do “all good deeds,” to eliminate afflictions and do great work. The Buddha knew this very well so “He taught them the Great Vehicle”.
The Buddha knew this, so He taught them Great Vehicle Dharma.
So, He taught them the Great Vehicle: The Great Vehicle transcends the world, yet it adapts to the world. First, they develop world-transcending great awakening. Then they safeguard sentient beings in the world with great compassion.
The Great Vehicle transcends this world. Transcending this world means no longer transmigrating is the Six Realms. First, we need to develop a world-transcending great awakening. The Buddha already used many provisional teachings to accommodate sentient beings’ capabilities. We understood Small [Vehicle] Dharma, so He is paving the way for us to reach this big and broad road. He began to say, “Finally we see the big road”. We are about to walk this big road; it is the safest and smoothest road and leads to a world-transcending great awakening.
This is what we must aim for “Then they safeguard sentient beings”. After the Buddha first enlightened Himself, He began to transform and safeguard sentient beings. This is why “He taught them the Great Vehicle”.
The Buddha paved a wide road for us, the Bodhi-path to awakening, so we must carefully and steadily walk this path. We must not allow our minds [to meander]. If we do, we cannot escape the Six Realms. The Buddha has already paved this great road, so we must always be greatful, and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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