20140718《靜思妙蓮華》佛道懸曠經劫積行（第35１集）
⊙佛道懸曠，經劫積行；一偈成佛，何其容易。佛性在纏，如珠在衣；直指當體，不求自得。
⊙「十方佛土中，唯有一乘法，無二亦無三，除佛方便說；但以假名字，引導於眾生。」《法華經方便品第二》
⊙「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」《法華經方便品第二》
⊙說佛智慧故：佛智慧有二種，一者無上正智，名阿耨多羅三藐三菩提，二者一切種智，名薩般若。
⊙諸佛出於世：諸佛法身常住不滅，眾生盲冥，難可得見。今佛出現世間，為令一切眾生成就一大事因緣，甚為希有，是為世間難得之寶。
⊙唯此一事實：開顯實相妙理之事業，開示佛知見之事業也。一事實者，實相之妙理，謂佛知見，即法華之妙法也。
【證嚴上人開示】
我們要學佛，要知道學佛這條路是很長。因為我們在凡夫這條路更長，不知幾生劫以來，都一直是在六道輪迴，很長的時間。何況我們現在開始要發心，開始學佛，路，我們要知道，還有很長(的路)要走，所以「佛道懸曠，經劫積行」。
佛道懸曠
經劫積行
一偈成佛
何其容易
佛性在纏
如珠在衣
直指當體
不求自得
此佛道，我們開始要走了，我們就要知道——不是今天信佛，今天就能得到；不是這輩子虔誠拜佛就能得到，不是。我們要知道，這是在學，學佛，不是要求佛。我們所要求的就是，我們的心，能與佛的心會合在一起；我們是要求己，求我們自己要向前走，去接近佛。
所以，我們是一個學佛者，隨佛走這條路。佛陀已經將路開通了，我們若是要追隨佛的芳蹤，就是隨著這條路走，就能夠接近佛。所以「佛道懸曠」，還是有一段距離，但是我們要求，我們自己要振作起來，真的我們要勤精進。因為路是懸遠，到底還有多遠，不知道。
「懸」，表示還很遠；「曠」，那就是很開闊。方向，我們若是稍微差毫釐，就如在沙漠中，沙漠，一片一望無際的曠野，方向到底在哪裡呢？我們的方向若偏差了，在曠野中也很容易迷失。人生已經不知道在多長，多久的懸劫，懸曠劫以前，我們已經就是迷了，就是在這種一不小心，方向偏差。所以我們要覺悟，已經是知道方向了，佛道要這樣走，我們要定，定住我們的心，我們的方向才會正確。
我們應該還要知道，「經劫積行」，要經過了時間，長時間。「劫」就是長時間，過去常常向大家說這個「劫」，「三大阿僧祇劫」，或是「一小劫」、「一增減劫」，就已經很久了，還有「中劫」、「大劫」，這麼長的時間，何況是無量「懸曠劫」，不知道要從何算起我們的時間，沉迷於六道中。
所以我們現在回過頭來，將時間換成這麼長的時間，我也要向前精進，無論時間有多久，「經劫」，我都要累積它，還是一步一步向前走。修行就是要把握時間累積起來，我們走一步，那就是接近佛的境界，那就是接近一步。
一直對大家也是這樣說，佛陀他自己就說，無量數劫，不斷於無量百千萬億佛所學法，這樣(經)過來的。既然學佛，我們也是要如此，所以要用很長的時間。不要認為，「我已經修行這麼久了，我到底得到什麼？」不要問我們得到什麼，做就對了。應該做的事情，做就是了；應該走的路，向前走就對了。
雖然我們之前說過「一偈成佛」，或者是「聞一偈成佛道」，真的這樣聞一偈就能成佛道嗎？談何容易！不過，我們要相信，這顆種子有入心嗎？我們相信這顆種子若是，不是空心的稻種，是實的種子，如果落土，一定樹種長出來就是樹種的芽，開始就是小樹、大樹、合抱的大樹，好幾個人牽手環抱起來的大樹。我們要相信是因那一顆種子，經過歲月，就是成為合抱之樹。
以此譬喻，我們就知道「一偈成佛」不是不可能。只要法真的是入心，哪怕它是「佛道懸曠經劫積行」，它要經過歲月，愈長的歲月，它的成就愈大。
所以有的人說，怎麼可能，一偈，聞一偈就能成佛道？一定要相信。成佛道，是讓你知道，這條道路是正確的；正確的道路，我們要殷勤精進。這是這念信心，與我們的身體力行，要有恆久之心。所以，常常又告訴大家，把握當下，那就是機會，恆持剎那，這個機會我們趕緊把握，這就是對的事情是永恆的。所以，我們能在此大地之上，無論有多遠，我們向前前進，都走對的路，都是清淨如蓮花的道路，所以叫做「步步生蓮」。
佛教的蓮花，來代表我們於濁世中，要如合能保持心清淨，不受污染。現在我們既然聽到佛法，也發心力行菩薩道，我們必定要有耐心。所以「一偈成佛」，不是不可能。
不過有的人說：哪有那麼簡單！何其容易啊！無心，真的是不可能，哪有可能聞一偈就成佛道呢？因為你用的都是空心的稻種，因為你的種子都撒在水泥地上，所以絕對是不可能。你若是用種子撒於土裡，經過法水滋潤，經過歲月等等的造成，怎麼不會(成佛)呢？應該我們要相信。
只是我們的佛性在纏，人人本具佛性，但是我們就是被纏住了，就是，就是(被)煩惱、無明纏住，所以「佛性在纏，如珠在衣」。《法華經》中，以「寶珠」譬喻（佛性）。窮子，一位貧窮的年輕人，很落魄，但是一位長輩知道了，看到這位落魄的年輕人，「為什麼如此落魄？我以前就放了一顆寶珠，在你身上，你為什麼如此落魄？以此寶珠，你就能夠換來富有！」探手一摸，真的，這顆珠到底在我身上多久了？
其實，寶珠在自己的身上，就如我們人人，凡夫，佛性明明就在我們的心中，卻是我們向外在求佛。這就是我們自己，受了無明將我們遮蓋，所以佛陀要為我們，「直指當體，不求自得。」希望能讓我們大家知道，人人本具佛性，心、佛、眾生皆平等。人人都本具佛性，我們應該要相信。
所以，之前那段（經）文，我們說，「十方佛土中，唯有一乘法」。
十方佛土中
唯有一乘法
無二亦無三
除佛方便說
但以假名字
引導於眾生
《法華經方便品第二》
在「十方佛土」——四維上下。佛的娑婆世界是佛為教主，佛陀要為我們，說的是一乘法，就只是一項，要直指我們人人，明心見性這個方法。但是，我們人人談何容易，所以佛陀不得不設方便教法。但是至法華會上，就是「無二亦無三」，沒有二乘，沒有三乘，就只有一乘法。
「除佛方便說」，除了佛陀為眾生的根機，設方便法，否則，其實我們本來就是佛。這就是我們眾生一迷，所以先覺，他就要來教後覺。佛陀是先覺悟者，希望我們人人也能覺悟，他就要用很多種的方法，所以「但以假名字」，都是用名相。「有為法」，每一法都有它的名相，其實那些名相都是假的，只是一個代名詞而已。
就如我們人，不能沒有張三、李四(之別)，所以就取個名，其實我們通稱為「人」，只有一項。所以「引導於眾生」，用種種的方法，設種種假設的名稱，來向大家施教。這是前面那段經文。
現在再接下來，這段（經）文：「說佛智慧故，諸佛出於世。」
說佛智慧故
諸佛出於世
唯此一事實
餘二則非真
終不以小乘
濟度於眾生
《法華經方便品第二》
用種種的方法，其實所說的就是說佛的智慧。，佛的智慧，為了眾生，他施設很多教法。「諸佛出於世，唯此一事實」，佛陀是為一大事因緣來人間，就是要「開、示、悟、入」。佛陀來「開、示」，眾生要「悟、入」佛的知見，這是唯為此一事而來。「餘二則非真」，若說有二乘、三乘，那不是真的，那都是用假名字，無非就是要讓我們，歸納回來我們的真如本性。
「終不以小乘，濟度於眾生。」佛陀他不想用小乘來濟度眾生，不過眾生根機鈍劣，不得不以小乘法。所以，佛陀都是以大乘法，希望我們接受就馬上能夠瞭解，可惜我們就是不瞭解，所以佛就要施用智慧，所以「說佛智慧故」。
佛智慧有兩種，我們用心看。一是「無上正智」。「無上正智」，就是我們平時說的「阿耨多羅三藐三菩提」，就是無上正等正覺，這就是佛的「正智」。第二是「一切種智」。我們先前有一段，用了好幾天的時間來解釋「一切種智」，那就是「薩般若」。
說佛智慧故：
佛智慧有二種
一者無上正智
名阿耨多羅
三藐三菩提
二者一切種智
名薩般若
有時誦經時，「薩般若果」，那就是「一切種智」，就是至高無上的智慧，非常普遍，宇宙萬物，無物不知，種種。所以「諸佛出於世」，「諸佛法身常住不滅」。
諸佛出於世：
諸佛法身
常住不滅
眾生盲冥
難可得見
今佛出現世間
為令一切眾生
成就一大事因緣
甚為希有
是為世間
難得之寶
諸佛，無論是過去、現在，諸佛常住於世。名稱上，在《法華經》（序品）開始時，二萬佛，日月燈明佛，那個時候，其實佛還是不斷(來)人間。人人也就是佛，只是我們，我們的(自性)佛，凡夫的(自性)佛還在沉睡中。不少佛都已經覺醒了，所以眾生即是佛，佛出於眾生，所以「諸佛出於世」。
只要我們自己懂得自愛，在沉迷、沉睡中，趕緊清醒，我們也是能稱為「後覺」，或者是「漸覺」，漸漸在覺悟，未來也會覺悟。所以，法身常住不滅，真如本性也是不滅。所以「眾生盲冥，難可得見」，只是我們自己眾生盲，眼睛看不到，何況佛知、佛見，我們怎麼能夠瞭解呢？不瞭解要怎麼辦？學！我們就要學，該如何開啟我們的慧眼，來看天下眾生。
只要冥暗撥開，相信此時外面，也是漸漸在天亮之時。所以現在「今佛出現世間，為令一切眾生，成就一大事因緣」。佛陀是為一大事因緣來人間，現在出現(於)世，也是「為令」，「為令」也是要使令眾生，成就一大事因緣。這是很稀有。
看看我們天下之間有多少人口，才有多少真正認識佛法；認識佛法，有多少人，能夠身體力行，於佛法中精進的，到底有多少？所以何況佛陀出現人間的時間，又是很稀少。所以現在還是佛，釋迦佛教化的時代，不過也離我們兩千五百多年了。所以，我們現在還有法可聽，也是很稀有，我們要好好把握。
所以「是(為)世間難得之寶」，所以佛出現世間，實在是很稀有，不過法身還是留存於世間，我們才有法可聽。因為法尚在，就表示佛仍未滅，他就是不滅於人間，現在還在——只要你行他的法，佛陀就是還存在於世間。你若是不行他的法，哪怕你與佛陀在世，與佛不存在是一樣的，所以我們要好好把握。
「唯此一事實，開顯實相妙理之事業」。佛陀來人間，一大事因緣，這個動作叫做「事業」。
唯此一事實：
開顯實相妙理
之事業
開示佛知見
之事業也
一事實者
實相之妙理
謂佛知見
即法華之妙法也
一大事因緣的動作，他用口說法來教化眾生，以身體力行來示範，這就是他來人間的一大事。這種「開顯實相妙理」，「妙理」是無形無蹤，但是佛陀降皇宮，出生於人間，在皇宮裡長大、成長，成年以後追求真理，這全是於事相來顯現，是為了真理，一切都是「開顯實相妙理」。
此「事業」，這一大事之作為，「業」就是作為的意思，「開示佛知見之事業」。
各位，學佛就是要這樣學，瞭解了道理，日常生活中，無不都是沐浴於法流中。我們不只是光沾到水而已，我們還是沐浴於法流，在洗滌我們的心，這種凡夫無明。所以我們要時時珍惜佛法，佛陀的教法無不都是，要引導我們往正確的方向走。
佛陀來人間，也就是要開啟我們這念心，將無明撥除，真如現前。只是這麼簡單的動作，但是，是不是這扇心門，我們自己懂得要打開？剛才說，不是求佛，我們要求我們自己。精進是要自己，向前，方向不偏差，也是要我們自己等等，我們還是要愛惜自己，把握時間，向前前進。我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Path to Buddhahood is Vast and Long (佛道懸曠 經劫積行)
Date: July. 18. 2014
If we want to learn the Buddha’s Way, we must know this road will be very long because we have spent a long time as unenlightened beings. For countless kalpas, we have been transmigrating in the Six Realms. It has been a very long time, and we are just now aspiring to learn the Buddha’s Way, so we must know we still have a long way to go. Thus, “The path to Buddhahood is vast and long.”
The path to Buddhahood is vast and long. It takes kalpas of accumulated practice. Attaining Buddhahood upon hearing a single verse is not easy at all. Our Buddha-nature is in bonds, like a pearl hidden in our clothes. The Buddha pointed out that we already possess what we are seeking.
As we begin to walk the path to Buddhahood, we need to know that we will not attain Buddhahood the day we become a Buddhist. Nor will we attain it after a lifetime of reverently paying our respects to the Buddha. Not at all. We must know that we are learning from the Buddha, not asking Him [for something]. We are only asking that our minds can be one with the Buddha’s but we are asking this of ourselves. We are asking ourselves to move forward and to get closer to Him. So, as Buddhist practitioners, we are following the Buddha on this road. The Buddha already blazed the trail.
If we want to follow in His footsteps, we must follow this road to draw closer to Him. So, “The path to Buddhahood is vast and long.” Although there is still quite a distance, we must find a way to inspire ourselves. Truly, we must diligently move forward because the road is long. Just how much further do we have to go? We do not know. It is “long” because we still have far to go. “Vast” means wide open. If we deviate from the course even slightly, it will be like being in the desert.
The desert is a boundless expanse of wilderness, so how can we find our directions? If we veer off-course, we will easily get lost in the wilderness. We have already lived for countless kalpas. For vast numbers of past kalpas, we have been lost. Because of a moment of carelessness, we veered off course. So, we must awaken. We already know our direction and how to walk the path to Buddhahood. We must focus our minds so we will stay on the right course. We also must know that [walking the path] takes kalpas of accumulated practice. We must walk on it for a very long time. A “kalpa” is a very long time.
In the past, I have often talked about “kalpas” such as “three great asankya kalpas” or “one small kalpa,” “one increasing and one decreasing kalpa,” which is already a long time. There are also medium and great kalpas. These are all very long periods of time, let alone “vast numbers of kalpas”. We do not know how to begin to calculate the time that we have been lost in the Six Realms.
So, after looking back, we must realize we need to spend just as long to diligently move forward. No matter how long it takes, even if it “takes kalpas,” we must spend that time walking forward step by step. Spiritual practice requires that we seize every moment to accumulate these steps. Every step we take brings us a step closer to the Buddha’s state.
This is what I keep telling all of you. The Buddha Himself had said that for countless kalpas, He continuously learned the Dharma from countless Buddhas. Since we are learning the Buddha’s Way, we must also do the same. This will take a very long time, but we cannot think, “I have practiced for such a long time, so what exactly have I gained?” We must not ask ourselves what we have gained, but just do it. Just do the things that must be done. Just walk the road that must be taken. Earlier, we spoke of “attaining Buddhahood on hearing a single verse” or “hearing one verse and attaining Buddhahood.”Can we really attain Buddhahood after single verse?This is not easily done.
But we must have faith.Has this seed been planted in our minds?If we believe this seed I really not hollow, but is solid, when it is planted in the soil, it will definitely sprout into a seedling.It will grow into a small tree, a big tree, and then into a thick-trunked tree that takes many people to fully wrap their arms around it.The cause that led to this tree was a seed; then as years go by, it becomes a thick-trunked tree.
From this analogy, we know that “attaining Buddhahod on hearing a single verse” is not impossible so long as we truly take the Dharma to heart, even if the “path to Buddhahood is vast and long, and takes kalpas of accumulated practice”.It may take many years, but the more time passes, the more we will achieve.Some people ask,
“How is it possible that we can attain Buddhahood upon hearing a single verse?”
We must believe that the path to Buddhahood tells us this path is the correct one.
When we are on the correct path, we must diligently go forward.Our faith and our practice must be sustained forever.
So, I also constantly tell everyone to seize the moment, that is , seize the opportunity, and sustain it forever.When we promptly seize this opportunity, we can carry out this correct practice forever.Then on this great road, no matter how far we need to go, since we are moving forward on the right course, our hearts will become as pure as lotus flowers.This is how, “With each step, a louts flower blossoms.”
In Buddhism, the lotus flower represents how we can maintain the purity of our minds in this turbid world without becoming defiled.
Now that we have learned the Buddha-Dharma and aspired to walk the Bodhisattva-path, we certainly must have patience.“Attaining Buddhahood upon hearing one verse” is not impossible.However, some people may say, “It can’t be that easy.”It is not at all easy.Without aspirations, it is really impossible.How could we attain Buddhahood upon hearing a single verse?If our seeds are hollow, or if we scatter the seeds on concrete, then that would definitely be impossible.
If we scatter our seed in the soil and nourish them with Dharma-water, after many years of growth, how could we not [attain Buddhahood]?We should have faith in this, but our Buddha-nature is in bonds.We all intrinsically have Buddha-nature, but we have been bound and entangled by ignorance and afflictions.
Thus “our Buddha-nature is in bonds, like a pearl hidden in our clothes”.In the Lotus Sutra, there is a story about a poor man and a pearl.This poor young man was very down on his luck.When an elder saw this depressed young man, he wondered why he was in such a sad state.“I gave you a pearl a long time ago, so why are you still in such a sad state?You could have traded this pearl for riches.”
The man patted himself and felt the pearl.“How long have I had this pearl?”Indeed, he always had this pearl on him.This is just like us as ordinary people.Buddha-nature has always been in our minds, yet we look outwards to seek the Buddha.This is because our minds have been covered by ignorance.
So, “the Buddha pointed out that we already possess what we are seeking”.He wanted to let us know that we all intrinsically have Buddha-nature.The mind, Buddha and sentient beings are no different [in their nature].We all intrinsically have Buddha-nature.
We must believe this.So, in the previous passage we discussed, “In the Buddha-lands of ten directions, there is only the One Vehicle Dharma. ”
In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three, except when the Buddha teaches skillful means by using temporary labels to guide sentient beings.
“The Buddha-lands of ten directions” in clued worlds in four directions, and above and below.The Buddha is the fundamental teacher of this Saha World.So, the Buddha wants to teach us the One Vehicle Dharma, the one teaching that helps us to understand our minds and realize our true nature.But this is by no means easy for us, so the Buddha had to use skillful means.
Then at the Lotus Dharma-assembly, He said, “Not two or three.”There is not Two Vehicle or Three Vehicles; there is just the One Vehicle Dharma,“except when the Buddha teaches skillful means according to sentient beings’ capabilities. We are actually inherently Buddha, but we have gotten lost. Because He became enlightened first, He came to teach those who will awaken later. The Buddha was the first one to be enlightened. In hopes we can all awaken, He taught us in many ways, “by using temporary labels”. He used various names and appearances, “conditioned phenomena”. Every phenomenon has its name and appearance. But actually, those are only temporary. They are just designations.
For example, humans have to be distinguished by name. So, we are each given a name, when actually, we can all be called “human,” and can have just one label. So, to “guide sentient beings”, He utilized various teachings, and came up with various labels in order to teach everyone. This was stated in a previous sutra passage.
The next passage of the sutra states, “In order to teach Buddha-wisdom, all Buddhas appear in this world”. There is only this one truth, the remaining two [vehicles] are not real. Ultimately, They do not use the Small Vehicle to deliver sentient beings.
Though He used various methods to teach, everything that He taught was Buddha-wisdom. The Buddha, in His wisdom, established many teachings for sentient beings. “All Buddhas appear in this world. There is only this one truth”. The Buddha comes to the world for one great cause, to “open, reveal, realize and enter”. The Buddha “opens and reveals,” so sentient beings can “realize and enter”. His knowledge and views He comes only for this one cause, “the remaining two [vehicles] are not real”. The Two and Three Vehicles are not real; they are just temporary labels that help us return to our intrinsic nature of True Suchness. “
Ultimately, They do not use Small Vehicles to deliver sentient beings. The Buddha does not want to use the Small Vehicle to deliver sentient beings but sentient beings’ capabilities are dull, so He had no choice but to use the Small Vehicle. The Buddha wanted to teach the Great Vehicle Dharma and hoped we could immediately understand it. But sadly, we could not, so the Buddha must exercise His wisdom. He does this “to teach Buddha-wisdom”.
There are two kinds of Buddha-wisdom. Let us mindfully examine [them]. First is “unsurpassed and perfect wisdom”. This is which is what we often call “Anuttara-samyak-sambodhi”. This is supreme, perfect, universal enlightenment. This is the Buddha’s “perfect wisdom”. The second is “all-encompassing wisdom”.
We previously spent several days. We previously spent several days explaining “all-encompassing wisdom, which is “sarvajna”. When we recite sutras, [we say] “the fruit of sarvajna, which is “all-encompassing wisdom”. It is supreme, unsurpassed wisdom, which is very encompassing. Among all things in the universe, there is nothing it does not know; all [is known]. So, “All Buddhas appear in this world” means “the Dharma kaya of all Buddhas is ever-abiding and unceasing”.
All Buddhas appear in this world: The Dharmakaya of all Buddhas is ever-abiding and unceasing. Sentient beings are blinded by darkness, so it is very difficult for them to see it. The Buddha now appears in the world to enable all sentient beings to achieve His one great cause. This [opportunity] is extraordinary and is a precious treasure in this world.
All Buddhas, whether of the past or present, are ever-abiding in this world. The names mentioned at the beginning of the Introductory Chapter of the Lotus Sutra were 20,000 Sun-Moon-Lamp-Radiant Buddhas. Actually, Buddhas constantly come to this world. We are all Buddhas, but our Buddha-nature has been in a deep slumber, while many Buddhas have already awakened.
So, sentient beings are Buddhas and Buddhas come from among sentient beings. So, “All Buddhas appear in this world” means as long as we care about ourselves enough to quickly awaken from delusion and deep slumber, we can be “those who awaken later” or “those who gradually awaken”. Those who gradually awaken will also awaken in the future.
The Dharmakaya is ever-abiding and unceasing, as is our intrinsic nature of True Suchness. But “sentient beings are blinded by darkness, so it is very difficult for them to see it”. We sentient beings are blind. If we cannot see [our true nature], then how can we understand the Buddha’s knowledge and views？What if we do not understand? We must learn, we must learn to open our wisdom-eyes to look at all sentient beings. We just need to push aside the darkness and believe that this time, the sky outsides is gradually brightening.
So, “the Buddha now appears in the world to enable all sentient beings to achieve His one cause.” The Buddha comes to the world for one great cause, He manifests in the world “to enable.” He manifests in the World “to enable” sentient beings to achieve His one great cause. This is very extraordinary.
Look at the population on this planet. How many of us truly know the Buddha-Dharma? How many people can diligently put the Buddha-Dharma into practice? Besides, the Buddha has spent very little time in this world.So, we are still in the era for Sakyamuni Buddha to give teachings, but He last appeared over 2500 years ago. So, for us to still have Dharma to listen to is a very opportunity, therefore we must seize it.
So, it “is a precious treasure in this world.” For the Buddha to appear in this world is indeed very rare. Bud the Dharmakaya still remains in this world, so we can still listen to the Dharma. Because there is still Dharma, that means the Buddha has not yet disappeared. He will not disappear from this world; He is still here now.
As long as we practice the Dharma, the Buddha will still exist in this world. If we do not practice the Dharma, even if we lived during His lifetime, it would be as if the Buddha did not exist.So, we must seize [this opportunity]. “There is only this one truth. To make known ultimate reality and wondrous truths is His work and action. The Buddha comes to the world for one great cause. What He does is His “work and action.”
There is only this one truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal His knowledge and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s knowledge and views, this is the wondrous Dharma of the Lotus Sutra.
The actions He takes for His one great cause are to teach the Dharma to sentient beings by speech and to set an example through His actions. His one great cause for coming to the world is to make known ultimate reality and wondrous truths.”
“Wondrous truths” are intangible and invisible, but the Buddha came to this world was born and grew up in the palace, became an adult and sought the truth. These were worldly appearances He manifested for the sake of the truth, all to “reveal ultimate reality and wondrous truths. His work and action is to undertake the one great cause.” “Action” means to undertake. “To open and reveal Buddha-knowledge and views is also His work and action.”
Everyone, this is how we learn the Buddha’s Way. When we understand the principles in our daily living, we are always immersed in the stream of Dharma. We are not merely touching the water and we are actually immersed in it. Thus we can cleanse the unenlightened ignorance from our minds.
So, we must always cherish the Buddha-Dharma. The Buddha’s teachings all aim to guide us in the right direction. The Buddha comes to this world to open our minds. When we eliminate our ignorance, True Suchness will appear. This is a very simple action, but shouldn’t we open the door to our minds ourselves? As I said, we must not ask this of the Buddha, but of ourselves. We must be diligent so we can move forward and not deviate from this course. These are things we must ask of ourselves. We must love and cherish ourselves, seize this moment and keep moving forward. We must always be more mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛道懸曠，經劫積行；一偈成佛，何其容易。佛性在纏，如珠在衣；直指當體，不求自得。
⊙「十方佛土中，唯有一乘法，無二亦無三，除佛方便說；但以假名字，引導於眾生。」《法華經方便品第二》
⊙「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」《法華經方便品第二》
⊙說佛智慧故：佛智慧有二種，一者無上正智，名阿耨多羅三藐三菩提，二者一切種智，名薩般若。
⊙諸佛出於世：諸佛法身常住不滅，眾生盲冥，難可得見。今佛出現世間，為令一切眾生成就一大事因緣，甚為希有，是為世間難得之寶。
⊙唯此一事實：開顯實相妙理之事業，開示佛知見之事業也。一事實者，實相之妙理，謂佛知見，即法華之妙法也。
【證嚴上人開示】
我們要學佛，要知道學佛這條路是很長。因為我們在凡夫這條路更長，不知幾生劫以來，都一直是在六道輪迴，很長的時間。何況我們現在開始要發心，開始學佛，路，我們要知道，還有很長(的路)要走，所以「佛道懸曠，經劫積行」。
佛道懸曠
經劫積行
一偈成佛
何其容易
佛性在纏
如珠在衣
直指當體
不求自得
此佛道，我們開始要走了，我們就要知道——不是今天信佛，今天就能得到；不是這輩子虔誠拜佛就能得到，不是。我們要知道，這是在學，學佛，不是要求佛。我們所要求的就是，我們的心，能與佛的心會合在一起；我們是要求己，求我們自己要向前走，去接近佛。
所以，我們是一個學佛者，隨佛走這條路。佛陀已經將路開通了，我們若是要追隨佛的芳蹤，就是隨著這條路走，就能夠接近佛。所以「佛道懸曠」，還是有一段距離，但是我們要求，我們自己要振作起來，真的我們要勤精進。因為路是懸遠，到底還有多遠，不知道。
「懸」，表示還很遠；「曠」，那就是很開闊。方向，我們若是稍微差毫釐，就如在沙漠中，沙漠，一片一望無際的曠野，方向到底在哪裡呢？我們的方向若偏差了，在曠野中也很容易迷失。人生已經不知道在多長，多久的懸劫，懸曠劫以前，我們已經就是迷了，就是在這種一不小心，方向偏差。所以我們要覺悟，已經是知道方向了，佛道要這樣走，我們要定，定住我們的心，我們的方向才會正確。
我們應該還要知道，「經劫積行」，要經過了時間，長時間。「劫」就是長時間，過去常常向大家說這個「劫」，「三大阿僧祇劫」，或是「一小劫」、「一增減劫」，就已經很久了，還有「中劫」、「大劫」，這麼長的時間，何況是無量「懸曠劫」，不知道要從何算起我們的時間，沉迷於六道中。
所以我們現在回過頭來，將時間換成這麼長的時間，我也要向前精進，無論時間有多久，「經劫」，我都要累積它，還是一步一步向前走。修行就是要把握時間累積起來，我們走一步，那就是接近佛的境界，那就是接近一步。
一直對大家也是這樣說，佛陀他自己就說，無量數劫，不斷於無量百千萬億佛所學法，這樣(經)過來的。既然學佛，我們也是要如此，所以要用很長的時間。不要認為，「我已經修行這麼久了，我到底得到什麼？」不要問我們得到什麼，做就對了。應該做的事情，做就是了；應該走的路，向前走就對了。
雖然我們之前說過「一偈成佛」，或者是「聞一偈成佛道」，真的這樣聞一偈就能成佛道嗎？談何容易！不過，我們要相信，這顆種子有入心嗎？我們相信這顆種子若是，不是空心的稻種，是實的種子，如果落土，一定樹種長出來就是樹種的芽，開始就是小樹、大樹、合抱的大樹，好幾個人牽手環抱起來的大樹。我們要相信是因那一顆種子，經過歲月，就是成為合抱之樹。
以此譬喻，我們就知道「一偈成佛」不是不可能。只要法真的是入心，哪怕它是「佛道懸曠經劫積行」，它要經過歲月，愈長的歲月，它的成就愈大。
所以有的人說，怎麼可能，一偈，聞一偈就能成佛道？一定要相信。成佛道，是讓你知道，這條道路是正確的；正確的道路，我們要殷勤精進。這是這念信心，與我們的身體力行，要有恆久之心。所以，常常又告訴大家，把握當下，那就是機會，恆持剎那，這個機會我們趕緊把握，這就是對的事情是永恆的。所以，我們能在此大地之上，無論有多遠，我們向前前進，都走對的路，都是清淨如蓮花的道路，所以叫做「步步生蓮」。
佛教的蓮花，來代表我們於濁世中，要如合能保持心清淨，不受污染。現在我們既然聽到佛法，也發心力行菩薩道，我們必定要有耐心。所以「一偈成佛」，不是不可能。
不過有的人說：哪有那麼簡單！何其容易啊！無心，真的是不可能，哪有可能聞一偈就成佛道呢？因為你用的都是空心的稻種，因為你的種子都撒在水泥地上，所以絕對是不可能。你若是用種子撒於土裡，經過法水滋潤，經過歲月等等的造成，怎麼不會(成佛)呢？應該我們要相信。
只是我們的佛性在纏，人人本具佛性，但是我們就是被纏住了，就是，就是(被)煩惱、無明纏住，所以「佛性在纏，如珠在衣」。《法華經》中，以「寶珠」譬喻（佛性）。窮子，一位貧窮的年輕人，很落魄，但是一位長輩知道了，看到這位落魄的年輕人，「為什麼如此落魄？我以前就放了一顆寶珠，在你身上，你為什麼如此落魄？以此寶珠，你就能夠換來富有！」探手一摸，真的，這顆珠到底在我身上多久了？
其實，寶珠在自己的身上，就如我們人人，凡夫，佛性明明就在我們的心中，卻是我們向外在求佛。這就是我們自己，受了無明將我們遮蓋，所以佛陀要為我們，「直指當體，不求自得。」希望能讓我們大家知道，人人本具佛性，心、佛、眾生皆平等。人人都本具佛性，我們應該要相信。
所以，之前那段（經）文，我們說，「十方佛土中，唯有一乘法」。
十方佛土中
唯有一乘法
無二亦無三
除佛方便說
但以假名字
引導於眾生
《法華經方便品第二》
在「十方佛土」——四維上下。佛的娑婆世界是佛為教主，佛陀要為我們，說的是一乘法，就只是一項，要直指我們人人，明心見性這個方法。但是，我們人人談何容易，所以佛陀不得不設方便教法。但是至法華會上，就是「無二亦無三」，沒有二乘，沒有三乘，就只有一乘法。
「除佛方便說」，除了佛陀為眾生的根機，設方便法，否則，其實我們本來就是佛。這就是我們眾生一迷，所以先覺，他就要來教後覺。佛陀是先覺悟者，希望我們人人也能覺悟，他就要用很多種的方法，所以「但以假名字」，都是用名相。「有為法」，每一法都有它的名相，其實那些名相都是假的，只是一個代名詞而已。
就如我們人，不能沒有張三、李四(之別)，所以就取個名，其實我們通稱為「人」，只有一項。所以「引導於眾生」，用種種的方法，設種種假設的名稱，來向大家施教。這是前面那段經文。
現在再接下來，這段（經）文：「說佛智慧故，諸佛出於世。」
說佛智慧故
諸佛出於世
唯此一事實
餘二則非真
終不以小乘
濟度於眾生
《法華經方便品第二》
用種種的方法，其實所說的就是說佛的智慧。，佛的智慧，為了眾生，他施設很多教法。「諸佛出於世，唯此一事實」，佛陀是為一大事因緣來人間，就是要「開、示、悟、入」。佛陀來「開、示」，眾生要「悟、入」佛的知見，這是唯為此一事而來。「餘二則非真」，若說有二乘、三乘，那不是真的，那都是用假名字，無非就是要讓我們，歸納回來我們的真如本性。
「終不以小乘，濟度於眾生。」佛陀他不想用小乘來濟度眾生，不過眾生根機鈍劣，不得不以小乘法。所以，佛陀都是以大乘法，希望我們接受就馬上能夠瞭解，可惜我們就是不瞭解，所以佛就要施用智慧，所以「說佛智慧故」。
佛智慧有兩種，我們用心看。一是「無上正智」。「無上正智」，就是我們平時說的「阿耨多羅三藐三菩提」，就是無上正等正覺，這就是佛的「正智」。第二是「一切種智」。我們先前有一段，用了好幾天的時間來解釋「一切種智」，那就是「薩般若」。
說佛智慧故：
佛智慧有二種
一者無上正智
名阿耨多羅
三藐三菩提
二者一切種智
名薩般若
有時誦經時，「薩般若果」，那就是「一切種智」，就是至高無上的智慧，非常普遍，宇宙萬物，無物不知，種種。所以「諸佛出於世」，「諸佛法身常住不滅」。
諸佛出於世：
諸佛法身
常住不滅
眾生盲冥
難可得見
今佛出現世間
為令一切眾生
成就一大事因緣
甚為希有
是為世間
難得之寶
諸佛，無論是過去、現在，諸佛常住於世。名稱上，在《法華經》（序品）開始時，二萬佛，日月燈明佛，那個時候，其實佛還是不斷(來)人間。人人也就是佛，只是我們，我們的(自性)佛，凡夫的(自性)佛還在沉睡中。不少佛都已經覺醒了，所以眾生即是佛，佛出於眾生，所以「諸佛出於世」。
只要我們自己懂得自愛，在沉迷、沉睡中，趕緊清醒，我們也是能稱為「後覺」，或者是「漸覺」，漸漸在覺悟，未來也會覺悟。所以，法身常住不滅，真如本性也是不滅。所以「眾生盲冥，難可得見」，只是我們自己眾生盲，眼睛看不到，何況佛知、佛見，我們怎麼能夠瞭解呢？不瞭解要怎麼辦？學！我們就要學，該如何開啟我們的慧眼，來看天下眾生。
只要冥暗撥開，相信此時外面，也是漸漸在天亮之時。所以現在「今佛出現世間，為令一切眾生，成就一大事因緣」。佛陀是為一大事因緣來人間，現在出現(於)世，也是「為令」，「為令」也是要使令眾生，成就一大事因緣。這是很稀有。
看看我們天下之間有多少人口，才有多少真正認識佛法；認識佛法，有多少人，能夠身體力行，於佛法中精進的，到底有多少？所以何況佛陀出現人間的時間，又是很稀少。所以現在還是佛，釋迦佛教化的時代，不過也離我們兩千五百多年了。所以，我們現在還有法可聽，也是很稀有，我們要好好把握。
所以「是(為)世間難得之寶」，所以佛出現世間，實在是很稀有，不過法身還是留存於世間，我們才有法可聽。因為法尚在，就表示佛仍未滅，他就是不滅於人間，現在還在——只要你行他的法，佛陀就是還存在於世間。你若是不行他的法，哪怕你與佛陀在世，與佛不存在是一樣的，所以我們要好好把握。
「唯此一事實，開顯實相妙理之事業」。佛陀來人間，一大事因緣，這個動作叫做「事業」。
唯此一事實：
開顯實相妙理
之事業
開示佛知見
之事業也
一事實者
實相之妙理
謂佛知見
即法華之妙法也
一大事因緣的動作，他用口說法來教化眾生，以身體力行來示範，這就是他來人間的一大事。這種「開顯實相妙理」，「妙理」是無形無蹤，但是佛陀降皇宮，出生於人間，在皇宮裡長大、成長，成年以後追求真理，這全是於事相來顯現，是為了真理，一切都是「開顯實相妙理」。
此「事業」，這一大事之作為，「業」就是作為的意思，「開示佛知見之事業」。
各位，學佛就是要這樣學，瞭解了道理，日常生活中，無不都是沐浴於法流中。我們不只是光沾到水而已，我們還是沐浴於法流，在洗滌我們的心，這種凡夫無明。所以我們要時時珍惜佛法，佛陀的教法無不都是，要引導我們往正確的方向走。
佛陀來人間，也就是要開啟我們這念心，將無明撥除，真如現前。只是這麼簡單的動作，但是，是不是這扇心門，我們自己懂得要打開？剛才說，不是求佛，我們要求我們自己。精進是要自己，向前，方向不偏差，也是要我們自己等等，我們還是要愛惜自己，把握時間，向前前進。我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Path to Buddhahood is Vast and Long (佛道懸曠 經劫積行)
Date: July. 18. 2014
If we want to learn the Buddha’s Way, we must know this road will be very long because we have spent a long time as unenlightened beings. For countless kalpas, we have been transmigrating in the Six Realms. It has been a very long time, and we are just now aspiring to learn the Buddha’s Way, so we must know we still have a long way to go. Thus, “The path to Buddhahood is vast and long.”
The path to Buddhahood is vast and long. It takes kalpas of accumulated practice. Attaining Buddhahood upon hearing a single verse is not easy at all. Our Buddha-nature is in bonds, like a pearl hidden in our clothes. The Buddha pointed out that we already possess what we are seeking.
As we begin to walk the path to Buddhahood, we need to know that we will not attain Buddhahood the day we become a Buddhist. Nor will we attain it after a lifetime of reverently paying our respects to the Buddha. Not at all. We must know that we are learning from the Buddha, not asking Him [for something]. We are only asking that our minds can be one with the Buddha’s but we are asking this of ourselves. We are asking ourselves to move forward and to get closer to Him. So, as Buddhist practitioners, we are following the Buddha on this road. The Buddha already blazed the trail.
If we want to follow in His footsteps, we must follow this road to draw closer to Him. So, “The path to Buddhahood is vast and long.” Although there is still quite a distance, we must find a way to inspire ourselves. Truly, we must diligently move forward because the road is long. Just how much further do we have to go? We do not know. It is “long” because we still have far to go. “Vast” means wide open. If we deviate from the course even slightly, it will be like being in the desert.
The desert is a boundless expanse of wilderness, so how can we find our directions? If we veer off-course, we will easily get lost in the wilderness. We have already lived for countless kalpas. For vast numbers of past kalpas, we have been lost. Because of a moment of carelessness, we veered off course. So, we must awaken. We already know our direction and how to walk the path to Buddhahood. We must focus our minds so we will stay on the right course. We also must know that [walking the path] takes kalpas of accumulated practice. We must walk on it for a very long time. A “kalpa” is a very long time.
In the past, I have often talked about “kalpas” such as “three great asankya kalpas” or “one small kalpa,” “one increasing and one decreasing kalpa,” which is already a long time. There are also medium and great kalpas. These are all very long periods of time, let alone “vast numbers of kalpas”. We do not know how to begin to calculate the time that we have been lost in the Six Realms.
So, after looking back, we must realize we need to spend just as long to diligently move forward. No matter how long it takes, even if it “takes kalpas,” we must spend that time walking forward step by step. Spiritual practice requires that we seize every moment to accumulate these steps. Every step we take brings us a step closer to the Buddha’s state.
This is what I keep telling all of you. The Buddha Himself had said that for countless kalpas, He continuously learned the Dharma from countless Buddhas. Since we are learning the Buddha’s Way, we must also do the same. This will take a very long time, but we cannot think, “I have practiced for such a long time, so what exactly have I gained?” We must not ask ourselves what we have gained, but just do it. Just do the things that must be done. Just walk the road that must be taken. Earlier, we spoke of “attaining Buddhahood on hearing a single verse” or “hearing one verse and attaining Buddhahood.”Can we really attain Buddhahood after single verse?This is not easily done.
But we must have faith.Has this seed been planted in our minds?If we believe this seed I really not hollow, but is solid, when it is planted in the soil, it will definitely sprout into a seedling.It will grow into a small tree, a big tree, and then into a thick-trunked tree that takes many people to fully wrap their arms around it.The cause that led to this tree was a seed; then as years go by, it becomes a thick-trunked tree.
From this analogy, we know that “attaining Buddhahod on hearing a single verse” is not impossible so long as we truly take the Dharma to heart, even if the “path to Buddhahood is vast and long, and takes kalpas of accumulated practice”.It may take many years, but the more time passes, the more we will achieve.Some people ask,
“How is it possible that we can attain Buddhahood upon hearing a single verse?”
We must believe that the path to Buddhahood tells us this path is the correct one.
When we are on the correct path, we must diligently go forward.Our faith and our practice must be sustained forever.
So, I also constantly tell everyone to seize the moment, that is , seize the opportunity, and sustain it forever.When we promptly seize this opportunity, we can carry out this correct practice forever.Then on this great road, no matter how far we need to go, since we are moving forward on the right course, our hearts will become as pure as lotus flowers.This is how, “With each step, a louts flower blossoms.”
In Buddhism, the lotus flower represents how we can maintain the purity of our minds in this turbid world without becoming defiled.
Now that we have learned the Buddha-Dharma and aspired to walk the Bodhisattva-path, we certainly must have patience.“Attaining Buddhahood upon hearing one verse” is not impossible.However, some people may say, “It can’t be that easy.”It is not at all easy.Without aspirations, it is really impossible.How could we attain Buddhahood upon hearing a single verse?If our seeds are hollow, or if we scatter the seeds on concrete, then that would definitely be impossible.
If we scatter our seed in the soil and nourish them with Dharma-water, after many years of growth, how could we not [attain Buddhahood]?We should have faith in this, but our Buddha-nature is in bonds.We all intrinsically have Buddha-nature, but we have been bound and entangled by ignorance and afflictions.
Thus “our Buddha-nature is in bonds, like a pearl hidden in our clothes”.In the Lotus Sutra, there is a story about a poor man and a pearl.This poor young man was very down on his luck.When an elder saw this depressed young man, he wondered why he was in such a sad state.“I gave you a pearl a long time ago, so why are you still in such a sad state?You could have traded this pearl for riches.”
The man patted himself and felt the pearl.“How long have I had this pearl?”Indeed, he always had this pearl on him.This is just like us as ordinary people.Buddha-nature has always been in our minds, yet we look outwards to seek the Buddha.This is because our minds have been covered by ignorance.
So, “the Buddha pointed out that we already possess what we are seeking”.He wanted to let us know that we all intrinsically have Buddha-nature.The mind, Buddha and sentient beings are no different [in their nature].We all intrinsically have Buddha-nature.
We must believe this.So, in the previous passage we discussed, “In the Buddha-lands of ten directions, there is only the One Vehicle Dharma. ”
In the Buddha-lands of ten directions, there is only the One Vehicle Dharma, not two or three, except when the Buddha teaches skillful means by using temporary labels to guide sentient beings.
“The Buddha-lands of ten directions” in clued worlds in four directions, and above and below.The Buddha is the fundamental teacher of this Saha World.So, the Buddha wants to teach us the One Vehicle Dharma, the one teaching that helps us to understand our minds and realize our true nature.But this is by no means easy for us, so the Buddha had to use skillful means.
Then at the Lotus Dharma-assembly, He said, “Not two or three.”There is not Two Vehicle or Three Vehicles; there is just the One Vehicle Dharma,“except when the Buddha teaches skillful means according to sentient beings’ capabilities. We are actually inherently Buddha, but we have gotten lost. Because He became enlightened first, He came to teach those who will awaken later. The Buddha was the first one to be enlightened. In hopes we can all awaken, He taught us in many ways, “by using temporary labels”. He used various names and appearances, “conditioned phenomena”. Every phenomenon has its name and appearance. But actually, those are only temporary. They are just designations.
For example, humans have to be distinguished by name. So, we are each given a name, when actually, we can all be called “human,” and can have just one label. So, to “guide sentient beings”, He utilized various teachings, and came up with various labels in order to teach everyone. This was stated in a previous sutra passage.
The next passage of the sutra states, “In order to teach Buddha-wisdom, all Buddhas appear in this world”. There is only this one truth, the remaining two [vehicles] are not real. Ultimately, They do not use the Small Vehicle to deliver sentient beings.
Though He used various methods to teach, everything that He taught was Buddha-wisdom. The Buddha, in His wisdom, established many teachings for sentient beings. “All Buddhas appear in this world. There is only this one truth”. The Buddha comes to the world for one great cause, to “open, reveal, realize and enter”. The Buddha “opens and reveals,” so sentient beings can “realize and enter”. His knowledge and views He comes only for this one cause, “the remaining two [vehicles] are not real”. The Two and Three Vehicles are not real; they are just temporary labels that help us return to our intrinsic nature of True Suchness. “
Ultimately, They do not use Small Vehicles to deliver sentient beings. The Buddha does not want to use the Small Vehicle to deliver sentient beings but sentient beings’ capabilities are dull, so He had no choice but to use the Small Vehicle. The Buddha wanted to teach the Great Vehicle Dharma and hoped we could immediately understand it. But sadly, we could not, so the Buddha must exercise His wisdom. He does this “to teach Buddha-wisdom”.
There are two kinds of Buddha-wisdom. Let us mindfully examine [them]. First is “unsurpassed and perfect wisdom”. This is which is what we often call “Anuttara-samyak-sambodhi”. This is supreme, perfect, universal enlightenment. This is the Buddha’s “perfect wisdom”. The second is “all-encompassing wisdom”.
We previously spent several days. We previously spent several days explaining “all-encompassing wisdom, which is “sarvajna”. When we recite sutras, [we say] “the fruit of sarvajna, which is “all-encompassing wisdom”. It is supreme, unsurpassed wisdom, which is very encompassing. Among all things in the universe, there is nothing it does not know; all [is known]. So, “All Buddhas appear in this world” means “the Dharma kaya of all Buddhas is ever-abiding and unceasing”.
All Buddhas appear in this world: The Dharmakaya of all Buddhas is ever-abiding and unceasing. Sentient beings are blinded by darkness, so it is very difficult for them to see it. The Buddha now appears in the world to enable all sentient beings to achieve His one great cause. This [opportunity] is extraordinary and is a precious treasure in this world.
All Buddhas, whether of the past or present, are ever-abiding in this world. The names mentioned at the beginning of the Introductory Chapter of the Lotus Sutra were 20,000 Sun-Moon-Lamp-Radiant Buddhas. Actually, Buddhas constantly come to this world. We are all Buddhas, but our Buddha-nature has been in a deep slumber, while many Buddhas have already awakened.
So, sentient beings are Buddhas and Buddhas come from among sentient beings. So, “All Buddhas appear in this world” means as long as we care about ourselves enough to quickly awaken from delusion and deep slumber, we can be “those who awaken later” or “those who gradually awaken”. Those who gradually awaken will also awaken in the future.
The Dharmakaya is ever-abiding and unceasing, as is our intrinsic nature of True Suchness. But “sentient beings are blinded by darkness, so it is very difficult for them to see it”. We sentient beings are blind. If we cannot see [our true nature], then how can we understand the Buddha’s knowledge and views？What if we do not understand? We must learn, we must learn to open our wisdom-eyes to look at all sentient beings. We just need to push aside the darkness and believe that this time, the sky outsides is gradually brightening.
So, “the Buddha now appears in the world to enable all sentient beings to achieve His one cause.” The Buddha comes to the world for one great cause, He manifests in the world “to enable.” He manifests in the World “to enable” sentient beings to achieve His one great cause. This is very extraordinary.
Look at the population on this planet. How many of us truly know the Buddha-Dharma? How many people can diligently put the Buddha-Dharma into practice? Besides, the Buddha has spent very little time in this world.So, we are still in the era for Sakyamuni Buddha to give teachings, but He last appeared over 2500 years ago. So, for us to still have Dharma to listen to is a very opportunity, therefore we must seize it.
So, it “is a precious treasure in this world.” For the Buddha to appear in this world is indeed very rare. Bud the Dharmakaya still remains in this world, so we can still listen to the Dharma. Because there is still Dharma, that means the Buddha has not yet disappeared. He will not disappear from this world; He is still here now.
As long as we practice the Dharma, the Buddha will still exist in this world. If we do not practice the Dharma, even if we lived during His lifetime, it would be as if the Buddha did not exist.So, we must seize [this opportunity]. “There is only this one truth. To make known ultimate reality and wondrous truths is His work and action. The Buddha comes to the world for one great cause. What He does is His “work and action.”
There is only this one truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal His knowledge and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s knowledge and views, this is the wondrous Dharma of the Lotus Sutra.
The actions He takes for His one great cause are to teach the Dharma to sentient beings by speech and to set an example through His actions. His one great cause for coming to the world is to make known ultimate reality and wondrous truths.”
“Wondrous truths” are intangible and invisible, but the Buddha came to this world was born and grew up in the palace, became an adult and sought the truth. These were worldly appearances He manifested for the sake of the truth, all to “reveal ultimate reality and wondrous truths. His work and action is to undertake the one great cause.” “Action” means to undertake. “To open and reveal Buddha-knowledge and views is also His work and action.”
Everyone, this is how we learn the Buddha’s Way. When we understand the principles in our daily living, we are always immersed in the stream of Dharma. We are not merely touching the water and we are actually immersed in it. Thus we can cleanse the unenlightened ignorance from our minds.
So, we must always cherish the Buddha-Dharma. The Buddha’s teachings all aim to guide us in the right direction. The Buddha comes to this world to open our minds. When we eliminate our ignorance, True Suchness will appear. This is a very simple action, but shouldn’t we open the door to our minds ourselves? As I said, we must not ask this of the Buddha, but of ourselves. We must be diligent so we can move forward and not deviate from this course. These are things we must ask of ourselves. We must love and cherish ourselves, seize this moment and keep moving forward. We must always be more mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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