20140723《靜思妙蓮華》自性自證悟（第354集）
⊙見道初覺護斯法，自性深藏法永恆，諸佛善導妙真如，無量法門悉現前。
⊙「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。自證無上道，大乘平等法，若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙自證無上道：一乘之真理，非從他得，而需自證悟者，謂之自證。如佛自證，不從他得也。
⊙如來所得之道，更無過上，故名無上道。經云：「正直捨方便，但說無上道。」
【證嚴上人開示】
時間是長久的，時間的長河永無窮盡，但是我們人的呼吸是在無常間。每一秒鐘屬於我們的，我們的呼吸如果停止，這一秒鐘，我們的，就同時也停了。卻是我們的生命，除了這個身體，生理上有生命，呼吸停了，身體，就是敗壞，不過，我們真正的生命，還是同樣不斷，還有來生。
靈魂乘著過去的因緣果報，什麼都沒帶去，(只有)此意識帶去。帶去到哪裡呢？來生來世；由不得自己，就是這個業帶著我們走。走到哪裡？全都不知道。總是我們造什麼業，隨著不由自己的靈魂這樣去了，所以，感覺人生很辛苦。
做人時，覺得我什麼都知道，所以我要和你計較得很清楚。這種的欲門一開，天下所有一切，沒有一件我們不想要貪的。到了呼吸不來時，你每一樣都帶不去，而且一切要到哪裡，都由不得自己。如果想到這一段，我們就要好好警覺。
見道初覺護斯法
自性深藏法永恆
諸佛善導妙真如
無量法門悉現前
佛陀就是為了我們眾生，他開始修行，要如何瞭解生死的道理，生命的奧祕，要如何去探討，所以修行了。他修行「見道初覺」，就開始瞭解這些道理了，所以「見道初覺護斯法」，從他覺悟那個剎那間，那個妙法，就是一直要和大家分享。但是，這種真心話，真實法，無法及時來開示眾生，因為眾生根機不堪，無法勘得受此法。所以佛陀他就要護，保護著「斯法」，就是此法。
「自性深藏法永恆」，要告訴我們的是這幾句話——人人本具佛性，人人的自性是深藏。藏在哪裡呢？藏在層層無明將它蓋住了。
所以，自性是如來本性，卻是我們的理解，我們的心的煩惱，分別了這個名詞，所以叫做「假名字相」。因為我們有這樣的無明分別，無明很厚重的時候，茫茫渺渺，就是靈魂，人(靈魂)離開身體了，還含恨、含怨，不知道自己有錯。
看看悟達國師，他過去十世之前，袁盎斬晁錯。看！晁錯十世冤魂不散。這就是還未覺悟。一直等到迦諾迦尊者，不是那個(三昧)水，能洗他的腳就好了，最重要是迦諾迦尊者，為他解開恩怨；這是讓他瞭解道理，晁錯的冤魂瞭解了，所以這樣才能解冤釋結。這就是說，這冤魂想不通，他還是很怨、很恨，所以甘願在那裡茫茫渺渺；(想)不通，所以一直跟著要報復。所以是迦諾迦尊者來解冤結。
所以，我們要知道，名稱不同，無論是靈魂也好，意識也好，其實清淨，同一件東西，我們若能將它淨化，那就是回歸本性，很乾淨，很明亮。
所以「諸佛善導妙真如」。諸佛，從過去無始劫以來，到底多少佛出現人間，而且佛就是在人群中修行，人群中修行就互為善知識，互為善友，所以「諸佛善導」，諸佛都是在善知識群中，在引導我們。所以常常告訴大家，「人生典範」，我們若看到較好的人，我們就要向他學。所以善知識、善友，不斷不斷在人間，來為我們好好教導。
「妙真如」，無不都是要告訴我們，人人本具如來智性。所以，我們若能接受，沒有一樣不是法，所以「無量法門悉現前」，按照此法來走，很多法門都是在現前。
所以說起來，在人間很多菩薩。看到在南非，這幾天前，他們也是在(志工)幹部培訓。你們要知道，他們的幹部培訓，多麼的辛苦！搭著帳棚，非常的簡陋。雖然幹部培訓兩天，兩天的時間，他們要借土地，搭帳棚，而且要準備。人很少，來的人是從哪裡來的呢？四個國家，從辛巴威，還有史瓦濟蘭，還有莫三比克，總共是四個國家集合起來。他們本土的志工，就有一百八十九位，還有我們華人的志工，就是二十九位，想，這樣加起來一、二百人，在那個很簡陋的地方。
從很遠的地方，有的是一千七百多公里，辛巴威，就有一千八百多公里，他們搭車來一趟將近三天。像辛巴威，來到中途要停一會兒，這樣將近四天，來回七、八天的時間，來南非培訓兩天，上這個課兩天。尤其是他們的生活都很辛苦，光是要負擔搭車的車資，就已經要花掉他們多少錢，卻是他們願意，甘願。而且他們在就地培訓，很辛苦！我們華人沒幾位，他們這樣精進，真的令人看了感覺，這就是法，法就是在他們的心中，那種無量法門悉現前。
距離我們這麼遠，他們得到法喜，因為他們感覺到幫助人的事，原來是那麼快樂！平常生來，就是在這麼貧困的環境，就是一生，依賴著別人給他的生活，現在已經得到內心的財富了，感覺他們內心滿滿的財富，能夠去幫助人。但是，這個財富的方法要怎麼得來呢？所以他們不怕辛苦，那麼遠的路途，這樣來接受培訓，上培訓課程。你們想，這是不是「自性深藏法永恆」呢？這是不是「無量法門悉現前」呢？這種離我們這麼遠，但是有這樣傳過去的法，就能將貧困中的人，給他心靈的財富，實在是不簡單。
看到裡面每一個故事，都是會發光，會發亮，雖然是黑色的皮膚，任何人就是能發亮的光明。就像我剛才走出來到外面，抬頭看天空，天空一片還是暗的，還是黑夜。黑夜漫長，卻是遠遠的地方有一簇白雲，好像白天的白雲，很白很白的雲，卻是在天未亮，在黑夜中的一片白雲。那樣的心境，看了感覺，對啊！南非那些菩薩，不就是這樣嗎？人人皮膚是黑的，卻是有這麼美的白雲，好像白天一片白雲浮現在黑夜，還未天亮的晚上。看！這是多麼美的境界！人人本性具有，只是我們沒有發覺到。
所以我們要修行，「定慧力莊嚴」，我們的心要定，我們的智慧要開啟，這是我們的力量，要如何度眾生？所以用此法來度眾生。
佛自住大乘
如其所得法
定慧力莊嚴
以此度眾生
自證無上道
大乘平等法
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
接下來再說「自證無上道」。佛陀自證無上道，佛陀已經證道了，覺悟了，從初覺那個時候開始，他已經撥開了所有的無明，已經發現了宇宙萬物的真理。此法原來就是在深處裡，只要你撥開了，就是自性宇宙，天空海闊，是那麼遼闊無窮際，這就是佛陀所證的無上道。
「大乘平等法」，佛陀既證此大乘法，他認為此法人人本具，人人平等。我們若能透徹，此大乘真實的妙理，這樣我們和佛的見解就同等了。所以說來，大乘的道理，是表達佛和眾生是平等的真理，全都是平等，「在佛不增，在凡不減」，所以道理永遠都是存在。
「若以小乘化」，佛陀既然知道這都是平等，只不過要給大家，大家還沒辦法，所以，以小乘這樣來教育，不過佛陀的目的，不是要在小乘法就停止下來。當然，小乘只是引導、引導，要讓大家能走到看見大路，這是這樣的引導方法，所以不希望人人，到小路就停下來；到小路停下來，佛陀會不捨，也不是佛陀的目的。為我們指向大路，就是希望我們向前走。「若以小乘化」，若是佛陀要用小乘來教化，這不是佛的本願。
所有的眾生都一樣，「乃至於一人」，他所要給大家的是普遍，人人，全部的人人都能得到，不捨漏掉一個人。就如地藏菩薩說，地獄未空，誓不成佛；眾生度盡，方證菩提。哪怕地獄中還有一個眾生，地藏菩薩說，他誓不成佛。佛陀也是一樣，地藏菩薩是承佛陀的法，當然佛陀在人間教化眾生，都不想要漏掉一個人，所以希望人人，都能得大乘平等之法，不是停留在小乘中。佛陀就是連一個人停下來，他都不捨。
所以「我則墮慳貪」，就是若是用小乘法，甚至任何一個人還停在小乘法，這樣是我的慳貪。其實，我要將法，所有的(法)都要給人，希望人人能接受此法，絕對沒有將法遺留下來，希望將內心的法，能全部教化給眾生。這是佛陀很懇切的心，對當時的弟子說：「若以小乘化，乃至於一人，我則墮慳貪。」這是多麼懇切！
「此事為不可」，如果這樣，絕對不行，我不會做這樣的事情；我絕對要將此法，完全無私奉獻出去，希望大家能相信，我不會做這樣的事情，我沒有藏一點點的祕密，我完全無私奉獻了。
「自證無上道」。我們來看，「一乘之(真)理」，此無上道就是一乘之理，「非從他得」。
自證無上道：
一乘之真理
非從他得
而需自證悟者
謂之自證
如佛自證
不從他得也
剛剛告訴大家，真理是人人本具，自性是深藏法永恆，所以，「一乘之真理，非從他得」，不是從別人得來的。其實人人都有，佛陀只是現個相，來向大家開示說：你也有。
「這件東西好嗎？」「好啊！」「你也有。」「在哪裡？」手伸進口袋裡摸一摸，果然有！只要你願意伸手，探手到你的口袋裡，你就能摸出你的寶珠來。卻是，我們只是這個動作，都不想做，我們永遠身懷寶珠，還是在貧窮之中；這就是我們還未證，沒有去自證，覺悟。
所以，我們還未自證，覺悟，所以我們還不瞭解。我們要自證，就是我們要探手進去，自己摸到這顆寶珠：「哦！真的有！」證明我也有，你所說的我也有；這叫做自證。
我們無法說：要不然你的給我。佛陀只能將方法教給我們；自性，佛陀的自性，還是如來自性，你同樣也有，你要向如來找什麼自性呢？他把方法給我們，所以「非從他得」。真實法，這實體之法，是在我們自己的身上，不是從別處求來的，必須自證悟。我們要自證、自悟，才能和佛一樣的境界。
儘管佛陀一點都沒有藏私，全部都給大家，但是，給大家的也只是方法，指導我們，讓我們瞭解無明如何去除，我們要如何，以這一條光明的道路向前走。此道，所以，無上道是如來所得之道，他所瞭解的，他的身心現在就是在此道上。
如來所得之道
更無過上
故名無上道
經云：
正直捨方便
但說無上道
更無過上，就是無上正等正覺，所以「但說無上道」，告訴你們過去，只是小路引導來到大路口，到這大路口，大家要開始起步向前走。這就是我們要自己去走，才能證悟。如來現在，他在真道實相，他還住在那裡，自住於大乘，佛陀還是在那裡。
所以，我們瞭解佛陀所證之道，在我們的心裡，只要我們能走過那段，瞭解人生無常，苦集滅道，一切都是因緣法。真實的因緣法，佛陀用種種譬喻，我們若瞭解，慢慢引導我們，我們人人還要再進步，不是自知自覺，我們還要覺他，也讓大家都能知道，普遍知覺。
人間眾生在這苦難中，苦都來不及了，如何來聽法呢？你就要先幫助他，除掉他的苦難，自然他就很歡喜來受法。就像南非，都是他們在很苦難中，菩薩去幫助他們，現在他已經知道，我應該要學法，這心靈的財富，自己不必靠別人，還能去幫助別人。他們那麼殷勤精進，他們現在，也已經走在這條大路上，所以不只是自覺，還要覺他；就是自覺、覺他，才能覺行圓滿；必定要經過菩薩道。所以人人要用心精進。
Explanations by Master Cheng-Yan
Subject: Realizing Our Own Nature (自性自證悟)
Date: July. 23. 2014
Time is everlasting; the river of time is long and endless. However, we can stop breathing at any time, so we stay alive, second by second. If we stop breathing, then in that second, our life also stops.
But we have a life apart from the physiological life of this body. When we stop breathing, our physical bodies will decay. But our true life will continue on without stopping, into future lifetimes. Our spirits are led by our past karma. [After we die,] we take nothing with us except our mind-consciousness. Where do we take it? Into our next lifetime. We cannot control where we go because we are led by our karma.
So, where will our karma take us? We have no idea. Basically, according to what karma we created, our spirits will helplessly go [wherever it leads us]. So, we feel that life is difficult. As humans we think, “I know everything, so I will take issue with you over everything.” Once the door to desires opens, there is nothing in the world that we do not want to greedily claim as our own. When we can no longer take our next breath, we cannot take any of it with us. We also have no control over where it will go. Once we consider this, we must remind ourselves to be vigilant.
Early in His practice, the Buddha attained initial realizations, then protected that Dharma. The everlasting Dharma is deeply hidden in our nature. All Buddhas kindly guide us to wondrous True Suchness so infinite Dharma-doors readily appear.
For the sake of sentient beings, the Buddha began to engage in spiritual practice to understand the truth of cyclic existence and to explore the mysterious workings of life. Thus, He engaged in spiritual practice. “Early in His practice, the Buddha attained initial realizations.” He began to understand these principles. So, “Early in His practice, the Buddha attained initial realizations, then protected that Dharma.” The wondrous Dharma He attained in the moment. He reached enlightenment was what He always wanted to share with us. However, these teachings from His heart, this True Dharma, could not be immediately taught to sentient beings, because their [limited] capabilities were insufficient. They were not able to accept it.
So, the Buddha had to safeguard “that Dharma,” which is this Dharma [He was about to expound]. “The everlasting Dharma is deeply hidden in our nature.” These phrases tell us that we all intrinsically have Buddha-nature. This nature is deeply hidden. Where is it hidden? Under layers and layers of delusion.
So, our intrinsic nature is Buddha-nature, but our understanding and the afflictions in our minds create these distinct labels. So, these are “temporary labels;” we make these distinctions out of ignorance. When we are covered by heavy layers of delusion, we cannot see clearly; our spirits [are lost]. When we leave our bodies behind, we still hold grudges and resentment. We are unable to realize our own faults.
Take Dharma Master Wu-da for example. Ten lifetimes ago, Yuan Ang beheaded Chao Cuo and Chao Cuo’s spirit stayed around for ten lifetimes because he could not awaken until Venerable Kanaka [helped him]. It was not the [Samadhi-] water. Master Wu-Da used to wash his leg [that helped]. The most important thing was Venerable Kanaka helping [Chao Cuo] to resolve his grudge by helping him understand the principles. Only when Chao Cuo’s vengeful spirit understood was his enmity resolved. This shows that when this vengeful spirit could not let go, he was resentful and hateful and would rather wander around aimlessly. Unable to let go, he continuously tried to exact revenge.It took Venerable Kanaka to resolve this enmity.
Therefore, we must understand that despite different labels, whether we talk about a “spirit” or “mind-consciousness,” it is actually [intrinsically] pure; it is the same thing.
If we can purify it, we can return to our intrinsic nature, which is very clean and bright.
So, “all Buddhas kindly guide us to wondrous True Suchness”.Since countless kalpas ago, how many Buddhas have appeared in this world?These Buddhas have also engaged in spiritual practice among people.When we practice with other people, we become spiritual and virtuous friends for each other so “all Buddhas kindly guide us”.
All Buddhas are among our virtuous friends and are guiding us.
So, I constantly tell everyone about “living role models”.If we see people who are better than us, we must learn from them.So, there are always virtuous and spiritual friends coming to this world to earnestly guide us.“Wondrous True Suchness” tells us that we all intrinsically have the Buddha’s nature of wisdom.As long as we are able to accept it, everything is Dharma.Thus, “infinite Dharma-doors will readily appear”.
If we practice according to this principle, many Dharma-doors will manifest before us.
So, there are many Bodhisattvas in this world.In South Africa, over these past few days, they held a leadership training for volunteers.You need to know how difficult it was for them to hold this leadership training.They set up simple crude tents, and although the leadership training only lasted two days, they had to borrow land, set up tents and make other preparations with only a few people.
Where did these volunteers come from?They come from four countries, including Zimbabwe, Swaziland, as well as Mozambique so there were four countries total.
When people from these four countries gathered together, altogether there were 189 African volunteers.When we add in the 29 Chinese volunteers, there were around 200 people in that rural area.They came from remote places, some from over 1700km away.
Some Zimbabwe volunteers traveled over 1800km, spending almost three days in a car.
With a bread in their travel, this trip took them almost four days, Round trip, they spent seven to eight days, just for a two-day training in South Africa.
Their lives are already very difficult, and the money they had to spend on transportation alone was a lot.But they were very willing to do this.Holding local trainings there was very difficult; there are only a few Chinese volunteers but they are very diligent.
When we saw this, we really felt the Dharma in their hearts.It is as if infinite Dharma-doors have readily appeared before us from so far away.They attained Dharma-joy because they felt that helping people made them very happy.They were born into such an impoverished environment.For their entire lives, they have depended upon aid provided by others, but now they have gained spiritual wealth; they feel their hearts are filled with riches so they are able to help others.
But how did they attain such wealth?That is why they are not afraid of hardship or of traveling such great distances to receive this training and attend the classes.Think about it, isn’t this how “the everlasting Dharma is deeply hidden in our nature”?
Isn’t this how “infinite Dharma-doors readily appear before us?”They are located so far away from us, but the Dharma has been transmitted there to provide those living in poverty with spiritual wealth.They are really incredible.
Every one of them has a story that is radiant and illuminating.They are dark-skinned, and every one of them is radiant.As I walked out just now and looked at the sky, it was still dark.It is still night.The night is very dark, but I saw a cluster of clouds from far away.They looked just like the clouds of day.They were very pale and white.So even before the day dawned, I saw these white clouds in the dark sky. In my mind I thought, “Aren’t the Bodhisattvas in South Africa just like this?” Their skin is dark and they are like these beautiful white clouds, which look as if daytime clouds have appeared in the dark sky before dawn.
See how beautiful they are. We all intrinsically have a [Buddha-] nature, we just have not realized it yet. So, we must engage in spiritual practice and be “adorned with the power of Samadhi and wisdom”. Our minds must be in a state of Samadhi. We must unlock our wisdom. This gives us our power. How do we transform sentient beings? We use this Dharma to transform them.
Buddhas Themselves abide in the Great Vehicle as the Dharma They attained. They are adorned with the Power of Samadhi and Wisdom. With these They deliver sentient beings. I realized the supreme path, the universal Great Vehicle Dharma. If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be.
Next, we talk about “realizing the supreme path”. The Buddha realized the supreme path Himself; He realized the path and became enlightened. From the moment He first attained enlightenment, He had already pushed aside all ignorance to discover the true principles of all things. This Dharma has always been deep within us. As long as we push aside [delusion], our nature is as vast as the universe and as open as the sky and ocean. It is so vast and boundless. This is the supreme path realize by the Buddha, “the universal Great Vehicle Dharma”.
Since the Buddha realized Great Vehicle Dharma, He believed this Dharma is within all of us. We are all equal. If we can penetrate the true and wondrous principles of the Great Vehicle, we will be able to have the same understanding as the Buddha. Therefore, the principles of the Great Vehicle tell us the truth that the Buddha and sentient beings are all equal. “It is no greater in Buddhas and no less in ordinary beings”. So, these principles are always there. “If He transformed others with the Small Vehicle…” The Buddha knows that all beings are equal, but when it comes to teachings, humans are still incapable of understanding [all]. So, He taught them the Small Vehicle.
But His goal is not to stop with the Small Vehicle Dharma; the Small Vehicle was only used to guide and help people reach the main road. This was how He guided people, so He did not want people to stop once they reached the small roads. If the stopped at the small road, He would be disappointed. That was not His goal. He pointed us to the main road, hoping we would head in that direction.
“If He transformed others with the Small Vehicle.” Teaching the Small Vehicle was not His original intent. All sentient beings are the same. “Even to one person”. He wants to give teachings universally so that everyone can attain them. He could not bear to miss a single person. As Earth Treasury Bodhisattva said, “Until hell is empty, I will not attain Buddhahood. Until all have been transformed, I will forego enlightenment”. As long as there is one sentient being in hell, Earth Treasury Bodhisattva vowed to not attain Buddhahood. The Buddha had the same intent; Earth Treasury Bodhisattva was carrying on these teachings. When the Buddha teaches in this world, He does not want to miss a single individual. So, He hoped everyone would attain the Great Vehicle Dharma that is equally in us and not stay at the level of the Small Vehicle. The Buddha did not want even a single person to stop there. “I would be considered stingy and greedy”. If He only used the Small Vehicle Dharma, if any one of us stayed in Small Vehicle Dharma, that would be stingy and greedy of Him.
Actually, He wanted to share all of the Dharma with people, and hoped everyone could accept it. So He held nothing back, hoping to teach all of the Dharma in His mind to sentient beings. This is why the Buddha very earnestly told His disciples at that time. “If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy”. He was very sincere that “such a thing could never be”. If he did this, that would be unacceptable. “I would never do a thing like that. It is certain that I will fully and selflessly offer this Dharma”. He hoped everyone would understand that He would never do a thing like that nor keep anything a secret. He selflessly offers everything. “Having realized the supreme path,” we can see “the truths of the One Vehicle”. This supreme path is the truths of the One Vehicle and “cannot be attained from anyone else”.
“The Buddha realized the supreme path: The truths of the One Vehicle cannot be attained from anyone else but must be realized for ourselves. So, we must realize it ourselves as the Buddha realized it Himself. He did not obtain it from others.”
As I have just said, we all intrinsically have true principles and everlasting Dharma deeply hidden in our nature. Therefore, “The Truths of the One Vehicle cannot be attained from anyone else”. We cannot attain it from other people; it is actually within each of us.
The Buddha come to this world to manifest this, to teach all of us, “This is within you, too” “Is this thing good?” “Yes, you have it, too” “Where is it?” “Put your hand in your pocket and feel around” “It is really there！” “As long as you are willing to reach into your pocket, you can always find this treasure” However, we refuse to take even this simple action. We have always had this precious jewel, but we still live in poverty. This is because we have not yet realized that [we have it].
Since we have not realized this or awakened, we do not yet understand. To attain this realization, we just need to reach into our pocket and find the pearl ourselves. “Oh, it is really here！” “This proves I also have it, I have the thing you are talking about” This is realizing it ourselves. We cannot say, “Give me what you have” The Buddha can only teach us the method. The Buddha’s nature is Tathagata-nature, and it is also in you as well. Why are you asking the Buddha for your intrinsic nature? The Buddha has already given us the method, so it is “not obtained from someone else”. The true Dharma, the ultimate Dharma, is within each of us.
We do not seek it from elsewhere. We have to realize it ourselves. We must realize and awaken to it ourselves to achieve the same state as the Buddha. Even though the Buddha did not withhold anything and gave all teachings to everyone, what He gave us are just methods that guide us. These help us learn how to eliminate ignorance and how to proceed on this bright path. So, the unsurpassed path is the path attained and understood by the Tathagata. His mind and body are on this path.
The path attained by the Tathagata cannot be surpassed, so it is the unsurpassed path. The sutra states: He set aside the skillful for the direct and only taught the unsurpassed path.
What cannot be surpassed is supreme, perfect and universal enlightenment. So, He “only taught the unsurpassed path” He told us that in the past, He used a small road to guide us to the main one. Once we arrive at the main road, we must keep walking forward. We must keep walking on our own in order to reach realization. The Buddha is still at the ultimate true path, He still abides in the Great Vehicle. He is still there.
We must understand the path the Buddha realized is in our minds. As long as we can walk the path, we understand that the impermanence of life and the four Noble Truths are brought about through the law of karma. To teach the law of karma, the Buddha used various analogies. If we understand them, He can slowly guide us so that we keep making progress. We not only focus on our own awakening, we must also awaken others so that they may achieve the same understanding and this knowledge may be widespread.
Sentient beings in this world can barely deal with their own suffering, so how can they listen to the Dharma? We must first help them eliminate their suffering, so naturally they will happily accept the teachings. Take South Africa as an example. As they were living in hardship, Bodhisattvas went to help them. They now understand, “I should learn the Dharma” and develop spiritual wealth. Not only do they not need to depend on others, they can even help people.They are very diligent and now they are walking on this great path.
Not only are they awakening themselves, but they are also awakening others. Only by awakening themselves and others can we have perfect awakened conduct. To do this, we must travel the Bodhisattva-path. So, we must always be mindful and diligent.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙見道初覺護斯法，自性深藏法永恆，諸佛善導妙真如，無量法門悉現前。
⊙「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。自證無上道，大乘平等法，若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙自證無上道：一乘之真理，非從他得，而需自證悟者，謂之自證。如佛自證，不從他得也。
⊙如來所得之道，更無過上，故名無上道。經云：「正直捨方便，但說無上道。」
【證嚴上人開示】
時間是長久的，時間的長河永無窮盡，但是我們人的呼吸是在無常間。每一秒鐘屬於我們的，我們的呼吸如果停止，這一秒鐘，我們的，就同時也停了。卻是我們的生命，除了這個身體，生理上有生命，呼吸停了，身體，就是敗壞，不過，我們真正的生命，還是同樣不斷，還有來生。
靈魂乘著過去的因緣果報，什麼都沒帶去，(只有)此意識帶去。帶去到哪裡呢？來生來世；由不得自己，就是這個業帶著我們走。走到哪裡？全都不知道。總是我們造什麼業，隨著不由自己的靈魂這樣去了，所以，感覺人生很辛苦。
做人時，覺得我什麼都知道，所以我要和你計較得很清楚。這種的欲門一開，天下所有一切，沒有一件我們不想要貪的。到了呼吸不來時，你每一樣都帶不去，而且一切要到哪裡，都由不得自己。如果想到這一段，我們就要好好警覺。
見道初覺護斯法
自性深藏法永恆
諸佛善導妙真如
無量法門悉現前
佛陀就是為了我們眾生，他開始修行，要如何瞭解生死的道理，生命的奧祕，要如何去探討，所以修行了。他修行「見道初覺」，就開始瞭解這些道理了，所以「見道初覺護斯法」，從他覺悟那個剎那間，那個妙法，就是一直要和大家分享。但是，這種真心話，真實法，無法及時來開示眾生，因為眾生根機不堪，無法勘得受此法。所以佛陀他就要護，保護著「斯法」，就是此法。
「自性深藏法永恆」，要告訴我們的是這幾句話——人人本具佛性，人人的自性是深藏。藏在哪裡呢？藏在層層無明將它蓋住了。
所以，自性是如來本性，卻是我們的理解，我們的心的煩惱，分別了這個名詞，所以叫做「假名字相」。因為我們有這樣的無明分別，無明很厚重的時候，茫茫渺渺，就是靈魂，人(靈魂)離開身體了，還含恨、含怨，不知道自己有錯。
看看悟達國師，他過去十世之前，袁盎斬晁錯。看！晁錯十世冤魂不散。這就是還未覺悟。一直等到迦諾迦尊者，不是那個(三昧)水，能洗他的腳就好了，最重要是迦諾迦尊者，為他解開恩怨；這是讓他瞭解道理，晁錯的冤魂瞭解了，所以這樣才能解冤釋結。這就是說，這冤魂想不通，他還是很怨、很恨，所以甘願在那裡茫茫渺渺；(想)不通，所以一直跟著要報復。所以是迦諾迦尊者來解冤結。
所以，我們要知道，名稱不同，無論是靈魂也好，意識也好，其實清淨，同一件東西，我們若能將它淨化，那就是回歸本性，很乾淨，很明亮。
所以「諸佛善導妙真如」。諸佛，從過去無始劫以來，到底多少佛出現人間，而且佛就是在人群中修行，人群中修行就互為善知識，互為善友，所以「諸佛善導」，諸佛都是在善知識群中，在引導我們。所以常常告訴大家，「人生典範」，我們若看到較好的人，我們就要向他學。所以善知識、善友，不斷不斷在人間，來為我們好好教導。
「妙真如」，無不都是要告訴我們，人人本具如來智性。所以，我們若能接受，沒有一樣不是法，所以「無量法門悉現前」，按照此法來走，很多法門都是在現前。
所以說起來，在人間很多菩薩。看到在南非，這幾天前，他們也是在(志工)幹部培訓。你們要知道，他們的幹部培訓，多麼的辛苦！搭著帳棚，非常的簡陋。雖然幹部培訓兩天，兩天的時間，他們要借土地，搭帳棚，而且要準備。人很少，來的人是從哪裡來的呢？四個國家，從辛巴威，還有史瓦濟蘭，還有莫三比克，總共是四個國家集合起來。他們本土的志工，就有一百八十九位，還有我們華人的志工，就是二十九位，想，這樣加起來一、二百人，在那個很簡陋的地方。
從很遠的地方，有的是一千七百多公里，辛巴威，就有一千八百多公里，他們搭車來一趟將近三天。像辛巴威，來到中途要停一會兒，這樣將近四天，來回七、八天的時間，來南非培訓兩天，上這個課兩天。尤其是他們的生活都很辛苦，光是要負擔搭車的車資，就已經要花掉他們多少錢，卻是他們願意，甘願。而且他們在就地培訓，很辛苦！我們華人沒幾位，他們這樣精進，真的令人看了感覺，這就是法，法就是在他們的心中，那種無量法門悉現前。
距離我們這麼遠，他們得到法喜，因為他們感覺到幫助人的事，原來是那麼快樂！平常生來，就是在這麼貧困的環境，就是一生，依賴著別人給他的生活，現在已經得到內心的財富了，感覺他們內心滿滿的財富，能夠去幫助人。但是，這個財富的方法要怎麼得來呢？所以他們不怕辛苦，那麼遠的路途，這樣來接受培訓，上培訓課程。你們想，這是不是「自性深藏法永恆」呢？這是不是「無量法門悉現前」呢？這種離我們這麼遠，但是有這樣傳過去的法，就能將貧困中的人，給他心靈的財富，實在是不簡單。
看到裡面每一個故事，都是會發光，會發亮，雖然是黑色的皮膚，任何人就是能發亮的光明。就像我剛才走出來到外面，抬頭看天空，天空一片還是暗的，還是黑夜。黑夜漫長，卻是遠遠的地方有一簇白雲，好像白天的白雲，很白很白的雲，卻是在天未亮，在黑夜中的一片白雲。那樣的心境，看了感覺，對啊！南非那些菩薩，不就是這樣嗎？人人皮膚是黑的，卻是有這麼美的白雲，好像白天一片白雲浮現在黑夜，還未天亮的晚上。看！這是多麼美的境界！人人本性具有，只是我們沒有發覺到。
所以我們要修行，「定慧力莊嚴」，我們的心要定，我們的智慧要開啟，這是我們的力量，要如何度眾生？所以用此法來度眾生。
佛自住大乘
如其所得法
定慧力莊嚴
以此度眾生
自證無上道
大乘平等法
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
接下來再說「自證無上道」。佛陀自證無上道，佛陀已經證道了，覺悟了，從初覺那個時候開始，他已經撥開了所有的無明，已經發現了宇宙萬物的真理。此法原來就是在深處裡，只要你撥開了，就是自性宇宙，天空海闊，是那麼遼闊無窮際，這就是佛陀所證的無上道。
「大乘平等法」，佛陀既證此大乘法，他認為此法人人本具，人人平等。我們若能透徹，此大乘真實的妙理，這樣我們和佛的見解就同等了。所以說來，大乘的道理，是表達佛和眾生是平等的真理，全都是平等，「在佛不增，在凡不減」，所以道理永遠都是存在。
「若以小乘化」，佛陀既然知道這都是平等，只不過要給大家，大家還沒辦法，所以，以小乘這樣來教育，不過佛陀的目的，不是要在小乘法就停止下來。當然，小乘只是引導、引導，要讓大家能走到看見大路，這是這樣的引導方法，所以不希望人人，到小路就停下來；到小路停下來，佛陀會不捨，也不是佛陀的目的。為我們指向大路，就是希望我們向前走。「若以小乘化」，若是佛陀要用小乘來教化，這不是佛的本願。
所有的眾生都一樣，「乃至於一人」，他所要給大家的是普遍，人人，全部的人人都能得到，不捨漏掉一個人。就如地藏菩薩說，地獄未空，誓不成佛；眾生度盡，方證菩提。哪怕地獄中還有一個眾生，地藏菩薩說，他誓不成佛。佛陀也是一樣，地藏菩薩是承佛陀的法，當然佛陀在人間教化眾生，都不想要漏掉一個人，所以希望人人，都能得大乘平等之法，不是停留在小乘中。佛陀就是連一個人停下來，他都不捨。
所以「我則墮慳貪」，就是若是用小乘法，甚至任何一個人還停在小乘法，這樣是我的慳貪。其實，我要將法，所有的(法)都要給人，希望人人能接受此法，絕對沒有將法遺留下來，希望將內心的法，能全部教化給眾生。這是佛陀很懇切的心，對當時的弟子說：「若以小乘化，乃至於一人，我則墮慳貪。」這是多麼懇切！
「此事為不可」，如果這樣，絕對不行，我不會做這樣的事情；我絕對要將此法，完全無私奉獻出去，希望大家能相信，我不會做這樣的事情，我沒有藏一點點的祕密，我完全無私奉獻了。
「自證無上道」。我們來看，「一乘之(真)理」，此無上道就是一乘之理，「非從他得」。
自證無上道：
一乘之真理
非從他得
而需自證悟者
謂之自證
如佛自證
不從他得也
剛剛告訴大家，真理是人人本具，自性是深藏法永恆，所以，「一乘之真理，非從他得」，不是從別人得來的。其實人人都有，佛陀只是現個相，來向大家開示說：你也有。
「這件東西好嗎？」「好啊！」「你也有。」「在哪裡？」手伸進口袋裡摸一摸，果然有！只要你願意伸手，探手到你的口袋裡，你就能摸出你的寶珠來。卻是，我們只是這個動作，都不想做，我們永遠身懷寶珠，還是在貧窮之中；這就是我們還未證，沒有去自證，覺悟。
所以，我們還未自證，覺悟，所以我們還不瞭解。我們要自證，就是我們要探手進去，自己摸到這顆寶珠：「哦！真的有！」證明我也有，你所說的我也有；這叫做自證。
我們無法說：要不然你的給我。佛陀只能將方法教給我們；自性，佛陀的自性，還是如來自性，你同樣也有，你要向如來找什麼自性呢？他把方法給我們，所以「非從他得」。真實法，這實體之法，是在我們自己的身上，不是從別處求來的，必須自證悟。我們要自證、自悟，才能和佛一樣的境界。
儘管佛陀一點都沒有藏私，全部都給大家，但是，給大家的也只是方法，指導我們，讓我們瞭解無明如何去除，我們要如何，以這一條光明的道路向前走。此道，所以，無上道是如來所得之道，他所瞭解的，他的身心現在就是在此道上。
如來所得之道
更無過上
故名無上道
經云：
正直捨方便
但說無上道
更無過上，就是無上正等正覺，所以「但說無上道」，告訴你們過去，只是小路引導來到大路口，到這大路口，大家要開始起步向前走。這就是我們要自己去走，才能證悟。如來現在，他在真道實相，他還住在那裡，自住於大乘，佛陀還是在那裡。
所以，我們瞭解佛陀所證之道，在我們的心裡，只要我們能走過那段，瞭解人生無常，苦集滅道，一切都是因緣法。真實的因緣法，佛陀用種種譬喻，我們若瞭解，慢慢引導我們，我們人人還要再進步，不是自知自覺，我們還要覺他，也讓大家都能知道，普遍知覺。
人間眾生在這苦難中，苦都來不及了，如何來聽法呢？你就要先幫助他，除掉他的苦難，自然他就很歡喜來受法。就像南非，都是他們在很苦難中，菩薩去幫助他們，現在他已經知道，我應該要學法，這心靈的財富，自己不必靠別人，還能去幫助別人。他們那麼殷勤精進，他們現在，也已經走在這條大路上，所以不只是自覺，還要覺他；就是自覺、覺他，才能覺行圓滿；必定要經過菩薩道。所以人人要用心精進。
Explanations by Master Cheng-Yan
Subject: Realizing Our Own Nature (自性自證悟)
Date: July. 23. 2014
Time is everlasting; the river of time is long and endless. However, we can stop breathing at any time, so we stay alive, second by second. If we stop breathing, then in that second, our life also stops.
But we have a life apart from the physiological life of this body. When we stop breathing, our physical bodies will decay. But our true life will continue on without stopping, into future lifetimes. Our spirits are led by our past karma. [After we die,] we take nothing with us except our mind-consciousness. Where do we take it? Into our next lifetime. We cannot control where we go because we are led by our karma.
So, where will our karma take us? We have no idea. Basically, according to what karma we created, our spirits will helplessly go [wherever it leads us]. So, we feel that life is difficult. As humans we think, “I know everything, so I will take issue with you over everything.” Once the door to desires opens, there is nothing in the world that we do not want to greedily claim as our own. When we can no longer take our next breath, we cannot take any of it with us. We also have no control over where it will go. Once we consider this, we must remind ourselves to be vigilant.
Early in His practice, the Buddha attained initial realizations, then protected that Dharma. The everlasting Dharma is deeply hidden in our nature. All Buddhas kindly guide us to wondrous True Suchness so infinite Dharma-doors readily appear.
For the sake of sentient beings, the Buddha began to engage in spiritual practice to understand the truth of cyclic existence and to explore the mysterious workings of life. Thus, He engaged in spiritual practice. “Early in His practice, the Buddha attained initial realizations.” He began to understand these principles. So, “Early in His practice, the Buddha attained initial realizations, then protected that Dharma.” The wondrous Dharma He attained in the moment. He reached enlightenment was what He always wanted to share with us. However, these teachings from His heart, this True Dharma, could not be immediately taught to sentient beings, because their [limited] capabilities were insufficient. They were not able to accept it.
So, the Buddha had to safeguard “that Dharma,” which is this Dharma [He was about to expound]. “The everlasting Dharma is deeply hidden in our nature.” These phrases tell us that we all intrinsically have Buddha-nature. This nature is deeply hidden. Where is it hidden? Under layers and layers of delusion.
So, our intrinsic nature is Buddha-nature, but our understanding and the afflictions in our minds create these distinct labels. So, these are “temporary labels;” we make these distinctions out of ignorance. When we are covered by heavy layers of delusion, we cannot see clearly; our spirits [are lost]. When we leave our bodies behind, we still hold grudges and resentment. We are unable to realize our own faults.
Take Dharma Master Wu-da for example. Ten lifetimes ago, Yuan Ang beheaded Chao Cuo and Chao Cuo’s spirit stayed around for ten lifetimes because he could not awaken until Venerable Kanaka [helped him]. It was not the [Samadhi-] water. Master Wu-Da used to wash his leg [that helped]. The most important thing was Venerable Kanaka helping [Chao Cuo] to resolve his grudge by helping him understand the principles. Only when Chao Cuo’s vengeful spirit understood was his enmity resolved. This shows that when this vengeful spirit could not let go, he was resentful and hateful and would rather wander around aimlessly. Unable to let go, he continuously tried to exact revenge.It took Venerable Kanaka to resolve this enmity.
Therefore, we must understand that despite different labels, whether we talk about a “spirit” or “mind-consciousness,” it is actually [intrinsically] pure; it is the same thing.
If we can purify it, we can return to our intrinsic nature, which is very clean and bright.
So, “all Buddhas kindly guide us to wondrous True Suchness”.Since countless kalpas ago, how many Buddhas have appeared in this world?These Buddhas have also engaged in spiritual practice among people.When we practice with other people, we become spiritual and virtuous friends for each other so “all Buddhas kindly guide us”.
All Buddhas are among our virtuous friends and are guiding us.
So, I constantly tell everyone about “living role models”.If we see people who are better than us, we must learn from them.So, there are always virtuous and spiritual friends coming to this world to earnestly guide us.“Wondrous True Suchness” tells us that we all intrinsically have the Buddha’s nature of wisdom.As long as we are able to accept it, everything is Dharma.Thus, “infinite Dharma-doors will readily appear”.
If we practice according to this principle, many Dharma-doors will manifest before us.
So, there are many Bodhisattvas in this world.In South Africa, over these past few days, they held a leadership training for volunteers.You need to know how difficult it was for them to hold this leadership training.They set up simple crude tents, and although the leadership training only lasted two days, they had to borrow land, set up tents and make other preparations with only a few people.
Where did these volunteers come from?They come from four countries, including Zimbabwe, Swaziland, as well as Mozambique so there were four countries total.
When people from these four countries gathered together, altogether there were 189 African volunteers.When we add in the 29 Chinese volunteers, there were around 200 people in that rural area.They came from remote places, some from over 1700km away.
Some Zimbabwe volunteers traveled over 1800km, spending almost three days in a car.
With a bread in their travel, this trip took them almost four days, Round trip, they spent seven to eight days, just for a two-day training in South Africa.
Their lives are already very difficult, and the money they had to spend on transportation alone was a lot.But they were very willing to do this.Holding local trainings there was very difficult; there are only a few Chinese volunteers but they are very diligent.
When we saw this, we really felt the Dharma in their hearts.It is as if infinite Dharma-doors have readily appeared before us from so far away.They attained Dharma-joy because they felt that helping people made them very happy.They were born into such an impoverished environment.For their entire lives, they have depended upon aid provided by others, but now they have gained spiritual wealth; they feel their hearts are filled with riches so they are able to help others.
But how did they attain such wealth?That is why they are not afraid of hardship or of traveling such great distances to receive this training and attend the classes.Think about it, isn’t this how “the everlasting Dharma is deeply hidden in our nature”?
Isn’t this how “infinite Dharma-doors readily appear before us?”They are located so far away from us, but the Dharma has been transmitted there to provide those living in poverty with spiritual wealth.They are really incredible.
Every one of them has a story that is radiant and illuminating.They are dark-skinned, and every one of them is radiant.As I walked out just now and looked at the sky, it was still dark.It is still night.The night is very dark, but I saw a cluster of clouds from far away.They looked just like the clouds of day.They were very pale and white.So even before the day dawned, I saw these white clouds in the dark sky. In my mind I thought, “Aren’t the Bodhisattvas in South Africa just like this?” Their skin is dark and they are like these beautiful white clouds, which look as if daytime clouds have appeared in the dark sky before dawn.
See how beautiful they are. We all intrinsically have a [Buddha-] nature, we just have not realized it yet. So, we must engage in spiritual practice and be “adorned with the power of Samadhi and wisdom”. Our minds must be in a state of Samadhi. We must unlock our wisdom. This gives us our power. How do we transform sentient beings? We use this Dharma to transform them.
Buddhas Themselves abide in the Great Vehicle as the Dharma They attained. They are adorned with the Power of Samadhi and Wisdom. With these They deliver sentient beings. I realized the supreme path, the universal Great Vehicle Dharma. If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be.
Next, we talk about “realizing the supreme path”. The Buddha realized the supreme path Himself; He realized the path and became enlightened. From the moment He first attained enlightenment, He had already pushed aside all ignorance to discover the true principles of all things. This Dharma has always been deep within us. As long as we push aside [delusion], our nature is as vast as the universe and as open as the sky and ocean. It is so vast and boundless. This is the supreme path realize by the Buddha, “the universal Great Vehicle Dharma”.
Since the Buddha realized Great Vehicle Dharma, He believed this Dharma is within all of us. We are all equal. If we can penetrate the true and wondrous principles of the Great Vehicle, we will be able to have the same understanding as the Buddha. Therefore, the principles of the Great Vehicle tell us the truth that the Buddha and sentient beings are all equal. “It is no greater in Buddhas and no less in ordinary beings”. So, these principles are always there. “If He transformed others with the Small Vehicle…” The Buddha knows that all beings are equal, but when it comes to teachings, humans are still incapable of understanding [all]. So, He taught them the Small Vehicle.
But His goal is not to stop with the Small Vehicle Dharma; the Small Vehicle was only used to guide and help people reach the main road. This was how He guided people, so He did not want people to stop once they reached the small roads. If the stopped at the small road, He would be disappointed. That was not His goal. He pointed us to the main road, hoping we would head in that direction.
“If He transformed others with the Small Vehicle.” Teaching the Small Vehicle was not His original intent. All sentient beings are the same. “Even to one person”. He wants to give teachings universally so that everyone can attain them. He could not bear to miss a single person. As Earth Treasury Bodhisattva said, “Until hell is empty, I will not attain Buddhahood. Until all have been transformed, I will forego enlightenment”. As long as there is one sentient being in hell, Earth Treasury Bodhisattva vowed to not attain Buddhahood. The Buddha had the same intent; Earth Treasury Bodhisattva was carrying on these teachings. When the Buddha teaches in this world, He does not want to miss a single individual. So, He hoped everyone would attain the Great Vehicle Dharma that is equally in us and not stay at the level of the Small Vehicle. The Buddha did not want even a single person to stop there. “I would be considered stingy and greedy”. If He only used the Small Vehicle Dharma, if any one of us stayed in Small Vehicle Dharma, that would be stingy and greedy of Him.
Actually, He wanted to share all of the Dharma with people, and hoped everyone could accept it. So He held nothing back, hoping to teach all of the Dharma in His mind to sentient beings. This is why the Buddha very earnestly told His disciples at that time. “If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy”. He was very sincere that “such a thing could never be”. If he did this, that would be unacceptable. “I would never do a thing like that. It is certain that I will fully and selflessly offer this Dharma”. He hoped everyone would understand that He would never do a thing like that nor keep anything a secret. He selflessly offers everything. “Having realized the supreme path,” we can see “the truths of the One Vehicle”. This supreme path is the truths of the One Vehicle and “cannot be attained from anyone else”.
“The Buddha realized the supreme path: The truths of the One Vehicle cannot be attained from anyone else but must be realized for ourselves. So, we must realize it ourselves as the Buddha realized it Himself. He did not obtain it from others.”
As I have just said, we all intrinsically have true principles and everlasting Dharma deeply hidden in our nature. Therefore, “The Truths of the One Vehicle cannot be attained from anyone else”. We cannot attain it from other people; it is actually within each of us.
The Buddha come to this world to manifest this, to teach all of us, “This is within you, too” “Is this thing good?” “Yes, you have it, too” “Where is it?” “Put your hand in your pocket and feel around” “It is really there！” “As long as you are willing to reach into your pocket, you can always find this treasure” However, we refuse to take even this simple action. We have always had this precious jewel, but we still live in poverty. This is because we have not yet realized that [we have it].
Since we have not realized this or awakened, we do not yet understand. To attain this realization, we just need to reach into our pocket and find the pearl ourselves. “Oh, it is really here！” “This proves I also have it, I have the thing you are talking about” This is realizing it ourselves. We cannot say, “Give me what you have” The Buddha can only teach us the method. The Buddha’s nature is Tathagata-nature, and it is also in you as well. Why are you asking the Buddha for your intrinsic nature? The Buddha has already given us the method, so it is “not obtained from someone else”. The true Dharma, the ultimate Dharma, is within each of us.
We do not seek it from elsewhere. We have to realize it ourselves. We must realize and awaken to it ourselves to achieve the same state as the Buddha. Even though the Buddha did not withhold anything and gave all teachings to everyone, what He gave us are just methods that guide us. These help us learn how to eliminate ignorance and how to proceed on this bright path. So, the unsurpassed path is the path attained and understood by the Tathagata. His mind and body are on this path.
The path attained by the Tathagata cannot be surpassed, so it is the unsurpassed path. The sutra states: He set aside the skillful for the direct and only taught the unsurpassed path.
What cannot be surpassed is supreme, perfect and universal enlightenment. So, He “only taught the unsurpassed path” He told us that in the past, He used a small road to guide us to the main one. Once we arrive at the main road, we must keep walking forward. We must keep walking on our own in order to reach realization. The Buddha is still at the ultimate true path, He still abides in the Great Vehicle. He is still there.
We must understand the path the Buddha realized is in our minds. As long as we can walk the path, we understand that the impermanence of life and the four Noble Truths are brought about through the law of karma. To teach the law of karma, the Buddha used various analogies. If we understand them, He can slowly guide us so that we keep making progress. We not only focus on our own awakening, we must also awaken others so that they may achieve the same understanding and this knowledge may be widespread.
Sentient beings in this world can barely deal with their own suffering, so how can they listen to the Dharma? We must first help them eliminate their suffering, so naturally they will happily accept the teachings. Take South Africa as an example. As they were living in hardship, Bodhisattvas went to help them. They now understand, “I should learn the Dharma” and develop spiritual wealth. Not only do they not need to depend on others, they can even help people.They are very diligent and now they are walking on this great path.
Not only are they awakening themselves, but they are also awakening others. Only by awakening themselves and others can we have perfect awakened conduct. To do this, we must travel the Bodhisattva-path. So, we must always be mindful and diligent.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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