20140821《靜思妙蓮華》行道進德得成佛（第375集）
⊙「心佛眾生三無別，勤修精進戒定慧，菩薩行中菩提道，悲智雙運得成佛。」
⊙「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」《法華經 方便品第二》
⊙「佛子行道已，來世得作佛。我有方便力開示三乘法」《法華經 方便品第二》
⊙佛子行道已：眾生受佛戒故稱佛子，行道進德，以必當作佛故名佛子。
⊙佛子行道已：佛子又為菩薩之通名，以其依佛之聖教而生聖道故，又以紹繼佛種使不斷絕故也。
⊙來世得作佛：累世修行，終得來世成佛。菩薩之行，終得斷惑除妄，念真得正覺道。
⊙我有方便力：世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
⊙開示三乘法：謂聲聞、緣覺、菩薩各以其法為乘，運出三界生死，同到真空涅槃，故名三乘。
【證嚴上人開示】
「心佛眾生三無別，勤修精進戒定慧，菩薩行中菩提道，悲智雙運得成佛。」
心、佛、眾生三無差別，我們要勤修精進戒定慧，菩薩行中就是菩提道，所以我們要悲智雙運才能成佛道。
各位，學佛，我們一定要時時顧念這念心。我們的心，佛住在心有多久的時間？何況從佛心來看眾生，是否我們每天、每天，人與人見面，人與大地見面，接觸大地、接觸人間，我們是否有將心浮現於「恭敬啊！每天都看到很多佛啊！」看人人都是佛，因為人人本具佛性。有用這個心來面對人群嗎？若有，那就是日日都記得「心、佛、眾生無差別」，自然就常常感恩心、恭敬心、愛心，這「三心」都會很具足。
有佛心在，我們戒定慧一定是常住，常住於我們的心裡。悲智雙運，若有此「三心」在，有此「三無漏學」，自然我們在菩提道中，步步向前前進走，如此怎會不成佛呢？
其實，人人本具佛性。我們最近每天都聽到美東的消息。美國大紐約州，幾個地方的災難，全球的慈濟人開始慢慢啟動起來，為了美國（桑迪風災）在勸募。看到在馬來西亞響應我們的推動，人人以愛匯集起來，去幫助現在在美國的災難。看到令人很感動，又是很可愛，又是能證明人心本具佛性。
那就是在幼稚園，看到小小的孩子非常天真，卻是我們以為對小孩子說話，哄得動就好，不是，他們很清楚。在我們的幼稚園，播放紐約的災難情形給這些孩子看。老師就告訴他們：「師公在呼籲，不捨，不捨美國現在很冷，很多人受災難，很多小朋友沒衣服穿、沒房子住。」說得讓孩子生起同情心，就開始告訴孩子：「我們要虔誠祈禱那些小朋友早日有房子住，有……等等。」老師向學生這樣說，這些孩子開始就虔誠祈禱了。
看到四歲的孩子，竟然在祈禱時大聲唱，甚至眼淚一直流。老師問她：「沁恩，妳怎麼哭了？」這個小女孩，沁恩，她就回答：「老師，我看到美國那些小朋友很冷，沒有衣服可穿，失去了他的家庭，沒有東西可吃，很可憐。」這樣哭了。四歲而已，這是不是證明人本具佛性呢？哪怕是四歲的小孩，她的同情心生起，哭了。
另外又有一位五歲，這個五歲的孩子，芝璇，她祈禱的時候唱得很大聲，她的聲音蓋過了很多人，是全班最大聲，盡力在唱。老師就問她：「怎麼唱得這麼大聲？」她說：「我要唱得很大、很大聲，把這個聲音傳到美國去，在那裡受苦的人都聽到我的聲音，在為他們祈禱、祝福。」看，這種的虔誠，五歲的孩子，這不就是「心、佛、眾生三無差別」嗎？五歲的孩子能夠這樣。
又再看到菲律賓義診，我們菲律賓的負責人在義診中向大家宣布了美國（風災）這件事，讓他們知道，菲律賓幾年前凱莎娜颱風時，是全球四五十個國家幫助，其中也有美國人募款來幫助。所以他們當地，無論是貧窮、無論是病苦的人，大家也是拿出了虔誠的心祈禱，同時也樂捐。
有一位女人，全部都掏出來，十幾元，她就說：「我雖然沒錢，但是我充滿感恩。當我有災難時，是天下那麼多人來幫助我，我現在錢是很少，不過是捐出了一分心，這是具足很大的意義。」這就是貧窮人的心聲。
又看到，在很遙遠的愛爾蘭，愛爾蘭只有兩位新發意菩薩，一對夫妻，濟慬與慈恆兩個人。他們聽到師父呼籲（援助美東），就趕緊向愛爾蘭政府提出申請要去勸募。但是還沒有批准下來，他無法等，就從他的朋友、親戚等等，開始募款。甚至他還親自到紐約去投入做救災。
這個地方沒有慈濟人，只有他們兩位初發意菩薩，關關難，還是道心堅定，也要募款，也要投入在那裡救災，這也是令人很感動。你們想，這不就是心即佛心嗎？我們的心與佛心，一切的眾生都是平等，只要我們勤修精進，那就是戒定慧，這就是歸入我們的佛心中。
有愛，心就沒有距離，我們就會及時發揮。小孩子懂事，老人更能體會人間的疾苦；富有的人有了愛心，有同理心；貧困的人，他也知道幫助人是一分造福人群，別具意義。各種人都是本具佛性，所以我們要人人用心去體會。
所以前面，佛陀就說：「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」
「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」《法華經 方便品第二》
所要說的「涅槃」，不是指人到最後的那一天，是指我們每一天要滅掉種種的煩惱，提起了寸寸的道心。這是我們自度——滅掉煩惱，來度自己；度自己，就是入菩提道。所以我們若煩惱滅，就菩提生。
因為我們還是凡夫，要斷滅「分段生死」，或者是「變易生死」，離我們還很遠。但是我們每天、每天都可以斷滅，斷滅分段、斷滅變易，我們的念頭，斷滅了我們種種的煩惱。這是在我們日常生活中都做得到，因為『諸法從本來』，此法本來就是如此，這麼清淨，不受染穢。我們人人都是「常自寂滅相」，我們人人本具佛性，如來清淨的本性，本來就是，本來就有。
所以接下來說，「佛子行道已，來世得作佛。我有方便力開示三乘法」。
「佛子行道已，來世得作佛。我有方便力開示三乘法」《法華經 方便品第二》
只要我們時時日日都能體會到佛所說的法，外面的「有為法」雖然有生、老、病、死，其實我們內心的「無為法」是永恆的。不過，這個永恆的心，長久以來不斷受污染，我們現在就是要回歸菩提道的路程，所以我們開始學佛，這樣稱為「佛子」。有在行道，路有在走，能入菩提道，步步寸寸，我們在凡夫的路要走入聖人的菩提道。所以我們現在在學道之人，稱為「佛子行道已」，這條菩提道也是很長，我們分分寸寸，這條路要不斷穩穩地走好。
若能如此，佛陀說「來世得作佛」。這是佛陀說的，我們要相信佛所說之法。佛陀既然為我們證明：你若能照此條路走，來世能作佛。總是走，不離這條菩提道，盡頭就是佛，就是覺悟的人。
「我有方便力，開示三乘法。」因為眾生長久以來，就是如此重重疊疊的污染了心，習性已經過來很久了，所以佛陀要讓眾生學佛的時間，他不斷、不斷來人間引度，為我們指路，帶我們走路，所以他要用種種的方法。
「方便力」大家都很清楚了，適應根機設方便，所以「開示三乘法」。所以「佛子行道已」，佛子要這樣走。
⊙佛子行道已：眾生受佛戒故稱佛子，行道進德，以必當作佛故名佛子。
「眾生受佛戒」，所以稱為「佛子」。因為我們若沒有接受佛陀的教育，若沒有接受佛陀為我們制戒，讓我們知道諸惡莫作，眾善奉行。何謂「惡」？是身行是惡，或者是動口是惡，或者是起心是惡？佛陀就這樣為我們分析：一切的惡業，來自一個念頭。起自一念心，開口動舌，或者是舉步動足，一念差，一切的行為錯，如此就稱為『惡』。
所以我們現在知道這些事情，我們要防止，稱為守佛戒。開始我們要行菩薩道，自覺、覺他，覺行——覺悟之後的行為，要在人群中「行道進德」。這條路這樣一直走，有走就有進步，所以「行道進德」。我們若不身體力行，我們的德就不會修起，所以我們修行要累積德——福慧之德。
「內修外行」，我們內在若有修，外在就要去行。所以有去實行，身體力行，自然我們就能作佛，如此名為「佛子」，所以叫做「佛子所行道」。
⊙佛子行道已：佛子又為菩薩之通名，以其依佛之聖教而生聖道故，又以紹繼佛種使不斷絕故也。
菩薩的通名，也稱為「佛子」。他的慧命是佛陀所說法，「知道過去不對，我趕緊改，未來要如何修。」佛陀的法從口出，我們接受到佛陀的教法，所以我們成長慧命，所以才稱名「佛子」。成長慧命，就是要「依佛之聖教」，所以產生了聖人之道路，那就是菩提道。
又「紹繼佛種」。一方面「上求佛道，下化眾生」，這就是菩薩。一方面邊聽，聽來的，我們受用；受用之後，我們輾轉教化，這也是稱為「佛子」，因為「紹繼佛種」。紹隆，就是讓佛法更興盛，我們人人都有責任。
唯有佛法能救世，要救世的佛法，在我們人人，我們已經現相修行，在我們修行者的身行中能夠形成一股道氣，才能讓佛法興盛起來，這是叫做「紹繼佛種」。我們能夠再度人，不斷絕，能讓佛法在人間不斷絕。
所以，「來世得作佛」。我們若能如此，自然我們來世就能作佛。
⊙來世得作佛：累世修行，終得來世成佛。菩薩之行，終得斷惑除妄，念真得正覺道。
來世作佛，就是要累世修行，不是一生一世，要累世，生生世世。我們常常聽到慈濟人發願：生生世世在菩提中。對，就是要生生世世，叫做「累世修行」。
「終得來世成佛」，我們過去這樣一直以來，一直到現在，我們還要再繼續，所以未來，未來不斷、不斷，總是到最後還是能成佛，所以叫做「來世得作佛」。無論我們的來世還有幾生幾世，我們還是要堅持於菩提中。
「菩薩之行，終得斷惑除妄」。我們邊修行，最重要的就是要「斷惑除妄」。我們平時的煩惱無明很多，見思惑、塵沙惑、無明惑，這三種的惑遮蓋了我們的一切。
所以修行，在人群中好修行，「無量法門，悉現在前」，我們要入人群中，才能將見思惑、塵沙惑、無明惑，在人群中磨練過來，在人群中體會了眾生的煩惱如塵沙那麼多。我們既然發心，我們就要在其中去斷除種種的無明，所以叫做「斷惑除妄」。不要再有妄想，想入非非，時間要把握當下，「念真」；我們要斷妄，念念要「真」，就是真實法，如此才能得正覺。
所以，「我有方便力」。因為眾生煩惱這麼多，見思、塵沙、無明，這麼多的煩惱，要如何斷除呢？佛陀就要以種種方便的力量來教化。
⊙我有方便力：世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
我們現在，佛陀的方便法，其實在我們善友知識的周圍裡。所以「聞其善巧方便說法，遂發菩提之心」，若聽到了善知識、善友，他們告訴我們的話，或者是他無心的一句話，我們以真心、道心將之吸收來，這也是在教育我們。所以我們若能以這種心，自然我們每一次接觸到的，每一次都是發菩提心。
所以，「開示三乘法」，就是聲聞、緣覺、菩薩，各種的方法，我們以這些方法，能夠「運出三界生死，同到真空涅槃」，如此稱為「三乘」。從聲聞、緣覺、菩薩乘，如此稱為「三乘」。
⊙開示三乘法：謂聲聞、緣覺、菩薩各以其法為乘，運出三界生死，同到真空涅槃，故名三乘。
其實佛陀最重要的，就是要我們行在菩薩道。所以我們人人行菩薩道是在人群中，自覺、覺他、覺行圓滿，要相信人人本具佛性。年齡這麼幼小都有辦法，何況是我們呢？所以，我們要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Advance in Virtue to Attain Buddhahood (行道進德得成佛)
Date: August. 21. 2014
“The mind, the Buddha and sentient beings are no different [in nature].” We must “diligently cultivate precepts, Samadhi and wisdom.” The Bodhisattva practice is to walk the Bodhi-path. So, we exercise both compassion and wisdom to attain Buddhahood.
Everyone, as we learn the Buddha’s Way, we must always take good care of our minds. How long will the Buddha abide in our minds? Furthermore, can we view sentient beings with a Buddha-mind? Every single day, we meet other people and interact with the planet. As we come in contact with nature and people, do we bring out our respect for them? Every day, we see many Buddhas because everyone we see is a Buddha, because all of us intrinsically have Buddha-nature. Is this the mindset we have as we interact with people every day? If so, we have remembered that “the mind, the Buddha and sentient beings are no different [in nature],” and because of this, naturally we will always have gratitude, respect and love in our minds. We are replete with these “three minds”.
When we have the Buddha-mind, precepts, Samadhi and wisdom will always abide in our minds. When we exercise both compassion and wisdom, have the “three minds” and [practice] the Three Flawless Studies, we will automatically advance on the Bodhi-path, one step at a time. Won’t we then attain Buddhahood?
Indeed, we all intrinsically have Buddha-nature. Recently, each day has brought us news from the East Coast of the United States, from the city and state of New York and the other disaster areas. Tzu Chi volunteers all around the world have steadily been mobilizing to raise funds for [hurricane] disaster relief. Our [volunteers] in Malaysia have also responded to our fundraising campaign. They all came together with love to help the disaster victims in the US. Their actions are very touching and adorable, and also prove that we all intrinsically have Buddha-nature.
In kindergarten classes, we saw these innocent little children. We thought that in talking with them, the best thing was just to coax them into action. However, they clearly [know what is happening]. In our kindergarten classes, we began to show videos of the disaster area to these children. The teacher then told the children, “Master is calling on people to help. She feels deeply for them because the weather is very cold and many people have been affected by the disaster. Many children also lack clothing and shelter.” Their words evoked empathy in the children. Then the teachers told their students, “Let us sincerely pray that those children can soon have a house to live in” and so on. After the teachers said this to their students, they began to sincerely sing the song “Prayer”.
I saw a four-year-old child who belted out the words to the song and kept crying as she sang. The teacher asked her, “Qin-en, why are you crying?” The little girl, Qin-en, replied, “Teacher, I saw that these children in America were very cold. They don’t have clothes to wear, they have lost their [homes] and they don’t have anything to eat, so they are very miserable. That’s why I’m crying.” She is only four years old. Doesn’t this prove we intrinsically have Buddha-nature? Even a four-year-old child, felt sympathy for them, so she cried.
There was another child, who was five, named Zni-xuan. As “Prayer” played, she sang along very loudly and her voice overpowered many others. In the entire class, her voice was the loudest. When sang with all her might.The teacher asked her, “Why did you sing so loudly?”She said, “I want to sing very loudly so my voice can reach America.Then those who are suffering can hear my voice praying for them and wishing them blessings.”
Look at the sincerity of this five-year-old child.Doesn’t this show that “the mind, the Buddha and sentient beings are no different [in nature]”?A five-year-old child can demonstrate this.
Take a look at the medical clinics in the Philippines.Our CEO in the Philippines told everyone at the free clinic about the hurricane disaster in the US.He told them that a few years ago, after Typhoon Ketsana hit the Philippines, help came to the Philippines from [volunteers in] 40 to 50 countries.Volunteers in the US were among those who raised funds to help them.So in the Philippines, even those how were poor or ill also prayed [for the US] with utmost sincerity and happily donated money to them.
One woman donated all the money she had [with her], a little over 10 dollars.She said, “Although I don’t have much money, I am very grateful that when I suffered from a disaster, so many people around the world helped me. Though the money I donate is very little, it is from my heart.”This is very meaningful.This was the heartfelt wish of a poor person.
We have seen similar things in many places, even in far-off Ireland, where there are two newly-inspired Bodhisattvas.They are a couple, Chi Qin and Tzu Heng.When they heard me calling for donations, they promptly applied to the Irish government for [permission] to go out and fundraise.Before the application was approved, as they could not wait any longer, they solicited from their friends and families.They even traveled to New York to join the disaster relief efforts.Where they live, there are no Tzu Chi volunteers, just these two newly-inspired Bodhisattvas.Every step was hard, but their resolve was firm.In spite of difficulties, they still wanted to raise funds and join the disaster relief work.This was very touching.
Think about this, don’t they have a Buddha-mind?Our minds, the Buddha’s mind and the minds of all sentient beings are equal.As long as we diligently practice and advance in precepts, Samadhi and wisdom, we will be able to return to our Buddha-mind.With love, there is no distance between our hearts so we will seize the opportunity to help.
Children understand what is happening and the elderly are even more able to [empathize] with the suffering in the world.Wealthy people will feel love and have empathy.Poor people, though they live in poverty, will still help others.When they work to benefit others, it is particularly meaningful.All kinds of people in tyrannically have Buddha-nature.This is something we must mindfully contemplate.
The Buddha mentioned previously that “Although I speak of Nirvana, is not [ultimate] extinction. All phenomena, from the very beginning, have borne the marks of perfect extinction.”
When we talk about “Nirvana,” we do not mean the last day of a person’s life.We are talking about how, every day, we must eliminate all kinds of afflictions and strengthen our spiritual aspirations.By eliminating our afflictions, we are transforming ourselves and thus entering the Bodhi-path.If we eliminate afflictions, Bodhi will arise.
Because we are still unenlightened beings, the moment when we can transcend fragmentary samsara or transformational samsara is still very far away.But every day, we can eliminate the thoughts that bring about fragmentary and transformational samsara and eliminate all kinds of afflictions.This is something we can do in our daily living because “all phenomena, from the very beginning,” were this pure and undefiled.
All of us bear “the marks of perfect extinction” and intrinsically have Buddha-nature.
We all inherently have a pure Tathagata-nature.
So, the following verses state, “When Buddha-children have walked the Path in a future lifetime they will become Buddhas. I who possess the power of skillful means teach the Dharma of the Three Vehicles.”
As long as, in every moment of every day, we can realize the Buddha’s teachings, though [our body] is a conditioned phenomenon and goes through birth, aging, illness and death, the unconditioned Dharma in our mind will be everlasting.
However, this everlasting state of mind has been defiled again and again, so now we must return [to the right path]. We must return to this course. Thus, as we begin to learn the Buddha’s Way, we are considered Buddha-children. When we practice the Path, walk this road, we can enter the Bodhi-path. Our every step must take us from the road of ordinary people to the Bodhi-path of noble beings. Those of us who are engaged in spiritual practice are “Buddha-children who have walked the Path.” Additionally, this Bodhi-path is very long, so we must walk steadily every step of the way. Thus the Buddha said, “in a future lifetime they will become Buddhas. ” This is what the Buddha said, we must believe the teachings He has given, since He has verified for us that if we follow this path, we can become Buddhas in a future lifetime. If we walk without deviating from this Bodhi-path, ultimately we will become Buddhas, enlightened ones.
“I who possess the power of skillful means teach the Dharma of the Three Vehicles”. For a long time, sentient beings’ minds have been covered by layers of defilements. We have had these habitual tendencies for a very long time. To give us time to learn the Buddha’s teachings, He repeatedly comes back to this world to guide us and show us the way. To do this, He uses all kinds of methods. We are familiar with the “power of skillful means,” how He teaches according to capabilities. To do this, He “teaches the Dharma of the Three Vehicles”. So, “Buddha-children have walked the Path”.
This is the route we must take Buddha-children has walked the Path: Sentient beings who accept the Buddha’s precepts are called Buddha-children. They walk the Path and advance in virtue in order to attain Buddhahood, therefore they are Buddha-children.
“[Those] who accept the Buddha’s precepts” are called “Buddha-children”. If we do not accept the Buddha’s teachings, if we do not accept the rules He gave us, we do not know how to refrain from all evil or how to do only good deeds. What is “evil”? Does it come from the actions of our bodies, the words of our mouths, or the thoughts that arise in our minds? The Buddha analyzes for us how all bad karma arises from a single thought. In the thoughts we think, the words we speak or the actions we take, one stray thought may lead to all kinds of improper behavior. Those [actions] are considered “evil”. Since we now know about such things, we can take precautions. We call that upholding precepts. We begin by walking the Bodhisattva-path. We awaken ourselves and others and cultivate awakened conduct; with this conduct, we go among people to “walk the Path and grow in virtue”. As long as we continue on this road, we will advance [in our practice]. This is how we “walk the Path and grown in virtue”. If we do not put [teachings] into practice, our virtues will not grow.
So, we engage in practice to accumulate virtue, the virtues of blessings and wisdom. As for internal cultivation and external practice, if we cultivate our minds, we must put the teachings into practice. We must actualize the teachings in order to become Buddhas. This is why we are called “Buddha-children”. Thus “Buddha-children have walked the Path”. Bodhisattvas are also commonly referred to as “Buddha-children”.
“Buddha-children have walked the Path: Buddha-children is also a common epithet of Bodhisattvas. Because they follow the Buddha’s noble teachings, they give rise to the noble path. They help Buddha-seeds flourish and continue” so [the Path] never ends”.
Their wisdom-life comes from the Buddha-Dharma. “I know what I did in the past is wrong, I will immediately changed and [engage in spiritual] practice in the future”. This Buddha-Dharma comes from the Buddha’s mouth. We have received these teachings so we can develop our wisdom-life and be considered “Buddha-children”.
To develop our wisdom-life, we must “follow the Buddha’s noble teachings”. This gives rise to the noble path, which is the Bodhi-path. We must also “help Buddhi-seeds flourish and continue”. We also “seek the Buddha’s Way and transform sentient beings”. This is what Bodhisattvas do.
After listening to the teachings, we accept and apply them in our lives. Once we accept and apply them, we teach others. This is also what “Buddha-children” do. We “help Buddha-seeds flourish and continue”. Helping the Buddha-Dharma flourish is everyone’s responsibility. Only the Buddha-Dharma can save the world. The Dharma that can save the world is found within all of us. We are already here engaging in spiritual practice. Our conduct as spiritual practitioners can create an air of spiritual cultivation. This allows the Buddha-Dharma to thrive and “help Buddha-seeds flourish and continue”. Then we can unceasingly transform others so the Dharma will forever remain in this world.
Then, “in a future lifetime [we] will become Buddhas”. If we can [practice] in this way, we will become Buddhas in a future lifeteime.
In a future lifetime they will become Buddhas: Lifetime of spiritual practice ultimately lead to the attainment of Buddhahood. The Bodhisattva-practice ultimately leads to the elimination of delusions.With a true mind,we attain the path to perfect enlightenment.
To become a Buddha in a future lifetime, we need lifetime of spiritual practice. This cannot be accomplished in one lifetime; we need many lifetimes, life after life. We often hear Tzu Chi volunteers vowing to remain on the Bodhi-path, life after life. Indeed, we must do this life after life and engage in “lifetimes of spiritual practice.” Then we can “ultimately attain Buddhahood. We have continued to practice from the past to the present, and we will continue to do so.
Then in the future, as we continue to [practice], we will ultimately attain Buddhahood. So, “in a future lifetime [we] will become Buddhas.” No matter how many future lifetimes it will take, we must persist on the Bodhi-path. “The Bodhisattva-practice ultimately leads to the elimination of delusions.”
When engage in spiritual practice, it is most important to “eliminate delusions.” In our daily living, we have mush ignorance and many afflictions. Delusions of views and thinking, dust-like delusions and delusions of ignorance are the three kings of delusions that completely cover [our minds]. So, when we engage I spiritual practice we must go among people. This is how “infinite Dharma-doors ready appear before us.”
We have to interact with people in order for our delusions of views and thinking, dust-like delusions and delusions of ignorance to be broken down through our interactions. It is only among people that we realize the afflictions of sentient beings are as numerous as dust as and sand. Since we have formed aspirations, we must persist in eliminating all kinds of ignorance. This is “the elimination of delusions. We must not give rise to more delusions or let our thoughts get away from us. We must seize the present moment. To maintain “a true mind,” we must eliminate delusions. Our every thought must be “true.” Only with True Dharma can we attain perfect enlightenment.
Next, “I who possess the power of skillful means.” We sentient beings have many afflictions, dust-like delusions and delusions of ignorance. How can they all be eliminated? The Buddha has to use the power of all kinds of skillful means to teach us.
I who possess the power of skillful means: People in the world, in their present life, draw near to wholesome and virtuous friends. By listening to skillful teachings, they give rise to Bodhicitta. This is the power of skillful means.
The Buddha’s skillful means are present among us in our wholesome and virtuous friends. So, “by listening to skillful teachings, they give rise to Bodhicitta. When we listen to what our wholesome and virtuous friends tell us, even if it is just a casually-spoken sentence, we can absorb it with our true mind, with our resolve to engage in spiritual practice. This is another way we learn. If this is our mindset, every time we deal with a matter, it is an opportunity to give rise to the Bodhi-mind.
So, He still “teaches the Dharma of the Three Vehicles, the teaching of Hearers Solitary Realizers and Bodhisattvas. Practicing these various methods can transport us out of samara in the Three Realms to the ultimate reality of Nirvana.”
So, these are the Three Vehicles, which are the teachings for Hearers, Solitary Realizers and Bodhisattvas. There are these Three Vehicles, but actually, the most important thing or the Buddha is for us to practice the Bodhisattva-path.
So everyone, the Bodhisattva-path must be walked among people. We must awaken ourselves and others and have perfect awakened conduct. We must believe that everyone intrinsically has Buddha-nature; even young children can demonstrate this, so what about us? Everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「心佛眾生三無別，勤修精進戒定慧，菩薩行中菩提道，悲智雙運得成佛。」
⊙「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」《法華經 方便品第二》
⊙「佛子行道已，來世得作佛。我有方便力開示三乘法」《法華經 方便品第二》
⊙佛子行道已：眾生受佛戒故稱佛子，行道進德，以必當作佛故名佛子。
⊙佛子行道已：佛子又為菩薩之通名，以其依佛之聖教而生聖道故，又以紹繼佛種使不斷絕故也。
⊙來世得作佛：累世修行，終得來世成佛。菩薩之行，終得斷惑除妄，念真得正覺道。
⊙我有方便力：世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
⊙開示三乘法：謂聲聞、緣覺、菩薩各以其法為乘，運出三界生死，同到真空涅槃，故名三乘。
【證嚴上人開示】
「心佛眾生三無別，勤修精進戒定慧，菩薩行中菩提道，悲智雙運得成佛。」
心、佛、眾生三無差別，我們要勤修精進戒定慧，菩薩行中就是菩提道，所以我們要悲智雙運才能成佛道。
各位，學佛，我們一定要時時顧念這念心。我們的心，佛住在心有多久的時間？何況從佛心來看眾生，是否我們每天、每天，人與人見面，人與大地見面，接觸大地、接觸人間，我們是否有將心浮現於「恭敬啊！每天都看到很多佛啊！」看人人都是佛，因為人人本具佛性。有用這個心來面對人群嗎？若有，那就是日日都記得「心、佛、眾生無差別」，自然就常常感恩心、恭敬心、愛心，這「三心」都會很具足。
有佛心在，我們戒定慧一定是常住，常住於我們的心裡。悲智雙運，若有此「三心」在，有此「三無漏學」，自然我們在菩提道中，步步向前前進走，如此怎會不成佛呢？
其實，人人本具佛性。我們最近每天都聽到美東的消息。美國大紐約州，幾個地方的災難，全球的慈濟人開始慢慢啟動起來，為了美國（桑迪風災）在勸募。看到在馬來西亞響應我們的推動，人人以愛匯集起來，去幫助現在在美國的災難。看到令人很感動，又是很可愛，又是能證明人心本具佛性。
那就是在幼稚園，看到小小的孩子非常天真，卻是我們以為對小孩子說話，哄得動就好，不是，他們很清楚。在我們的幼稚園，播放紐約的災難情形給這些孩子看。老師就告訴他們：「師公在呼籲，不捨，不捨美國現在很冷，很多人受災難，很多小朋友沒衣服穿、沒房子住。」說得讓孩子生起同情心，就開始告訴孩子：「我們要虔誠祈禱那些小朋友早日有房子住，有……等等。」老師向學生這樣說，這些孩子開始就虔誠祈禱了。
看到四歲的孩子，竟然在祈禱時大聲唱，甚至眼淚一直流。老師問她：「沁恩，妳怎麼哭了？」這個小女孩，沁恩，她就回答：「老師，我看到美國那些小朋友很冷，沒有衣服可穿，失去了他的家庭，沒有東西可吃，很可憐。」這樣哭了。四歲而已，這是不是證明人本具佛性呢？哪怕是四歲的小孩，她的同情心生起，哭了。
另外又有一位五歲，這個五歲的孩子，芝璇，她祈禱的時候唱得很大聲，她的聲音蓋過了很多人，是全班最大聲，盡力在唱。老師就問她：「怎麼唱得這麼大聲？」她說：「我要唱得很大、很大聲，把這個聲音傳到美國去，在那裡受苦的人都聽到我的聲音，在為他們祈禱、祝福。」看，這種的虔誠，五歲的孩子，這不就是「心、佛、眾生三無差別」嗎？五歲的孩子能夠這樣。
又再看到菲律賓義診，我們菲律賓的負責人在義診中向大家宣布了美國（風災）這件事，讓他們知道，菲律賓幾年前凱莎娜颱風時，是全球四五十個國家幫助，其中也有美國人募款來幫助。所以他們當地，無論是貧窮、無論是病苦的人，大家也是拿出了虔誠的心祈禱，同時也樂捐。
有一位女人，全部都掏出來，十幾元，她就說：「我雖然沒錢，但是我充滿感恩。當我有災難時，是天下那麼多人來幫助我，我現在錢是很少，不過是捐出了一分心，這是具足很大的意義。」這就是貧窮人的心聲。
又看到，在很遙遠的愛爾蘭，愛爾蘭只有兩位新發意菩薩，一對夫妻，濟慬與慈恆兩個人。他們聽到師父呼籲（援助美東），就趕緊向愛爾蘭政府提出申請要去勸募。但是還沒有批准下來，他無法等，就從他的朋友、親戚等等，開始募款。甚至他還親自到紐約去投入做救災。
這個地方沒有慈濟人，只有他們兩位初發意菩薩，關關難，還是道心堅定，也要募款，也要投入在那裡救災，這也是令人很感動。你們想，這不就是心即佛心嗎？我們的心與佛心，一切的眾生都是平等，只要我們勤修精進，那就是戒定慧，這就是歸入我們的佛心中。
有愛，心就沒有距離，我們就會及時發揮。小孩子懂事，老人更能體會人間的疾苦；富有的人有了愛心，有同理心；貧困的人，他也知道幫助人是一分造福人群，別具意義。各種人都是本具佛性，所以我們要人人用心去體會。
所以前面，佛陀就說：「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」
「我雖說涅槃，是亦非真滅。諸法從本來，常自寂滅相。」《法華經 方便品第二》
所要說的「涅槃」，不是指人到最後的那一天，是指我們每一天要滅掉種種的煩惱，提起了寸寸的道心。這是我們自度——滅掉煩惱，來度自己；度自己，就是入菩提道。所以我們若煩惱滅，就菩提生。
因為我們還是凡夫，要斷滅「分段生死」，或者是「變易生死」，離我們還很遠。但是我們每天、每天都可以斷滅，斷滅分段、斷滅變易，我們的念頭，斷滅了我們種種的煩惱。這是在我們日常生活中都做得到，因為『諸法從本來』，此法本來就是如此，這麼清淨，不受染穢。我們人人都是「常自寂滅相」，我們人人本具佛性，如來清淨的本性，本來就是，本來就有。
所以接下來說，「佛子行道已，來世得作佛。我有方便力開示三乘法」。
「佛子行道已，來世得作佛。我有方便力開示三乘法」《法華經 方便品第二》
只要我們時時日日都能體會到佛所說的法，外面的「有為法」雖然有生、老、病、死，其實我們內心的「無為法」是永恆的。不過，這個永恆的心，長久以來不斷受污染，我們現在就是要回歸菩提道的路程，所以我們開始學佛，這樣稱為「佛子」。有在行道，路有在走，能入菩提道，步步寸寸，我們在凡夫的路要走入聖人的菩提道。所以我們現在在學道之人，稱為「佛子行道已」，這條菩提道也是很長，我們分分寸寸，這條路要不斷穩穩地走好。
若能如此，佛陀說「來世得作佛」。這是佛陀說的，我們要相信佛所說之法。佛陀既然為我們證明：你若能照此條路走，來世能作佛。總是走，不離這條菩提道，盡頭就是佛，就是覺悟的人。
「我有方便力，開示三乘法。」因為眾生長久以來，就是如此重重疊疊的污染了心，習性已經過來很久了，所以佛陀要讓眾生學佛的時間，他不斷、不斷來人間引度，為我們指路，帶我們走路，所以他要用種種的方法。
「方便力」大家都很清楚了，適應根機設方便，所以「開示三乘法」。所以「佛子行道已」，佛子要這樣走。
⊙佛子行道已：眾生受佛戒故稱佛子，行道進德，以必當作佛故名佛子。
「眾生受佛戒」，所以稱為「佛子」。因為我們若沒有接受佛陀的教育，若沒有接受佛陀為我們制戒，讓我們知道諸惡莫作，眾善奉行。何謂「惡」？是身行是惡，或者是動口是惡，或者是起心是惡？佛陀就這樣為我們分析：一切的惡業，來自一個念頭。起自一念心，開口動舌，或者是舉步動足，一念差，一切的行為錯，如此就稱為『惡』。
所以我們現在知道這些事情，我們要防止，稱為守佛戒。開始我們要行菩薩道，自覺、覺他，覺行——覺悟之後的行為，要在人群中「行道進德」。這條路這樣一直走，有走就有進步，所以「行道進德」。我們若不身體力行，我們的德就不會修起，所以我們修行要累積德——福慧之德。
「內修外行」，我們內在若有修，外在就要去行。所以有去實行，身體力行，自然我們就能作佛，如此名為「佛子」，所以叫做「佛子所行道」。
⊙佛子行道已：佛子又為菩薩之通名，以其依佛之聖教而生聖道故，又以紹繼佛種使不斷絕故也。
菩薩的通名，也稱為「佛子」。他的慧命是佛陀所說法，「知道過去不對，我趕緊改，未來要如何修。」佛陀的法從口出，我們接受到佛陀的教法，所以我們成長慧命，所以才稱名「佛子」。成長慧命，就是要「依佛之聖教」，所以產生了聖人之道路，那就是菩提道。
又「紹繼佛種」。一方面「上求佛道，下化眾生」，這就是菩薩。一方面邊聽，聽來的，我們受用；受用之後，我們輾轉教化，這也是稱為「佛子」，因為「紹繼佛種」。紹隆，就是讓佛法更興盛，我們人人都有責任。
唯有佛法能救世，要救世的佛法，在我們人人，我們已經現相修行，在我們修行者的身行中能夠形成一股道氣，才能讓佛法興盛起來，這是叫做「紹繼佛種」。我們能夠再度人，不斷絕，能讓佛法在人間不斷絕。
所以，「來世得作佛」。我們若能如此，自然我們來世就能作佛。
⊙來世得作佛：累世修行，終得來世成佛。菩薩之行，終得斷惑除妄，念真得正覺道。
來世作佛，就是要累世修行，不是一生一世，要累世，生生世世。我們常常聽到慈濟人發願：生生世世在菩提中。對，就是要生生世世，叫做「累世修行」。
「終得來世成佛」，我們過去這樣一直以來，一直到現在，我們還要再繼續，所以未來，未來不斷、不斷，總是到最後還是能成佛，所以叫做「來世得作佛」。無論我們的來世還有幾生幾世，我們還是要堅持於菩提中。
「菩薩之行，終得斷惑除妄」。我們邊修行，最重要的就是要「斷惑除妄」。我們平時的煩惱無明很多，見思惑、塵沙惑、無明惑，這三種的惑遮蓋了我們的一切。
所以修行，在人群中好修行，「無量法門，悉現在前」，我們要入人群中，才能將見思惑、塵沙惑、無明惑，在人群中磨練過來，在人群中體會了眾生的煩惱如塵沙那麼多。我們既然發心，我們就要在其中去斷除種種的無明，所以叫做「斷惑除妄」。不要再有妄想，想入非非，時間要把握當下，「念真」；我們要斷妄，念念要「真」，就是真實法，如此才能得正覺。
所以，「我有方便力」。因為眾生煩惱這麼多，見思、塵沙、無明，這麼多的煩惱，要如何斷除呢？佛陀就要以種種方便的力量來教化。
⊙我有方便力：世間之人，於現世中，親近善友知識，聞其善巧方便說法，遂發菩提之心，是名方便力。
我們現在，佛陀的方便法，其實在我們善友知識的周圍裡。所以「聞其善巧方便說法，遂發菩提之心」，若聽到了善知識、善友，他們告訴我們的話，或者是他無心的一句話，我們以真心、道心將之吸收來，這也是在教育我們。所以我們若能以這種心，自然我們每一次接觸到的，每一次都是發菩提心。
所以，「開示三乘法」，就是聲聞、緣覺、菩薩，各種的方法，我們以這些方法，能夠「運出三界生死，同到真空涅槃」，如此稱為「三乘」。從聲聞、緣覺、菩薩乘，如此稱為「三乘」。
⊙開示三乘法：謂聲聞、緣覺、菩薩各以其法為乘，運出三界生死，同到真空涅槃，故名三乘。
其實佛陀最重要的，就是要我們行在菩薩道。所以我們人人行菩薩道是在人群中，自覺、覺他、覺行圓滿，要相信人人本具佛性。年齡這麼幼小都有辦法，何況是我們呢？所以，我們要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Advance in Virtue to Attain Buddhahood (行道進德得成佛)
Date: August. 21. 2014
“The mind, the Buddha and sentient beings are no different [in nature].” We must “diligently cultivate precepts, Samadhi and wisdom.” The Bodhisattva practice is to walk the Bodhi-path. So, we exercise both compassion and wisdom to attain Buddhahood.
Everyone, as we learn the Buddha’s Way, we must always take good care of our minds. How long will the Buddha abide in our minds? Furthermore, can we view sentient beings with a Buddha-mind? Every single day, we meet other people and interact with the planet. As we come in contact with nature and people, do we bring out our respect for them? Every day, we see many Buddhas because everyone we see is a Buddha, because all of us intrinsically have Buddha-nature. Is this the mindset we have as we interact with people every day? If so, we have remembered that “the mind, the Buddha and sentient beings are no different [in nature],” and because of this, naturally we will always have gratitude, respect and love in our minds. We are replete with these “three minds”.
When we have the Buddha-mind, precepts, Samadhi and wisdom will always abide in our minds. When we exercise both compassion and wisdom, have the “three minds” and [practice] the Three Flawless Studies, we will automatically advance on the Bodhi-path, one step at a time. Won’t we then attain Buddhahood?
Indeed, we all intrinsically have Buddha-nature. Recently, each day has brought us news from the East Coast of the United States, from the city and state of New York and the other disaster areas. Tzu Chi volunteers all around the world have steadily been mobilizing to raise funds for [hurricane] disaster relief. Our [volunteers] in Malaysia have also responded to our fundraising campaign. They all came together with love to help the disaster victims in the US. Their actions are very touching and adorable, and also prove that we all intrinsically have Buddha-nature.
In kindergarten classes, we saw these innocent little children. We thought that in talking with them, the best thing was just to coax them into action. However, they clearly [know what is happening]. In our kindergarten classes, we began to show videos of the disaster area to these children. The teacher then told the children, “Master is calling on people to help. She feels deeply for them because the weather is very cold and many people have been affected by the disaster. Many children also lack clothing and shelter.” Their words evoked empathy in the children. Then the teachers told their students, “Let us sincerely pray that those children can soon have a house to live in” and so on. After the teachers said this to their students, they began to sincerely sing the song “Prayer”.
I saw a four-year-old child who belted out the words to the song and kept crying as she sang. The teacher asked her, “Qin-en, why are you crying?” The little girl, Qin-en, replied, “Teacher, I saw that these children in America were very cold. They don’t have clothes to wear, they have lost their [homes] and they don’t have anything to eat, so they are very miserable. That’s why I’m crying.” She is only four years old. Doesn’t this prove we intrinsically have Buddha-nature? Even a four-year-old child, felt sympathy for them, so she cried.
There was another child, who was five, named Zni-xuan. As “Prayer” played, she sang along very loudly and her voice overpowered many others. In the entire class, her voice was the loudest. When sang with all her might.The teacher asked her, “Why did you sing so loudly?”She said, “I want to sing very loudly so my voice can reach America.Then those who are suffering can hear my voice praying for them and wishing them blessings.”
Look at the sincerity of this five-year-old child.Doesn’t this show that “the mind, the Buddha and sentient beings are no different [in nature]”?A five-year-old child can demonstrate this.
Take a look at the medical clinics in the Philippines.Our CEO in the Philippines told everyone at the free clinic about the hurricane disaster in the US.He told them that a few years ago, after Typhoon Ketsana hit the Philippines, help came to the Philippines from [volunteers in] 40 to 50 countries.Volunteers in the US were among those who raised funds to help them.So in the Philippines, even those how were poor or ill also prayed [for the US] with utmost sincerity and happily donated money to them.
One woman donated all the money she had [with her], a little over 10 dollars.She said, “Although I don’t have much money, I am very grateful that when I suffered from a disaster, so many people around the world helped me. Though the money I donate is very little, it is from my heart.”This is very meaningful.This was the heartfelt wish of a poor person.
We have seen similar things in many places, even in far-off Ireland, where there are two newly-inspired Bodhisattvas.They are a couple, Chi Qin and Tzu Heng.When they heard me calling for donations, they promptly applied to the Irish government for [permission] to go out and fundraise.Before the application was approved, as they could not wait any longer, they solicited from their friends and families.They even traveled to New York to join the disaster relief efforts.Where they live, there are no Tzu Chi volunteers, just these two newly-inspired Bodhisattvas.Every step was hard, but their resolve was firm.In spite of difficulties, they still wanted to raise funds and join the disaster relief work.This was very touching.
Think about this, don’t they have a Buddha-mind?Our minds, the Buddha’s mind and the minds of all sentient beings are equal.As long as we diligently practice and advance in precepts, Samadhi and wisdom, we will be able to return to our Buddha-mind.With love, there is no distance between our hearts so we will seize the opportunity to help.
Children understand what is happening and the elderly are even more able to [empathize] with the suffering in the world.Wealthy people will feel love and have empathy.Poor people, though they live in poverty, will still help others.When they work to benefit others, it is particularly meaningful.All kinds of people in tyrannically have Buddha-nature.This is something we must mindfully contemplate.
The Buddha mentioned previously that “Although I speak of Nirvana, is not [ultimate] extinction. All phenomena, from the very beginning, have borne the marks of perfect extinction.”
When we talk about “Nirvana,” we do not mean the last day of a person’s life.We are talking about how, every day, we must eliminate all kinds of afflictions and strengthen our spiritual aspirations.By eliminating our afflictions, we are transforming ourselves and thus entering the Bodhi-path.If we eliminate afflictions, Bodhi will arise.
Because we are still unenlightened beings, the moment when we can transcend fragmentary samsara or transformational samsara is still very far away.But every day, we can eliminate the thoughts that bring about fragmentary and transformational samsara and eliminate all kinds of afflictions.This is something we can do in our daily living because “all phenomena, from the very beginning,” were this pure and undefiled.
All of us bear “the marks of perfect extinction” and intrinsically have Buddha-nature.
We all inherently have a pure Tathagata-nature.
So, the following verses state, “When Buddha-children have walked the Path in a future lifetime they will become Buddhas. I who possess the power of skillful means teach the Dharma of the Three Vehicles.”
As long as, in every moment of every day, we can realize the Buddha’s teachings, though [our body] is a conditioned phenomenon and goes through birth, aging, illness and death, the unconditioned Dharma in our mind will be everlasting.
However, this everlasting state of mind has been defiled again and again, so now we must return [to the right path]. We must return to this course. Thus, as we begin to learn the Buddha’s Way, we are considered Buddha-children. When we practice the Path, walk this road, we can enter the Bodhi-path. Our every step must take us from the road of ordinary people to the Bodhi-path of noble beings. Those of us who are engaged in spiritual practice are “Buddha-children who have walked the Path.” Additionally, this Bodhi-path is very long, so we must walk steadily every step of the way. Thus the Buddha said, “in a future lifetime they will become Buddhas. ” This is what the Buddha said, we must believe the teachings He has given, since He has verified for us that if we follow this path, we can become Buddhas in a future lifetime. If we walk without deviating from this Bodhi-path, ultimately we will become Buddhas, enlightened ones.
“I who possess the power of skillful means teach the Dharma of the Three Vehicles”. For a long time, sentient beings’ minds have been covered by layers of defilements. We have had these habitual tendencies for a very long time. To give us time to learn the Buddha’s teachings, He repeatedly comes back to this world to guide us and show us the way. To do this, He uses all kinds of methods. We are familiar with the “power of skillful means,” how He teaches according to capabilities. To do this, He “teaches the Dharma of the Three Vehicles”. So, “Buddha-children have walked the Path”.
This is the route we must take Buddha-children has walked the Path: Sentient beings who accept the Buddha’s precepts are called Buddha-children. They walk the Path and advance in virtue in order to attain Buddhahood, therefore they are Buddha-children.
“[Those] who accept the Buddha’s precepts” are called “Buddha-children”. If we do not accept the Buddha’s teachings, if we do not accept the rules He gave us, we do not know how to refrain from all evil or how to do only good deeds. What is “evil”? Does it come from the actions of our bodies, the words of our mouths, or the thoughts that arise in our minds? The Buddha analyzes for us how all bad karma arises from a single thought. In the thoughts we think, the words we speak or the actions we take, one stray thought may lead to all kinds of improper behavior. Those [actions] are considered “evil”. Since we now know about such things, we can take precautions. We call that upholding precepts. We begin by walking the Bodhisattva-path. We awaken ourselves and others and cultivate awakened conduct; with this conduct, we go among people to “walk the Path and grow in virtue”. As long as we continue on this road, we will advance [in our practice]. This is how we “walk the Path and grown in virtue”. If we do not put [teachings] into practice, our virtues will not grow.
So, we engage in practice to accumulate virtue, the virtues of blessings and wisdom. As for internal cultivation and external practice, if we cultivate our minds, we must put the teachings into practice. We must actualize the teachings in order to become Buddhas. This is why we are called “Buddha-children”. Thus “Buddha-children have walked the Path”. Bodhisattvas are also commonly referred to as “Buddha-children”.
“Buddha-children have walked the Path: Buddha-children is also a common epithet of Bodhisattvas. Because they follow the Buddha’s noble teachings, they give rise to the noble path. They help Buddha-seeds flourish and continue” so [the Path] never ends”.
Their wisdom-life comes from the Buddha-Dharma. “I know what I did in the past is wrong, I will immediately changed and [engage in spiritual] practice in the future”. This Buddha-Dharma comes from the Buddha’s mouth. We have received these teachings so we can develop our wisdom-life and be considered “Buddha-children”.
To develop our wisdom-life, we must “follow the Buddha’s noble teachings”. This gives rise to the noble path, which is the Bodhi-path. We must also “help Buddhi-seeds flourish and continue”. We also “seek the Buddha’s Way and transform sentient beings”. This is what Bodhisattvas do.
After listening to the teachings, we accept and apply them in our lives. Once we accept and apply them, we teach others. This is also what “Buddha-children” do. We “help Buddha-seeds flourish and continue”. Helping the Buddha-Dharma flourish is everyone’s responsibility. Only the Buddha-Dharma can save the world. The Dharma that can save the world is found within all of us. We are already here engaging in spiritual practice. Our conduct as spiritual practitioners can create an air of spiritual cultivation. This allows the Buddha-Dharma to thrive and “help Buddha-seeds flourish and continue”. Then we can unceasingly transform others so the Dharma will forever remain in this world.
Then, “in a future lifetime [we] will become Buddhas”. If we can [practice] in this way, we will become Buddhas in a future lifeteime.
In a future lifetime they will become Buddhas: Lifetime of spiritual practice ultimately lead to the attainment of Buddhahood. The Bodhisattva-practice ultimately leads to the elimination of delusions.With a true mind,we attain the path to perfect enlightenment.
To become a Buddha in a future lifetime, we need lifetime of spiritual practice. This cannot be accomplished in one lifetime; we need many lifetimes, life after life. We often hear Tzu Chi volunteers vowing to remain on the Bodhi-path, life after life. Indeed, we must do this life after life and engage in “lifetimes of spiritual practice.” Then we can “ultimately attain Buddhahood. We have continued to practice from the past to the present, and we will continue to do so.
Then in the future, as we continue to [practice], we will ultimately attain Buddhahood. So, “in a future lifetime [we] will become Buddhas.” No matter how many future lifetimes it will take, we must persist on the Bodhi-path. “The Bodhisattva-practice ultimately leads to the elimination of delusions.”
When engage in spiritual practice, it is most important to “eliminate delusions.” In our daily living, we have mush ignorance and many afflictions. Delusions of views and thinking, dust-like delusions and delusions of ignorance are the three kings of delusions that completely cover [our minds]. So, when we engage I spiritual practice we must go among people. This is how “infinite Dharma-doors ready appear before us.”
We have to interact with people in order for our delusions of views and thinking, dust-like delusions and delusions of ignorance to be broken down through our interactions. It is only among people that we realize the afflictions of sentient beings are as numerous as dust as and sand. Since we have formed aspirations, we must persist in eliminating all kinds of ignorance. This is “the elimination of delusions. We must not give rise to more delusions or let our thoughts get away from us. We must seize the present moment. To maintain “a true mind,” we must eliminate delusions. Our every thought must be “true.” Only with True Dharma can we attain perfect enlightenment.
Next, “I who possess the power of skillful means.” We sentient beings have many afflictions, dust-like delusions and delusions of ignorance. How can they all be eliminated? The Buddha has to use the power of all kinds of skillful means to teach us.
I who possess the power of skillful means: People in the world, in their present life, draw near to wholesome and virtuous friends. By listening to skillful teachings, they give rise to Bodhicitta. This is the power of skillful means.
The Buddha’s skillful means are present among us in our wholesome and virtuous friends. So, “by listening to skillful teachings, they give rise to Bodhicitta. When we listen to what our wholesome and virtuous friends tell us, even if it is just a casually-spoken sentence, we can absorb it with our true mind, with our resolve to engage in spiritual practice. This is another way we learn. If this is our mindset, every time we deal with a matter, it is an opportunity to give rise to the Bodhi-mind.
So, He still “teaches the Dharma of the Three Vehicles, the teaching of Hearers Solitary Realizers and Bodhisattvas. Practicing these various methods can transport us out of samara in the Three Realms to the ultimate reality of Nirvana.”
So, these are the Three Vehicles, which are the teachings for Hearers, Solitary Realizers and Bodhisattvas. There are these Three Vehicles, but actually, the most important thing or the Buddha is for us to practice the Bodhisattva-path.
So everyone, the Bodhisattva-path must be walked among people. We must awaken ourselves and others and have perfect awakened conduct. We must believe that everyone intrinsically has Buddha-nature; even young children can demonstrate this, so what about us? Everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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