20141003《靜思妙蓮華》乘真如之道(第406集)
（法華經•方便品第二）
⊙「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
⊙「一切諸如來，以無量方便，度脫諸眾生，入佛無漏智；若有聞法者，無一不成佛。」《法華經 方便品第二》
⊙一切諸如來：佛十號之一。如者真如也，乘真如之道，從因來果而成正覺之故，名為如來。
⊙佛出世間，有大因緣，為教化眾生，根機不齊，受化不易，如來悲智雙運。
⊙以無量方便：適眾生根機，皆得度脫。
⊙度脫諸眾生：眾生沉淪生死之苦海中，不能自拔。
⊙《法華經》序品曰：「諸仙之導師，度脫無量眾。
⊙「凡是發心立弘誓願，為欲度眾生，需積功累德為本，先能自度，方能度脫一切。」
⊙入佛無漏智：慈心循循善導，能令眾生漸入無漏智，漸漸近佛知見。
⊙若有聞法者，無一不成佛：謂三乘之人，離煩惱無染之清淨智也。斷惑證理，即此智之用。
⊙「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
【證嚴上人開示】
「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
法入心中應時機
滋潤菩提根深植
增長慧命菩薩道
度脫人間無明苦
佛，人人心中本具，就是一念無明，所以我們墮落六道，就是輪迴不能自己，所以我們要如何再回歸回來，與佛同等的本性清明？這就要有方法了。
就像親人，人間之間，不論你怎麼的親，哪怕是自己親生的子女，為了財產，說不定反目成仇，對簿公堂。常常聽到，啼啼哭哭來訴說：「我這樣該怎麼辦？」該怎麼辦？世間法若沒辦法，我們來用佛法。
要如何用佛法對世間法呢？看，物，世間的財物，到底對我們的生命幫助有多大？我們若是修行者，心中有法的人，每天在生活，也只不過吃得飽、穿得暖、睡得穩，這樣就是最幫助我們的生活，這樣的生活就很滿足了，何必為了世間物、財，這樣至親的親人，反目成仇，何必呢？放下吧！放棄吧！其實，再想一想，我們不缺，還有很多，生活還很富有，何必呢？像是這樣，自己若時時有法在心中，財物只不過是，我們生命中，能生活，能過就好。若是剩的呢？若再更想得通的，剩下的就是捐出去。捐，為苦難人而付出。
這種懂得及時付出，物質的付出，或者是我們樣樣都知道，看到有的人真的不知道的人，看到他為了財物，這樣至親反目成仇，就及時用此法來告訴他，勸、陪伴他，讓他的心能平和下來，知道這是身外物，好好來應用，知道要惜好感情、結好緣，這一生，還有來生。這一生雖然是至親，或者是好友，為了這件事情結了惡緣，結仇就連禍。
不是這一生不值得，尤其是後悔莫及，也是會帶去來世，說不定不是親人，也不是好友，就是仇人、敵人，處處毀謗、時時迫害，說不定會這樣，也說不定。所以，這一生我們要懂得如何，結好因、造福緣。若這樣叫做「法入心中應時機」，不論什麼時候、哪一種根機，我們都能夠很圓融。
「滋潤菩提根深植」。滋潤，要用法水來滋潤、佛法來滋潤，讓我們的心中這顆菩提的種子，不斷發芽、不斷菩提根一直深。若能夠根深，自然菩提樹就會展開、展大，能夠遮蔭熱惱的眾生。就不會風一吹，樹就倒了，這就是我們要用法。不論是在人世間，五濁惡世之中，苦難眾生偏多，我們自己要趕緊聽法入心，將我們的菩提根扎得深，才能夠庇蔭這種天地間，那種懊惱，可以保護著大地，也能庇蔭人類。所以我們「滋潤菩提根深植」，還要「增長慧命菩薩道」，這就是我們學佛，時時要自我提醒。
學佛、學法，就是行在菩薩道中。唯有行菩薩道是一乘法，《法華經》中，就是要教導我們行菩薩道。所以我們若能增長慧命，菩薩的道路，我們就能走得很平坦，我們就能走得日日法喜充滿。
雖然很忙碌，每一天就像昨天德浩，在向屏東的(慈濟)人說：「我們一天的時間是這樣這樣過。」你們知道，那些人很感動，原以為修行者是清閒、清閒，原來不是。每一天是這樣分秒必爭，這個分秒必爭，不是口號，是身體力行。每一天的時間，都是在增長慧命，每一天這樣在做，分秒間這樣在做，做得很歡喜。不是為自己，是為了這個莊嚴道場。
莊嚴道場，廣招徠眾，在這個道場學法，能夠聞法、能夠感受法，法入心，這樣回到他的社區，面對著廣大的人眾，他就可以分享。這也就是走在菩提道上，不論是如何的辛苦，在辛苦中我有一分的甘甜，那就是法喜，所以「甘願做，歡喜受」，這就已經是增長慧命了。
所以，我們若能如此，就「度脫人間無明苦。」人間都是無明多，真的是無明。有時候，聽到這樣啼啼哭哭、充滿煩惱來訴說，雖然應時、應機輔導他，是不是這樣就能入心呢？是不是聽得清楚呢？是不是他的無明，能夠這樣掃除了嗎？不知道。
不過，雖然眾生剛強，這種的習氣難調伏，連舍利弗都會怕。而我們就是不怕——我就是要發菩提心，我就是要面對這樣的眾生。這些芸芸的眾生，若沒有菩薩願意發心，永遠沉迷。世間沒有法，人間哪能有淨土呢？所以我們要發心立願。
所以經文之中這樣說：「一切諸如來，以無量方便，度脫諸眾生，入佛無漏智；若有聞法者，無一不成佛。」
一切諸如來
以無量方便
度脫諸眾生
入佛無漏智
若有聞法者
無一不成佛
《法華經 方便品第二》
這段經文就是要告訴我們，「一切諸如來」。「如來」就是佛十號之一。
一切諸如來：
佛十號之一
如者真如也
乘真如之道
從因來果
而成正覺之故
名為如來
佛出世間
有大因緣
為教化眾生
根機不齊
受化不易
如來悲智雙運
我們常在念，佛陀的十號，其中「如來」是他的十號之一，「如」，如者是「真如」。什麼叫做「真如」？意思就是說，「乘真如之道，從因來果而成正覺(之故)。」佛陀他也是本具佛性，他已經早就已經對人世間，事物、道理，沒有不懂的，而且是已經透徹宇宙，超越人間的道理，他都知道。
但是，因為人間眾生，實在是很需要，所以雖然佛已經覺悟，超越三界。前日告訴大家的「三界」以外，佛法另外解釋的「三界」，那是很深，我自己的境界也還無法到達，已經空到一切都是一無所有，這種的無色界。
但是，我和大家分享，我自己的境界，就是我們要超越欲界，一切世間物質欲念，我們修行要看開，視富貴如浮雲。其實我們若到高山上，遠遠的，我們看了好像是雲，我們若這樣走、走、走，走到雲中去，其實什麼都沒有，只不過在人間，這種是大自然的景界，所看到的，有的是很虛，我們認以為「有」。
有的是世間人所創造的物質，到底這些東西，我們要去執著什麼？不需要。修行，超越世間一切，不論是虛的，或者是實的，對我們而言如浮雲一般，這就是超越欲界。色界，這些東西與我無關，這些東西若是我的，我能普及給需要的人。這些東西「三輪體空」，沒有我所有、沒有中間的物質、沒有誰是我給他的，這些物質觀念都撥開掉，色界，我們超越了。超越了色界，我們還要有那分，什麼都沒有，就是空，我們已經看空了一切，卻是妙有。
這個妙有真理，人人真如本性，已經成就了；不只是存在，也已經現前了，超越了三界。但是，佛，如來不忍心天下眾生，還有多少執著於欲中，受盡了苦磨，所以他「乘真如(之道+」。「乘」就是在那個地方，到這個地方，乘著這個法，真如之法，真理，乘著這個真理，又再來到人間。「乘」就是運輸的器具，如來的運輸器具是「道」——是真如之道。
所以「從因來果」，他的因緣若成熟，二千多年前，出現在印度迦毘羅衛國，那個時代，那個時代那個眾生，那個皇宮，這對父母，與他的因緣這樣成熟，和那個國家、和那個時代的因緣成熟了。開始以太子的身形，和我們人的生活一樣，在看人的生活中，體會了生、老、病、死之苦，用這種的道理，人間的道理來向大家說法。
所以我們現在這個時代，要到哪裡找苦行？我們用這樣的道場、用這樣的時間，我們在人群中，「慈濟宗門人間路」，入人群中，人群就是我們的道場，在這個人群中,來看形形色色的人生，聽人人在他的人間經驗，生、老、病、死在醫院裡的等等，我們全都體會得到。
總而言之，「從因來果而成正覺」，所以名稱為「如來」。這是佛陀超越了三界，他又再不忍心，不忍心眾生，所以用這個道理再來人間，一大事因緣「開、示」眾生，這樣稱為「如來」。
所以，一切如來，「佛出世間有大因緣，為教化眾生」。根機，眾生的根機不整齊，所以要度化很不容易。有時候每天在和人說話，在我自己的感覺，感覺就如一杯水慢慢地倒，不過是倒在石頭上，熱滾滾的石頭上，有時候也覺得很無奈。但是無奈，是不是這樣就停下來？不行，還是要悲智雙運。因為我們學佛，就要學佛的慈悲，就是要學佛不放棄眾生，所以要用慈悲、用智慧、用耐心，希望他又有機會再回來聽；聽了之後，心能開一點，改一些，又有因緣再回來；就這樣漸漸濕潤，濕得讓它這顆石頭能長出青苔，也有一些青苔保護著，不要那麼乾燥。法，能夠讓他入心。所以要用悲智雙運來度化。
「以無量方便」，適應眾生的根機，這樣來為之度脫。
以無量方便：
適眾生根機，
皆得度脫
「度脫諸眾生」，眾生沉迷在生死苦海中，不能自拔，苦不堪，所以佛他要不斷來人間修行。
度脫諸眾生：
眾生沉淪
生死之苦海中
不能自拔
《法華經》序品曰：「諸仙之導師，度脫無量眾。」
《法華經》序品曰：
諸仙之導師
度脫無量眾
「諸仙」就是修行的人，修行的人，古時候都是在山林裡，所以是修行人的導師，叫做「諸仙之導師」。「度脫無量眾」，這些修行人的導師就是佛，這種已經開悟的覺者，在人間「度脫無量眾」。
「凡是發心立弘誓願，為欲度眾生，我們必需要積功累德為本，我們要自度，才有辦法度別人。」
凡是發心
立弘誓願
為欲度眾生
需積功累德為本
先能自度
方能度脫一切
所以我們還是一樣要用功，我們自己要「入佛無漏智」，當然，我們也希望其他的人，也能夠接受佛法、入無漏智。各位，「無漏智」，除了由戒、定、慧，慈心循循善導，好好向大家引導，「能令眾生漸入無漏智」，能令眾生漸入無漏智，我們就是還是要悲智雙運，好好的，慢慢地來勸教，所以，漸漸近佛的知見。
入佛無漏智：
慈心循循善導
能令眾生
漸入無漏智
漸漸近佛知見
這一定要耐心，對自己要先自度，然後用耐心來度眾生。讓大家，有聞法的人，「無一不成佛」。
若有聞法者
無一不成佛：
謂三乘之人
離煩惱無染
之清淨智也
斷惑證理
即此智之用
這必定要乘三乘無漏智成佛，就是要離煩惱無染著，清淨的智慧，斷種種的惑、無明，若能夠證得道理，這樣才是讓我們受用，這叫做「無漏智」。
各位，「無漏智」是在我們日常中，戒、定、慧中，這樣所產生出來。我們必定時時法在心中，自然我們的行為，戒、定、慧，不斷在我們的生活中。所以我們的生活中，必定要「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
法入心中應時機
滋潤菩提根深植
增長慧命菩薩道
度脫人間無明苦
看到人間為了人生欲、物質，而苦，實在很不捨。但是剛強，要能夠化掉，淡化欲念，談何容易。不過，我們還是要發大慈悲心，悲智雙運，乘如是理來度眾生。人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Take the Vehicle of True Suchness (乘真如之道)
Date: October. 03. 2014
“If we take the Dharma to heart, based on timing and conditions, we can nourish and deeply extend our Bodhi-roots, develop our wisdom-life and walk the Bodhisattva-Path. Thus we can transform the ignorance and suffering in this world.”
We all intrinsically have Buddha[-nature], but because of a single ignorant thought, we have fallen into the Six Realms, where we transmigrate without any control. In order to return to the clarity and radiance of our intrinsic Buddha-nature, we need a method for doing so. Take family relationships, for example. If does not matter how close people are; even parents and their biological children can become enemies and go to court over money and property.
People frequently come crying to me, asking, “What should I do? What should I do?” If the way we normally do things does not work then we must apply the Buddha-Dharma. How do we apply Buddha-Dharma to worldly matters? Consider material wealth in this world. Really, how helpful is it to our lives? If we are spiritual practitioners with the Dharma in our hearts, all we need to sustain our lives is enough food to be full, clothes to stay warm and sound sleep. These are the things most helpful to our lives. We can be very content living in this way, so why become enemies with our loved ones over money and worldly things? Why would we do that? Just let it go.
Indeed, if we really think about it, we lack nothing, we actually have a lot. Our lives are very abundant, so why [quarrel]? Some people can accept this teaching. If the Dharma is always in our hearts, we only need enough wealth to meet our very basic needs. What if we have more than that? Those who really understand [the Dharma] will denote the extra to help those who are suffering. We may promptly give material possessions to others. Or perhaps, because we know many things, when we see people who do not know better and make enemies with their loved ones over property, we can promptly explain this teaching to them. Then we counsel them and stay with them to help them calm down. We help them learn that material things are simply made to be used, and that they must cherish their relationships and form good connections, not only for this lifetime, but also future ones. Although in this life, these people are relatives or good friends, if they create negative connections over this, it will lead to a series of disasters. Not only is it not worth it in this lifetime, but the regret they feel later will be carried over into future lifetimes. These people may no longer be family members or friends, but enemies and adversaries who will constantly slander and persecute them. This is a distinct possibility.
So in this lifetime, we must create good causes and blessed conditions. In doing this, “we take the Dharma to heart based on timing and conditions.” No matter when or with what kind of person, we can act harmoniously. We “nourish and deeply extend our Bodhi-roots.” Nourishing [these roots] requires Dharma-water. We need to use the Buddha-Dharma to nourish the Bodhi-seeds in our hearts so they can continue to sprout and deeply extend roots. If the roots are deep, then the Bodhi-tree will be tall and wide enough to cool down agitated sentient beings and strong enough to not be toppled by the wind.This is why we must apply the Dharma.
In this world, this evil world of the Five Turbidities, there are many suffering sentient beings.We must make haste to listen to the Dharma and take it to heart so that our Bodhi-roots can grow deep and strong, then we can shield people from the world’s troubles.
Trees can protect the land as well as provide shade for people.So, we “nourish and deeply extend Bodhi-roots” and also “grow our wisdom-life and walk the Bodhisattva-path”.When we learn the Buddha’s Way, we must constantly remind ourselves that to be like the Buddha and to learn the Dharma, we must walk the Bodhisattva-path.This is what the One Vehicle Dharma [teaches].
The Lotus Sutra specifically gives teachings for walking the Bodhisattva-path.Thus, if we can grow our wisdom-life, we can walk the Bodhisattva-path more smoothly.Every day we walk it we will be full of Dharma-joy.This is true even if we are busy.
As Master De Hao explained yesterday to the volunteers from Pingtung, “Every day, this is how we have to spend our time.”These people were touched by what she explained.They thought the life of spiritual practitioners is very relaxing, but it is not.
Each day we must make full use of every second.This is not just a slogan, it is something we put into practice.Each day, we spend time growing our wisdom-life.This is what we do every day; every minute and second we are working happily.We do not do this for our sake, but for the sake of this dignified spiritual center.With a dignified practice center, we can widely attract people to come learn the teachings.
After listening to and experiencing the Dharma and taking it to heart, they can bring it back to their communities and share it widely.This is also a way to walk the Bodhi-path.
So, no matter how bitterly hard our work is, we still have a sense of its sweetness, our sense of Dharma-joy.
So, by “willingly doing and happily accepting,” we are already growing our wisdom-life.If we can do this, “we can transform the ignorance and suffering in this world”.There is a lot of ignorance in this world.At times, people come to us weeping, sharing all their afflictions.Though we can advise them accordingly, have they taken our words to heart?Have they listened carefully?Have we helped them eliminate their ignorance?We do not know.
However, though sentient beings are so stubborn and their habitual tendencies so hard to control that even Sariputra was afraid of them, we should not be afraid.We must develop Bodhisattva and deal with these sentient beings.If no Bodhisattva is willing to help them, these sentient beings will forever be deluded.If there is no Dharma in this world, how can a pure land exist here?So, we must form aspirations and make vows.
Thus, the sutra states that, “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom.Of those who have heard the Dharma, none will fail to become a Buddha.”
This sutra passage talks about “all of the Tathagatas.”“Tathagata ” is one of the Buddha’s ten epithets.
All of the Tathagatas: [Tathagata] is one of all Buddha’s ten epithets.Tatha means True Suchness.They take the vehicle of True Suchness.
From this cause, They come to the effect, hence the attainment of perfect enlightenment.Thus, They are called Tathagatas.
Buddhas come to this world for one great cause, which is to teach sentient beings.Because sentient beings have varying capabilities, it is difficult for them to be transformed.So, Tathagatas have to exercise both compassion and wisdom.
We frequently recite the Buddha’s ten epithets, of which “Tathagata” is one.“Tatha” means True Suchness.What is True Suchness?This refers to the fact that.“They take the vehicle of True Suchness. Form this cause They come to the effect, hence the attainment of perfect enlightenment.”The Buddha also intrinsically has Buddha-nature. He already understood all the matters, objects and principles in the world. He already thoroughly understood the world-transcending principles of the universe. However, because sentient beings in this world truly need [these principles], though the Buddha already attained enlightenment and transcended the Three Realms, [He returned]. Other than the way I explained the Three Realms, Buddha teachings have other descriptions of them that are very profound. I myself have not yet reached the formless realm, a state of emptiness where no forms exist.
However, I share my own state of mind with you to explain now we must transcend the desire realm and all our desires for material things. In our spiritual practice, we must open our eyes and see wealth like passing clouds. When we go up to a mountain peak, what looks like a [solid] cloud from afar is actually immaterial when we walk through it is actually immaterial when we walk through it.
In this world, we see many natural, phenomena that are actually insubstantial. Yet we believe they [solidly] “exist”. Some of these things are manmade. Why are we so attached to these things? There is no need. Engaging in spiritual practice allows us to transcend all worldly things. Whether they are insubstantial or solid, they are nothing more than passing clouds to us. By realizing this we transcend the desire realm.
In the form realm, [we realize] these things have nothing to do with us. If things belong to us, we can widely share them with those that need it. As we realize the Three Spheres of Emptiness, we realize there is no giver, there is no gift and there is no receiver. Once we set aside our concept of material things, we can transcended the form realm. When that happens we are not attached to anything, because we see the emptiness in everything. Yet, we know there is wondrous existence. Wondrous existence is a truth; it is the nature of True Suchness that manifests. Not only does it exist, it manifests, so that Buddhas transcend the Three Realms.
However, the Buddha cannot bear to see that many sentient beings in this world continue to cling to their desires and are tormented by all kinds of suffering, so He “takes the vehicle of True Suchness”. A person takes a “vehicle” to get from one place to another. So, He takes this Dharma, the true principles of True Suchness, as a vehicle back to this world.
A vehicle is a method of transportation. The Tathagata’s method of transportation is the Path, which is the path of True Suchness. Then “from this cause, [He] comes to the effect”. His causes and conditions had matured more than 2000 years ago and He was born in India, in the Kingdom of Kapilavastu. The karmic conditions connecting Him to the sentient beings of that era and to His parents in the palace had matured. His karmic conditions with that kingdom at that time had also matured. He first appeared in the form of a prince and lived the same way we do. Through observing people’s lives, He realized the suffering of birth, aging, illness and death and used these worldly principles to teach the Dharma.
So, at this present time, where can we engage in ascetic practices? We have this spiritual practice center, and can make use of our time to go among the people. “The Tzu Chi School of Buddhism is a road, of working with people in the world”. The world is our spiritual training ground. By interacting with people, we see people living all different kinds of lives and hear about their life experiences. Birth, aging, illness and death are all things, we can experience at the hospital.
In summary, “From this cause, They come to the effect, hence the attainment of perfect enlightenment”. Thus He is called the Tathagata. The Buddha has ranscended the Three Realms, yet He cannot bear to see sentient beings [suffer], so He comes to this world with these principles, for one great cause, to teach sentient beings. So, Tathagata also means “Thus Come One”.
Thus, all Tathagatas, “come to this world for one great cause to teach and transform sentient beings”. However, sentient beings’ capabilities are varied, so it is not easy to transform them. Sometimes, as I talk to people during my day, I feel as if I am slowly pouring a glass of water over a hot stone, [so it quickly evaporates]. Sometimes; I feel there is nothing I can do. Though I feel helpless, does it mean I should stop? No, I must still exercise compassion and wisdom.
When we learn the Buddha’s Way, we also need to adopt His compassion and the way He never gave up on sentient beings. So, we must exercise compassion, wisdom and patience, and hope that they will come back again to listen. After they listen, they may open their minds a little, change a little. Then they may have the karmic conditions to come back again to gradually immerse themselves. If a rock is immersed, moss may begin to grow on it. This moss can protect the rock by making sure it is not too dry. For people to take the Dharma to heart, we must exercise both compassion and wisdom.
“By means of infinite skillful teachings.” They adapt to the capabilities of sentient beings. In this way, They transform them. “[They] transform all sentient beings.” Sentient beings are immersed in the sea of suffering of cyclic existence. They cannot save themselves, so their suffering is unbearable.
This is why the Buddha repeatedly comes to engage in spiritual practice in this world.
Thus, the Introductory Chapter of the Lotus Sutra states, “The guiding teacher of all mystics transformed countless sentient beings.”
“Mystics” refers to spiritual practitioners. In ancient times, they tended to reside in the wilderness. So, the guiding teacher of spiritual practitioners was “the guiding teacher of mystics. [He] transformed countless sentient beings.” Their guiding teacher is the Buddha. “Practitioners who are awakened like them transformed countless sentient beings.”
Those who make the [Four] Great Vows to transformed sentient beings must accumulate merits and virtues as a foundation. We must first transform ourselves in order to transform others.
We must work hard to “penetrate the Buddha’s flawless wisdom.” Of course, we hope that other people can also accept the Buddha-Dharma and penetrate His flawless wisdom.
Every, I have discussed flawless wisdom: Beside precepts, Samadhi and wisdom, flawless wisdom also includes [patiently offering guidance out of kindness]. This “enables sentient beings to gradually penetrate flawless wisdom.”
We should exercise both compassion and wisdom. We must earnestly and gradually counsel others. This enables us to slowly approach the Buddha’s knowledge and views. We must have the patience of first transform ourselves, then patiently transform sentient beings so that of all those who have heard the Dharma, none will fail to become a Buddha.”
Of those who have heard the Dharma, none will fail to become a Buddha: The practitioners of the Three Vehicles can transcend afflictions and become undefiled with pure wisdom. They eliminate delusions and realize truths by applying this wisdom.
We must use the Three Vehicle and flawless wisdom to attain Buddhahood. So, we must eliminate afflictions and attachments, [develop] pure wisdom, and eliminate various delusion and ignorance. We need to realize [true] principles in order to be able to apply them; this is flawless wisdom. Everyone, flawless wisdom is developed from [cultivating] precepts, Samadhi and wisdom in our daily living. If the Dharma is always in our hearts, naturally we will behave with precepts, Samadhi and wisdom. They will always be a part of our lives.
So, in our lives, we must allow the Dharma to enter our minds according to timing and conditions to “nourish and deeply extend our Bodhi-roots, so we “develop our wisdom-life and walk the Bodhisattva-path. Thus we can transform the ignorance and suffering in this world.”
Seeing people suffering from their desire for material things us very sad. But to dissolve that stubbornness and weaken those desires is easier said than done. However, we should still aspire to have great loving-kindness and compassion, exercise both compassion and wisdom and follow these principles to transform sentient beings. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
⊙「一切諸如來，以無量方便，度脫諸眾生，入佛無漏智；若有聞法者，無一不成佛。」《法華經 方便品第二》
⊙一切諸如來：佛十號之一。如者真如也，乘真如之道，從因來果而成正覺之故，名為如來。
⊙佛出世間，有大因緣，為教化眾生，根機不齊，受化不易，如來悲智雙運。
⊙以無量方便：適眾生根機，皆得度脫。
⊙度脫諸眾生：眾生沉淪生死之苦海中，不能自拔。
⊙《法華經》序品曰：「諸仙之導師，度脫無量眾。
⊙「凡是發心立弘誓願，為欲度眾生，需積功累德為本，先能自度，方能度脫一切。」
⊙入佛無漏智：慈心循循善導，能令眾生漸入無漏智，漸漸近佛知見。
⊙若有聞法者，無一不成佛：謂三乘之人，離煩惱無染之清淨智也。斷惑證理，即此智之用。
⊙「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
【證嚴上人開示】
「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
法入心中應時機
滋潤菩提根深植
增長慧命菩薩道
度脫人間無明苦
佛，人人心中本具，就是一念無明，所以我們墮落六道，就是輪迴不能自己，所以我們要如何再回歸回來，與佛同等的本性清明？這就要有方法了。
就像親人，人間之間，不論你怎麼的親，哪怕是自己親生的子女，為了財產，說不定反目成仇，對簿公堂。常常聽到，啼啼哭哭來訴說：「我這樣該怎麼辦？」該怎麼辦？世間法若沒辦法，我們來用佛法。
要如何用佛法對世間法呢？看，物，世間的財物，到底對我們的生命幫助有多大？我們若是修行者，心中有法的人，每天在生活，也只不過吃得飽、穿得暖、睡得穩，這樣就是最幫助我們的生活，這樣的生活就很滿足了，何必為了世間物、財，這樣至親的親人，反目成仇，何必呢？放下吧！放棄吧！其實，再想一想，我們不缺，還有很多，生活還很富有，何必呢？像是這樣，自己若時時有法在心中，財物只不過是，我們生命中，能生活，能過就好。若是剩的呢？若再更想得通的，剩下的就是捐出去。捐，為苦難人而付出。
這種懂得及時付出，物質的付出，或者是我們樣樣都知道，看到有的人真的不知道的人，看到他為了財物，這樣至親反目成仇，就及時用此法來告訴他，勸、陪伴他，讓他的心能平和下來，知道這是身外物，好好來應用，知道要惜好感情、結好緣，這一生，還有來生。這一生雖然是至親，或者是好友，為了這件事情結了惡緣，結仇就連禍。
不是這一生不值得，尤其是後悔莫及，也是會帶去來世，說不定不是親人，也不是好友，就是仇人、敵人，處處毀謗、時時迫害，說不定會這樣，也說不定。所以，這一生我們要懂得如何，結好因、造福緣。若這樣叫做「法入心中應時機」，不論什麼時候、哪一種根機，我們都能夠很圓融。
「滋潤菩提根深植」。滋潤，要用法水來滋潤、佛法來滋潤，讓我們的心中這顆菩提的種子，不斷發芽、不斷菩提根一直深。若能夠根深，自然菩提樹就會展開、展大，能夠遮蔭熱惱的眾生。就不會風一吹，樹就倒了，這就是我們要用法。不論是在人世間，五濁惡世之中，苦難眾生偏多，我們自己要趕緊聽法入心，將我們的菩提根扎得深，才能夠庇蔭這種天地間，那種懊惱，可以保護著大地，也能庇蔭人類。所以我們「滋潤菩提根深植」，還要「增長慧命菩薩道」，這就是我們學佛，時時要自我提醒。
學佛、學法，就是行在菩薩道中。唯有行菩薩道是一乘法，《法華經》中，就是要教導我們行菩薩道。所以我們若能增長慧命，菩薩的道路，我們就能走得很平坦，我們就能走得日日法喜充滿。
雖然很忙碌，每一天就像昨天德浩，在向屏東的(慈濟)人說：「我們一天的時間是這樣這樣過。」你們知道，那些人很感動，原以為修行者是清閒、清閒，原來不是。每一天是這樣分秒必爭，這個分秒必爭，不是口號，是身體力行。每一天的時間，都是在增長慧命，每一天這樣在做，分秒間這樣在做，做得很歡喜。不是為自己，是為了這個莊嚴道場。
莊嚴道場，廣招徠眾，在這個道場學法，能夠聞法、能夠感受法，法入心，這樣回到他的社區，面對著廣大的人眾，他就可以分享。這也就是走在菩提道上，不論是如何的辛苦，在辛苦中我有一分的甘甜，那就是法喜，所以「甘願做，歡喜受」，這就已經是增長慧命了。
所以，我們若能如此，就「度脫人間無明苦。」人間都是無明多，真的是無明。有時候，聽到這樣啼啼哭哭、充滿煩惱來訴說，雖然應時、應機輔導他，是不是這樣就能入心呢？是不是聽得清楚呢？是不是他的無明，能夠這樣掃除了嗎？不知道。
不過，雖然眾生剛強，這種的習氣難調伏，連舍利弗都會怕。而我們就是不怕——我就是要發菩提心，我就是要面對這樣的眾生。這些芸芸的眾生，若沒有菩薩願意發心，永遠沉迷。世間沒有法，人間哪能有淨土呢？所以我們要發心立願。
所以經文之中這樣說：「一切諸如來，以無量方便，度脫諸眾生，入佛無漏智；若有聞法者，無一不成佛。」
一切諸如來
以無量方便
度脫諸眾生
入佛無漏智
若有聞法者
無一不成佛
《法華經 方便品第二》
這段經文就是要告訴我們，「一切諸如來」。「如來」就是佛十號之一。
一切諸如來：
佛十號之一
如者真如也
乘真如之道
從因來果
而成正覺之故
名為如來
佛出世間
有大因緣
為教化眾生
根機不齊
受化不易
如來悲智雙運
我們常在念，佛陀的十號，其中「如來」是他的十號之一，「如」，如者是「真如」。什麼叫做「真如」？意思就是說，「乘真如之道，從因來果而成正覺(之故)。」佛陀他也是本具佛性，他已經早就已經對人世間，事物、道理，沒有不懂的，而且是已經透徹宇宙，超越人間的道理，他都知道。
但是，因為人間眾生，實在是很需要，所以雖然佛已經覺悟，超越三界。前日告訴大家的「三界」以外，佛法另外解釋的「三界」，那是很深，我自己的境界也還無法到達，已經空到一切都是一無所有，這種的無色界。
但是，我和大家分享，我自己的境界，就是我們要超越欲界，一切世間物質欲念，我們修行要看開，視富貴如浮雲。其實我們若到高山上，遠遠的，我們看了好像是雲，我們若這樣走、走、走，走到雲中去，其實什麼都沒有，只不過在人間，這種是大自然的景界，所看到的，有的是很虛，我們認以為「有」。
有的是世間人所創造的物質，到底這些東西，我們要去執著什麼？不需要。修行，超越世間一切，不論是虛的，或者是實的，對我們而言如浮雲一般，這就是超越欲界。色界，這些東西與我無關，這些東西若是我的，我能普及給需要的人。這些東西「三輪體空」，沒有我所有、沒有中間的物質、沒有誰是我給他的，這些物質觀念都撥開掉，色界，我們超越了。超越了色界，我們還要有那分，什麼都沒有，就是空，我們已經看空了一切，卻是妙有。
這個妙有真理，人人真如本性，已經成就了；不只是存在，也已經現前了，超越了三界。但是，佛，如來不忍心天下眾生，還有多少執著於欲中，受盡了苦磨，所以他「乘真如(之道+」。「乘」就是在那個地方，到這個地方，乘著這個法，真如之法，真理，乘著這個真理，又再來到人間。「乘」就是運輸的器具，如來的運輸器具是「道」——是真如之道。
所以「從因來果」，他的因緣若成熟，二千多年前，出現在印度迦毘羅衛國，那個時代，那個時代那個眾生，那個皇宮，這對父母，與他的因緣這樣成熟，和那個國家、和那個時代的因緣成熟了。開始以太子的身形，和我們人的生活一樣，在看人的生活中，體會了生、老、病、死之苦，用這種的道理，人間的道理來向大家說法。
所以我們現在這個時代，要到哪裡找苦行？我們用這樣的道場、用這樣的時間，我們在人群中，「慈濟宗門人間路」，入人群中，人群就是我們的道場，在這個人群中,來看形形色色的人生，聽人人在他的人間經驗，生、老、病、死在醫院裡的等等，我們全都體會得到。
總而言之，「從因來果而成正覺」，所以名稱為「如來」。這是佛陀超越了三界，他又再不忍心，不忍心眾生，所以用這個道理再來人間，一大事因緣「開、示」眾生，這樣稱為「如來」。
所以，一切如來，「佛出世間有大因緣，為教化眾生」。根機，眾生的根機不整齊，所以要度化很不容易。有時候每天在和人說話，在我自己的感覺，感覺就如一杯水慢慢地倒，不過是倒在石頭上，熱滾滾的石頭上，有時候也覺得很無奈。但是無奈，是不是這樣就停下來？不行，還是要悲智雙運。因為我們學佛，就要學佛的慈悲，就是要學佛不放棄眾生，所以要用慈悲、用智慧、用耐心，希望他又有機會再回來聽；聽了之後，心能開一點，改一些，又有因緣再回來；就這樣漸漸濕潤，濕得讓它這顆石頭能長出青苔，也有一些青苔保護著，不要那麼乾燥。法，能夠讓他入心。所以要用悲智雙運來度化。
「以無量方便」，適應眾生的根機，這樣來為之度脫。
以無量方便：
適眾生根機，
皆得度脫
「度脫諸眾生」，眾生沉迷在生死苦海中，不能自拔，苦不堪，所以佛他要不斷來人間修行。
度脫諸眾生：
眾生沉淪
生死之苦海中
不能自拔
《法華經》序品曰：「諸仙之導師，度脫無量眾。」
《法華經》序品曰：
諸仙之導師
度脫無量眾
「諸仙」就是修行的人，修行的人，古時候都是在山林裡，所以是修行人的導師，叫做「諸仙之導師」。「度脫無量眾」，這些修行人的導師就是佛，這種已經開悟的覺者，在人間「度脫無量眾」。
「凡是發心立弘誓願，為欲度眾生，我們必需要積功累德為本，我們要自度，才有辦法度別人。」
凡是發心
立弘誓願
為欲度眾生
需積功累德為本
先能自度
方能度脫一切
所以我們還是一樣要用功，我們自己要「入佛無漏智」，當然，我們也希望其他的人，也能夠接受佛法、入無漏智。各位，「無漏智」，除了由戒、定、慧，慈心循循善導，好好向大家引導，「能令眾生漸入無漏智」，能令眾生漸入無漏智，我們就是還是要悲智雙運，好好的，慢慢地來勸教，所以，漸漸近佛的知見。
入佛無漏智：
慈心循循善導
能令眾生
漸入無漏智
漸漸近佛知見
這一定要耐心，對自己要先自度，然後用耐心來度眾生。讓大家，有聞法的人，「無一不成佛」。
若有聞法者
無一不成佛：
謂三乘之人
離煩惱無染
之清淨智也
斷惑證理
即此智之用
這必定要乘三乘無漏智成佛，就是要離煩惱無染著，清淨的智慧，斷種種的惑、無明，若能夠證得道理，這樣才是讓我們受用，這叫做「無漏智」。
各位，「無漏智」是在我們日常中，戒、定、慧中，這樣所產生出來。我們必定時時法在心中，自然我們的行為，戒、定、慧，不斷在我們的生活中。所以我們的生活中，必定要「法入心中應時機，滋潤菩提根深植，增長慧命菩薩道，度脫人間無明苦。」
法入心中應時機
滋潤菩提根深植
增長慧命菩薩道
度脫人間無明苦
看到人間為了人生欲、物質，而苦，實在很不捨。但是剛強，要能夠化掉，淡化欲念，談何容易。不過，我們還是要發大慈悲心，悲智雙運，乘如是理來度眾生。人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Take the Vehicle of True Suchness (乘真如之道)
Date: October. 03. 2014
“If we take the Dharma to heart, based on timing and conditions, we can nourish and deeply extend our Bodhi-roots, develop our wisdom-life and walk the Bodhisattva-Path. Thus we can transform the ignorance and suffering in this world.”
We all intrinsically have Buddha[-nature], but because of a single ignorant thought, we have fallen into the Six Realms, where we transmigrate without any control. In order to return to the clarity and radiance of our intrinsic Buddha-nature, we need a method for doing so. Take family relationships, for example. If does not matter how close people are; even parents and their biological children can become enemies and go to court over money and property.
People frequently come crying to me, asking, “What should I do? What should I do?” If the way we normally do things does not work then we must apply the Buddha-Dharma. How do we apply Buddha-Dharma to worldly matters? Consider material wealth in this world. Really, how helpful is it to our lives? If we are spiritual practitioners with the Dharma in our hearts, all we need to sustain our lives is enough food to be full, clothes to stay warm and sound sleep. These are the things most helpful to our lives. We can be very content living in this way, so why become enemies with our loved ones over money and worldly things? Why would we do that? Just let it go.
Indeed, if we really think about it, we lack nothing, we actually have a lot. Our lives are very abundant, so why [quarrel]? Some people can accept this teaching. If the Dharma is always in our hearts, we only need enough wealth to meet our very basic needs. What if we have more than that? Those who really understand [the Dharma] will denote the extra to help those who are suffering. We may promptly give material possessions to others. Or perhaps, because we know many things, when we see people who do not know better and make enemies with their loved ones over property, we can promptly explain this teaching to them. Then we counsel them and stay with them to help them calm down. We help them learn that material things are simply made to be used, and that they must cherish their relationships and form good connections, not only for this lifetime, but also future ones. Although in this life, these people are relatives or good friends, if they create negative connections over this, it will lead to a series of disasters. Not only is it not worth it in this lifetime, but the regret they feel later will be carried over into future lifetimes. These people may no longer be family members or friends, but enemies and adversaries who will constantly slander and persecute them. This is a distinct possibility.
So in this lifetime, we must create good causes and blessed conditions. In doing this, “we take the Dharma to heart based on timing and conditions.” No matter when or with what kind of person, we can act harmoniously. We “nourish and deeply extend our Bodhi-roots.” Nourishing [these roots] requires Dharma-water. We need to use the Buddha-Dharma to nourish the Bodhi-seeds in our hearts so they can continue to sprout and deeply extend roots. If the roots are deep, then the Bodhi-tree will be tall and wide enough to cool down agitated sentient beings and strong enough to not be toppled by the wind.This is why we must apply the Dharma.
In this world, this evil world of the Five Turbidities, there are many suffering sentient beings.We must make haste to listen to the Dharma and take it to heart so that our Bodhi-roots can grow deep and strong, then we can shield people from the world’s troubles.
Trees can protect the land as well as provide shade for people.So, we “nourish and deeply extend Bodhi-roots” and also “grow our wisdom-life and walk the Bodhisattva-path”.When we learn the Buddha’s Way, we must constantly remind ourselves that to be like the Buddha and to learn the Dharma, we must walk the Bodhisattva-path.This is what the One Vehicle Dharma [teaches].
The Lotus Sutra specifically gives teachings for walking the Bodhisattva-path.Thus, if we can grow our wisdom-life, we can walk the Bodhisattva-path more smoothly.Every day we walk it we will be full of Dharma-joy.This is true even if we are busy.
As Master De Hao explained yesterday to the volunteers from Pingtung, “Every day, this is how we have to spend our time.”These people were touched by what she explained.They thought the life of spiritual practitioners is very relaxing, but it is not.
Each day we must make full use of every second.This is not just a slogan, it is something we put into practice.Each day, we spend time growing our wisdom-life.This is what we do every day; every minute and second we are working happily.We do not do this for our sake, but for the sake of this dignified spiritual center.With a dignified practice center, we can widely attract people to come learn the teachings.
After listening to and experiencing the Dharma and taking it to heart, they can bring it back to their communities and share it widely.This is also a way to walk the Bodhi-path.
So, no matter how bitterly hard our work is, we still have a sense of its sweetness, our sense of Dharma-joy.
So, by “willingly doing and happily accepting,” we are already growing our wisdom-life.If we can do this, “we can transform the ignorance and suffering in this world”.There is a lot of ignorance in this world.At times, people come to us weeping, sharing all their afflictions.Though we can advise them accordingly, have they taken our words to heart?Have they listened carefully?Have we helped them eliminate their ignorance?We do not know.
However, though sentient beings are so stubborn and their habitual tendencies so hard to control that even Sariputra was afraid of them, we should not be afraid.We must develop Bodhisattva and deal with these sentient beings.If no Bodhisattva is willing to help them, these sentient beings will forever be deluded.If there is no Dharma in this world, how can a pure land exist here?So, we must form aspirations and make vows.
Thus, the sutra states that, “All of the Tathagatas, by means of infinite skillful teachings, transform all sentient beings so they penetrate the Buddha’s flawless wisdom.Of those who have heard the Dharma, none will fail to become a Buddha.”
This sutra passage talks about “all of the Tathagatas.”“Tathagata ” is one of the Buddha’s ten epithets.
All of the Tathagatas: [Tathagata] is one of all Buddha’s ten epithets.Tatha means True Suchness.They take the vehicle of True Suchness.
From this cause, They come to the effect, hence the attainment of perfect enlightenment.Thus, They are called Tathagatas.
Buddhas come to this world for one great cause, which is to teach sentient beings.Because sentient beings have varying capabilities, it is difficult for them to be transformed.So, Tathagatas have to exercise both compassion and wisdom.
We frequently recite the Buddha’s ten epithets, of which “Tathagata” is one.“Tatha” means True Suchness.What is True Suchness?This refers to the fact that.“They take the vehicle of True Suchness. Form this cause They come to the effect, hence the attainment of perfect enlightenment.”The Buddha also intrinsically has Buddha-nature. He already understood all the matters, objects and principles in the world. He already thoroughly understood the world-transcending principles of the universe. However, because sentient beings in this world truly need [these principles], though the Buddha already attained enlightenment and transcended the Three Realms, [He returned]. Other than the way I explained the Three Realms, Buddha teachings have other descriptions of them that are very profound. I myself have not yet reached the formless realm, a state of emptiness where no forms exist.
However, I share my own state of mind with you to explain now we must transcend the desire realm and all our desires for material things. In our spiritual practice, we must open our eyes and see wealth like passing clouds. When we go up to a mountain peak, what looks like a [solid] cloud from afar is actually immaterial when we walk through it is actually immaterial when we walk through it.
In this world, we see many natural, phenomena that are actually insubstantial. Yet we believe they [solidly] “exist”. Some of these things are manmade. Why are we so attached to these things? There is no need. Engaging in spiritual practice allows us to transcend all worldly things. Whether they are insubstantial or solid, they are nothing more than passing clouds to us. By realizing this we transcend the desire realm.
In the form realm, [we realize] these things have nothing to do with us. If things belong to us, we can widely share them with those that need it. As we realize the Three Spheres of Emptiness, we realize there is no giver, there is no gift and there is no receiver. Once we set aside our concept of material things, we can transcended the form realm. When that happens we are not attached to anything, because we see the emptiness in everything. Yet, we know there is wondrous existence. Wondrous existence is a truth; it is the nature of True Suchness that manifests. Not only does it exist, it manifests, so that Buddhas transcend the Three Realms.
However, the Buddha cannot bear to see that many sentient beings in this world continue to cling to their desires and are tormented by all kinds of suffering, so He “takes the vehicle of True Suchness”. A person takes a “vehicle” to get from one place to another. So, He takes this Dharma, the true principles of True Suchness, as a vehicle back to this world.
A vehicle is a method of transportation. The Tathagata’s method of transportation is the Path, which is the path of True Suchness. Then “from this cause, [He] comes to the effect”. His causes and conditions had matured more than 2000 years ago and He was born in India, in the Kingdom of Kapilavastu. The karmic conditions connecting Him to the sentient beings of that era and to His parents in the palace had matured. His karmic conditions with that kingdom at that time had also matured. He first appeared in the form of a prince and lived the same way we do. Through observing people’s lives, He realized the suffering of birth, aging, illness and death and used these worldly principles to teach the Dharma.
So, at this present time, where can we engage in ascetic practices? We have this spiritual practice center, and can make use of our time to go among the people. “The Tzu Chi School of Buddhism is a road, of working with people in the world”. The world is our spiritual training ground. By interacting with people, we see people living all different kinds of lives and hear about their life experiences. Birth, aging, illness and death are all things, we can experience at the hospital.
In summary, “From this cause, They come to the effect, hence the attainment of perfect enlightenment”. Thus He is called the Tathagata. The Buddha has ranscended the Three Realms, yet He cannot bear to see sentient beings [suffer], so He comes to this world with these principles, for one great cause, to teach sentient beings. So, Tathagata also means “Thus Come One”.
Thus, all Tathagatas, “come to this world for one great cause to teach and transform sentient beings”. However, sentient beings’ capabilities are varied, so it is not easy to transform them. Sometimes, as I talk to people during my day, I feel as if I am slowly pouring a glass of water over a hot stone, [so it quickly evaporates]. Sometimes; I feel there is nothing I can do. Though I feel helpless, does it mean I should stop? No, I must still exercise compassion and wisdom.
When we learn the Buddha’s Way, we also need to adopt His compassion and the way He never gave up on sentient beings. So, we must exercise compassion, wisdom and patience, and hope that they will come back again to listen. After they listen, they may open their minds a little, change a little. Then they may have the karmic conditions to come back again to gradually immerse themselves. If a rock is immersed, moss may begin to grow on it. This moss can protect the rock by making sure it is not too dry. For people to take the Dharma to heart, we must exercise both compassion and wisdom.
“By means of infinite skillful teachings.” They adapt to the capabilities of sentient beings. In this way, They transform them. “[They] transform all sentient beings.” Sentient beings are immersed in the sea of suffering of cyclic existence. They cannot save themselves, so their suffering is unbearable.
This is why the Buddha repeatedly comes to engage in spiritual practice in this world.
Thus, the Introductory Chapter of the Lotus Sutra states, “The guiding teacher of all mystics transformed countless sentient beings.”
“Mystics” refers to spiritual practitioners. In ancient times, they tended to reside in the wilderness. So, the guiding teacher of spiritual practitioners was “the guiding teacher of mystics. [He] transformed countless sentient beings.” Their guiding teacher is the Buddha. “Practitioners who are awakened like them transformed countless sentient beings.”
Those who make the [Four] Great Vows to transformed sentient beings must accumulate merits and virtues as a foundation. We must first transform ourselves in order to transform others.
We must work hard to “penetrate the Buddha’s flawless wisdom.” Of course, we hope that other people can also accept the Buddha-Dharma and penetrate His flawless wisdom.
Every, I have discussed flawless wisdom: Beside precepts, Samadhi and wisdom, flawless wisdom also includes [patiently offering guidance out of kindness]. This “enables sentient beings to gradually penetrate flawless wisdom.”
We should exercise both compassion and wisdom. We must earnestly and gradually counsel others. This enables us to slowly approach the Buddha’s knowledge and views. We must have the patience of first transform ourselves, then patiently transform sentient beings so that of all those who have heard the Dharma, none will fail to become a Buddha.”
Of those who have heard the Dharma, none will fail to become a Buddha: The practitioners of the Three Vehicles can transcend afflictions and become undefiled with pure wisdom. They eliminate delusions and realize truths by applying this wisdom.
We must use the Three Vehicle and flawless wisdom to attain Buddhahood. So, we must eliminate afflictions and attachments, [develop] pure wisdom, and eliminate various delusion and ignorance. We need to realize [true] principles in order to be able to apply them; this is flawless wisdom. Everyone, flawless wisdom is developed from [cultivating] precepts, Samadhi and wisdom in our daily living. If the Dharma is always in our hearts, naturally we will behave with precepts, Samadhi and wisdom. They will always be a part of our lives.
So, in our lives, we must allow the Dharma to enter our minds according to timing and conditions to “nourish and deeply extend our Bodhi-roots, so we “develop our wisdom-life and walk the Bodhisattva-path. Thus we can transform the ignorance and suffering in this world.”
Seeing people suffering from their desire for material things us very sad. But to dissolve that stubbornness and weaken those desires is easier said than done. However, we should still aspire to have great loving-kindness and compassion, exercise both compassion and wisdom and follow these principles to transform sentient beings. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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