20141006《靜思妙蓮華》四心覺道(第407集)（法華經•方便品第二）
⊙「誠心誓度眾，正心斷煩惱，信心學法門，實心成佛道。」
⊙「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》
⊙「諸佛本誓願，我所行佛道，普欲令眾生，亦同得此道。」《法華經 方便品第二》
⊙諸佛本誓願：諸佛出世入人間，本懷悲智弘誓大願。諸佛菩薩皆有總、別二種誓願，如四弘誓願是總誓願，為內修。四無量心是外行，藥師佛的十二願是別誓願。
⊙我所行佛道：佛慈為眾生出現人間，示相修行覺道。為引導眾生修行菩提道。普欲令眾生，亦同得此道。
【證嚴上人開示】
「誠心誓度眾，正心斷煩惱，信心學法門，實心成佛道。」
誠心誓度眾
正心斷煩惱
信心學法門
實心成佛道
常常告訴大家，誠、正、信、實。我們若能夠時時用這四念心，我們就能用最虔誠的心，誠心誠意，修行就是要立弘誓願。
「眾生無邊誓願度」，我們就要誓願度眾生，用正心、正思惟，「煩惱無盡誓願斷」我們要誓願斷去煩惱，心要正，沒有偏邪。我們要有堅定的信心，才能「法門無量誓願學」。更需要的就是，要用最老實修行的心，佛道是無上，我們要誓願成。這叫做「四弘誓願」。
學佛，若缺了要度眾生，缺了斷煩惱，缺了求法門，缺了誓願成佛，若是這樣，就不必學佛了。所以，這「四弘誓願」是修行者不可缺少。
所以，我們要用很虔誠的心，來學佛、聞法。學佛，必須多聽法。所以在佛經裡，佛陀開啟方便的法門，用種種的人間事，或者是修行方法，這樣循循善誘。佛陀一直告訴大家，聽法要用心，用心進去，要時時不斷複習。所以在過去，佛的時代，比丘聽法很虔誠，所以他的心，顧守在正思惟，佛陀怎麼說，他們就是信受奉行。
一位比丘，他每一天聽佛說法之後，他都會很用功，在樹林裡開始就背誦，今天佛所說的法。他不只內心背誦，他會很大聲、很洪亮的聲音，這樣唱誦出來。
在樹林裡有鳥，鳥聽到比丘在複誦佛的教法，這小鳥就會停在樹枝上，很用心聽。其中有一隻鳥更是用心，牠聽得很歡喜，每天、每天，這隻鳥都是在同一個位置，用心、恭敬聽比丘在誦念、在複習，誦念佛所說的法，每天都是這樣用心。
有一天，一位獵人，打獵的人，他來打獵，看到樹上的鳥，他就對準那隻鳥，就這樣射出去。這隻鳥在聽法，聽得正歡喜的時候，渾然不知牠的身外有這個危機，不知道，所以，這位被獵人射中了這隻鳥，鳥因為這樣所以往生了，喪失了這隻鳥的生命。但是這隻鳥往生之後，生到天堂，牠忽然化生在天堂時，這隻鳥感覺到：「我何德何能，我是什麼因緣，能夠以過去的鳥身，忽然間能夠生在天堂？」自己思考。
想到了！一定是，一定是在生前，就是比丘在誦佛所說的法，我用最虔誠的心聽，因為這個聽法的因緣，這樣生在天上，一定是這樣。自己這樣想：「感恩啊！感恩三寶，有佛的說法，有比丘的精進，有這樣這麼好的法，讓我聽入心，所以我感恩，應該要報三寶恩。」
他就捧著花，用虔誠的心到那位比丘面前，就膜拜、感恩：「感恩比丘尊者，您的精進、用心，讓我能夠得福生天。我今天來要求，求尊者為我皈依，我願意皈依三寶。」
比丘聽了，歡喜為(過去)這隻鳥，現在的天人祝福，也為他皈依。對自己的信心大增，增長了自己的信心，聞法之後，法要入心，要殷殷不斷複誦，這樣也是修行；內修為功，外行為德。這位比丘相信了。
阿難知道這件事，去向佛陀這樣說，將前面這些事情都報告。佛陀，佛陀歡喜，就對大眾說：「聽，有聽到嗎？小鳥聽法虔誠，牠也能乘著聞法的福，聞、思、修，能夠生在天上。何況是人，人若能夠專心、信心學法，他所成就的，應該是不輸於鳥。」這是佛陀應機說法。
這是我們要知道，佛法，我們必定要，用最誠懇的心來聽法，不要說，多少啦，隨便(聽)，絕對要用虔誠的心來聞法。那種誠心聞法，除了自度，還能度他；聽了之後，法入心，我們能和人分享，同樣能夠播種他人的心中，一念菩提種子。所以，我們要用最誠懇的心，時時正思惟，要立信心，同時要腳踏實地，好好精進，這才是我們修行的目標。
前面的經文說：「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》
這要看過去的諸佛、現在的釋迦佛、未來的諸佛，都是用很多種的方便，無不都是，為了要度脫所有的眾生。不只是要度人而已，是度脫諸眾生。
「若有聞法者，無一不成佛。」小鳥聽法都能生天，何況說人聞法，一斷累積，向前精進，方向不偏差，當然就能夠成佛，這是前面的(經)文。
現在再說，「諸佛本誓願，我所行佛道，普欲令眾生，亦同得此道。」
諸佛本誓願
我所行佛道
普欲令眾生
亦同得此道
《法華經 方便品第二》
這是佛他這樣說。「諸佛本誓願」，每一尊佛的誓願都是一樣。諸佛出世入人間，出世在世間，他也是一樣去修行、覺悟之後再入人間來。所以我們說「慈濟宗門人間路」，要入人群中，這就是我們，雖然有「靜思法脈」要「勤行道」，我們要發「四弘誓願」，我們還要入人間，要走人間路，入人群中，才有辦法度眾生。
所以這是諸佛，不論是出世在入人間，都是懷著本願；所以，諸佛的本懷，是「悲智弘誓大願」。
諸佛本誓願：
諸佛出世入人間
本懷悲智
弘誓大願
諸佛菩薩皆有
總、別二種誓願
如四弘誓願
是總誓願 為內修
四無量心 是外行
藥師佛的十二願
是別誓願
這都不能離開的，每一尊佛，這種的弘誓，就是誓度一切眾生、誓斷一切煩惱、誓學一切法門、誓願成佛道。這全都是過去、現在、未來諸佛的本懷心願。成佛之後，悲智雙運，發揮弘誓大願，這是每一尊佛的本懷。
所以，諸佛菩薩都離不開，這總、別二種的誓願。諸佛都有總願與別願，總願就是「四弘誓願」，現在釋迦牟尼佛是用「四弘誓願」，過去諸佛、未來諸佛也是一樣。哪怕是阿彌陀佛，他是要有「四弘誓願」，藥師佛，他也根本要有「四弘誓願」，這叫做「諸佛總願」。每一尊佛，都不能沒有的「四弘誓願」，這是最根本，諸佛總願。
當然，諸佛也有別願。就如(阿)彌陀佛，有四十八大願，藥師佛有十二大願，釋迦佛有「四無量心」——慈、悲、喜、捨；除了「四弘誓願」，釋迦佛還有「四無量心」——慈、悲、喜、捨。雖然(阿)彌陀佛，四十八願，很多，藥師佛也有十二願，怎麼釋迦佛只有這四個願呢？
除了「四弘誓願」，還有「四無量心」，大慈，佛陀的慈心，愛一切眾生。大悲，佛陀視一切眾生，如己子、如己身，眾生無量無數的煩惱、苦難，佛陀如體同受，他自己的身體所感受到的苦，所以他要發「四無量心」。
他大慈無悔、大悲無怨，不論眾生怎麼樣的如何剛強，佛陀的慈悲，都是無悔無怨，不斷在人群中，設法要來救度眾生。不管是遇到多少煩惱，佛陀心寬念純，都是歡喜付出。這種歡喜付出——喜捨；為眾生，六道中，隨著眾生在六道，佛陀也是這樣在六道，不斷找因緣度眾生，這就是不怕辛苦的付出。所以，慈、悲、喜、捨，這就是釋迦佛的四無量心願。
所以說，「四弘誓願」是總願，總的誓願，這就是內修，每一尊佛都要內心，有「四弘誓願」為內修；「四無量心」是外行，這是釋迦牟尼佛對我們的教育。
其實，不論是四十八願，或者十二大願，都不離慈、悲、喜、捨。所以說，行菩薩道要有六度萬行；萬行，就是行行有願。所以說來，人人的心願，願無窮盡，「虛空有盡，我願無窮」，就是說願心無窮盡，所以說，發願有總願、別願。
佛陀說「我所行佛道」，釋迦牟尼佛他所行的佛道，不離開慈。
我所行佛道：
佛慈為眾生
出現人間
示相修行覺道
為引導眾生
修行菩提道
普欲令眾生
亦同得此道
佛慈為眾生，佛陀所行之道不離開大慈為眾生，所以他出現人間，降兜率、入皇宮、出胎，就是他現這樣的生態，和我們世間人同樣，有兒童時，有青少年時，有壯年時，從壯年，有中年，開始，從壯年入中年，都是為眾生，開始尋尋覓覓人世間的真理。這也就是要教我們，我們本具佛性，我們同樣要將我們的佛性浮現，我們必定要經過這樣的人生，如此追求佛法，能夠讓佛法，這樣人人能體會。
所以，這是「出現人間，示相修行覺道」，顯示這樣的形相，叫做「八相成道」。過去也說過，以這種人間世相，這樣去修行，覺悟之後，就是再回歸來引導眾生，修行菩提道。這條路他走過了，開始又再回過來引導大家，這樣依照他這條路走。
所以，「修行菩提道」，我們看佛陀怎麼走過的路，我們就隨他這樣走，走出這條菩提覺道，覺悟的道路，就是我們要不斷向前前進。「普欲令眾生，亦同得此道」，這是這段(經)文，希望我們人人，要會發大心、立大願，行在菩提道上。
看看，學佛，不是說「我有聽」。「聽，有聽進去嗎？」「有，有。」「你再說一遍給我聽。」「我說不出來。」「為什麼說不出來？」「不知要怎麼說起？「記得嗎？」「記得、記得。」「不然你表達一下。」「不過……。」這無法表達出來，就是法沒有入心。自己說已經有聽進去了，自己說知道了，但是就是沒有體會，這個法和我們的心，沒相應到，所以我們無法將這個法說出來。
「你無法說出來，沒關係，不然剛才說什麼，你背誦一遍給我聽。」「記得，但是背不出來。」這樣能說「記得」嗎？我現在若問你們：「剛才開頭我怎麼說？誠心是怎樣？」（答：誓度眾）對，誠心誓度眾；正心呢？（答：斷煩惱）；信心呢？（答：學法門）；若是實心呢？（答：成佛道）幸好，大家至少也要背進去，和我們的心，這些文字和我們的記憶，要灌輸進去，這樣就入我們的心。
聽了，是不是靜靜的呢？是嗎？（答：不是）那要怎樣？要不斷再複誦，互相分享。「我有聽到，你記得嗎？」「有。」「那你背給我聽。」我就背給你聽。我們也可以互相(複誦)：「你記得嗎？」「我記得，我背給你聽。」看，這叫做背誦。
所以，我們若能夠這樣，嘹亮的聲音背出來，誦出去，背進來，誦出去，這樣，周圍的人聽到，哪怕是小鳥聽到，牠也會起歡喜心。你用虔誠的心背誦，你這念心，就是隨著法，聽的眾生，他能夠體會理，法入心，那真誠的法，自然他也聽進去了。這種聞法、理解，就是要複誦，用最誠懇的心。
各位，鳥聽法都能生天，何況人，聞法精進，怎會不成佛呢？所以我們人人要相信，但是時時要多用心。
Explanations by Master Cheng-Yan
Subject: Walk the Bodhi-Path with the Four Infinite Minds(四心覺道)
Date: October. 06. 2014
“With sincerity, we vow to transform all beings. With integrity, we eliminate afflictions. With faith, we learn the Dharma-doors. With steadfastness, we attain Buddhahood.”
I constantly tell people that if we always have sincerity, integrity, faith and steadfastness, we can engage [in spiritual practice] with utmost reverence and sincerity. To engage in spiritual practice, we need to make the [Four] Great Vows. “We vow to deliver countless sentient beings.” We must vow to transform sentient beings. With the proper mindset and Right Thinking, we “vow to eliminate endless afflictions.” We must vow to eliminate afflictions. Our mindset must be proper and not go astray. Our faith must be firm so that we can “vow to learn infinite Dharma-doors”. More importantly, we must be grounded in our spiritual practice. Buddhahood is unsurpassed, so we must vow to attain it. These are the Four Great Vows.
If we do not transform sentient beings, do not eliminate afflictions, do not seek Dharma-doors and do not vow to attain Buddhahood, then there is no need for us to learn the Buddha’s Way. Thus, making the Four Great Vows is essential for spiritual practitioners. So, we must have a heart of utmost reverence as we learn the Buddha’s Way and listen to Dharma. As practitioners, we must always listen to teachings.
In the sutras, the Buddha establishes skillful teachings. He uses many kinds of worldly matters and methods of spiritual practice to patiently guide us. He constantly tells everyone that we must mindfully listen to the Dharma, take it in and constantly review it. During the Buddha’s lifetime, there was a bhiksu who reverently listened to the Dharma, thus he carefully maintained Right Thinking. Whatever the Buddha taught, he faithfully accepted and practiced.
Each day, after he listened to the Buddha’s teachings, he worked very hard. He would go into the forest and begin to recite whatever Dharma the Buddha had taught that day. He did not just repeat the teachings in his mind, he recited them very loudly and clearly, with energy and spirit.
In this forest were many birds. Whenever the bhiksu recited the Dharma, they would rest on the tree branch and listen mindfully. One of these birds was particularly dedicated. Listening [to the Dharma] made him very happy. Day after day, the bird rested on the same spot to listen with great care and reverence to the bhiksu as he recited and reviewed the Buddha’s teachings. Every single day he did this mindfully. One day, a hunter went [into the forest] to hunt. He saw the bird on a tree, so he aimed and shot the bird. The bird was happily listening to Dharma and was completely unaware of this external danger. So, the bird was shot by the hunter and thus lost his life. This was how this bird died. After this bird passed away he was reborn in heaven. As he was suddenly reborn in heaven, the bird wondered, “What virtue or ability, what causes and conditions do I have, such that from my previous life as a bird, I could suddenly be reborn in heaven?”
Let me think about this. I got it; it must be because when I was alive, I listened with it most reverence to the bhiksu reciting the Buddha’s teachings. Because of this karmic condition, I was reborn in heaven. That must be it,” the bird thought.
“I’m so grateful. I’m grateful to the Three Treasures, for the Buddha teaching the Dharma and for the diligent practice of the bhiksu, so that I could take this wonderful Dharma into my heart. I must repay the grace of the Three Treasures.”
He brought flowers and reverently presented them to the bhiksu.Then he prostrated in gratitude.“I’m grateful for your diligence and mindfulness that allowed me to attain the blessings for been reborn in heaven. Today, I have come to ask you to allow me to take refuge with you. I want to take refuge in the Three Treasures.”
After the bhiksu heard this, he joyfully wished blessings upon this heavenly begin who used to be a bird, and helped him take refuge.This greatly enhanced [the bhiksu’s] own faith and confidence.After listening to the Dharma, we must take it to heart and earnestly continue to recite it.This is also a way to engage in spiritual practice.Internal cultivation brings merits and external practice brings virtues.So, this bhiksu had faith.
When Ananda learned of this story, he reported it to the Buddha in detail.
The Buddha was very happy and said to everyone, “Have you heard about this?Even a bird who reverently listens to the Dharma can receive the blessings of listening to, contemplating and practicing it and be born in heaven, let alone a human being. If a person can learn the Dharma with focus and faith, he will not achieve less than a bird.”
The Buddha gave this teaching based on this story.
We must understand that we must listen to the Dharma with utmost reverence; we must not say, “I’m listening, more or less.”We must listen with utmost reverence.When we sincerely listen to the Dharma, aside from transforming ourselves, we can also transform others.After we listen to and take the Dharma to heart, we can share it with others.By doing so, we can sow Bodhi-seeds in people’s hearts.
So, we must exercise utmost reverence to always engage in Right Thinking, develop faith and advance with our feet solidly on the [path].This is the goal of our spiritual practice.
Yesterday we discussed the passage, “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.”
All Buddhas of the past, Sakyamuni Buddha in the present, and all Buddhas of the future use many kinds of skillful means just so They can transform all sentient beings.
They not only want to transform humans, but all sentient beings.“Of those who have heard the Dharma, none will fail to become a Buddha.”Even a bird could be reborn in heaven, let alone people who listen to the Dharma and can, as time passes, diligently advance forward without going astray.They will certainly attain Buddhahood.
This is the previous sutra passage.
Next, “All Buddhas make this vow, having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.”
This is what the Buddha said, “All Buddhas make this vow.”The vow of every Buddha is the same.When all Buddhas appear in this world, They also engage in spiritual practice, attain enlightenment and then come back again.Thus, we say, “The Tzu Chi School is a road through the world.” We must work with people in the world.Though we have the Jing Si Dharma-lineage, a path of diligence, we must also make the Four Great Vows and go among people on this road through the world.
Only by interacting with people do we have a way to transform sentient beings.All Buddhas, whether transcending or entering the world, have this original intent.Thus, all Buddhas intent is to carry out “great vows of compassion and wisdom.”
“All Buddha make this vow: All Buddhas transcend and enter the world with the original intent of carrying out great vows of compassion and wisdom. All Buddhas and Bodhisattvas make two kinds of vows, general and particular. The Four Great Vows are general vows and for internal cultivation. The Four Infinite Minds are for external practice. Vows such as the Medicine Buddha’s 12 vows are particular vows.”
No [Buddha] departs from this: every Buddha make these great vows which are to transform all sentient beings, eliminate all afflictions, learn all Dharma-doors and attain Buddhahood. This is the original intent of all past, present and future Buddhas.
After attaining Buddha. They exercise both compassion and wisdom and actualize those great vows. This is the original intent of all Buddhas. So, no Buddha or Bodhisattva departs from these general vows and particular vows. All Buddhas make general and particular vows. The general vows are the Four Great Vows.
Now, Sakyamuni Buddha is actualizing the Four Great Vows. All past and future Buddhas do the same. Even Amitabha Buddha also made the Four Great Vows. Medicine Buddha also had the Four Great Vows as His foundation. These are the general vows of all Buddhas.
No Buddhas can lack the Four Great Vows. These are the most basic and general vows of all Buddhas. Of course, all Buddhas also make particular vows. For example, Amitabha Buddha made 48 vows. Medicine Buddha made 12 great vows. Sakyamuni Buddha has the Four Infinite Minds. Besides the Four Great Vows, He also cultivated the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Since Amitabha Buddha has 48 vows, so many, and Medicine Buddha has 12 vows, why does Sakyamuni Buddha only have four vows? Other than the Four Great Vows, He also cultivated the Four Infinite Minds. Out of great loving-kindness, the Buddha loves all sentient beings. Out of great compassion, the Buddha views all sentient beings as His own children and as Himself. He feels sentient beings’ countless sufferings as His own suffering, as pain in His own body, so He gives rise to the Four Infinite Minds.
He has great loving-kindness without regret and great compassion without resentment. No matter how stubborn sentient beings are, out of loving-kindness and compassion, He unceasingly goes among sentient beings without regret or resentment to find ways to transform them. No matter how man afflictions He encounters, the Buddha always happily helps others with an open heart and pure thoughts. This kind of joyful giving comes from joy and equanimity toward sentient beings. As long as they are in the Six Realms, the Buddha will also be there, endlessly looking for causes and conditions to transform them. He gives without being afraid of hard work.
So loving-kindness, compassion, joy, equanimity are the Four Infinite Minds of Sakyamuni Buddha, and the Four Great Vows are His general vows. General vows are for internal cultivation. All Buddhas make the Four Great Vows for Their internal cultivation. The Four Infinite Minds are for external practice. This is what Sakyamuni Buddha taught us.
Actually the 48 vows and the 12 great vows are all related to loving-kindness, compassion, joy and equanimity. Therefore, to walk the Bodhisattva-path we must actualize the Six perfections in myriad actions, which means every action must be an extension of those vows. Therefore, our vows must be boundless.
“Thought the universe has bounds, our vows are boundless”. This means that our vows must be endless. So, we make both general and particular vows. The Buddha said, “Having walked this path to Buddhahood”. Sakyamuni Buddha’s path to Buddhahood is inseparable from loving-kindness.
“having walked this path to Buddhahood: the Buddha, out of kindness, came to this world for the sake of sentient beings. He demonstrated the path of spiritual practice and enlightenment to guide sentient beings to practice the Bodhi-path. He wished to enable all sentient beings to also obtain this path.”
The path walked by the Buddha is inseparable from His loving-kindness for sentient beings. Therefore, He manifested in this world. He descended from Tusita Heaven and was born into the palace. He manifested this appearance to be the same as ordinary people. He went through childhood, adolescence, early adulthood, middle age and so on. As He entered middle age from this prime, He began to seek the true principles of the world. This is to teach us that we will intrinsically have Buddha-nature, and to manifest our buddha-nature, we also must go through these stages of life and seek the Buddha-Dharma. This is how we can all comprehend the Buddha-Dharma.
So, He “came to this world” and “demonstrated the path of enlightenment.” These appearances He manifested are called the Eight Aspects of the Buddha’s life. As previously mentioned, He manifested with this worldly appearance to engage in spiritual practice. After He attained enlightenment, He returned to this world to guide sentient beings to practice the Bodhi-path. He had already walked this path so he came back to guide people to follow the same path. For us “to practice the Bodhi-path,” we observe the road taken by the Buddha and follow in His footsteps. The Buddha [paved] this Bodhi-Dharma, this path to enlightenment, so we can unceasingly advance on it. “He wished to enable all sentient beings to also obtain this path.” These sutra verses express the hope that all of us will form great aspirations and make great vows to walk the Bodhi-path.
Learning the Buddha’s Way is not just about saying, “Yes, I have listened.” If you listened, “Have you taken it to heart?” “Yes, I have.” “Repeat what you have heard to me.” “I cannot.” “Why not?” “I don’t know where to start.” “Do you remember it?” “Yes, I remember.” “Why don’t you articulate it?” “But…”
If you cannot articulate it, it means you have not taken the Dharma to heart. You may say you have listened, you may say you have understood, but you have not realized it. If the Dharma did not resonate with your mind, then you cannot articulate it. “It’s OK if you cannot articulate it. Why don’t you recite what I just said back to me?” “I remember it, but I cannot recite it. If so, can you really say you “remember?” If I ask you now, “What did I say at the beginning? What do we do with sincerity?” (We vow to transform all beings.) Yes, with sincerity, we vow to transform all beings. How about with integrity? (We eliminate afflictions.) With faith? (We learn the Dharma-doors.) and with steadfastness? (We attain Buddhahood.) Fortunately, everyone can at least memorize it and take it in. As these words are instilled into our memory they will penetrate our hearts.
After listening to it, are we going to keep quiet? (No.) What are we supposed to do? We need to repeatedly recite it and share it. “I heard this, do you remember it?” “Yes.” “Then you can recite it to me.” “I will recite to you and then we can both memorize it.” “Do you remember.” “Yes, I remember, I will recite to you.” See, this is reciting.
If we can all do this, we will memorize it and then recite it, loud and clear. Then everyone around us can hear it. Even birds can hear it and become happy. When we recite [sutras] with reverence, our minds will abide by the Dharma. Sentient beings who hear it can comprehend the principles and take the Dharma to heart. Then they will naturally take in genuine Dharma.
As we listen to and understand the Dharma, we must recite it with utmost reverence. Everyone, even a bird can be reborn in heaven after listening to the Dharma, let alone us human beings. If we listen to the Dharma and diligently practice how can we fail to attain Buddhahood? So, we must all have faith, but we must also always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「誠心誓度眾，正心斷煩惱，信心學法門，實心成佛道。」
⊙「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》
⊙「諸佛本誓願，我所行佛道，普欲令眾生，亦同得此道。」《法華經 方便品第二》
⊙諸佛本誓願：諸佛出世入人間，本懷悲智弘誓大願。諸佛菩薩皆有總、別二種誓願，如四弘誓願是總誓願，為內修。四無量心是外行，藥師佛的十二願是別誓願。
⊙我所行佛道：佛慈為眾生出現人間，示相修行覺道。為引導眾生修行菩提道。普欲令眾生，亦同得此道。
【證嚴上人開示】
「誠心誓度眾，正心斷煩惱，信心學法門，實心成佛道。」
誠心誓度眾
正心斷煩惱
信心學法門
實心成佛道
常常告訴大家，誠、正、信、實。我們若能夠時時用這四念心，我們就能用最虔誠的心，誠心誠意，修行就是要立弘誓願。
「眾生無邊誓願度」，我們就要誓願度眾生，用正心、正思惟，「煩惱無盡誓願斷」我們要誓願斷去煩惱，心要正，沒有偏邪。我們要有堅定的信心，才能「法門無量誓願學」。更需要的就是，要用最老實修行的心，佛道是無上，我們要誓願成。這叫做「四弘誓願」。
學佛，若缺了要度眾生，缺了斷煩惱，缺了求法門，缺了誓願成佛，若是這樣，就不必學佛了。所以，這「四弘誓願」是修行者不可缺少。
所以，我們要用很虔誠的心，來學佛、聞法。學佛，必須多聽法。所以在佛經裡，佛陀開啟方便的法門，用種種的人間事，或者是修行方法，這樣循循善誘。佛陀一直告訴大家，聽法要用心，用心進去，要時時不斷複習。所以在過去，佛的時代，比丘聽法很虔誠，所以他的心，顧守在正思惟，佛陀怎麼說，他們就是信受奉行。
一位比丘，他每一天聽佛說法之後，他都會很用功，在樹林裡開始就背誦，今天佛所說的法。他不只內心背誦，他會很大聲、很洪亮的聲音，這樣唱誦出來。
在樹林裡有鳥，鳥聽到比丘在複誦佛的教法，這小鳥就會停在樹枝上，很用心聽。其中有一隻鳥更是用心，牠聽得很歡喜，每天、每天，這隻鳥都是在同一個位置，用心、恭敬聽比丘在誦念、在複習，誦念佛所說的法，每天都是這樣用心。
有一天，一位獵人，打獵的人，他來打獵，看到樹上的鳥，他就對準那隻鳥，就這樣射出去。這隻鳥在聽法，聽得正歡喜的時候，渾然不知牠的身外有這個危機，不知道，所以，這位被獵人射中了這隻鳥，鳥因為這樣所以往生了，喪失了這隻鳥的生命。但是這隻鳥往生之後，生到天堂，牠忽然化生在天堂時，這隻鳥感覺到：「我何德何能，我是什麼因緣，能夠以過去的鳥身，忽然間能夠生在天堂？」自己思考。
想到了！一定是，一定是在生前，就是比丘在誦佛所說的法，我用最虔誠的心聽，因為這個聽法的因緣，這樣生在天上，一定是這樣。自己這樣想：「感恩啊！感恩三寶，有佛的說法，有比丘的精進，有這樣這麼好的法，讓我聽入心，所以我感恩，應該要報三寶恩。」
他就捧著花，用虔誠的心到那位比丘面前，就膜拜、感恩：「感恩比丘尊者，您的精進、用心，讓我能夠得福生天。我今天來要求，求尊者為我皈依，我願意皈依三寶。」
比丘聽了，歡喜為(過去)這隻鳥，現在的天人祝福，也為他皈依。對自己的信心大增，增長了自己的信心，聞法之後，法要入心，要殷殷不斷複誦，這樣也是修行；內修為功，外行為德。這位比丘相信了。
阿難知道這件事，去向佛陀這樣說，將前面這些事情都報告。佛陀，佛陀歡喜，就對大眾說：「聽，有聽到嗎？小鳥聽法虔誠，牠也能乘著聞法的福，聞、思、修，能夠生在天上。何況是人，人若能夠專心、信心學法，他所成就的，應該是不輸於鳥。」這是佛陀應機說法。
這是我們要知道，佛法，我們必定要，用最誠懇的心來聽法，不要說，多少啦，隨便(聽)，絕對要用虔誠的心來聞法。那種誠心聞法，除了自度，還能度他；聽了之後，法入心，我們能和人分享，同樣能夠播種他人的心中，一念菩提種子。所以，我們要用最誠懇的心，時時正思惟，要立信心，同時要腳踏實地，好好精進，這才是我們修行的目標。
前面的經文說：「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》
這要看過去的諸佛、現在的釋迦佛、未來的諸佛，都是用很多種的方便，無不都是，為了要度脫所有的眾生。不只是要度人而已，是度脫諸眾生。
「若有聞法者，無一不成佛。」小鳥聽法都能生天，何況說人聞法，一斷累積，向前精進，方向不偏差，當然就能夠成佛，這是前面的(經)文。
現在再說，「諸佛本誓願，我所行佛道，普欲令眾生，亦同得此道。」
諸佛本誓願
我所行佛道
普欲令眾生
亦同得此道
《法華經 方便品第二》
這是佛他這樣說。「諸佛本誓願」，每一尊佛的誓願都是一樣。諸佛出世入人間，出世在世間，他也是一樣去修行、覺悟之後再入人間來。所以我們說「慈濟宗門人間路」，要入人群中，這就是我們，雖然有「靜思法脈」要「勤行道」，我們要發「四弘誓願」，我們還要入人間，要走人間路，入人群中，才有辦法度眾生。
所以這是諸佛，不論是出世在入人間，都是懷著本願；所以，諸佛的本懷，是「悲智弘誓大願」。
諸佛本誓願：
諸佛出世入人間
本懷悲智
弘誓大願
諸佛菩薩皆有
總、別二種誓願
如四弘誓願
是總誓願 為內修
四無量心 是外行
藥師佛的十二願
是別誓願
這都不能離開的，每一尊佛，這種的弘誓，就是誓度一切眾生、誓斷一切煩惱、誓學一切法門、誓願成佛道。這全都是過去、現在、未來諸佛的本懷心願。成佛之後，悲智雙運，發揮弘誓大願，這是每一尊佛的本懷。
所以，諸佛菩薩都離不開，這總、別二種的誓願。諸佛都有總願與別願，總願就是「四弘誓願」，現在釋迦牟尼佛是用「四弘誓願」，過去諸佛、未來諸佛也是一樣。哪怕是阿彌陀佛，他是要有「四弘誓願」，藥師佛，他也根本要有「四弘誓願」，這叫做「諸佛總願」。每一尊佛，都不能沒有的「四弘誓願」，這是最根本，諸佛總願。
當然，諸佛也有別願。就如(阿)彌陀佛，有四十八大願，藥師佛有十二大願，釋迦佛有「四無量心」——慈、悲、喜、捨；除了「四弘誓願」，釋迦佛還有「四無量心」——慈、悲、喜、捨。雖然(阿)彌陀佛，四十八願，很多，藥師佛也有十二願，怎麼釋迦佛只有這四個願呢？
除了「四弘誓願」，還有「四無量心」，大慈，佛陀的慈心，愛一切眾生。大悲，佛陀視一切眾生，如己子、如己身，眾生無量無數的煩惱、苦難，佛陀如體同受，他自己的身體所感受到的苦，所以他要發「四無量心」。
他大慈無悔、大悲無怨，不論眾生怎麼樣的如何剛強，佛陀的慈悲，都是無悔無怨，不斷在人群中，設法要來救度眾生。不管是遇到多少煩惱，佛陀心寬念純，都是歡喜付出。這種歡喜付出——喜捨；為眾生，六道中，隨著眾生在六道，佛陀也是這樣在六道，不斷找因緣度眾生，這就是不怕辛苦的付出。所以，慈、悲、喜、捨，這就是釋迦佛的四無量心願。
所以說，「四弘誓願」是總願，總的誓願，這就是內修，每一尊佛都要內心，有「四弘誓願」為內修；「四無量心」是外行，這是釋迦牟尼佛對我們的教育。
其實，不論是四十八願，或者十二大願，都不離慈、悲、喜、捨。所以說，行菩薩道要有六度萬行；萬行，就是行行有願。所以說來，人人的心願，願無窮盡，「虛空有盡，我願無窮」，就是說願心無窮盡，所以說，發願有總願、別願。
佛陀說「我所行佛道」，釋迦牟尼佛他所行的佛道，不離開慈。
我所行佛道：
佛慈為眾生
出現人間
示相修行覺道
為引導眾生
修行菩提道
普欲令眾生
亦同得此道
佛慈為眾生，佛陀所行之道不離開大慈為眾生，所以他出現人間，降兜率、入皇宮、出胎，就是他現這樣的生態，和我們世間人同樣，有兒童時，有青少年時，有壯年時，從壯年，有中年，開始，從壯年入中年，都是為眾生，開始尋尋覓覓人世間的真理。這也就是要教我們，我們本具佛性，我們同樣要將我們的佛性浮現，我們必定要經過這樣的人生，如此追求佛法，能夠讓佛法，這樣人人能體會。
所以，這是「出現人間，示相修行覺道」，顯示這樣的形相，叫做「八相成道」。過去也說過，以這種人間世相，這樣去修行，覺悟之後，就是再回歸來引導眾生，修行菩提道。這條路他走過了，開始又再回過來引導大家，這樣依照他這條路走。
所以，「修行菩提道」，我們看佛陀怎麼走過的路，我們就隨他這樣走，走出這條菩提覺道，覺悟的道路，就是我們要不斷向前前進。「普欲令眾生，亦同得此道」，這是這段(經)文，希望我們人人，要會發大心、立大願，行在菩提道上。
看看，學佛，不是說「我有聽」。「聽，有聽進去嗎？」「有，有。」「你再說一遍給我聽。」「我說不出來。」「為什麼說不出來？」「不知要怎麼說起？「記得嗎？」「記得、記得。」「不然你表達一下。」「不過……。」這無法表達出來，就是法沒有入心。自己說已經有聽進去了，自己說知道了，但是就是沒有體會，這個法和我們的心，沒相應到，所以我們無法將這個法說出來。
「你無法說出來，沒關係，不然剛才說什麼，你背誦一遍給我聽。」「記得，但是背不出來。」這樣能說「記得」嗎？我現在若問你們：「剛才開頭我怎麼說？誠心是怎樣？」（答：誓度眾）對，誠心誓度眾；正心呢？（答：斷煩惱）；信心呢？（答：學法門）；若是實心呢？（答：成佛道）幸好，大家至少也要背進去，和我們的心，這些文字和我們的記憶，要灌輸進去，這樣就入我們的心。
聽了，是不是靜靜的呢？是嗎？（答：不是）那要怎樣？要不斷再複誦，互相分享。「我有聽到，你記得嗎？」「有。」「那你背給我聽。」我就背給你聽。我們也可以互相(複誦)：「你記得嗎？」「我記得，我背給你聽。」看，這叫做背誦。
所以，我們若能夠這樣，嘹亮的聲音背出來，誦出去，背進來，誦出去，這樣，周圍的人聽到，哪怕是小鳥聽到，牠也會起歡喜心。你用虔誠的心背誦，你這念心，就是隨著法，聽的眾生，他能夠體會理，法入心，那真誠的法，自然他也聽進去了。這種聞法、理解，就是要複誦，用最誠懇的心。
各位，鳥聽法都能生天，何況人，聞法精進，怎會不成佛呢？所以我們人人要相信，但是時時要多用心。
Explanations by Master Cheng-Yan
Subject: Walk the Bodhi-Path with the Four Infinite Minds(四心覺道)
Date: October. 06. 2014
“With sincerity, we vow to transform all beings. With integrity, we eliminate afflictions. With faith, we learn the Dharma-doors. With steadfastness, we attain Buddhahood.”
I constantly tell people that if we always have sincerity, integrity, faith and steadfastness, we can engage [in spiritual practice] with utmost reverence and sincerity. To engage in spiritual practice, we need to make the [Four] Great Vows. “We vow to deliver countless sentient beings.” We must vow to transform sentient beings. With the proper mindset and Right Thinking, we “vow to eliminate endless afflictions.” We must vow to eliminate afflictions. Our mindset must be proper and not go astray. Our faith must be firm so that we can “vow to learn infinite Dharma-doors”. More importantly, we must be grounded in our spiritual practice. Buddhahood is unsurpassed, so we must vow to attain it. These are the Four Great Vows.
If we do not transform sentient beings, do not eliminate afflictions, do not seek Dharma-doors and do not vow to attain Buddhahood, then there is no need for us to learn the Buddha’s Way. Thus, making the Four Great Vows is essential for spiritual practitioners. So, we must have a heart of utmost reverence as we learn the Buddha’s Way and listen to Dharma. As practitioners, we must always listen to teachings.
In the sutras, the Buddha establishes skillful teachings. He uses many kinds of worldly matters and methods of spiritual practice to patiently guide us. He constantly tells everyone that we must mindfully listen to the Dharma, take it in and constantly review it. During the Buddha’s lifetime, there was a bhiksu who reverently listened to the Dharma, thus he carefully maintained Right Thinking. Whatever the Buddha taught, he faithfully accepted and practiced.
Each day, after he listened to the Buddha’s teachings, he worked very hard. He would go into the forest and begin to recite whatever Dharma the Buddha had taught that day. He did not just repeat the teachings in his mind, he recited them very loudly and clearly, with energy and spirit.
In this forest were many birds. Whenever the bhiksu recited the Dharma, they would rest on the tree branch and listen mindfully. One of these birds was particularly dedicated. Listening [to the Dharma] made him very happy. Day after day, the bird rested on the same spot to listen with great care and reverence to the bhiksu as he recited and reviewed the Buddha’s teachings. Every single day he did this mindfully. One day, a hunter went [into the forest] to hunt. He saw the bird on a tree, so he aimed and shot the bird. The bird was happily listening to Dharma and was completely unaware of this external danger. So, the bird was shot by the hunter and thus lost his life. This was how this bird died. After this bird passed away he was reborn in heaven. As he was suddenly reborn in heaven, the bird wondered, “What virtue or ability, what causes and conditions do I have, such that from my previous life as a bird, I could suddenly be reborn in heaven?”
Let me think about this. I got it; it must be because when I was alive, I listened with it most reverence to the bhiksu reciting the Buddha’s teachings. Because of this karmic condition, I was reborn in heaven. That must be it,” the bird thought.
“I’m so grateful. I’m grateful to the Three Treasures, for the Buddha teaching the Dharma and for the diligent practice of the bhiksu, so that I could take this wonderful Dharma into my heart. I must repay the grace of the Three Treasures.”
He brought flowers and reverently presented them to the bhiksu.Then he prostrated in gratitude.“I’m grateful for your diligence and mindfulness that allowed me to attain the blessings for been reborn in heaven. Today, I have come to ask you to allow me to take refuge with you. I want to take refuge in the Three Treasures.”
After the bhiksu heard this, he joyfully wished blessings upon this heavenly begin who used to be a bird, and helped him take refuge.This greatly enhanced [the bhiksu’s] own faith and confidence.After listening to the Dharma, we must take it to heart and earnestly continue to recite it.This is also a way to engage in spiritual practice.Internal cultivation brings merits and external practice brings virtues.So, this bhiksu had faith.
When Ananda learned of this story, he reported it to the Buddha in detail.
The Buddha was very happy and said to everyone, “Have you heard about this?Even a bird who reverently listens to the Dharma can receive the blessings of listening to, contemplating and practicing it and be born in heaven, let alone a human being. If a person can learn the Dharma with focus and faith, he will not achieve less than a bird.”
The Buddha gave this teaching based on this story.
We must understand that we must listen to the Dharma with utmost reverence; we must not say, “I’m listening, more or less.”We must listen with utmost reverence.When we sincerely listen to the Dharma, aside from transforming ourselves, we can also transform others.After we listen to and take the Dharma to heart, we can share it with others.By doing so, we can sow Bodhi-seeds in people’s hearts.
So, we must exercise utmost reverence to always engage in Right Thinking, develop faith and advance with our feet solidly on the [path].This is the goal of our spiritual practice.
Yesterday we discussed the passage, “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.”
All Buddhas of the past, Sakyamuni Buddha in the present, and all Buddhas of the future use many kinds of skillful means just so They can transform all sentient beings.
They not only want to transform humans, but all sentient beings.“Of those who have heard the Dharma, none will fail to become a Buddha.”Even a bird could be reborn in heaven, let alone people who listen to the Dharma and can, as time passes, diligently advance forward without going astray.They will certainly attain Buddhahood.
This is the previous sutra passage.
Next, “All Buddhas make this vow, having walked this path to Buddhahood, I wish to enable all sentient beings to also obtain this path.”
This is what the Buddha said, “All Buddhas make this vow.”The vow of every Buddha is the same.When all Buddhas appear in this world, They also engage in spiritual practice, attain enlightenment and then come back again.Thus, we say, “The Tzu Chi School is a road through the world.” We must work with people in the world.Though we have the Jing Si Dharma-lineage, a path of diligence, we must also make the Four Great Vows and go among people on this road through the world.
Only by interacting with people do we have a way to transform sentient beings.All Buddhas, whether transcending or entering the world, have this original intent.Thus, all Buddhas intent is to carry out “great vows of compassion and wisdom.”
“All Buddha make this vow: All Buddhas transcend and enter the world with the original intent of carrying out great vows of compassion and wisdom. All Buddhas and Bodhisattvas make two kinds of vows, general and particular. The Four Great Vows are general vows and for internal cultivation. The Four Infinite Minds are for external practice. Vows such as the Medicine Buddha’s 12 vows are particular vows.”
No [Buddha] departs from this: every Buddha make these great vows which are to transform all sentient beings, eliminate all afflictions, learn all Dharma-doors and attain Buddhahood. This is the original intent of all past, present and future Buddhas.
After attaining Buddha. They exercise both compassion and wisdom and actualize those great vows. This is the original intent of all Buddhas. So, no Buddha or Bodhisattva departs from these general vows and particular vows. All Buddhas make general and particular vows. The general vows are the Four Great Vows.
Now, Sakyamuni Buddha is actualizing the Four Great Vows. All past and future Buddhas do the same. Even Amitabha Buddha also made the Four Great Vows. Medicine Buddha also had the Four Great Vows as His foundation. These are the general vows of all Buddhas.
No Buddhas can lack the Four Great Vows. These are the most basic and general vows of all Buddhas. Of course, all Buddhas also make particular vows. For example, Amitabha Buddha made 48 vows. Medicine Buddha made 12 great vows. Sakyamuni Buddha has the Four Infinite Minds. Besides the Four Great Vows, He also cultivated the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. Since Amitabha Buddha has 48 vows, so many, and Medicine Buddha has 12 vows, why does Sakyamuni Buddha only have four vows? Other than the Four Great Vows, He also cultivated the Four Infinite Minds. Out of great loving-kindness, the Buddha loves all sentient beings. Out of great compassion, the Buddha views all sentient beings as His own children and as Himself. He feels sentient beings’ countless sufferings as His own suffering, as pain in His own body, so He gives rise to the Four Infinite Minds.
He has great loving-kindness without regret and great compassion without resentment. No matter how stubborn sentient beings are, out of loving-kindness and compassion, He unceasingly goes among sentient beings without regret or resentment to find ways to transform them. No matter how man afflictions He encounters, the Buddha always happily helps others with an open heart and pure thoughts. This kind of joyful giving comes from joy and equanimity toward sentient beings. As long as they are in the Six Realms, the Buddha will also be there, endlessly looking for causes and conditions to transform them. He gives without being afraid of hard work.
So loving-kindness, compassion, joy, equanimity are the Four Infinite Minds of Sakyamuni Buddha, and the Four Great Vows are His general vows. General vows are for internal cultivation. All Buddhas make the Four Great Vows for Their internal cultivation. The Four Infinite Minds are for external practice. This is what Sakyamuni Buddha taught us.
Actually the 48 vows and the 12 great vows are all related to loving-kindness, compassion, joy and equanimity. Therefore, to walk the Bodhisattva-path we must actualize the Six perfections in myriad actions, which means every action must be an extension of those vows. Therefore, our vows must be boundless.
“Thought the universe has bounds, our vows are boundless”. This means that our vows must be endless. So, we make both general and particular vows. The Buddha said, “Having walked this path to Buddhahood”. Sakyamuni Buddha’s path to Buddhahood is inseparable from loving-kindness.
“having walked this path to Buddhahood: the Buddha, out of kindness, came to this world for the sake of sentient beings. He demonstrated the path of spiritual practice and enlightenment to guide sentient beings to practice the Bodhi-path. He wished to enable all sentient beings to also obtain this path.”
The path walked by the Buddha is inseparable from His loving-kindness for sentient beings. Therefore, He manifested in this world. He descended from Tusita Heaven and was born into the palace. He manifested this appearance to be the same as ordinary people. He went through childhood, adolescence, early adulthood, middle age and so on. As He entered middle age from this prime, He began to seek the true principles of the world. This is to teach us that we will intrinsically have Buddha-nature, and to manifest our buddha-nature, we also must go through these stages of life and seek the Buddha-Dharma. This is how we can all comprehend the Buddha-Dharma.
So, He “came to this world” and “demonstrated the path of enlightenment.” These appearances He manifested are called the Eight Aspects of the Buddha’s life. As previously mentioned, He manifested with this worldly appearance to engage in spiritual practice. After He attained enlightenment, He returned to this world to guide sentient beings to practice the Bodhi-path. He had already walked this path so he came back to guide people to follow the same path. For us “to practice the Bodhi-path,” we observe the road taken by the Buddha and follow in His footsteps. The Buddha [paved] this Bodhi-Dharma, this path to enlightenment, so we can unceasingly advance on it. “He wished to enable all sentient beings to also obtain this path.” These sutra verses express the hope that all of us will form great aspirations and make great vows to walk the Bodhi-path.
Learning the Buddha’s Way is not just about saying, “Yes, I have listened.” If you listened, “Have you taken it to heart?” “Yes, I have.” “Repeat what you have heard to me.” “I cannot.” “Why not?” “I don’t know where to start.” “Do you remember it?” “Yes, I remember.” “Why don’t you articulate it?” “But…”
If you cannot articulate it, it means you have not taken the Dharma to heart. You may say you have listened, you may say you have understood, but you have not realized it. If the Dharma did not resonate with your mind, then you cannot articulate it. “It’s OK if you cannot articulate it. Why don’t you recite what I just said back to me?” “I remember it, but I cannot recite it. If so, can you really say you “remember?” If I ask you now, “What did I say at the beginning? What do we do with sincerity?” (We vow to transform all beings.) Yes, with sincerity, we vow to transform all beings. How about with integrity? (We eliminate afflictions.) With faith? (We learn the Dharma-doors.) and with steadfastness? (We attain Buddhahood.) Fortunately, everyone can at least memorize it and take it in. As these words are instilled into our memory they will penetrate our hearts.
After listening to it, are we going to keep quiet? (No.) What are we supposed to do? We need to repeatedly recite it and share it. “I heard this, do you remember it?” “Yes.” “Then you can recite it to me.” “I will recite to you and then we can both memorize it.” “Do you remember.” “Yes, I remember, I will recite to you.” See, this is reciting.
If we can all do this, we will memorize it and then recite it, loud and clear. Then everyone around us can hear it. Even birds can hear it and become happy. When we recite [sutras] with reverence, our minds will abide by the Dharma. Sentient beings who hear it can comprehend the principles and take the Dharma to heart. Then they will naturally take in genuine Dharma.
As we listen to and understand the Dharma, we must recite it with utmost reverence. Everyone, even a bird can be reborn in heaven after listening to the Dharma, let alone us human beings. If we listen to the Dharma and diligently practice how can we fail to attain Buddhahood? So, we must all have faith, but we must also always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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