20141106《靜思妙蓮華》自心法度他心 (第430)
（法華經•方便品第二）
⊙「圓覺心包太虛，悟解量周沙界，自心法度他心，眾生心不達法。」
⊙「我始坐道場，觀樹亦經行，於三七日中，思惟如是事：我所得智慧，微妙最第一。」《法華經方便品第二》
⊙「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天；並餘諸天眾、眷屬百千萬，恭敬合掌禮，請我轉法輪。」《法華經方便品第二》
⊙「眾生沒在苦，不能信是法，破法不信故，墜於三惡道。」《法華經方便品第二》
⊙我即自思惟，若但讚佛乘：謂於如來所說一切法義，思惟籌量，憶念心不忘。讚嘆佛乘而教化度人。
⊙眾生沒在苦，不能信是法：沒在生死海中之法，總為苦我、惱我者，是為無一安穩之自性。渴愛難滿如海吞流，欲心所覆如沒苦海。貪恚愚癡，苦惱之患，聞法必不敬信是法。
⊙破法不信故，墜於三惡道：因是邪見而破法不信故，而撥無因果，破斥如來之正法。有聞法，或不信受而起破法罪業因緣，致使墜於三惡道。
【證嚴上人開示】
「圓覺心包太虛，悟解量周沙界，自心法度他心，眾生心不達法。」
圓覺 心包太虛
悟解 量周沙界
自心法 度他心
眾生心 不達法
也就是要與大家分享，佛陀覺悟那個時候，那是圓覺，所有境界完全圓滿了、覺悟了，覺悟於宇宙萬物，一切真理無不都是，包入內心的境界，所以悟解周圍，量周沙界，一句話說「心無二用」。凡夫心就沒有什麼作用，只有一項就是貪著，哪一項最好，我要貪、我要擁有，擁為己有，這都是在執著。
卻是佛的覺悟境界，就是包容太虛，那就是宇宙萬物，人、事、物、理等等，無一不清楚。同時現前，沒有一項能夠染著他的心，像是一面清鏡一樣，境來時全部顯現，境退了，沒有一項是染著於心裡。這就是佛的圓覺，自覺、覺他、覺行圓滿。
任何一項的事、物、理，他能夠分析得非常微細。廣，廣至只要飛塵能到，就是沙土能到的地方，佛的心境就能夠到那個地方去；而要分析東西的細，微細，那就是連一粒沙土，佛陀都能將這個物理，這粒沙的東西，能夠透視、分析，這樣不斷地解剖，這樣非常的微細。所以大能大至宇宙每一個空間。
佛陀初覺悟，那個覺，初完成時，就是夜睹明星，忽然間，宇宙真理入心，心開闊，與宇宙的太虛，完全容納為一體，那時候，初圓覺，那個內心剛開始的，所有所有的境界已經圓滿了。那個時候，那念心要如何，將這個境界給大家知道——對啦！大家都是有，成佛如來清淨的本性。如何讓大家都與我現在一樣，體會人人本具這個覺性？
所以，「自心法，度他心」，這是佛陀的心，他為一大事因緣，也就是為了這樣。世間有很多真的是奧祕，無法理解，現在理解了，這個深奧的祕密已經打開了，我打得開，大家也同樣打得開；我是這個方法來打開，我發現到了。從自身的法要度給他人，將我這個法要給你們。不過，佛陀想：談何容易啊！「凡夫心不達法」，這個真實的大法要給凡夫，這樣告訴他，他就能達到這個境界嗎？難啊！
這就是佛陀在初開始，覺悟的心境，這麼多天來，好像一直都在這個地方，因為一直這個地方，「觀樹亦經行」，佛陀三七日間的思考，「觀樹亦經行」，在那個境界，他對天地之間，光對這些樹就感樹恩，還要念地德。
我始坐道場
觀樹亦經行
於三七日中
思惟如是事
我所得智慧
微妙最第一
《法華經方便品第二》
這種的心靈，不只是覺悟，「知道了！」這樣就好了。「我覺悟了，我現在什麼全都了解。」所有全都了解之後，他還要回來入人間，一草一木，佛陀都是感恩。
他面對著生存在這個大地，也是感恩土地的德、樹木的恩，一草一木、一沙一塵，佛陀都是心存恩與德，何況對眾生。佛陀也說過，眾生予我有恩，就是佛陀說眾生，給他的恩德很多，他若沒有這些眾生，他也不會想要如何去修行。因為眾生所現出來的相，就是無明、迷惑，充滿了苦，所以佛陀為了天下眾生苦，才想要如何去打開人生，這麼多想不開、看不透，造成了這種循環的苦難，所以他生生世世都是這樣，要去探討這個覺悟的道。
不過我們凡夫，沒辦法有佛陀這麼開闊，那個煩惱無染心，就是叫做凡夫。我們有與佛陀同樣這分的心，願意付出，不過我們凡夫在付出的過程，人與人之間，互相難免就會起心動念，會起煩惱心、不歡喜，這種不歡喜的煩惱，這就是苦。
所以我們還是，在苦中歡喜付出，所以還是有苦。歡喜付出、甘願付出，但是我們還有很多人我是非，解不開的這種心境。但是接受的人呢？接受的人是不是也很歡喜呢？應該是很歡喜。
而我們呢？我們去幫助人的人，我們是以佛心為己心，因為我們要學佛，學佛這念心很寬、很大，不分宗教，不分種族，眾生有苦，我們去付出，付出還感恩，這就是菩薩心。新發意的菩薩，我們現在剛開始發心，在學菩薩、學佛的人的心境。若真正到佛、到菩薩的心境，那就更上一層樓，就又不同了。
菩薩為天下眾生的付出，是心甘意願，而且是覺悟的有情，對待一切眾生那念心，是接近佛心。佛心視眾生如一子，所以佛心從覺悟之後，將他的自身所得到的法，要度給他人與他一樣。但是可惜我們眾生的心，還是不達法，這是我們要時時自我要反省，我們的心是為什麼？佛能夠體悟，我們為什麼體悟不到呢？我們還是要依照佛所教的法，身體力行。不過，我們人人，常常都會心有進、有退，有歡喜、有煩惱，我們若能常常法喜充滿，不知有多好！所以我們必定要用心。
我們之前就說，諸天來到佛，釋迦佛初開悟的那個時候，那個心境很想要趕緊法給眾生，考慮到眾生無法接受法，所以有一個念頭：法對眾生既然沒有作用，這樣我還留在人間在做什麼呢？只是剎那的心，要取入滅度。那剎那的心境，梵天眾，釋提桓因、四大天王，無量億數的眷屬，都湧現於釋迦佛心靈的道場，所以說那些諸天眾開始湧現，就是安慰：過去的諸佛面對著眾生，要用方法。所以，這是佛陀的心靈境界，所以諸天來請佛轉法輪。
爾時諸梵王
及諸天帝釋
護世四天王
及大自在天
並餘諸天眾
眷屬百千萬
恭敬合掌禮
請我轉法輪
《法華經方便品第二》
我們現在這段（經）文就說，「我即自思惟，若但讚佛乘」。那個心境既然覺悟，過去諸佛對著芸芸的眾生，要用辦法，開方便門，所以那個時候自己好好來思惟。「若但讚佛乘」，我若向這些眾生，只是一直讚歎，讚歎佛的境界就是這樣，心境就是這麼靜寂清澄，宇宙萬法全都在我們的內心，無一不知、無一不解，這種浩瀚無窮、靜寂清澄的境界。
這種的佛乘，要向眾生說，讓大家知道「若但讚佛乘」，光是讚歎這個境界，讓大家知道，你也有、你也有。但是每一個人要打開這個境界，哪那麼簡單！為什麼呢？因為眾生現在還是沒在苦中，「眾生沒在苦，不能信是法，破法不信故，墜於三惡道」。
眾生沒在苦
不能信是法
破法不信故
墜於三惡道
《法華經方便品第二》
眾生不但無法體解，人人都有同樣這種心靈的道場，佛有這種心靈的道場，這種清淨如來的本性，體悟宇宙萬物的真理，佛陀已經啟悟了，也知道人人都一樣，有如來真如的本性，要向大家說你也有、你也有。不過，眾生覺得：「我哪有辦法歡喜，我哪有辦法了解這個境界，我苦啊！」眾生就是在這個苦中，有很多求不得的苦，有很多不如意的苦，有很多生、老、病、死種種的苦，愛別離苦、怨憎會苦，五蘊熾盛苦。所有的心靈境界，對著現實的環境，沒有一項是能讓他稱心如意，如何能體會到，佛那個清淨無染、淨如琉璃這種的世界，哪有辦法去體會呢？所以眾生沒辦法相信有這樣的心靈世界。
不只是不能相信，破法不信，所以墜於三惡道。所以光是讚佛乘，這個方法無法達到度眾生的目的。
我即自思惟
若但讚佛乘：
謂於如來所說
一切法義
思惟籌量
憶念心不忘
讚嘆佛乘
而教化度人
所以這個解文就是說，「如來所說一乘的法義」，佛陀假使用他的心境，這種的法要給眾生，沒辦法，所以佛陀走入人群之後，思惟、籌量，就要好好思惟，好好來觀機逗教。憶念的心，憶念那個初覺悟那念心、那個境界還是永遠存在，這個心靈的境界，就是要給眾生。但是眾生沒辦法，用種種方法思惟，就是沒辦法能體會。
所以佛陀想要如何來，讚歎佛乘、教化度人，就是有一些障礙。障礙於哪裡？障礙於「眾生沒在苦」，就是沉沒在苦難中，沒辦法好信，沒在生死海中，就是已經沉於生死海裡，總是苦。這個生死海中一直苦，眾生覺得苦「苦我、惱我者」，就是在苦惱中，每一個眾生都覺得苦與惱，煩惱，苦啊！是沒有一個安穩自在的性，這是現在眾生，就是沉沒在這樣的環境中，「不能信是法」。
眾生沒在苦
不能信是法：
沒在
生死海中之法
總為苦我、惱我者
是為
無一安穩之自性
渴愛難滿如海吞流
欲心所覆如沒苦海
貪恚愚癡
苦惱之患
聞法必不敬信是法
人人都是在這種「渴愛難滿如海吞流」，大家好像常常很口渴一樣，好像大地很乾燥一樣，這樣水下去，還是沒辦法讓它濕潤；就像我們人很口渴，一直要吞、一直要喝下去。這個愛欲就像大海在吞流，所有的江流海水往海裡流，海都一直將它接受起來，我們的欲心像這樣一樣，不管一切的河流溪水，流入大海，都是大海在吸收，永遠大海都沒有滿起來的時候，這就是欲心所覆。
這種的貪、瞋、癡、苦惱，對眾生是一個大患，所以聞法絕對無法敬信這個法，對法不起恭敬心，沒有信念，怎麼有辦法法入心呢？所以會變成了，「破法不信故，墜於三惡道」。
破法不信故
墜於三惡道：
因是邪見
而破法不信故
而撥無因果
破斥如來之正法
有聞法
或不信受
而起破法
罪業因緣
致使墜於三惡道
聽法，既然不能受法、利用，反而不相信、會誹謗等等，這種破法不信，撥無因果，又再毀謗、破壞如來的正法，所以像這樣，眾生不相信，就容易墜落到惡道。有聞法，聞了之後不相信，也不信受，起破法，這就是罪業的因，又再去造業的緣，惡因、惡緣、惡業，所以到頭來就是，「墜於三惡道」。
各位菩薩，學佛，我們必定要接受，佛的心靈境界是那麼那麼廣大，「心包太虛，量周沙界」。我們若能夠悟解佛的心靈境界，自然我們就會一直希望眾生，人人與我們一樣，得到法之後，那分的法喜充滿，我們一直想要與大家分享。不過眾生，不只是不能接受，反而起煩惱，這也很多。我們的心境，儘管我們得到很歡喜，我們若不會觀機隨教，可能他的根、機不對，我們強要給他這個我們所歡喜的法，他就不歡喜。
所以我們必定要用方法，這權巧方便，否則，自心法要度到他的心去，不容易！因為眾生的心不達法，無法到法的境界。就像佛陀他疼惜眾生，是這樣的心，希望我們與佛的心境一樣，就像我們在疼惜那些，受苦難的人，希望他過得好一點，我們能多幫助他一點，這個心境。
就像接受我們幫助的人，他們也盡心力能夠付一點，覺得他也有盡一點心，所以他也很歡喜。同樣的道理，是大小，我們的心要開多大、開多大，能夠開到與佛一樣，這種「圓覺心包太虛」，我們還要很努力；要到解悟到量周沙界這麼普遍，我們還要很精進。所以人人時時要多用心。
發表主題: 回復： 20141106《靜思妙蓮華》自心法度他心 (第430) 周一 11月 10, 2014 4:50 pm
Explanations by Master Cheng-Yan
Subject: Transform Others with the Dharma in Your Hearts (自心法度他心)
Date: November. 06. 2014
“A perfectly enlightened mind encompasses the universe. An awakened understanding embraces the boundless world within it. The Buddha used the Dharma in His mind to transform the minds of others, but the minds of sentient beings cannot reach the Dharma.”
I want to share with everyone that, when the Buddha attained enlightenment, He attained perfect enlightenment. He perfectly comprehended all phenomena and awakened to all things in the universe. All true principles were contained in His mind, so His understanding was all-encompassing, embracing boundless worlds. It is said, “The mind cannot be applied in two places.” The minds of ordinary people only function to give rise to greedy clinging. When we see something that is the best, we are greedy for it; we want it to be ours. We want to possess it; this is attachment. However, in the Buddha’s enlightened state, His mind can encompass the universe and all things within it. He understands all people, matters and objects. No matter what appears before Him, nothing can defile His mind. His mind is like a clean mirror. When a condition appears, it is fully reflected. When it disappears, not a trace of it remains in His mind. This is the perfect enlightenment of the Buddha.
He enlightened Himself and others, and has perfect enlightened conduct. Any kind of object, matter or principle can be analyzed by Him in great detail. His mind was so expansive that any place that flying dust could reach, His mind could also reach that place. He could analyze things meticulously, down to a grain of sand; the Buddha could penetrate and analyze the principles of matter underlying even a grain of sand. He could break it down to its most subtle and intricate components. Moving outward, He could expand His mind to the farthest corners of the universe.
When the Buddha first attained enlightenment, He was looking at the morning star when suddenly, the true principles of the universe entered His mind. His mind opened wide to become one with everything in the universe. That was the moment He first attained perfect enlightenment. His mind had just reached a perfect state. At that moment, He wondered how to help everyone understand such a state and know that, indeed, everyone has a pure intrinsic nature that can attain Buddhahood. How could He help them experience, as He had, this intrinsic enlightened nature everyone has? So, “the Buddha used the Dharma in His mind to transform the minds of others.” This was the Buddha’s state of mind.
He came to this world for one great cause, which was this. In the world there are many profound mysteries that cannot be understood. Yet, He understood them and was able to unravel these profound mysteries. He realized that since He could, everyone else could unravel them as well. To unravel them He used this specific method that He had discovered. He wanted to transform others by sharing these teachings with them. However, the Buddha realized that this would not be easy at all. “The minds of ordinary people cannot reach the Dharma.” If all He did was tell people about the true, Great Dharma, could they reach this state of mind? It would be very difficult! This was the Buddha’s state of mind when He first attained enlightenment. For many days, He remained in the same place. In that place, He continued to “contemplate the tree and walk in meditation.” He engaged in contemplation over 21 days as He “contemplate the tree and walk in meditation.”In that environment, between heaven and earth, He felt gratitude for the tree and was mindful of the virtues of the land.
When I first sat in this place of enlightenment.I contemplated this tree and walked in meditation.For three periods of seven days, I thought over matters such as these.The wisdom which I achieved is foremost in its subtlety and wondrousness.
With this state of mind, it was not enough that He awakened and understood everything.
“I am enlightened. I understand everything now.”But after He understood everything, He still came back to this world to show gratitude to each tree and blade of grass.
Living on this land, He was grateful for the virtue of the land and the grace of the trees.
As for each blade of grass, tree, or speck of dust, the Buddha was mindful of their grace and virtue, not to mention those of sentient beings.
The Buddha said that sentient beings have showed Him kindness.This was the Buddha saying that sentient beings had bestowed upon Him much grace and virtue have thought of engaging in spiritual practice.Because sentient beings manifested ignorance, delusion and suffering, it was to relieve their suffering that he began considering how to break through all the attachments and misunderstandings in life that cause this cycle of suffering.
So, in lifetime after lifetime.He explored this path to enlightenment.However, it is impossible for us ordinary people to have such an expansive mind as the Buddha, one that is free of afflictions and defilements.This is what makes us ordinary people.But we can have the same mindset as the Buddha, the willingness to give to others.
However, in the process of giving, interpersonal conflicts will inevitably arise and lead to afflictions and unhappiness.These trebling afflictions bring suffering.
So, though we suffer, we still contribute happily.Suffering still exists; we give happily and willingly, but there are still many interpersonal conflicts and many other challenges we cannot resolve.What about the recipients of our help?Are they happy when they receive it?
I think they are very happy.What about us?We are people who are helping others.We take the Buddha’s mind as our mind.We need to become like the Buddha and develop a very broad and great mind that does not make distinctions based on religion or ethnicity.When sentient beings suffer, we help them.When we give, we feel grateful.
This is the mindset of a Bodhisattva.
As newly-inspired Bodhisattvas, we aspire to develop the mindset of Bodhisattvas and Buddhas.If we truly achieve the state of Buddhas and Bodhisattvas, we have reached the next level, which is very different.Bodhisattvas give to all sentient beings with willing hearts and with enlightened love.They treat sentient beings with a mindset that is close to that of the Buddha.He treats all sentient beings like His only son.
After He became enlightened, He wanted to share the Dharma that He attained so others could be transformed, like Him.Unfortunately, the minds of sentient beings cannot reach the Dharma.So, we must constantly reflect on ourselves.
Why are our minds like this?The Buddha can awaken, why can’t we awaken?We still have to follow the Buddha’s teachings and put them into practice.However, we human beings often make progress and then regress.We give rise to joy as well as afflictions.
If we were constantly filled with Dharma-joy, wouldn’t that be great!Therefore, we must be mindful.
Previously we talked about how all heavenly beings came to the Buddha soon after Him after He attained enlightenment.He urgently wanted to share the teachings with sentient beings, yet realized they could not accept it.So, He had a thought, “Since the Dharma is useless to sentient beings, why should I remain in this world?”
In that instant, He wanted to enter Parinirvana.In that instant, Brahma Kings, Sakra-devanam Indra, the four heavenly kings and their retinues of infinite beings emerged in His state of mind.
So, all heavenly beings consoled Him by saying that past Buddhas also had to come up with methods to teach sentient beings. This took place in the Buddha’s mind. They all invited Him to turn the Dharma-wheel.
“At that time, all Brahma Kings, as well as Sovereign Sakras, the four heavenly kings who guard the world, the king of Great Freedom Heaven, and the other multitudes of heavenly beings, with retinues numbering in the billions, reverently put their palms together and requested that I turn the Dharma-wheel. I then thought to myself, “Were I to praise only the Buddha Vehicle…”.
Now this sutra passage states, “I then thought to myself, were I to praise only the Buddha Vehicle…”. Since Their minds were enlightened, past Buddhas had to come up with methods and skillful means for all sentient beings. So, He contemplated this very thoroughly. “Were I to praise only the Buddha Vehicle…”. He could [teach] these sentient beings by continuously praising a Buddha’s state of mind as being one of tranquility and clarity, one that encompasses all things in the universe, that knows and understands everything. This kind of vast and endless, tranquil and clear state was the Buddha Vehicle He wanted to share. “Were I to praise only the Buddha Vehicle…”. He could focus on praising this state and telling everyone that they all possessed it, but for people to open up their minds to this state is not that easy. Why? Because sentient beings are immersed in suffering.
“Beings immersed in suffering would be unable to believe this Dharma. They would slander it out of disbelief and fall into the Three Evil Realms”.
Sentient beings do not realize that they can also attain that spiritual state of mind. The Buddha had this inner place of enlightenment, this pure and intrinsic Tathagata-nature. The Buddha had realized the truths of all things. Because He had awakened, He also knew everyone had the same intrinsic Tathagata-nature of True Suchness. He wanted to say to everyone, “You have it, and so do you”. Yet, sentient beings wonder, “How could I possibly be happy? I cannot possibly understand this state. I am suffering!” Sentient beings are always suffering. They suffer from not getting what they want, from things not going as they wish, from birth, aging, illness, death, parting with those they love, meeting with those they hate and the raging Five Skandhas.
No matter their state of mind, when they face reality, not one thing goes as they wish. How could they realize the Buddha’s state of mind, which is pure, undefiled and clean as crystal? How could they possibly realize it?
Thus, sentient beings cannot believe that such a spiritual state exists. Not only they do not believe, they will slander it and fall into the Three Evil Realms. So, if He simply praised the Buddha-Vehicle, that method would not achieve the goal of transforming sentient beings.
“I then thought to myself, “Were I to praise only the Buddha Vehicle. Because the Buddha wanted to fully teach the meanings of all Dharma, He contemplated and planned, never forgetting that instant of enlightenment. He praised the Buddha Vehicle and taught it to transform people”.
So, this explanation is saying, “the Buddha wanted to fully teach”. If the Buddha directly taught His state of mind to sentient beings,it would not have worked.So,after the Buddha went among people, He contemplated and planned. He carefully contemplated and observed their capabilities to teach accordingly. He always recalled the mindset. He attained upon first attaining enlightenment. That mindset would always be there. This was the spiritual state that He wanted to share with sentient beings, but it was impossible; no matter what method they used to contemplate it,they could not experience this state.
So, the Buddha thought of ways to praise the Buddha Vehicle and teach it to transform people. But there were some obstacles. Where were these obstacles? “Sentient beings are immersed in suffering”. Because we are immersed in suffering, we do not have faith and are immersed in the sea of samsara; we are aleady sinking in the sea of birth and death. Basically, we are always suffering in the sea of samsara. All sentient beings feel this pain [because of] “that which causes suffering and afflictions”. All sentient beings suffer and are afflicted. With afflictions and suffering, we do not have a peaceful and free nature. Currently, all sentient beings are immersed in this kind of environment, “unable to believe this Dharma”.
“Beings immersed in suffering would be unable to believe this Dharma: They are immersed in the sea of samsara. That which causes suffering and afflictions leads us to not have a peaceful and stable nature. Thirsts and cravings are hard to satisfy,like a sea that constanly absorbs stream. We are covered in desires, as if drowning in a sea of suffering. Greed, anger, foolishness and delusion are sources of suffering and afflictions. Thus when we hear the Dharma, we certainly will not believe or respect it.”
Every one of us has these thirsts and cravings that are hard to satisfy. It is if we are all constantly thirsty. We are like parched land. Even when water is poured onto it, it is not really moistened. Similarly, when we are very thirsty we keep drinking and gulping down water. Craving are like a sea that absorbs streams. All the river water flows into the sea and the sea just keeps taking it in. This is what our desirous mind is like.
Rivers, streams and creeks all flow into these sea, and the sea absorbs them all. The sea will never be full. This is like being covered with desires. Greed, anger, ignorance and afflictions are great liabilities for sentient beings.
So, when they hear the Dharma, they cannot respect and believe in it. If they cannot believe or respect it, how can they take the Dharma to heart? Instead, “they will slander it out of disbelief and fall into the Three Evil Realms.”
They would slander it out of disbelief and fall into the Three Evil Realms: because of their improper views, they slander the Dharma out of disbelief. Thus they deny the law of karma and criticize the Buddha’s Right Dharma. They listen to the Dharma but do not believe or accept it, so they give rise to slander and create negative karmic cause and conditions. This causes them to fall into the Three Evil Realms.
If they hear the Dharma and do not accept or apply it ,only do they not believe it, they will slander it and so on. They do not believe the Dharma, so they deny the law of karma and slander and damage the Right Dharma. Thus sentient beings who do not believe will easily fall into the evil realms.
After hearing the Dharma, they do not believe or faithfully accept it, and instead slander it. This is a negative karmic cause and the condition for creating more karma. With negative causes, conditions and karma, they will ultimately “fall into the three Evil Realms.”
Dear Bodhisattvas, in learning the Buddha’s Way, we must accept it. The Buddha’s spiritual state is so vast and great; “His mind encompasses the universe and embraces the boundless worlds within it.” If we understand the Buddha’s spiritual state, then we will naturally hope that all sentient beings can do the same. After we attain the Dharma, the Dharma-joy that fills us is something we want to share with everyone. Yet, sentient beings are unable to accept it and instead give rise to many afflictions.
Even if attaining this state of mind makes us happy, if we do not know how to teach according each person’s capabilities, we may teach inappropriately. If we try to force the Dharma we enjoy on them, they will not be happy. So, we must use different methods, skillful methods. Otherwise, delivering the Dharma from our mind into theirs will not be easy, because sentient beings’ minds. they cannot reach that state.
The Buddha greatly cherishes sentient beings with this hope; He hopes we can develop the same state of mind [as Him]. This is the same as when we car for people who are suffering. We hope that they can live better lives, that we will be able to help them even more. This is our mindset. Similarly, people who have accepted our help also do their best to give a little bit, so they feel like they are contributing something. Then they also feel very happy. The principle are the same; only the scale is different. Our minds can be opened as wide as the Buddha’s. To have “a perfectly enlightened mind” that “encompasses the universe,” we still have to work very hard. To realize an awakened understanding that embraces boundless worlds, we still need to be very diligent. So, 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）
⊙「圓覺心包太虛，悟解量周沙界，自心法度他心，眾生心不達法。」
⊙「我始坐道場，觀樹亦經行，於三七日中，思惟如是事：我所得智慧，微妙最第一。」《法華經方便品第二》
⊙「爾時諸梵王，及諸天帝釋，護世四天王，及大自在天；並餘諸天眾、眷屬百千萬，恭敬合掌禮，請我轉法輪。」《法華經方便品第二》
⊙「眾生沒在苦，不能信是法，破法不信故，墜於三惡道。」《法華經方便品第二》
⊙我即自思惟，若但讚佛乘：謂於如來所說一切法義，思惟籌量，憶念心不忘。讚嘆佛乘而教化度人。
⊙眾生沒在苦，不能信是法：沒在生死海中之法，總為苦我、惱我者，是為無一安穩之自性。渴愛難滿如海吞流，欲心所覆如沒苦海。貪恚愚癡，苦惱之患，聞法必不敬信是法。
⊙破法不信故，墜於三惡道：因是邪見而破法不信故，而撥無因果，破斥如來之正法。有聞法，或不信受而起破法罪業因緣，致使墜於三惡道。
【證嚴上人開示】
「圓覺心包太虛，悟解量周沙界，自心法度他心，眾生心不達法。」
圓覺 心包太虛
悟解 量周沙界
自心法 度他心
眾生心 不達法
也就是要與大家分享，佛陀覺悟那個時候，那是圓覺，所有境界完全圓滿了、覺悟了，覺悟於宇宙萬物，一切真理無不都是，包入內心的境界，所以悟解周圍，量周沙界，一句話說「心無二用」。凡夫心就沒有什麼作用，只有一項就是貪著，哪一項最好，我要貪、我要擁有，擁為己有，這都是在執著。
卻是佛的覺悟境界，就是包容太虛，那就是宇宙萬物，人、事、物、理等等，無一不清楚。同時現前，沒有一項能夠染著他的心，像是一面清鏡一樣，境來時全部顯現，境退了，沒有一項是染著於心裡。這就是佛的圓覺，自覺、覺他、覺行圓滿。
任何一項的事、物、理，他能夠分析得非常微細。廣，廣至只要飛塵能到，就是沙土能到的地方，佛的心境就能夠到那個地方去；而要分析東西的細，微細，那就是連一粒沙土，佛陀都能將這個物理，這粒沙的東西，能夠透視、分析，這樣不斷地解剖，這樣非常的微細。所以大能大至宇宙每一個空間。
佛陀初覺悟，那個覺，初完成時，就是夜睹明星，忽然間，宇宙真理入心，心開闊，與宇宙的太虛，完全容納為一體，那時候，初圓覺，那個內心剛開始的，所有所有的境界已經圓滿了。那個時候，那念心要如何，將這個境界給大家知道——對啦！大家都是有，成佛如來清淨的本性。如何讓大家都與我現在一樣，體會人人本具這個覺性？
所以，「自心法，度他心」，這是佛陀的心，他為一大事因緣，也就是為了這樣。世間有很多真的是奧祕，無法理解，現在理解了，這個深奧的祕密已經打開了，我打得開，大家也同樣打得開；我是這個方法來打開，我發現到了。從自身的法要度給他人，將我這個法要給你們。不過，佛陀想：談何容易啊！「凡夫心不達法」，這個真實的大法要給凡夫，這樣告訴他，他就能達到這個境界嗎？難啊！
這就是佛陀在初開始，覺悟的心境，這麼多天來，好像一直都在這個地方，因為一直這個地方，「觀樹亦經行」，佛陀三七日間的思考，「觀樹亦經行」，在那個境界，他對天地之間，光對這些樹就感樹恩，還要念地德。
我始坐道場
觀樹亦經行
於三七日中
思惟如是事
我所得智慧
微妙最第一
《法華經方便品第二》
這種的心靈，不只是覺悟，「知道了！」這樣就好了。「我覺悟了，我現在什麼全都了解。」所有全都了解之後，他還要回來入人間，一草一木，佛陀都是感恩。
他面對著生存在這個大地，也是感恩土地的德、樹木的恩，一草一木、一沙一塵，佛陀都是心存恩與德，何況對眾生。佛陀也說過，眾生予我有恩，就是佛陀說眾生，給他的恩德很多，他若沒有這些眾生，他也不會想要如何去修行。因為眾生所現出來的相，就是無明、迷惑，充滿了苦，所以佛陀為了天下眾生苦，才想要如何去打開人生，這麼多想不開、看不透，造成了這種循環的苦難，所以他生生世世都是這樣，要去探討這個覺悟的道。
不過我們凡夫，沒辦法有佛陀這麼開闊，那個煩惱無染心，就是叫做凡夫。我們有與佛陀同樣這分的心，願意付出，不過我們凡夫在付出的過程，人與人之間，互相難免就會起心動念，會起煩惱心、不歡喜，這種不歡喜的煩惱，這就是苦。
所以我們還是，在苦中歡喜付出，所以還是有苦。歡喜付出、甘願付出，但是我們還有很多人我是非，解不開的這種心境。但是接受的人呢？接受的人是不是也很歡喜呢？應該是很歡喜。
而我們呢？我們去幫助人的人，我們是以佛心為己心，因為我們要學佛，學佛這念心很寬、很大，不分宗教，不分種族，眾生有苦，我們去付出，付出還感恩，這就是菩薩心。新發意的菩薩，我們現在剛開始發心，在學菩薩、學佛的人的心境。若真正到佛、到菩薩的心境，那就更上一層樓，就又不同了。
菩薩為天下眾生的付出，是心甘意願，而且是覺悟的有情，對待一切眾生那念心，是接近佛心。佛心視眾生如一子，所以佛心從覺悟之後，將他的自身所得到的法，要度給他人與他一樣。但是可惜我們眾生的心，還是不達法，這是我們要時時自我要反省，我們的心是為什麼？佛能夠體悟，我們為什麼體悟不到呢？我們還是要依照佛所教的法，身體力行。不過，我們人人，常常都會心有進、有退，有歡喜、有煩惱，我們若能常常法喜充滿，不知有多好！所以我們必定要用心。
我們之前就說，諸天來到佛，釋迦佛初開悟的那個時候，那個心境很想要趕緊法給眾生，考慮到眾生無法接受法，所以有一個念頭：法對眾生既然沒有作用，這樣我還留在人間在做什麼呢？只是剎那的心，要取入滅度。那剎那的心境，梵天眾，釋提桓因、四大天王，無量億數的眷屬，都湧現於釋迦佛心靈的道場，所以說那些諸天眾開始湧現，就是安慰：過去的諸佛面對著眾生，要用方法。所以，這是佛陀的心靈境界，所以諸天來請佛轉法輪。
爾時諸梵王
及諸天帝釋
護世四天王
及大自在天
並餘諸天眾
眷屬百千萬
恭敬合掌禮
請我轉法輪
《法華經方便品第二》
我們現在這段（經）文就說，「我即自思惟，若但讚佛乘」。那個心境既然覺悟，過去諸佛對著芸芸的眾生，要用辦法，開方便門，所以那個時候自己好好來思惟。「若但讚佛乘」，我若向這些眾生，只是一直讚歎，讚歎佛的境界就是這樣，心境就是這麼靜寂清澄，宇宙萬法全都在我們的內心，無一不知、無一不解，這種浩瀚無窮、靜寂清澄的境界。
這種的佛乘，要向眾生說，讓大家知道「若但讚佛乘」，光是讚歎這個境界，讓大家知道，你也有、你也有。但是每一個人要打開這個境界，哪那麼簡單！為什麼呢？因為眾生現在還是沒在苦中，「眾生沒在苦，不能信是法，破法不信故，墜於三惡道」。
眾生沒在苦
不能信是法
破法不信故
墜於三惡道
《法華經方便品第二》
眾生不但無法體解，人人都有同樣這種心靈的道場，佛有這種心靈的道場，這種清淨如來的本性，體悟宇宙萬物的真理，佛陀已經啟悟了，也知道人人都一樣，有如來真如的本性，要向大家說你也有、你也有。不過，眾生覺得：「我哪有辦法歡喜，我哪有辦法了解這個境界，我苦啊！」眾生就是在這個苦中，有很多求不得的苦，有很多不如意的苦，有很多生、老、病、死種種的苦，愛別離苦、怨憎會苦，五蘊熾盛苦。所有的心靈境界，對著現實的環境，沒有一項是能讓他稱心如意，如何能體會到，佛那個清淨無染、淨如琉璃這種的世界，哪有辦法去體會呢？所以眾生沒辦法相信有這樣的心靈世界。
不只是不能相信，破法不信，所以墜於三惡道。所以光是讚佛乘，這個方法無法達到度眾生的目的。
我即自思惟
若但讚佛乘：
謂於如來所說
一切法義
思惟籌量
憶念心不忘
讚嘆佛乘
而教化度人
所以這個解文就是說，「如來所說一乘的法義」，佛陀假使用他的心境，這種的法要給眾生，沒辦法，所以佛陀走入人群之後，思惟、籌量，就要好好思惟，好好來觀機逗教。憶念的心，憶念那個初覺悟那念心、那個境界還是永遠存在，這個心靈的境界，就是要給眾生。但是眾生沒辦法，用種種方法思惟，就是沒辦法能體會。
所以佛陀想要如何來，讚歎佛乘、教化度人，就是有一些障礙。障礙於哪裡？障礙於「眾生沒在苦」，就是沉沒在苦難中，沒辦法好信，沒在生死海中，就是已經沉於生死海裡，總是苦。這個生死海中一直苦，眾生覺得苦「苦我、惱我者」，就是在苦惱中，每一個眾生都覺得苦與惱，煩惱，苦啊！是沒有一個安穩自在的性，這是現在眾生，就是沉沒在這樣的環境中，「不能信是法」。
眾生沒在苦
不能信是法：
沒在
生死海中之法
總為苦我、惱我者
是為
無一安穩之自性
渴愛難滿如海吞流
欲心所覆如沒苦海
貪恚愚癡
苦惱之患
聞法必不敬信是法
人人都是在這種「渴愛難滿如海吞流」，大家好像常常很口渴一樣，好像大地很乾燥一樣，這樣水下去，還是沒辦法讓它濕潤；就像我們人很口渴，一直要吞、一直要喝下去。這個愛欲就像大海在吞流，所有的江流海水往海裡流，海都一直將它接受起來，我們的欲心像這樣一樣，不管一切的河流溪水，流入大海，都是大海在吸收，永遠大海都沒有滿起來的時候，這就是欲心所覆。
這種的貪、瞋、癡、苦惱，對眾生是一個大患，所以聞法絕對無法敬信這個法，對法不起恭敬心，沒有信念，怎麼有辦法法入心呢？所以會變成了，「破法不信故，墜於三惡道」。
破法不信故
墜於三惡道：
因是邪見
而破法不信故
而撥無因果
破斥如來之正法
有聞法
或不信受
而起破法
罪業因緣
致使墜於三惡道
聽法，既然不能受法、利用，反而不相信、會誹謗等等，這種破法不信，撥無因果，又再毀謗、破壞如來的正法，所以像這樣，眾生不相信，就容易墜落到惡道。有聞法，聞了之後不相信，也不信受，起破法，這就是罪業的因，又再去造業的緣，惡因、惡緣、惡業，所以到頭來就是，「墜於三惡道」。
各位菩薩，學佛，我們必定要接受，佛的心靈境界是那麼那麼廣大，「心包太虛，量周沙界」。我們若能夠悟解佛的心靈境界，自然我們就會一直希望眾生，人人與我們一樣，得到法之後，那分的法喜充滿，我們一直想要與大家分享。不過眾生，不只是不能接受，反而起煩惱，這也很多。我們的心境，儘管我們得到很歡喜，我們若不會觀機隨教，可能他的根、機不對，我們強要給他這個我們所歡喜的法，他就不歡喜。
所以我們必定要用方法，這權巧方便，否則，自心法要度到他的心去，不容易！因為眾生的心不達法，無法到法的境界。就像佛陀他疼惜眾生，是這樣的心，希望我們與佛的心境一樣，就像我們在疼惜那些，受苦難的人，希望他過得好一點，我們能多幫助他一點，這個心境。
就像接受我們幫助的人，他們也盡心力能夠付一點，覺得他也有盡一點心，所以他也很歡喜。同樣的道理，是大小，我們的心要開多大、開多大，能夠開到與佛一樣，這種「圓覺心包太虛」，我們還要很努力；要到解悟到量周沙界這麼普遍，我們還要很精進。所以人人時時要多用心。
發表主題: 回復： 20141106《靜思妙蓮華》自心法度他心 (第430) 周一 11月 10, 2014 4:50 pm
Explanations by Master Cheng-Yan
Subject: Transform Others with the Dharma in Your Hearts (自心法度他心)
Date: November. 06. 2014
“A perfectly enlightened mind encompasses the universe. An awakened understanding embraces the boundless world within it. The Buddha used the Dharma in His mind to transform the minds of others, but the minds of sentient beings cannot reach the Dharma.”
I want to share with everyone that, when the Buddha attained enlightenment, He attained perfect enlightenment. He perfectly comprehended all phenomena and awakened to all things in the universe. All true principles were contained in His mind, so His understanding was all-encompassing, embracing boundless worlds. It is said, “The mind cannot be applied in two places.” The minds of ordinary people only function to give rise to greedy clinging. When we see something that is the best, we are greedy for it; we want it to be ours. We want to possess it; this is attachment. However, in the Buddha’s enlightened state, His mind can encompass the universe and all things within it. He understands all people, matters and objects. No matter what appears before Him, nothing can defile His mind. His mind is like a clean mirror. When a condition appears, it is fully reflected. When it disappears, not a trace of it remains in His mind. This is the perfect enlightenment of the Buddha.
He enlightened Himself and others, and has perfect enlightened conduct. Any kind of object, matter or principle can be analyzed by Him in great detail. His mind was so expansive that any place that flying dust could reach, His mind could also reach that place. He could analyze things meticulously, down to a grain of sand; the Buddha could penetrate and analyze the principles of matter underlying even a grain of sand. He could break it down to its most subtle and intricate components. Moving outward, He could expand His mind to the farthest corners of the universe.
When the Buddha first attained enlightenment, He was looking at the morning star when suddenly, the true principles of the universe entered His mind. His mind opened wide to become one with everything in the universe. That was the moment He first attained perfect enlightenment. His mind had just reached a perfect state. At that moment, He wondered how to help everyone understand such a state and know that, indeed, everyone has a pure intrinsic nature that can attain Buddhahood. How could He help them experience, as He had, this intrinsic enlightened nature everyone has? So, “the Buddha used the Dharma in His mind to transform the minds of others.” This was the Buddha’s state of mind.
He came to this world for one great cause, which was this. In the world there are many profound mysteries that cannot be understood. Yet, He understood them and was able to unravel these profound mysteries. He realized that since He could, everyone else could unravel them as well. To unravel them He used this specific method that He had discovered. He wanted to transform others by sharing these teachings with them. However, the Buddha realized that this would not be easy at all. “The minds of ordinary people cannot reach the Dharma.” If all He did was tell people about the true, Great Dharma, could they reach this state of mind? It would be very difficult! This was the Buddha’s state of mind when He first attained enlightenment. For many days, He remained in the same place. In that place, He continued to “contemplate the tree and walk in meditation.” He engaged in contemplation over 21 days as He “contemplate the tree and walk in meditation.”In that environment, between heaven and earth, He felt gratitude for the tree and was mindful of the virtues of the land.
When I first sat in this place of enlightenment.I contemplated this tree and walked in meditation.For three periods of seven days, I thought over matters such as these.The wisdom which I achieved is foremost in its subtlety and wondrousness.
With this state of mind, it was not enough that He awakened and understood everything.
“I am enlightened. I understand everything now.”But after He understood everything, He still came back to this world to show gratitude to each tree and blade of grass.
Living on this land, He was grateful for the virtue of the land and the grace of the trees.
As for each blade of grass, tree, or speck of dust, the Buddha was mindful of their grace and virtue, not to mention those of sentient beings.
The Buddha said that sentient beings have showed Him kindness.This was the Buddha saying that sentient beings had bestowed upon Him much grace and virtue have thought of engaging in spiritual practice.Because sentient beings manifested ignorance, delusion and suffering, it was to relieve their suffering that he began considering how to break through all the attachments and misunderstandings in life that cause this cycle of suffering.
So, in lifetime after lifetime.He explored this path to enlightenment.However, it is impossible for us ordinary people to have such an expansive mind as the Buddha, one that is free of afflictions and defilements.This is what makes us ordinary people.But we can have the same mindset as the Buddha, the willingness to give to others.
However, in the process of giving, interpersonal conflicts will inevitably arise and lead to afflictions and unhappiness.These trebling afflictions bring suffering.
So, though we suffer, we still contribute happily.Suffering still exists; we give happily and willingly, but there are still many interpersonal conflicts and many other challenges we cannot resolve.What about the recipients of our help?Are they happy when they receive it?
I think they are very happy.What about us?We are people who are helping others.We take the Buddha’s mind as our mind.We need to become like the Buddha and develop a very broad and great mind that does not make distinctions based on religion or ethnicity.When sentient beings suffer, we help them.When we give, we feel grateful.
This is the mindset of a Bodhisattva.
As newly-inspired Bodhisattvas, we aspire to develop the mindset of Bodhisattvas and Buddhas.If we truly achieve the state of Buddhas and Bodhisattvas, we have reached the next level, which is very different.Bodhisattvas give to all sentient beings with willing hearts and with enlightened love.They treat sentient beings with a mindset that is close to that of the Buddha.He treats all sentient beings like His only son.
After He became enlightened, He wanted to share the Dharma that He attained so others could be transformed, like Him.Unfortunately, the minds of sentient beings cannot reach the Dharma.So, we must constantly reflect on ourselves.
Why are our minds like this?The Buddha can awaken, why can’t we awaken?We still have to follow the Buddha’s teachings and put them into practice.However, we human beings often make progress and then regress.We give rise to joy as well as afflictions.
If we were constantly filled with Dharma-joy, wouldn’t that be great!Therefore, we must be mindful.
Previously we talked about how all heavenly beings came to the Buddha soon after Him after He attained enlightenment.He urgently wanted to share the teachings with sentient beings, yet realized they could not accept it.So, He had a thought, “Since the Dharma is useless to sentient beings, why should I remain in this world?”
In that instant, He wanted to enter Parinirvana.In that instant, Brahma Kings, Sakra-devanam Indra, the four heavenly kings and their retinues of infinite beings emerged in His state of mind.
So, all heavenly beings consoled Him by saying that past Buddhas also had to come up with methods to teach sentient beings. This took place in the Buddha’s mind. They all invited Him to turn the Dharma-wheel.
“At that time, all Brahma Kings, as well as Sovereign Sakras, the four heavenly kings who guard the world, the king of Great Freedom Heaven, and the other multitudes of heavenly beings, with retinues numbering in the billions, reverently put their palms together and requested that I turn the Dharma-wheel. I then thought to myself, “Were I to praise only the Buddha Vehicle…”.
Now this sutra passage states, “I then thought to myself, were I to praise only the Buddha Vehicle…”. Since Their minds were enlightened, past Buddhas had to come up with methods and skillful means for all sentient beings. So, He contemplated this very thoroughly. “Were I to praise only the Buddha Vehicle…”. He could [teach] these sentient beings by continuously praising a Buddha’s state of mind as being one of tranquility and clarity, one that encompasses all things in the universe, that knows and understands everything. This kind of vast and endless, tranquil and clear state was the Buddha Vehicle He wanted to share. “Were I to praise only the Buddha Vehicle…”. He could focus on praising this state and telling everyone that they all possessed it, but for people to open up their minds to this state is not that easy. Why? Because sentient beings are immersed in suffering.
“Beings immersed in suffering would be unable to believe this Dharma. They would slander it out of disbelief and fall into the Three Evil Realms”.
Sentient beings do not realize that they can also attain that spiritual state of mind. The Buddha had this inner place of enlightenment, this pure and intrinsic Tathagata-nature. The Buddha had realized the truths of all things. Because He had awakened, He also knew everyone had the same intrinsic Tathagata-nature of True Suchness. He wanted to say to everyone, “You have it, and so do you”. Yet, sentient beings wonder, “How could I possibly be happy? I cannot possibly understand this state. I am suffering!” Sentient beings are always suffering. They suffer from not getting what they want, from things not going as they wish, from birth, aging, illness, death, parting with those they love, meeting with those they hate and the raging Five Skandhas.
No matter their state of mind, when they face reality, not one thing goes as they wish. How could they realize the Buddha’s state of mind, which is pure, undefiled and clean as crystal? How could they possibly realize it?
Thus, sentient beings cannot believe that such a spiritual state exists. Not only they do not believe, they will slander it and fall into the Three Evil Realms. So, if He simply praised the Buddha-Vehicle, that method would not achieve the goal of transforming sentient beings.
“I then thought to myself, “Were I to praise only the Buddha Vehicle. Because the Buddha wanted to fully teach the meanings of all Dharma, He contemplated and planned, never forgetting that instant of enlightenment. He praised the Buddha Vehicle and taught it to transform people”.
So, this explanation is saying, “the Buddha wanted to fully teach”. If the Buddha directly taught His state of mind to sentient beings,it would not have worked.So,after the Buddha went among people, He contemplated and planned. He carefully contemplated and observed their capabilities to teach accordingly. He always recalled the mindset. He attained upon first attaining enlightenment. That mindset would always be there. This was the spiritual state that He wanted to share with sentient beings, but it was impossible; no matter what method they used to contemplate it,they could not experience this state.
So, the Buddha thought of ways to praise the Buddha Vehicle and teach it to transform people. But there were some obstacles. Where were these obstacles? “Sentient beings are immersed in suffering”. Because we are immersed in suffering, we do not have faith and are immersed in the sea of samsara; we are aleady sinking in the sea of birth and death. Basically, we are always suffering in the sea of samsara. All sentient beings feel this pain [because of] “that which causes suffering and afflictions”. All sentient beings suffer and are afflicted. With afflictions and suffering, we do not have a peaceful and free nature. Currently, all sentient beings are immersed in this kind of environment, “unable to believe this Dharma”.
“Beings immersed in suffering would be unable to believe this Dharma: They are immersed in the sea of samsara. That which causes suffering and afflictions leads us to not have a peaceful and stable nature. Thirsts and cravings are hard to satisfy,like a sea that constanly absorbs stream. We are covered in desires, as if drowning in a sea of suffering. Greed, anger, foolishness and delusion are sources of suffering and afflictions. Thus when we hear the Dharma, we certainly will not believe or respect it.”
Every one of us has these thirsts and cravings that are hard to satisfy. It is if we are all constantly thirsty. We are like parched land. Even when water is poured onto it, it is not really moistened. Similarly, when we are very thirsty we keep drinking and gulping down water. Craving are like a sea that absorbs streams. All the river water flows into the sea and the sea just keeps taking it in. This is what our desirous mind is like.
Rivers, streams and creeks all flow into these sea, and the sea absorbs them all. The sea will never be full. This is like being covered with desires. Greed, anger, ignorance and afflictions are great liabilities for sentient beings.
So, when they hear the Dharma, they cannot respect and believe in it. If they cannot believe or respect it, how can they take the Dharma to heart? Instead, “they will slander it out of disbelief and fall into the Three Evil Realms.”
They would slander it out of disbelief and fall into the Three Evil Realms: because of their improper views, they slander the Dharma out of disbelief. Thus they deny the law of karma and criticize the Buddha’s Right Dharma. They listen to the Dharma but do not believe or accept it, so they give rise to slander and create negative karmic cause and conditions. This causes them to fall into the Three Evil Realms.
If they hear the Dharma and do not accept or apply it ,only do they not believe it, they will slander it and so on. They do not believe the Dharma, so they deny the law of karma and slander and damage the Right Dharma. Thus sentient beings who do not believe will easily fall into the evil realms.
After hearing the Dharma, they do not believe or faithfully accept it, and instead slander it. This is a negative karmic cause and the condition for creating more karma. With negative causes, conditions and karma, they will ultimately “fall into the three Evil Realms.”
Dear Bodhisattvas, in learning the Buddha’s Way, we must accept it. The Buddha’s spiritual state is so vast and great; “His mind encompasses the universe and embraces the boundless worlds within it.” If we understand the Buddha’s spiritual state, then we will naturally hope that all sentient beings can do the same. After we attain the Dharma, the Dharma-joy that fills us is something we want to share with everyone. Yet, sentient beings are unable to accept it and instead give rise to many afflictions.
Even if attaining this state of mind makes us happy, if we do not know how to teach according each person’s capabilities, we may teach inappropriately. If we try to force the Dharma we enjoy on them, they will not be happy. So, we must use different methods, skillful methods. Otherwise, delivering the Dharma from our mind into theirs will not be easy, because sentient beings’ minds. they cannot reach that state.
The Buddha greatly cherishes sentient beings with this hope; He hopes we can develop the same state of mind [as Him]. This is the same as when we car for people who are suffering. We hope that they can live better lives, that we will be able to help them even more. This is our mindset. Similarly, people who have accepted our help also do their best to give a little bit, so they feel like they are contributing something. Then they also feel very happy. The principle are the same; only the scale is different. Our minds can be opened as wide as the Buddha’s. To have “a perfectly enlightened mind” that “encompasses the universe,” we still have to work very hard. To realize an awakened understanding that embraces boundless worlds, we still need to be very diligent. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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