20141205《靜思妙蓮華》珍惜妙法施群生 (第451集)
（法華經•方便品第二）
⊙「志心虔誠敬仰，佛心自心道場，法遍人間施教，權巧方便施法。」
⊙「汝等勿有疑！我為諸法王，普告諸大眾：但以一乘道，教化諸菩薩，無聲聞弟子。」《法華經 方便品第二》
⊙「汝等舍利弗、聲聞及菩薩，當知是妙法，諸佛之祕要。」《法華經 方便品第二》
⊙汝等舍利弗、聲聞及菩薩：蓋所謂聲聞乘及聲聞弟子之名，皆佛之方便假名，引眾生入佛知見之權說耳。
⊙當知是妙法，諸佛之祕要：佛心叮嚀聞法者，當知是妙法，前言聲聞、緣覺等乘括於其中，實是諸佛之祕要。
【證嚴上人開示】
「志心虔誠敬仰，佛心自心道場，法遍人間施教，權巧方便施法。」
志心虔誠敬仰
佛心自心道場
法遍人間施教
權巧方便施法
我們修行者，心要永恆，永遠抱持著這個志願，「發心如初」那念心志。既發心，要時時保持著虔誠，而且敬仰的心。
心即是道場，你心中有佛，你道場中充滿著佛的覺海本性，能夠很虔誠守護我們這個道場，自然「法遍人間施教」。不論你在哪個地方，人、事、物，無不都是我們將要施教或受教，或者是受教。
常常向大家提起了，「無量法門，悉現在前」。《無量義經》的道理，這種靜寂清澄，心靈的境界，這種無量法門，只要我們心中有法，周圍境界無不都是充足的法，人人都是我們的法，人人都是一部大藏經，人人都是我們心地的寶塔。這就是法遍人間，到處都是可以讓我們取法的地方，只要我們的心要堅定。
就像過去無量劫以前，就有一尊普音佛，他教化，很多道場菩薩、聲聞、緣覺眾。那時候的世界很清淨，佛法普遍，人人發心修行，人人護法。但是這尊佛過了之後，這些受法的人，人人都已經成為法師，這些法師在任何的角落，都是將佛法這樣遍灑人間。這當中，在一個小國，很偏遠的地方，有一位年輕人，知道世間有佛法，到底佛法的真髓是什麼？要去哪裡求道場？要去哪裡找佛法？
這位年輕人叫做堅眾，很用心。有一天，靜靜坐下來的時候，好像聽到天空，有一個很微妙的聲音，就說：「你的虔誠，你要求法的心，現在這世間有佛法，這個佛法在很久的以前，普音佛時，已經將這個佛法灑播在天下。他有弟子在人間在弘法。」聽到很歡喜。
「但是這位普音佛已經是圓寂了，他的弟子多數散布，圓寂的也是不少，時日已經長久。」這時候，這位堅眾聽到，心非常憂慮，他說：「聽到佛出世，雖然佛已經是過去了，不過還有法師。但是剛剛您又說，法師也已經前後凋零了，也是同樣過去了，這樣要求法的希望就很渺茫了。」
這個聲音就又再起：「有啊，離這個地方，三百多公里處，有一位聲明法師，他還在人間，在那個地方在說法。」這位堅眾聽了，歡喜了，趕緊就帶著朋友和他的家人，送了很多的寶物，按照這個聲音所指示，三百多公里路，就這樣去了。見到法師，就向聲明法師求教。
這位法師開始就用很簡單、明瞭的語言說法，苦、集、滅、道在人間。這位堅眾，他聽了滿心歡喜，開始發願，發願說：「我再也不離開這個道場，我一定要盡心奉獻來侍候法師，希望我能夠今生此世，得到更深奧的道理。」這位法師也歡喜接受他。
這樣又經過了，很長、很長的時間，但是再也沒有聽到聲明法師，又再對他說第二次的法。他用心又再請法，再請的法，還是同樣的法。不斷求法心切，不知道求過了幾次，再也沒有辦法再(有)更深奧的法。
所以有一天他在打坐時，天魔就起了這分，看他的這個道心這麼堅定，求法那麼困難，怎麼不退道心呢？所以這個魔，天魔，就故意來擾亂。他化作一位很漂亮的女孩子，另外化一位聲明法師，就是現在他的面前，卿卿我我。魔王，就說：「你看，你的師父，原來這種的心欲還未清淨，有什麼資格再讓你這麼敬重？」
這位堅眾，雖然有這樣的人來煽動他，他內心就這樣想：「我不相信，不相信我的師父是這麼定不住他的道心。明明過去那個妙音聲，就是說這位師父，聲明法師，是道德很有名望，哪有可能這個心念再起。」就這樣發願，自己內心說：「這若是虛幻，但願這個形象，在我的面前即刻消失。」就是心念這樣起，對師父堅定的信心，這應該是虛幻，立刻消失，果然魔王敵不過了，這個堅定的信心，魔王消失了，眼前的境界也幻化掉了，也是消失了。
那時候內心就自己感覺：「我若是不好好堅持我的道心，萬一這個境界若再現前，我的道心若不堅定，可能我會容易墮魔道、邪道，魔的境界。我應該要再堅定道心。」這是一位年輕修行者他的心路，這樣在修行的過程。
其實，我們在修行不也是這樣嗎？有時候起了很堅定的信心，但是有時候，也會聽到周圍的境界；又有時候在求法的過程很精進，但是這個法好像到此，永遠就是停滯在那個地方，可能也會退道心；或者看到虛幻的境界，說不定會起心動念。卻是堅眾這位年輕人，他的心就是那麼寂、那麼靜、那麼定，一心一志虔誠敬仰，不會受到周圍的境界影響到也。這就是佛心，也是自心的道場。
我們相信，既然是相信，相信三寶——佛寶、法寶、僧寶，我們很相信，所以我們的自心道場，就會很堅定。若能這樣，「法遍人間施教」，我們用堅定的心，將聽來的法，能在我們的身、我們的心表達出來，這「權巧方便施法」都可以啊！
我們前面的(經)文說，「汝等勿有疑！」不要懷疑，「我為諸法王，普告諸大眾：但以一乘道，教化諸菩薩，無聲聞弟子。」
汝等勿有疑
我為諸法王
普告諸大眾
但以一乘道
教化諸菩薩
，無聲聞弟子
《法華經 方便品第二》
佛陀雖然四十多年間來，循循善誘，隨他語意，隨眾生的根機，說眾生聽得懂的法，其實只是一項——教化菩薩，就是「無聲聞弟子」。
希望每一位接受佛法的人，之後都能夠自利、自覺悟，能夠利他、覺悟他人，這就是佛陀他的心懷。所以沒有聲聞、沒有辟支佛，這都是在佛權巧方便，施教的過程，名詞。其實，人人聽法之後，應該目標就是在菩薩道，當然就是要修菩薩法。
下面這段(經)文再說，「汝等舍利弗、聲聞及菩薩，當知是妙法，諸佛之祕要。」
汝等舍利弗
聲聞及菩薩
當知是妙法
諸佛之祕要
《法華經 方便品第二》
大家要知道，舍利弗，他是當機者，所以佛陀要讓大家，再提起精神來，佛他就再叫「舍利弗」，意思就是說注意聽，大家都要注意聽。
「聲聞及菩薩，當知是妙法」。都要知道，這個妙法是諸佛祕要。「祕」就是祕密，隱藏著的東西。常常告訴大家，佛的本懷，佛陀覺悟之後，要將這個法這樣完全展施出去，知道眾生根機沒辦法，所以就這個法再又收攝回來，保藏在他的本懷裡，所以叫做祕密。這種祕密之法，其實，不是佛陀有什麼祕密，而是這樣收藏得很好，很重要的法，所以叫做祕要。
所以說，「汝等舍利弗，聲聞及菩薩」聲聞乘，聲聞弟子之名。就是修聲聞法的人，他以為聽法，那就是最重要，聽法的目的是什麼呢？他沒有用心去瞭解那個目的，只想著我要聽、我要瞭解，這種的人。就是「皆佛之方便(假名)」，這個聲聞弟子，這個名稱是佛，方便(假名)，他這樣教育，這些人就是這樣聽，所以名稱就叫做「聽眾」。
汝等舍利弗
聲聞及菩薩：
蓋所謂聲聞乘
及聲聞弟子之名
皆佛之方便假名
引眾生入佛知見
之權說耳
這些聽眾，我們好幾天前，很多國家(慈濟人)，回來開董事會，在當場聽的人，除了負責人，其至所有的幹部，在負責說種種，在各國將慈濟的法，慈濟的法門如何普施人間眾生，救拔種種的苦難。這些在帶動人的幹部在當場聽，還有完全要負責的人，也在當場聽，旁聽的人，其實他也是在投入做事的人，只是他沒有掛一個名稱，或者是還沒有加入在那個國家，還沒有登記，還沒有成立董事會，但是，他在其他的國家，也是同樣，分支聯絡處同樣他們要負責，同樣在那個社會在付出，但是，他就是在旁邊聽，聽得很歡喜。
各人都有各人聽法的用途。若是說「我就是聽，聽我有所得就好。」這樣還缺一段——「我要去走」。如是我聞，如是我體會，如是我覺悟，只是這樣而已嗎？還要如是我體會，也體會給他人；如是我覺悟，還是覺悟給他人，這樣才是真正佛法，能夠普遍流傳。所以佛陀說，這些就是聲聞弟子。
其實，這聲聞弟子，是一個假名字相，應該人人都是有，向菩薩道的方向要走的路，所以，引眾生入佛知見之，權巧方便的名詞。就像大家聽了之後，董事會，雖然沒有參加董事會的國家的，慈濟人說：「我們回去也是要這樣去做。」這也是一種行菩薩道。
再接下來說，「當知是妙法，諸佛之祕要」。
當知是妙法
諸佛之祕要：
佛心叮嚀聞法者
當知是妙法
前言聲聞、緣覺等乘
括於其中
實是諸佛之祕要
大家要知道，這個法是佛，諸佛覺性，法海在他的腦海中、在他的內心懷中，他要向大家說：「你也能夠成佛，你也是有辦法，你的腦海容納這麼多的，覺悟的道理。」這是期盼大家都感受得到。但是(大家)沒辦法接受，只好又收攝回來，在腦海、心懷中，這叫做妙法。這個「祕」字，就是非常珍惜，還是收納在他的內心裡，是最重要的法，是要讓眾生，大家有機會能夠接受到的法。
佛心的叮嚀，要讓大家瞭解，現在佛陀，在這個靈山，靈鷲山，開這個法華的道場，就是要讓人人回歸本性。所以，法說久了，恐怕大家聽了會疲倦，所以佛陀不斷就要再提醒一下，又再叮嚀聞法者，「當知是妙法」。要知道，人人要瞭解，這是很寶貴的法。
所以，佛陀的三乘法，其實聲聞法和緣覺之法，其實將它包括起來，其中真是諸佛之祕要的法。不論你是聲聞的法，若沒有用耳朵聽，法要從哪裡入呢？所以耳根門，就是法入心的門徑，所以這個法就是要從耳聞。
那獨覺呢？獨覺就是比聲聞又再高一層，因為獨覺他的體悟，悟性較高，他能夠佛說一，他能夠知十；說無常，他就能夠知道天下四季，花開、花謝，或者是，在四季輪轉，人生的生、老、病、死，這種大自然法則。佛陀只說一句的無常，他就能夠去瞭解這麼多的道理。
聞一知十，這樣夠嗎？不夠。佛陀的真理，你聞一知千都還不夠。因為，宇宙浩瀚，天下是億億萬萬的物、形象是很多，何況眾生的心態、無明這麼多。那麼，聞一知百、知千，這樣夠嗎？還不夠。所以，雖然是所覺悟的境界是這樣，不過佛陀就是將這些，境界、體悟的道理，將它收攝過來，還是一實相。這個真實的道理，那個必要的路徑，還是要經過了聲、經過了覺悟，這個路徑收攝過來，這樣才能真真正正，會入菩薩道去。
各位菩薩，學佛所盼望的，就是要入佛的心。佛心、自心，無不都是道場。這個道場，要首先堅定我們的心；這個道場，要首先正確的方向——「大菩提道直」。心要定下來，向著這個大菩提道，精進向前走，這樣法遍人間去施教眾生。不只是自己知道就好，現在正是需要，人間菩薩招生的時代。但是眾生芸芸，我們要設很多，權巧方便的法去施教，因為現在真是苦難人很多，「菩薩所緣，緣苦眾生」，所以必定要用各種方法，去普遍人間，施教於眾生、去救度眾生。這就是佛陀來人間的目標，所以我們學法、聽法，要身體力行，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Cherish the Wondrous Dharma (珍惜妙法施群生)
Date: December.05. 2014
“We must vow to maintain our reverence and respect. When we have a Buddha-mind, our mind will be a place for spiritual cultivation. The Dharma pervades the world and we share its teachings. The Dharma is taught through provisional and skillful means.”
As spiritual practitioners, we must hold on to these vows and sustain our original aspirations forever. Since we made this resolve, we must constantly maintain our reverence and our respect.
The mind is where spiritual cultivation takes place. If the Buddha is in our minds, our place of spiritual cultivation will be filled with our intrinsic nature’s ocean of enlightenment. If we reverently safeguard this place of cultivation, “the Dharma [will naturally] pervade the world and we share its teachings.” No matter where we are, every encounter with people and matters will be a chance for us to give teachings or accept teachings.
I often mention to everyone that “infinite Dharma-doors will readily appear before us.” The principles of the Sutra of Infinite Meanings describe a state of tranquility and clarity, where there are infinite Dharma-doors. As long as the Dharma is in our hearts, there is an abundance of Dharma around us. Every person is a teaching for us. Everyone is a volume in the sutra treasury. Everyone is a jeweled stupa in our minds. This is how the Dharma permeates this world.
We can find the Dharma anywhere, as long as we have a firm resolve. For instance, countless kalpas ago, Universal Sound Buddha appeared in this world, and taught many Bodhisattvas, Hearers and Solitary Realizers. At that time, the world was very pure and the Buddha-Dharma was pervasive; everyone aspired to engage in spiritual practice and protect the Dharma. After this Buddha entered Parinirvana, all those who accepted the Dharma became Dharma Masters. They also spread the Buddha-Dharma to every corner of the world.
In a small kingdom in a remote part of the world, there was a young man. He knew that the Buddha-Dharma existed, but what was its true essence? Where could he go to engage in spiritual practice? Where could he find the Buddha-Dharma? This young man was named Very-Steady. He was very mindful. One day, as he sat quietly in mediation, he seemed to hear a subtle and wondrous voice from the sky. It said to him, “You are so reverent, and you have the aspiration to seek teachings.
The Buddha-Dharma still exists in the world. This Dharma exists because a long ago, Universal Sound Buddha already spread it throughout the world. Then His disciples also advanced the Dharma.” Very-Steady was very happy to hear this. “But Universal Sound Buddha has already entered Parinirvana. Not only have His Disciples become scattered, many have also passed away. This all happened a long, long time ago.” When Very-Steady heard this, he became worried. He said, “I heard that a Buddha had appeared, and even though He already entered Parinirvana, there were still Dharma Masters. But then you said that their numbers have gradually declined as they likewise passed away. My hopes of finding the Dharma seem very bleak.”
This voice then responded, “The Dharma is still here. About 300 kilometers from here, there is a Dharma Master named Clear-Sound. He is still alive and preaching the Dharma there.”
When Very-Steady heard this, he became happy again. He gathered his friends, his family and many treasures and then followed the voice’s instructions to travel those 300 kilometers.
When he arrived, and saw the Dharma Master, he asked Master Clear-Sound for teachings.This Dharma Master began to give teachings with simple and clear words.
He talked about the truth of suffering, causation, cessation and the Path.
Very-Steady heard this and became filled with joy, so he vowed, “I will not leave this spiritual practice center. I will wholeheartedly serve you in the hopes that in this lifetime I can attain even more profound principles.”
The Dharma Master happily accepted his offer.A very long time passed, but Master Clear-Voice never gave him another teaching.He earnestly requested the Dharma again, but he received the same teaching.He continued to earnestly request the Dharma.
Even though he asked many times, he did not learn any more profound Dharma.
So, one day when he was meditating, some maras wondered how this man’s spiritual aspirations count be so firm.He faced such difficulty in seeking the Dharma; how had he not lost his spiritual aspirations?So, these maras intentionally came to disrupt his practice.One of them took the form of a beautiful girl, another took the form of Dharma Master Clear-Voice.The two appeared before him, flirting with each other.
Then the mara king said, “See, your master has not actually eliminated lust from his heart. How is he qualified to be given your respect?”Though this group had come to incited him, Very-Steady thought, “I don’t believe this. I do not believe that my master would give up his spiritual aspiration. That wondrous voice I heard clearly told me that Dharma Master Clear-Voice was renowned for his virtue. How could he now have this kind of desire?”
So, he made a vow and thought to himself, “If this is an illusion, any this image I see immediately disappear.”
This was the thought that arose in his mind.He had firm faith in his master and that this was an illusion that would disappear right away.The mara king could not withstand the power of his faith, so he disappeared.This illusion in front of him also disappeared.
In that moment, he thought to himself, “If I do not strengthen my spiritual aspirations, and something like this happens again, I may lose my spiritual aspirations and easily fall into the evil realms or end up on a deviant path, in the state of maras. I must strengthen my spiritual aspirations.” This was the spiritual journey of that young spiritual practitioner.
Actually, in our spiritual practice, doesn’t this happen to us as well?Sometimes our faith is strong, but then sometimes we hear [troubling] things from our surroundings.Also, we sometimes seem to diligently advance in our quest for the Dharma, but then once we think we have reached it, we stop and remain in that place forever.We may also lose our spiritual aspiration or see illusory things that cause our minds to waver.
But this young man, Very-Steady, was in such a tranquil and focused state of mind, wholeheartedly maintaining reverence and respect, that he was not influenced by his surroundings.This is the Buddha-mind, and our inner place of spiritual cultivation.
If we firmly believe in the Three Treasures, the Buddha, Dharma and Sangha, because of our faith, our inner spiritual practice center will be very stable.Then, “the Dharma pervades the world and we share its teachings.”
With a strong resolve, we can apply the Dharma we hear in our lives and share it form our hearts.These “provisional and skillful means” can all be applied.
The previous sutra passage states, “All of you should have no doubts.”Do not doubt it, for I am the Dharma King.I declare to the assembly, I use only the path of One Vehicle to teach and transform Bodhisattvas. I have no disciples who are Hearers.”
Though the Buddha spent more than 40 years patiently guiding them according to their dispositions and capabilities and giving teachings they could understand,He was actually teaching only one thing, the Bodhisattva Way. So, “[He had] no disciples who are Hearers”. He hoped everyone who accepted the Buddha-Dharma could benefit and awaken themselves, and benefit and awaken others. This was the Buddha’s intent. So, there should be no Hearers and Pratyekabuddhas. Those were just labels from the process of the Buddha’s provisional and skillful teachings.
Indeed, after listening to the Dharma, people should set their sights on the Bodhisattva-path, on cultivating the Bodhisattva Way.
The next sutra passage states, “All of you, Sariputra, hearers and Bodhisattvas, should know that this wondrous Dharma is the secret of all Buddhas”.
Everyone should know Sariputra because he was the recipient of these teachings. So, when the Buddha wanted everyone for pay more attention, He called out, “Sariputra”. This signified that everyone must listen carefully. Everyone must listen carefully! “ Hearers and Bodhisattvas, should know that [this is the] wondrous Dharma”. We should know that this wondrous Dharma is the secret of all Buddhas. “Secret” refers to something that is hidden. I constantly mention the Buddha’s original intent.
After the Buddha attained enlightenment, He wanted to fully share this Dharma. But knowing that sentient beings did not have the capabilities to accept it, He retraced this Dharma and safeguarded it in His heart. So, this was a “secret”; this Dharma was a secret. Actually, the Buddha does not have any secrets; He just had been carefully safeguarding these important teachings. So, it was called a secret.
Therefore, [He said], “All of you, Sariputra, Hearers and Bodhisattvas…” “Hearers” refers to that vehicle and those disciples who cultivated by listening to the Dharma. They thought that listening to teachings was the most important thing. What is the purpose of listening to the Dharma? They did not try to figure out the purpose. They only wanted to listen and understand. For these people, “Buddhas use this convenient and temporary label”. “Hearers” is the Buddha’s convenient and temporary label for these disciples. Whatever He taught, they just listened. So, they are the “assembly of listeners”.
“All of you, Sariputra, Hearers and Bodhisattvas: This includes the Hearer Vehicle and the disciples labeled as Hearers. Buddhas use this convenient and temporary label to guide sentient beings to enter all Buddhas’ understanding and views with these provisional teachings.”
Speaking of a group of listeners, a few days ago. Tzu Chi volunteers from many countries came here to hold their board meetings. The listeners included not just board members, but also officers responsible for reporting on how, in all these different countries, they applied Tzu Chi’s teachings to widely help others and relieve their suffering. These officers who mobilized others were listening, and those who lead Tzu Chi in these countries were also there to listen. Actually, the audience was also engaged in doing volunteer work. They may not have a title, or they may not have officially registered [Tzu Chi] as an organization or set up a board of directors in their country. But in their respective countries, they are also in charge of branch offices and service centers and are main contributions to their local community. So, they sat in the audience and happily listened to the presentations.
Everyone has his own purpose for listening to the Dharma. If a person says, “I just want to listen and learn, they are still missing the next part, “I will put it into practice”. Thus I have heard, thus I have comprehended, and thus I have realized. Is this all we want to do? When we comprehend something, we must share our comprehension.
When we realize something, we must share those realizations. This is the only way for the Buddha-Dharma to become widespread in this world. So, the Buddha called certain disciples “Hearers”. Actually, Hearers is a temporary label; everyone should be walking in the direction of the Bodhisattva-path. So, to guide sentient beings toward His understanding and views, He skillfully used convenient labels.
For example, after the board meetings, volunteers from countries without official boards said, “When we go back, let’s do what they do”. This is one way of walking the Bodhisattva-path.
Next we will discuss, “[You] should know that this wondrous Dharma is the secret of all Buddhas”.
“[You] should know that this wondrous Dharma is the secret of all Buddhas: The Buddha reminded those listening to the Dharma that they should know that in the wondrous Dharma, the teachings He gave the Hearer, Pratyekabuddha and other vehicles are actually included in the secret of all Buddhas.”
Everyone should know that this Dharma comes form all Buddhas, from the ocean of enlightenment filling Their minds. They want to tell everyone, “You can also become a Buddha. It is possible for you, too, because your mind contains so many enlightened principles”. They hoped everyone could perceive this, but no one could accept this. So, They retracted these teachings and kept them in Their hearts. This is the wondrous Dharma.
“Secret” means that is dearly cherished. It was still retained in the Buddha’s mind. It is His most important teaching and what He really wants sentient beings to know. The Buddha gave this reminder to help everyone understand. He was now on Vulture Peak, holding this Lotus Dharma-assembly, to help people return to their intrinsic nature. After teaching for so long, He was afraid that people were tired from listening. So, the Buddha continued to remind the listeners “that they should know this is wondrous Dharma”. Everyone should understand that this Dharma is very precious.
So, the Buddha’s Three Vehicles, the teachings for Hearers and Pratyekabuddhas, actually encompass and include the secret of all Buddhas. Regardless of whether we are Hearers, if we do not listen with our ears, how will the Dharma enter our minds? The ear is the doorway that we use to take the Dharma into our hearts. The Dharma must be heard through our ears. What about Solitary Realizers? Solitary Realizers are a level higher than Hearers. Because Solitary Realizers’ capabilities for attaining realizations are higher, when the Buddha said one thing, they realized ten. If the Buddha spoke of impermanence, they could understand the four seasons, the blooming and wilting of flowers.They could [connect] the changing of the seasons with the cycle of birth, aging, illness and death, these kinds of nature laws. When the Buddha said on word, “impermanence, they were able to understand so many things. Is it enough to hear one and realize ten? No, it is not enough. The Buddha’s true principles [are so profound], even if we hear 1 thing and realize 1000, we cannot realize them all. The universe is so vast, filled with billions of things, many forms and appearances. Moreover, the minds of sentient beings are covered by so much ignorance.
If we hear 1 thin and realize 100 or 1000, will that be enough? It will not be. So, although His state of realization [was so profound], the Buddha still brought together all the principles He realized, which remain the ultimate truth. [To attain] these true principles, that secret path, we must still go through the paths of listening and attaining realizations. We must bring all these paths together to truly enter the Bodhisattva-path.
Dear Bodhisattvas, we learn the Buddha’s Way in hope of attaining the Buddha-mind. The Buddha-mind and our own minds are. In this place of practice, we must first strengthen our resolve and make sure we are on the right course, which is the “great, direct Bodhi-path.”
Our minds be settled, and on this path to enlightenment, we must diligently move forward. Then the Dharma can pervade the world and we can share its teachings. It is not enough if only we understand. Now is the time that we must recruit Living Bodhisattvas. But there are multitudes of sentient beings, so we must devise many skillful means to share these teachings.
There is so much suffering right now, and “Bodhisattvas arise because of suffering beings, so we must apply various methods to spread [the Dharma] throughout the world and teach, save and transform sentient beings. These are the Buddha’s goals in coming to this world. So, as we learn and listen to the Dharma, we must put it into practice and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「志心虔誠敬仰，佛心自心道場，法遍人間施教，權巧方便施法。」
⊙「汝等勿有疑！我為諸法王，普告諸大眾：但以一乘道，教化諸菩薩，無聲聞弟子。」《法華經 方便品第二》
⊙「汝等舍利弗、聲聞及菩薩，當知是妙法，諸佛之祕要。」《法華經 方便品第二》
⊙汝等舍利弗、聲聞及菩薩：蓋所謂聲聞乘及聲聞弟子之名，皆佛之方便假名，引眾生入佛知見之權說耳。
⊙當知是妙法，諸佛之祕要：佛心叮嚀聞法者，當知是妙法，前言聲聞、緣覺等乘括於其中，實是諸佛之祕要。
【證嚴上人開示】
「志心虔誠敬仰，佛心自心道場，法遍人間施教，權巧方便施法。」
志心虔誠敬仰
佛心自心道場
法遍人間施教
權巧方便施法
我們修行者，心要永恆，永遠抱持著這個志願，「發心如初」那念心志。既發心，要時時保持著虔誠，而且敬仰的心。
心即是道場，你心中有佛，你道場中充滿著佛的覺海本性，能夠很虔誠守護我們這個道場，自然「法遍人間施教」。不論你在哪個地方，人、事、物，無不都是我們將要施教或受教，或者是受教。
常常向大家提起了，「無量法門，悉現在前」。《無量義經》的道理，這種靜寂清澄，心靈的境界，這種無量法門，只要我們心中有法，周圍境界無不都是充足的法，人人都是我們的法，人人都是一部大藏經，人人都是我們心地的寶塔。這就是法遍人間，到處都是可以讓我們取法的地方，只要我們的心要堅定。
就像過去無量劫以前，就有一尊普音佛，他教化，很多道場菩薩、聲聞、緣覺眾。那時候的世界很清淨，佛法普遍，人人發心修行，人人護法。但是這尊佛過了之後，這些受法的人，人人都已經成為法師，這些法師在任何的角落，都是將佛法這樣遍灑人間。這當中，在一個小國，很偏遠的地方，有一位年輕人，知道世間有佛法，到底佛法的真髓是什麼？要去哪裡求道場？要去哪裡找佛法？
這位年輕人叫做堅眾，很用心。有一天，靜靜坐下來的時候，好像聽到天空，有一個很微妙的聲音，就說：「你的虔誠，你要求法的心，現在這世間有佛法，這個佛法在很久的以前，普音佛時，已經將這個佛法灑播在天下。他有弟子在人間在弘法。」聽到很歡喜。
「但是這位普音佛已經是圓寂了，他的弟子多數散布，圓寂的也是不少，時日已經長久。」這時候，這位堅眾聽到，心非常憂慮，他說：「聽到佛出世，雖然佛已經是過去了，不過還有法師。但是剛剛您又說，法師也已經前後凋零了，也是同樣過去了，這樣要求法的希望就很渺茫了。」
這個聲音就又再起：「有啊，離這個地方，三百多公里處，有一位聲明法師，他還在人間，在那個地方在說法。」這位堅眾聽了，歡喜了，趕緊就帶著朋友和他的家人，送了很多的寶物，按照這個聲音所指示，三百多公里路，就這樣去了。見到法師，就向聲明法師求教。
這位法師開始就用很簡單、明瞭的語言說法，苦、集、滅、道在人間。這位堅眾，他聽了滿心歡喜，開始發願，發願說：「我再也不離開這個道場，我一定要盡心奉獻來侍候法師，希望我能夠今生此世，得到更深奧的道理。」這位法師也歡喜接受他。
這樣又經過了，很長、很長的時間，但是再也沒有聽到聲明法師，又再對他說第二次的法。他用心又再請法，再請的法，還是同樣的法。不斷求法心切，不知道求過了幾次，再也沒有辦法再(有)更深奧的法。
所以有一天他在打坐時，天魔就起了這分，看他的這個道心這麼堅定，求法那麼困難，怎麼不退道心呢？所以這個魔，天魔，就故意來擾亂。他化作一位很漂亮的女孩子，另外化一位聲明法師，就是現在他的面前，卿卿我我。魔王，就說：「你看，你的師父，原來這種的心欲還未清淨，有什麼資格再讓你這麼敬重？」
這位堅眾，雖然有這樣的人來煽動他，他內心就這樣想：「我不相信，不相信我的師父是這麼定不住他的道心。明明過去那個妙音聲，就是說這位師父，聲明法師，是道德很有名望，哪有可能這個心念再起。」就這樣發願，自己內心說：「這若是虛幻，但願這個形象，在我的面前即刻消失。」就是心念這樣起，對師父堅定的信心，這應該是虛幻，立刻消失，果然魔王敵不過了，這個堅定的信心，魔王消失了，眼前的境界也幻化掉了，也是消失了。
那時候內心就自己感覺：「我若是不好好堅持我的道心，萬一這個境界若再現前，我的道心若不堅定，可能我會容易墮魔道、邪道，魔的境界。我應該要再堅定道心。」這是一位年輕修行者他的心路，這樣在修行的過程。
其實，我們在修行不也是這樣嗎？有時候起了很堅定的信心，但是有時候，也會聽到周圍的境界；又有時候在求法的過程很精進，但是這個法好像到此，永遠就是停滯在那個地方，可能也會退道心；或者看到虛幻的境界，說不定會起心動念。卻是堅眾這位年輕人，他的心就是那麼寂、那麼靜、那麼定，一心一志虔誠敬仰，不會受到周圍的境界影響到也。這就是佛心，也是自心的道場。
我們相信，既然是相信，相信三寶——佛寶、法寶、僧寶，我們很相信，所以我們的自心道場，就會很堅定。若能這樣，「法遍人間施教」，我們用堅定的心，將聽來的法，能在我們的身、我們的心表達出來，這「權巧方便施法」都可以啊！
我們前面的(經)文說，「汝等勿有疑！」不要懷疑，「我為諸法王，普告諸大眾：但以一乘道，教化諸菩薩，無聲聞弟子。」
汝等勿有疑
我為諸法王
普告諸大眾
但以一乘道
教化諸菩薩
，無聲聞弟子
《法華經 方便品第二》
佛陀雖然四十多年間來，循循善誘，隨他語意，隨眾生的根機，說眾生聽得懂的法，其實只是一項——教化菩薩，就是「無聲聞弟子」。
希望每一位接受佛法的人，之後都能夠自利、自覺悟，能夠利他、覺悟他人，這就是佛陀他的心懷。所以沒有聲聞、沒有辟支佛，這都是在佛權巧方便，施教的過程，名詞。其實，人人聽法之後，應該目標就是在菩薩道，當然就是要修菩薩法。
下面這段(經)文再說，「汝等舍利弗、聲聞及菩薩，當知是妙法，諸佛之祕要。」
汝等舍利弗
聲聞及菩薩
當知是妙法
諸佛之祕要
《法華經 方便品第二》
大家要知道，舍利弗，他是當機者，所以佛陀要讓大家，再提起精神來，佛他就再叫「舍利弗」，意思就是說注意聽，大家都要注意聽。
「聲聞及菩薩，當知是妙法」。都要知道，這個妙法是諸佛祕要。「祕」就是祕密，隱藏著的東西。常常告訴大家，佛的本懷，佛陀覺悟之後，要將這個法這樣完全展施出去，知道眾生根機沒辦法，所以就這個法再又收攝回來，保藏在他的本懷裡，所以叫做祕密。這種祕密之法，其實，不是佛陀有什麼祕密，而是這樣收藏得很好，很重要的法，所以叫做祕要。
所以說，「汝等舍利弗，聲聞及菩薩」聲聞乘，聲聞弟子之名。就是修聲聞法的人，他以為聽法，那就是最重要，聽法的目的是什麼呢？他沒有用心去瞭解那個目的，只想著我要聽、我要瞭解，這種的人。就是「皆佛之方便(假名)」，這個聲聞弟子，這個名稱是佛，方便(假名)，他這樣教育，這些人就是這樣聽，所以名稱就叫做「聽眾」。
汝等舍利弗
聲聞及菩薩：
蓋所謂聲聞乘
及聲聞弟子之名
皆佛之方便假名
引眾生入佛知見
之權說耳
這些聽眾，我們好幾天前，很多國家(慈濟人)，回來開董事會，在當場聽的人，除了負責人，其至所有的幹部，在負責說種種，在各國將慈濟的法，慈濟的法門如何普施人間眾生，救拔種種的苦難。這些在帶動人的幹部在當場聽，還有完全要負責的人，也在當場聽，旁聽的人，其實他也是在投入做事的人，只是他沒有掛一個名稱，或者是還沒有加入在那個國家，還沒有登記，還沒有成立董事會，但是，他在其他的國家，也是同樣，分支聯絡處同樣他們要負責，同樣在那個社會在付出，但是，他就是在旁邊聽，聽得很歡喜。
各人都有各人聽法的用途。若是說「我就是聽，聽我有所得就好。」這樣還缺一段——「我要去走」。如是我聞，如是我體會，如是我覺悟，只是這樣而已嗎？還要如是我體會，也體會給他人；如是我覺悟，還是覺悟給他人，這樣才是真正佛法，能夠普遍流傳。所以佛陀說，這些就是聲聞弟子。
其實，這聲聞弟子，是一個假名字相，應該人人都是有，向菩薩道的方向要走的路，所以，引眾生入佛知見之，權巧方便的名詞。就像大家聽了之後，董事會，雖然沒有參加董事會的國家的，慈濟人說：「我們回去也是要這樣去做。」這也是一種行菩薩道。
再接下來說，「當知是妙法，諸佛之祕要」。
當知是妙法
諸佛之祕要：
佛心叮嚀聞法者
當知是妙法
前言聲聞、緣覺等乘
括於其中
實是諸佛之祕要
大家要知道，這個法是佛，諸佛覺性，法海在他的腦海中、在他的內心懷中，他要向大家說：「你也能夠成佛，你也是有辦法，你的腦海容納這麼多的，覺悟的道理。」這是期盼大家都感受得到。但是(大家)沒辦法接受，只好又收攝回來，在腦海、心懷中，這叫做妙法。這個「祕」字，就是非常珍惜，還是收納在他的內心裡，是最重要的法，是要讓眾生，大家有機會能夠接受到的法。
佛心的叮嚀，要讓大家瞭解，現在佛陀，在這個靈山，靈鷲山，開這個法華的道場，就是要讓人人回歸本性。所以，法說久了，恐怕大家聽了會疲倦，所以佛陀不斷就要再提醒一下，又再叮嚀聞法者，「當知是妙法」。要知道，人人要瞭解，這是很寶貴的法。
所以，佛陀的三乘法，其實聲聞法和緣覺之法，其實將它包括起來，其中真是諸佛之祕要的法。不論你是聲聞的法，若沒有用耳朵聽，法要從哪裡入呢？所以耳根門，就是法入心的門徑，所以這個法就是要從耳聞。
那獨覺呢？獨覺就是比聲聞又再高一層，因為獨覺他的體悟，悟性較高，他能夠佛說一，他能夠知十；說無常，他就能夠知道天下四季，花開、花謝，或者是，在四季輪轉，人生的生、老、病、死，這種大自然法則。佛陀只說一句的無常，他就能夠去瞭解這麼多的道理。
聞一知十，這樣夠嗎？不夠。佛陀的真理，你聞一知千都還不夠。因為，宇宙浩瀚，天下是億億萬萬的物、形象是很多，何況眾生的心態、無明這麼多。那麼，聞一知百、知千，這樣夠嗎？還不夠。所以，雖然是所覺悟的境界是這樣，不過佛陀就是將這些，境界、體悟的道理，將它收攝過來，還是一實相。這個真實的道理，那個必要的路徑，還是要經過了聲、經過了覺悟，這個路徑收攝過來，這樣才能真真正正，會入菩薩道去。
各位菩薩，學佛所盼望的，就是要入佛的心。佛心、自心，無不都是道場。這個道場，要首先堅定我們的心；這個道場，要首先正確的方向——「大菩提道直」。心要定下來，向著這個大菩提道，精進向前走，這樣法遍人間去施教眾生。不只是自己知道就好，現在正是需要，人間菩薩招生的時代。但是眾生芸芸，我們要設很多，權巧方便的法去施教，因為現在真是苦難人很多，「菩薩所緣，緣苦眾生」，所以必定要用各種方法，去普遍人間，施教於眾生、去救度眾生。這就是佛陀來人間的目標，所以我們學法、聽法，要身體力行，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Cherish the Wondrous Dharma (珍惜妙法施群生)
Date: December.05. 2014
“We must vow to maintain our reverence and respect. When we have a Buddha-mind, our mind will be a place for spiritual cultivation. The Dharma pervades the world and we share its teachings. The Dharma is taught through provisional and skillful means.”
As spiritual practitioners, we must hold on to these vows and sustain our original aspirations forever. Since we made this resolve, we must constantly maintain our reverence and our respect.
The mind is where spiritual cultivation takes place. If the Buddha is in our minds, our place of spiritual cultivation will be filled with our intrinsic nature’s ocean of enlightenment. If we reverently safeguard this place of cultivation, “the Dharma [will naturally] pervade the world and we share its teachings.” No matter where we are, every encounter with people and matters will be a chance for us to give teachings or accept teachings.
I often mention to everyone that “infinite Dharma-doors will readily appear before us.” The principles of the Sutra of Infinite Meanings describe a state of tranquility and clarity, where there are infinite Dharma-doors. As long as the Dharma is in our hearts, there is an abundance of Dharma around us. Every person is a teaching for us. Everyone is a volume in the sutra treasury. Everyone is a jeweled stupa in our minds. This is how the Dharma permeates this world.
We can find the Dharma anywhere, as long as we have a firm resolve. For instance, countless kalpas ago, Universal Sound Buddha appeared in this world, and taught many Bodhisattvas, Hearers and Solitary Realizers. At that time, the world was very pure and the Buddha-Dharma was pervasive; everyone aspired to engage in spiritual practice and protect the Dharma. After this Buddha entered Parinirvana, all those who accepted the Dharma became Dharma Masters. They also spread the Buddha-Dharma to every corner of the world.
In a small kingdom in a remote part of the world, there was a young man. He knew that the Buddha-Dharma existed, but what was its true essence? Where could he go to engage in spiritual practice? Where could he find the Buddha-Dharma? This young man was named Very-Steady. He was very mindful. One day, as he sat quietly in mediation, he seemed to hear a subtle and wondrous voice from the sky. It said to him, “You are so reverent, and you have the aspiration to seek teachings.
The Buddha-Dharma still exists in the world. This Dharma exists because a long ago, Universal Sound Buddha already spread it throughout the world. Then His disciples also advanced the Dharma.” Very-Steady was very happy to hear this. “But Universal Sound Buddha has already entered Parinirvana. Not only have His Disciples become scattered, many have also passed away. This all happened a long, long time ago.” When Very-Steady heard this, he became worried. He said, “I heard that a Buddha had appeared, and even though He already entered Parinirvana, there were still Dharma Masters. But then you said that their numbers have gradually declined as they likewise passed away. My hopes of finding the Dharma seem very bleak.”
This voice then responded, “The Dharma is still here. About 300 kilometers from here, there is a Dharma Master named Clear-Sound. He is still alive and preaching the Dharma there.”
When Very-Steady heard this, he became happy again. He gathered his friends, his family and many treasures and then followed the voice’s instructions to travel those 300 kilometers.
When he arrived, and saw the Dharma Master, he asked Master Clear-Sound for teachings.This Dharma Master began to give teachings with simple and clear words.
He talked about the truth of suffering, causation, cessation and the Path.
Very-Steady heard this and became filled with joy, so he vowed, “I will not leave this spiritual practice center. I will wholeheartedly serve you in the hopes that in this lifetime I can attain even more profound principles.”
The Dharma Master happily accepted his offer.A very long time passed, but Master Clear-Voice never gave him another teaching.He earnestly requested the Dharma again, but he received the same teaching.He continued to earnestly request the Dharma.
Even though he asked many times, he did not learn any more profound Dharma.
So, one day when he was meditating, some maras wondered how this man’s spiritual aspirations count be so firm.He faced such difficulty in seeking the Dharma; how had he not lost his spiritual aspirations?So, these maras intentionally came to disrupt his practice.One of them took the form of a beautiful girl, another took the form of Dharma Master Clear-Voice.The two appeared before him, flirting with each other.
Then the mara king said, “See, your master has not actually eliminated lust from his heart. How is he qualified to be given your respect?”Though this group had come to incited him, Very-Steady thought, “I don’t believe this. I do not believe that my master would give up his spiritual aspiration. That wondrous voice I heard clearly told me that Dharma Master Clear-Voice was renowned for his virtue. How could he now have this kind of desire?”
So, he made a vow and thought to himself, “If this is an illusion, any this image I see immediately disappear.”
This was the thought that arose in his mind.He had firm faith in his master and that this was an illusion that would disappear right away.The mara king could not withstand the power of his faith, so he disappeared.This illusion in front of him also disappeared.
In that moment, he thought to himself, “If I do not strengthen my spiritual aspirations, and something like this happens again, I may lose my spiritual aspirations and easily fall into the evil realms or end up on a deviant path, in the state of maras. I must strengthen my spiritual aspirations.” This was the spiritual journey of that young spiritual practitioner.
Actually, in our spiritual practice, doesn’t this happen to us as well?Sometimes our faith is strong, but then sometimes we hear [troubling] things from our surroundings.Also, we sometimes seem to diligently advance in our quest for the Dharma, but then once we think we have reached it, we stop and remain in that place forever.We may also lose our spiritual aspiration or see illusory things that cause our minds to waver.
But this young man, Very-Steady, was in such a tranquil and focused state of mind, wholeheartedly maintaining reverence and respect, that he was not influenced by his surroundings.This is the Buddha-mind, and our inner place of spiritual cultivation.
If we firmly believe in the Three Treasures, the Buddha, Dharma and Sangha, because of our faith, our inner spiritual practice center will be very stable.Then, “the Dharma pervades the world and we share its teachings.”
With a strong resolve, we can apply the Dharma we hear in our lives and share it form our hearts.These “provisional and skillful means” can all be applied.
The previous sutra passage states, “All of you should have no doubts.”Do not doubt it, for I am the Dharma King.I declare to the assembly, I use only the path of One Vehicle to teach and transform Bodhisattvas. I have no disciples who are Hearers.”
Though the Buddha spent more than 40 years patiently guiding them according to their dispositions and capabilities and giving teachings they could understand,He was actually teaching only one thing, the Bodhisattva Way. So, “[He had] no disciples who are Hearers”. He hoped everyone who accepted the Buddha-Dharma could benefit and awaken themselves, and benefit and awaken others. This was the Buddha’s intent. So, there should be no Hearers and Pratyekabuddhas. Those were just labels from the process of the Buddha’s provisional and skillful teachings.
Indeed, after listening to the Dharma, people should set their sights on the Bodhisattva-path, on cultivating the Bodhisattva Way.
The next sutra passage states, “All of you, Sariputra, hearers and Bodhisattvas, should know that this wondrous Dharma is the secret of all Buddhas”.
Everyone should know Sariputra because he was the recipient of these teachings. So, when the Buddha wanted everyone for pay more attention, He called out, “Sariputra”. This signified that everyone must listen carefully. Everyone must listen carefully! “ Hearers and Bodhisattvas, should know that [this is the] wondrous Dharma”. We should know that this wondrous Dharma is the secret of all Buddhas. “Secret” refers to something that is hidden. I constantly mention the Buddha’s original intent.
After the Buddha attained enlightenment, He wanted to fully share this Dharma. But knowing that sentient beings did not have the capabilities to accept it, He retraced this Dharma and safeguarded it in His heart. So, this was a “secret”; this Dharma was a secret. Actually, the Buddha does not have any secrets; He just had been carefully safeguarding these important teachings. So, it was called a secret.
Therefore, [He said], “All of you, Sariputra, Hearers and Bodhisattvas…” “Hearers” refers to that vehicle and those disciples who cultivated by listening to the Dharma. They thought that listening to teachings was the most important thing. What is the purpose of listening to the Dharma? They did not try to figure out the purpose. They only wanted to listen and understand. For these people, “Buddhas use this convenient and temporary label”. “Hearers” is the Buddha’s convenient and temporary label for these disciples. Whatever He taught, they just listened. So, they are the “assembly of listeners”.
“All of you, Sariputra, Hearers and Bodhisattvas: This includes the Hearer Vehicle and the disciples labeled as Hearers. Buddhas use this convenient and temporary label to guide sentient beings to enter all Buddhas’ understanding and views with these provisional teachings.”
Speaking of a group of listeners, a few days ago. Tzu Chi volunteers from many countries came here to hold their board meetings. The listeners included not just board members, but also officers responsible for reporting on how, in all these different countries, they applied Tzu Chi’s teachings to widely help others and relieve their suffering. These officers who mobilized others were listening, and those who lead Tzu Chi in these countries were also there to listen. Actually, the audience was also engaged in doing volunteer work. They may not have a title, or they may not have officially registered [Tzu Chi] as an organization or set up a board of directors in their country. But in their respective countries, they are also in charge of branch offices and service centers and are main contributions to their local community. So, they sat in the audience and happily listened to the presentations.
Everyone has his own purpose for listening to the Dharma. If a person says, “I just want to listen and learn, they are still missing the next part, “I will put it into practice”. Thus I have heard, thus I have comprehended, and thus I have realized. Is this all we want to do? When we comprehend something, we must share our comprehension.
When we realize something, we must share those realizations. This is the only way for the Buddha-Dharma to become widespread in this world. So, the Buddha called certain disciples “Hearers”. Actually, Hearers is a temporary label; everyone should be walking in the direction of the Bodhisattva-path. So, to guide sentient beings toward His understanding and views, He skillfully used convenient labels.
For example, after the board meetings, volunteers from countries without official boards said, “When we go back, let’s do what they do”. This is one way of walking the Bodhisattva-path.
Next we will discuss, “[You] should know that this wondrous Dharma is the secret of all Buddhas”.
“[You] should know that this wondrous Dharma is the secret of all Buddhas: The Buddha reminded those listening to the Dharma that they should know that in the wondrous Dharma, the teachings He gave the Hearer, Pratyekabuddha and other vehicles are actually included in the secret of all Buddhas.”
Everyone should know that this Dharma comes form all Buddhas, from the ocean of enlightenment filling Their minds. They want to tell everyone, “You can also become a Buddha. It is possible for you, too, because your mind contains so many enlightened principles”. They hoped everyone could perceive this, but no one could accept this. So, They retracted these teachings and kept them in Their hearts. This is the wondrous Dharma.
“Secret” means that is dearly cherished. It was still retained in the Buddha’s mind. It is His most important teaching and what He really wants sentient beings to know. The Buddha gave this reminder to help everyone understand. He was now on Vulture Peak, holding this Lotus Dharma-assembly, to help people return to their intrinsic nature. After teaching for so long, He was afraid that people were tired from listening. So, the Buddha continued to remind the listeners “that they should know this is wondrous Dharma”. Everyone should understand that this Dharma is very precious.
So, the Buddha’s Three Vehicles, the teachings for Hearers and Pratyekabuddhas, actually encompass and include the secret of all Buddhas. Regardless of whether we are Hearers, if we do not listen with our ears, how will the Dharma enter our minds? The ear is the doorway that we use to take the Dharma into our hearts. The Dharma must be heard through our ears. What about Solitary Realizers? Solitary Realizers are a level higher than Hearers. Because Solitary Realizers’ capabilities for attaining realizations are higher, when the Buddha said one thing, they realized ten. If the Buddha spoke of impermanence, they could understand the four seasons, the blooming and wilting of flowers.They could [connect] the changing of the seasons with the cycle of birth, aging, illness and death, these kinds of nature laws. When the Buddha said on word, “impermanence, they were able to understand so many things. Is it enough to hear one and realize ten? No, it is not enough. The Buddha’s true principles [are so profound], even if we hear 1 thing and realize 1000, we cannot realize them all. The universe is so vast, filled with billions of things, many forms and appearances. Moreover, the minds of sentient beings are covered by so much ignorance.
If we hear 1 thin and realize 100 or 1000, will that be enough? It will not be. So, although His state of realization [was so profound], the Buddha still brought together all the principles He realized, which remain the ultimate truth. [To attain] these true principles, that secret path, we must still go through the paths of listening and attaining realizations. We must bring all these paths together to truly enter the Bodhisattva-path.
Dear Bodhisattvas, we learn the Buddha’s Way in hope of attaining the Buddha-mind. The Buddha-mind and our own minds are. In this place of practice, we must first strengthen our resolve and make sure we are on the right course, which is the “great, direct Bodhi-path.”
Our minds be settled, and on this path to enlightenment, we must diligently move forward. Then the Dharma can pervade the world and we can share its teachings. It is not enough if only we understand. Now is the time that we must recruit Living Bodhisattvas. But there are multitudes of sentient beings, so we must devise many skillful means to share these teachings.
There is so much suffering right now, and “Bodhisattvas arise because of suffering beings, so we must apply various methods to spread [the Dharma] throughout the world and teach, save and transform sentient beings. These are the Buddha’s goals in coming to this world. So, as we learn and listen to the Dharma, we must put it into practice and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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