20141212《靜思妙蓮華》深信當作佛 (第456集)
（法華經•方便品第二）
⊙「佛施方便權教為說實法，以譬喻說因緣隨機引導，上中下根同明佛乘之義。」
⊙「舍利弗當知，諸佛法如是，以萬億方便，隨宜而說法。其不習學者，不能曉了此。」《法華經方便品第二》
⊙「汝等既已知，諸佛世之師，隨宜方便事，無復諸疑惑，心生大歡喜，自知當作佛。」《法華經方便品第二》
⊙致誠敬信於佛陀為一大事因緣，應機方便施權，而權實終至同體無疑。
⊙久聞佛施權漸進，隨順受教，而今轉小為大。既已自知作佛，並敬信諸佛世之師，化世隨宜方便事教之。
⊙無復諸疑惑，心生大歡喜，自知當作佛：自靈山會靜中發光以來，諄諄至此，無非叮嚀此事，要在當機自信，無復諸疑惑。於佛教法中深信無疑，即心生大歡喜！如今自知當作佛。
【證嚴上人開示】
「佛施方便權教為說實法，以譬喻說因緣隨機引導，上中下根同明佛乘之義。」
佛施方便權教
為說實法
以譬喻說因緣
隨機引導
上中下根
同明佛乘之義
佛陀不論用什麼方法，都沒有離開真實道理，雖然名稱是說方便權教，每一段教法不論是譬喻說因緣，這同樣也是真理。譬如說我們人，名稱，通稱是人，但是各人張三、李四，都有各人的名稱，各人有各人的因緣，有各人的家庭，各人的家庭都不同的環境。所以同樣是叫做人，同樣是說因緣，卻是因緣各各因、各各緣，不一樣的因、不一樣的緣，但是它是真實的道理存在，要看我們人人如何做，那個過程，我們就要如何受。
這是真實法，這個法就是要讓我們趕快了解，佛性是清淨無染，佛性在芸芸人群中，我們能夠面對著複雜的人群，卻也是保持著清淨的心。在人群中，人群的苦難，我們能夠付出而無所求，這叫做菩薩道，必定要在芸芸人群中，淬煉出了我們見境不生心，這叫做不生不滅，清淨之心。所以說佛說方便權教，其實是為一實相法，一實、一乘實法。
所以，「以譬喻說因緣隨機引導」，因為眾生根機不同，所以用譬喻的方式大家來了解；譬喻的方式，若還不了解，那就用因緣。所以佛經裡面有很多因緣，佛的《本生經》，佛與弟子的因緣經，全都是在說過去生、過去世，今生的因、今生的緣，來生的果、來生的報，這全都是真實法，但是真真正正我們要知道，用這個方便示教，回歸到我們真如本性。
所以，「上中下根，同明佛乘之義」。我們若能夠開頭，就了解佛陀的方便權教，他不失最真實的法。我們若相信，自然這個「譬喻說因緣」的法，我們就能夠很清楚，這是一種引導我們，踏踏實實走過來的這條道，啟發我們這念清淨無染的大愛，去發揮在人群中，這叫做菩薩道。這樣上、中、下根機的人，就自然能夠普遍了解佛乘的道理，大家要清楚。
來，前面的經文我們說過，「舍利弗當知。」
舍利弗當知
諸佛法如是
以萬億方便
隨宜而說法
其不習學者
不能曉了此
《法華經方便品第二》
佛陀喚著舍利弗，就是提醒大家，精神集中、好好聽：大家應該知道，「諸佛法如是」。所有過去的佛都是這樣的法，善開方便施權教。
因為眾生的根機參差不整齊，必定要方便權教，現在釋迦佛是這樣，過去諸佛也是這樣。所以「以萬億方便」，隨眾生的根機，佛陀要用不一樣的方便法來施教，所以「隨宜而說法」，隨眾生的根機、方便，來和他們說話。
「其不習學者，不能曉了此」除非他就是不肯聽法的人、不肯接受佛法的人，若是這樣就都不願接受，當然沒辦法了解，所以「不能曉了此」，沒有辦法了解。哪怕是聰明的人，遇到佛法不接受，也是無可奈何。這是佛陀常常都是很慨嘆，這種剛強難調伏的眾生。
接下來，我們再看這段(經)文：「汝等既已知，諸佛世之師，隨宜方便事，無復諸疑惑，心生大歡喜，自知當作佛。」
汝等既已知
諸佛世之師
隨宜方便事
無復諸疑惑
心生大歡喜
自知當作佛
《法華經方便品第二》
這段(經)文就是佛陀這樣說，雖然諸佛人間來引導，每一位都是用「隨宜」──隨著眾生的根機方便，這樣來接觸所有的眾生。這種「隨宜方便」，也是包含佛陀來來回回在人間，在二千多年前是因緣成熟，所以現相人間，去描述人間的苦難，開始用怎樣的方法修行，如何開悟；開悟之後要敘說他的心境。這段佛現相人間，這段的因緣，作為我們未來眾生修行的標本，讓我們能夠有話說，二千多年前那時候，在迦毘羅衛國，……等等，這也就是一段方便示相，顯示這個形象，讓我們未來能夠有這個根據，這個法源從哪裡來。
過去在現相成佛之前，同樣也是來來回回在人間。現相成佛說真實法之後，也是來來回回在人間。所以我們常常說，人間才能成佛，因為人間有導師在人群中。所以《法華經》，常不輕菩薩一直告訴大家：我不敢輕視你們，因為你們人人都能成佛。這就是表示我們在人群中，人人都有自性佛。說不定在人群中，釋迦牟尼佛，同樣在這個人群中來來回回，所以我們才要說時時感恩。不論任何人，現什麼樣的形態，是我們的善知識，或者是逆緣、順緣，我們都要用尊重、感恩。
逆緣，是讓我們不歡喜的，但是我們也要感恩，在磨練我們的心，我們是不是心，對境不生心呢？或是讓我們很歡喜的，要引我們這分歡喜的心，知道歡喜也是一種散亂心，很容易讓我們心生欲念，讓我們同樣會亂了心。不論是順逆境，我們都要顧好我們這念心、我們的道場，在顧心，就是在修行。懂得在外面的境界，無不都是我們修行的道場。
所以說「隨宜方便事」，在這個人間的境界裡，時時都在為我們說法，不論是人、事、物，無不都是法，所以我們大家應該要相信，，「無復諸疑惑」，不要再有疑惑。我們要常常警惕，周圍的環境中，無不是我們的導師，無不是我們的道場。我們若用這種的心，我們對法就能夠深信無疑，我們的心，道心才顧得住。
「心生大歡喜，自知當作佛」。大家應該要多了解，不論什麼樣的境界，順境、逆境，無不都是我們的道場，所以我們的心，要常常有法在內心，這個地方的歡喜是法喜，不論碰到什麼樣的事情，無不是法，我們要心生歡喜。不是外面的境界來誘引，我們起貪欲的歡喜，不是！是我們明白道理的歡喜，這叫做法喜。
我們要很歡喜，我們遇到佛法，顧好我們的心。我們自己知道我們當作佛，「自知當作佛」，未來我們也是會覺悟、成佛，能夠和佛一樣心靈的境界。那種宇宙萬物，靜寂清澄，淨如琉璃，那種覺悟之後，那個覺海——覺性的法海，我們永遠都能悠遊自在。所以，「自知當作佛」，不過，我們真的要懂得修行，這種隨宜方便，這必定我們的修行過程，要致誠敬信。
致誠敬信於佛陀
為一大事因緣
應機方便施權
而權實
終至同體無疑
佛陀一大事因緣，一定要從我們內心，最至誠懇的敬心來相信，佛陀出現人間這個一大事因緣。他是在「應機方便施權」，應我們眾生的根機方便來施權。方便法，這個權，是妙權，是善巧方便的妙法。「權實終至同體無疑」，這個「權」與「實」，其實是一體。
不論你是張三、李四，回歸你叫做人，這個「人」，是張三、李四的通名稱。不過，我們這些通名稱，這個名相，名相的裡面還有真理，那就是真如本性。所以真如本性要現形，必定要經過這些事物相，我們才有辦法回歸真理。這就是權實同體，「權」與「實」，這個權的法，回歸與實同體。所以一直希望大家能夠了解，《法華經》的很多，都是譬喻和名相，但是最重要的就是，回歸那個真實法，所以我們不斷重複，這是這本經，希望我們不要被這個名相，疏忽掉了實的法。
所以我們實的法必定要從耳聞，要用耳朵聽，所以佛陀向他的弟子說：「久聞佛施權漸進，隨順受教」。
久聞佛施權漸進
隨順受教
而今轉小為大
既已自知作佛
並敬信諸佛世之師
化世隨宜
方便事教之
大家已經一直在聽佛說法，佛陀四十多年間是施權，權巧方便，漸漸一直進。從「阿含」到「方等」，從「方等」到「般若」，然後才來到「法華」，「法華」是要回歸到「華嚴」的境界，華嚴的境界是法的大海。海是表示廣無邊際，應該要更大，那是回歸宇宙。古時候的人說宇宙聽不懂，若說大海來譬喻，那就很開闊，所以人人的覺性，是與宇宙天地合一。
不過，佛陀必定要從泉水、溪河，一直到大海去，這樣一一為我們譬喻：不論是泉水、池、溪、河、海，同樣是水。這用種種方便，所以這種「漸進」，從小一直到大，所以到現在來，從小教一直漸漸向大教，到現在是轉小為大了，從小乘法開始轉入大乘法。
所以我們應該要知道，大家若知道「自知作佛」，我們應該未來，回歸到我們的本性，就是當作佛，應該能成佛。所以一定要敬信諸佛世之師。我們要相信，現在的釋迦佛、過去的諸佛，來到人間就是人間的導師，「化世隨宜方便事(教之)」，來這個世間就是(為)一大事。哪怕是我們說的文殊菩薩、彌勒菩薩、觀世音菩薩，同樣永遠都是在人群中，在用智慧、用愛引導我們。
「無復諸疑惑」，大家不要再有疑惑了。「心生大歡喜，自知當作佛」，佛陀一再一再向我們保證，我們人人都能夠，最後，菩薩道的盡頭，那就是佛了。
無復諸疑惑
心生大歡喜
自知當作佛：
自靈山會
靜中發光以來
諄諄至此
無非叮嚀此事
要在當機自信
無復諸疑惑
於佛教法中
深信無疑
即心生大歡喜
如今自知當作佛
所以「自靈山會靜中發光以來，諄諄至此」。意思就是說，我們從開始<序品>，《法華經》的<序品>開始，大家應該還記得，有一段時間很長，都一直在描述法華會那時候，開始有非常多的人來，非常多的比丘、多少的菩薩、國王、國臣等等，全都會聚集的時候，那個景象，為了要聽法很踴躍象。
佛陀在那個地方坐著，開始入定、開始放光。大家心就是從歡喜等待，一直到了心有懷疑：到底佛陀什麼時候(才說法)呢？那時候，開始，還記得嗎？彌勒知道大家的心，所以，就來找出了一位對機，那就是文殊菩薩，二人在那個地方對答，文殊菩薩，就引述了過去等等的境界。
這就是在靈山會上，佛陀在靜中發光、離言法華的當中，循循一波一波的境界，這樣一直到現在，一直到佛陀經過了<序品>，敘述那個境界之後，再<方便品>，又另外一個境界，就是我們現在，所說的這段(經文)，佛陀不斷在描述方便權巧，不離實相的法。一直到現在，無非就是叮嚀這件事情，是多麼要慎重，大家要重視，我們法華靈山會這場的法，那就是現在的真實法。這是佛陀不斷在叮嚀，慎重其事，很慎重這件事情。
「(要在)當機自信」。大家在這個地方聽法，應該要應機、應法，不要再生出疑悔了，所以這是「(於)佛教法中深信無疑」。佛陀希望我們能夠，人人心在法中，時時所有的境界我們要謹慎，無不都是道場，人、事、物，我們要顧好這念心。
現在大家應該要相信，人人自知，現在應該大家要知道，「自知當作佛」。因為人人本具真如的本性，是清淨無染、淨如琉璃，這就是我們的本性，我們不要在這個人、事、物中，又再去污染到。所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Deep Faith Will Lead to Buddhahood (深信當作佛)
Date: December.12. 2014
“The Buddha gave skillful, provisional teachings in order to teach the True Dharma. With analogies, causes and conditions, He guided people according to capabilities. Those of great, average and limited capabilities can thus all understand the meaning of the Buddha Vehicle.”
Whichever methods the Buddha used, He was always teaching the True Dharma.Though these teachings were called skillful, provisional teachings, every one of them, whether He employed analogies or explained causes and conditions, still conveyed true principles. For example, the general term for a person is “human”. But each one of us has a different name. We each have different karmic conditions, and each have our own families. Each family lives in different conditions. So, we are all called “human” and all have karmic conditions, but we each have our own causes and conditions. Our causes and conditions are different from others. But this true principle underlies them just the same. Depending on what we actions take over the course [of our lives], we will face the corresponding consequences. This is True Dharma. This helps us to quickly understand that Buddha-nature is pure and undefiled. With Buddha-nature, as we work with others, we can deal with complicated relationships while maintaining a pure state of mind.
Then when we are among people and witness their suffering, we can give unconditionally to help them. This is the Bodhisattva-path. We must work among the multitudes of people to train our minds not to give rise to [afflictions] when we encounter external states. Then we have a mind that is pure, non-arising and non-ceasing. Although the Buddha gave provisional teachings, He did this to teach the ultimate truth, the One Vehicle Dharma.
So, “With analogies, and causes and conditions, He guided people according to capabilities.” Since everyone’s capabilities are different, He used analogies to help them understand. If the analogies still did not help them understand, He then drew on causes and conditions. So, Buddha sutras contain many such teachings. The Jataka Sutra, the sutra about the Buddha and His disciples’ karmic conditions, describes His past lifetimes, as well as present causes, present conditions, future effects and future retributions. This is all True Dharma. But we must know how to truly apply these skillful means to return to our nature of True Suchness.
So, “those of great, average and limited capabilities can thus all understand the meaning of the Buddha Vehicle.” From the beginning, we need to understand that these skillful means have always contained True Dharma. If we believe that, naturally these teachings of “analogies, and causes and conditions” will be clearly understood as methods of guiding us to enable us to steadily walk this path and awaken the pure and undefiled great love inside us so that we will go among others and help them. This path is the Bodhisattva-path. With it, people of great, average and limited capabilities can thoroughly understand the principles of the Buddha Vehicle. We must all clearly understand this. The previous sutra passage begins with, “Sariputra, you should know”.
Sariputra, you should know, the Dharma of all Buddhas is like this. By means of trillions of skillful means, I teach the Dharma that is suitable. But those who do not study it will never come to understand this.
The Buddha addressed Sariputra as a way of reminding everybody to focus their minds and listen carefully. Everyone should know that “the Dharma of all Buddhas is like this.” All past Buddhas taught the Dharma in this way, by giving skillful and provisional teachings. Because sentient beings had varying capacities, He had to give skillful and provisional teachings.The present Buddha, Sakyamuni, taught this way, and all past Buddhas also taught in this way.So, “by means of trillions of skillful means,” the Buddha taught according to capabilities with many different kinds of methods.
He “[taught] the Dharma that is suitable” by skillfully speaking to them according to their capabilities. “But those how do not study it, will never come to understand this”.There are those unwilling to listen to the teachings and unwilling to accept the Buddha-Dharma.If they are unwilling to accept it, then, of course, they will be unable to understand.
Thus, “they will never come to understand this”.They cannot understand.So, even if clever people encounter the Dharma, but do not accept it, nothing can be done.The Buddha was always saddened that these people were stubborn and hard to teach.
The next sutra passage states, “Since all of you already know how the Buddhas the teachers of the world, work by giving suitable skillful means, you should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood.”
In this passage, the Buddha said that all Buddhas came to this world to teach, and every one of them devised suitable means according to sentient beings’ capabilities.This was how They connected with all beings.These “suitable and skillful means” include the way the Buddha continually returns to this world.Over 2000 years ago, when causes and conditions had matured, the Buddha manifested in this world to describe the suffering here and how He began to engage in spiritual practice and how He attained enlightenment.After He awakened, He wanted to describe His spiritual state.
The Buddha’s manifestation in this world, His causes and conditions, became our model of spiritual practice.This gives us something to talk about “More than 2000 years ago, In the kingdom of Kapilavastu…”Actually, this is also a form of skillful means.
He manifested this tangible appearance as a basis to help us understand the origin of the Dharma.Before the Buddha manifested the attainment of Buddhahood, He had repeatedly returned to this world.After He manifested enlightenment and taught the True Dharma, He still repeatedly returned to this world.
So, we always say that.Buddhahood can only be attained in the human realm, because guiding teachers and here among us.In the Lotus Sutra, Never-Slighting Bodhisattva always told others, “I dare not belittle any of you because every one of you can become a Buddha.”This indicates that all of us in the world have Buddha-nature.Perhaps, in this group of people, Sakyamuni Buddha is coming and going among us.Therefore we must always express gratitude to whomever we meet, whatever their appearance.
Whether they are our virtuous friends, or whether they create adverse or favorable conditions for us, we must always show our respect and gratitude.If our [conditions] are adverse, we will become unhappy.But we still must be grateful to them foot helping us to discipline our minds.Do our minds react to these external conditions?Perhaps we allow things we find pleasing to give rise to a sense of happiness.
Happiness can also cause us to lose focus and to allow desires to arise in our minds.
This can also disrupt our minds.Whether we encounter favorable or adverse conditions, we must take good care of our minds.Caring for our minds is where we engage in spiritual practice.
Everything in our external conditions can help us engage in spiritual practice.These are “suitable and skillful means”.In this world, everything is constantly teaching the Dharma to us.All people, matters and objects are teachings.Therefore, we must have faith.“You should have no further doubts.”We must not have any more doubts or delusions.
We must always remind ourselves that in our surroundings, everything is our teacher and everywhere is a place for spiritual cultivation.If we are in this state of mind, we can deeply believe in the Dharma without any doubts.This is the only way to sustain our spiritual aspirations.
“Let your hearts be filled with joy, knowing that you will attain Buddhahood.”We must understand that no matter what the conditions are like, whether they are adverse or favorable, they are opportunities for spiritual cultivation.If the Dharma is always in our hearts, then the joy we experience here will be Dharma-joy.
If everything that we encounter is a teaching, happiness will arise in our hearts. That happiness is not one that comes from external states eliciting our desires, no. It is happiness from understanding truths. This is Dharma-joy.
We should be very happy that we have encountered the Buddha-Dharma and taken good care of our hearts. We ourselves know that we will attain Buddhahood. “Knowing that you will one day attain Buddhahood” means that in the future we will awaken and reach the same spiritual state as the Buddha, one that encompasses all things in the universe and is tranquil and clear and as pure as crystal. After attaining enlightenment and realizing that ocean of enlightenment, we will forever be carefree and at ease.
So, “knowing that we will attain Buddhahood”, we must still engage in spiritual practice. These suitable and skillful means must be a part of our spiritual cultivation. We must reverently and respectfully believe this.
“With utmost reverence, we must respectfully believe that the Buddha, for the sake fo the one great cause, skillfully gave provisional teachings according to capabilities. Ultimately, the provisional and the true are the same thing, without a doubt.”
The Buddha’s one great cause is something we must believe in with utmost respect and reverence. The Buddha manifested in this world for one great cause and “skillfully gave provisional teachings according to capabilities.” Responding to our different capabilities, He gave provisional teachings. These skillful means are wondrous and provisional. They are skillful and wondrous Dharma.
“Ultimately, the provisional and the true are the same thing, without a doubt”. The “provisional” and “true” are actually the same thing. Whatever your name is, ultimately we are all “human”. “Human” is the general term for all of us. However, these general terms, these labels, contain true principles, the nature of True Suchness. In order for this true nature to manifest, it must do so through the appearance of things. They are the only means for us to return to the true principles. Thus the provisional and the true are the same.
The “provisional” will ultimately lead us to be one with the “true”. I constantly hope that everyone can understand that though there are many analogies and labels in the Lotus Sutra, the most important thing is that they lead us back to the True Dharma. I have continued to repeat this. With this sutra, I hope that all the names and labels will not cause us to neglect the True Dharma. The True Dharma must be heard through our ears. So, the Buddha said to His disciples, “You have long listened to the Buddha give provisional teachings and gradually advanced, accepting these teachings accordingly.”
“They had long listened to the Buddha give provisional teachings and gradually advanced accepting these teachings accordingly. At this point they were turning from the Small Vehicle to the Great. Since they knew they could attain Buddhahood, they should respect and have faith in all Buddhas as teachers for this world, since They manifest here to teach suitable skillful means.”
Everyone had been listening to the Buddha teach. For over 40 years, He gave provisional teachings. With these skillful means, He slowly advanced from the Agama to the Vaipulya, from the Vaipulya to the Prajna, and only then reaching to the Lotus. the Lotus teachings were meant to return us to the state of the Avatamsaka. The Avatamsaka state is the great ocean of Dharma. “Ocean” signifies a vast and fathomless state. Such vastness is like the universe.
In the past, people could not fathom what a universe was, so He used “great ocean” as a metaphor for something that is very open and vast. Everyone’s awakened nature is one with the entire universe. But the Buddha had to use “springs”, and “rivers”, until the “great ocean” [of Dharma could be taught]. He used these different types of waters as analogies. Whether a spring, pond, stream, river or ocean, all are water. He used these various kinds of skillful means in order to “gradually advance” from the small to the great. To get to this point, He moved from the limited to the great teachings. Now, He turned from the Small to the Great, from the Small Vehicle Dharma to the Great Vehicle Dharma. This is something we should understand. If we all “know [we] can attain Buddhahood”, we know we will return to our intrinsic nature and will be Buddhas in the future. So, we must respect and have faith in all Buddhas as the teachings for this world. We must believe that the present Buddha, Sakyamuni, and all past Buddhas have come to this world to be guiding teachers.
“They manifest here to teach suitable skillful means.” They come into this world for one great cause. Even Manijusri Bodhisattva, Maitreya Bodhisattva and Guanyin Bodhisattva are already among us in this world, guiding us with wisdom and love. “You should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood. The Buddha assured us over and over that we will all be able to do this in the end; at the end of the Bodhisattva-path lies Buddhahood.
You should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood: Since the vulture Peak Assembly, when He sat in meditation and radiated light, everything He has earnestly taught was to remind us of this. With the right opportunity and with confidence, we should have no further doubts. When we can deeply believe and not doubt the Dharma, our hearts will give rise to great joy, knowing that we will attain Buddhahood.
So, “Since the vulture Peak Assembly, when He sat in meditation and radiated light, everything He has earnestly taught [was for this.” This refers back to the beginning, to the Introductory Chapter of the Lotus Sutra. Everyone should still remember that a lot of time was spent describing the state of the Lotus dharma-assembly. A great number of people came, many bhiksus, many Bodhisattvas, many kings and so on. They all gathered together at this time. They were eager to listen to teachings. The Buddha was seated there, then He entered Samadhi and radiated light. Meanwhile, everyone waited in joyous anticipation until they began to have doubts in their hearts. When would the Buddha began to teach the Dharma?
Do you remember what happened at the beginning? Maitreya knew what was in their minds, so, he sought out a suitable person [to answer], which was Manjusri Bodhisattva. The two of them engaged in a dialogue there, and Manjusri Bodhisattva described many states from the past. This was [the start of] the Vulture Peak Assembly. The Buddha radiated light as He sat in meditation, and with this unspoken Lotus Sutra, He guided people through one state after another. At this point, He had finished describing the state in the Introductory Chapter and moved on to the state after that, the Chapter on Skillful Means. That is the part of the sutra we are at now.
The Buddha continued to describe skillful and provisional teachings, which have never deviated from ultimate truth. Even at this point, He continued to remind us that we must pay careful attention to this. Everyone must place great importance on the teachings from the Lotus Dharma-assembly, which is the True Dharma we are now discussing. The Buddha continued to remind us to take great care in remembering this. “With the right opportunity and with confidence, means that as people listen to the Dharma here, their capabilities and the Dharma must be in accord. “[They should have no further doubts.” Then they “can deeply believe and not doubt the Dharma.”
The Buddha hoped that we can keep the Dharma in our mind and behave carefully in all conditions. Everywhere is a place for spiritual cultivation. We must take care of our minds as we interact with people, matters and objects. We must all believe this. We should all know that, at this point, everyone should already know that, “we will attain Buddhahood” because we all intrinsically have a nature of True Suchness that is pure, undefiled and clear as crystal.This is our intrinsic nature. We must not allow people and matters to further defile it. Therefore, 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）
⊙「佛施方便權教為說實法，以譬喻說因緣隨機引導，上中下根同明佛乘之義。」
⊙「舍利弗當知，諸佛法如是，以萬億方便，隨宜而說法。其不習學者，不能曉了此。」《法華經方便品第二》
⊙「汝等既已知，諸佛世之師，隨宜方便事，無復諸疑惑，心生大歡喜，自知當作佛。」《法華經方便品第二》
⊙致誠敬信於佛陀為一大事因緣，應機方便施權，而權實終至同體無疑。
⊙久聞佛施權漸進，隨順受教，而今轉小為大。既已自知作佛，並敬信諸佛世之師，化世隨宜方便事教之。
⊙無復諸疑惑，心生大歡喜，自知當作佛：自靈山會靜中發光以來，諄諄至此，無非叮嚀此事，要在當機自信，無復諸疑惑。於佛教法中深信無疑，即心生大歡喜！如今自知當作佛。
【證嚴上人開示】
「佛施方便權教為說實法，以譬喻說因緣隨機引導，上中下根同明佛乘之義。」
佛施方便權教
為說實法
以譬喻說因緣
隨機引導
上中下根
同明佛乘之義
佛陀不論用什麼方法，都沒有離開真實道理，雖然名稱是說方便權教，每一段教法不論是譬喻說因緣，這同樣也是真理。譬如說我們人，名稱，通稱是人，但是各人張三、李四，都有各人的名稱，各人有各人的因緣，有各人的家庭，各人的家庭都不同的環境。所以同樣是叫做人，同樣是說因緣，卻是因緣各各因、各各緣，不一樣的因、不一樣的緣，但是它是真實的道理存在，要看我們人人如何做，那個過程，我們就要如何受。
這是真實法，這個法就是要讓我們趕快了解，佛性是清淨無染，佛性在芸芸人群中，我們能夠面對著複雜的人群，卻也是保持著清淨的心。在人群中，人群的苦難，我們能夠付出而無所求，這叫做菩薩道，必定要在芸芸人群中，淬煉出了我們見境不生心，這叫做不生不滅，清淨之心。所以說佛說方便權教，其實是為一實相法，一實、一乘實法。
所以，「以譬喻說因緣隨機引導」，因為眾生根機不同，所以用譬喻的方式大家來了解；譬喻的方式，若還不了解，那就用因緣。所以佛經裡面有很多因緣，佛的《本生經》，佛與弟子的因緣經，全都是在說過去生、過去世，今生的因、今生的緣，來生的果、來生的報，這全都是真實法，但是真真正正我們要知道，用這個方便示教，回歸到我們真如本性。
所以，「上中下根，同明佛乘之義」。我們若能夠開頭，就了解佛陀的方便權教，他不失最真實的法。我們若相信，自然這個「譬喻說因緣」的法，我們就能夠很清楚，這是一種引導我們，踏踏實實走過來的這條道，啟發我們這念清淨無染的大愛，去發揮在人群中，這叫做菩薩道。這樣上、中、下根機的人，就自然能夠普遍了解佛乘的道理，大家要清楚。
來，前面的經文我們說過，「舍利弗當知。」
舍利弗當知
諸佛法如是
以萬億方便
隨宜而說法
其不習學者
不能曉了此
《法華經方便品第二》
佛陀喚著舍利弗，就是提醒大家，精神集中、好好聽：大家應該知道，「諸佛法如是」。所有過去的佛都是這樣的法，善開方便施權教。
因為眾生的根機參差不整齊，必定要方便權教，現在釋迦佛是這樣，過去諸佛也是這樣。所以「以萬億方便」，隨眾生的根機，佛陀要用不一樣的方便法來施教，所以「隨宜而說法」，隨眾生的根機、方便，來和他們說話。
「其不習學者，不能曉了此」除非他就是不肯聽法的人、不肯接受佛法的人，若是這樣就都不願接受，當然沒辦法了解，所以「不能曉了此」，沒有辦法了解。哪怕是聰明的人，遇到佛法不接受，也是無可奈何。這是佛陀常常都是很慨嘆，這種剛強難調伏的眾生。
接下來，我們再看這段(經)文：「汝等既已知，諸佛世之師，隨宜方便事，無復諸疑惑，心生大歡喜，自知當作佛。」
汝等既已知
諸佛世之師
隨宜方便事
無復諸疑惑
心生大歡喜
自知當作佛
《法華經方便品第二》
這段(經)文就是佛陀這樣說，雖然諸佛人間來引導，每一位都是用「隨宜」──隨著眾生的根機方便，這樣來接觸所有的眾生。這種「隨宜方便」，也是包含佛陀來來回回在人間，在二千多年前是因緣成熟，所以現相人間，去描述人間的苦難，開始用怎樣的方法修行，如何開悟；開悟之後要敘說他的心境。這段佛現相人間，這段的因緣，作為我們未來眾生修行的標本，讓我們能夠有話說，二千多年前那時候，在迦毘羅衛國，……等等，這也就是一段方便示相，顯示這個形象，讓我們未來能夠有這個根據，這個法源從哪裡來。
過去在現相成佛之前，同樣也是來來回回在人間。現相成佛說真實法之後，也是來來回回在人間。所以我們常常說，人間才能成佛，因為人間有導師在人群中。所以《法華經》，常不輕菩薩一直告訴大家：我不敢輕視你們，因為你們人人都能成佛。這就是表示我們在人群中，人人都有自性佛。說不定在人群中，釋迦牟尼佛，同樣在這個人群中來來回回，所以我們才要說時時感恩。不論任何人，現什麼樣的形態，是我們的善知識，或者是逆緣、順緣，我們都要用尊重、感恩。
逆緣，是讓我們不歡喜的，但是我們也要感恩，在磨練我們的心，我們是不是心，對境不生心呢？或是讓我們很歡喜的，要引我們這分歡喜的心，知道歡喜也是一種散亂心，很容易讓我們心生欲念，讓我們同樣會亂了心。不論是順逆境，我們都要顧好我們這念心、我們的道場，在顧心，就是在修行。懂得在外面的境界，無不都是我們修行的道場。
所以說「隨宜方便事」，在這個人間的境界裡，時時都在為我們說法，不論是人、事、物，無不都是法，所以我們大家應該要相信，，「無復諸疑惑」，不要再有疑惑。我們要常常警惕，周圍的環境中，無不是我們的導師，無不是我們的道場。我們若用這種的心，我們對法就能夠深信無疑，我們的心，道心才顧得住。
「心生大歡喜，自知當作佛」。大家應該要多了解，不論什麼樣的境界，順境、逆境，無不都是我們的道場，所以我們的心，要常常有法在內心，這個地方的歡喜是法喜，不論碰到什麼樣的事情，無不是法，我們要心生歡喜。不是外面的境界來誘引，我們起貪欲的歡喜，不是！是我們明白道理的歡喜，這叫做法喜。
我們要很歡喜，我們遇到佛法，顧好我們的心。我們自己知道我們當作佛，「自知當作佛」，未來我們也是會覺悟、成佛，能夠和佛一樣心靈的境界。那種宇宙萬物，靜寂清澄，淨如琉璃，那種覺悟之後，那個覺海——覺性的法海，我們永遠都能悠遊自在。所以，「自知當作佛」，不過，我們真的要懂得修行，這種隨宜方便，這必定我們的修行過程，要致誠敬信。
致誠敬信於佛陀
為一大事因緣
應機方便施權
而權實
終至同體無疑
佛陀一大事因緣，一定要從我們內心，最至誠懇的敬心來相信，佛陀出現人間這個一大事因緣。他是在「應機方便施權」，應我們眾生的根機方便來施權。方便法，這個權，是妙權，是善巧方便的妙法。「權實終至同體無疑」，這個「權」與「實」，其實是一體。
不論你是張三、李四，回歸你叫做人，這個「人」，是張三、李四的通名稱。不過，我們這些通名稱，這個名相，名相的裡面還有真理，那就是真如本性。所以真如本性要現形，必定要經過這些事物相，我們才有辦法回歸真理。這就是權實同體，「權」與「實」，這個權的法，回歸與實同體。所以一直希望大家能夠了解，《法華經》的很多，都是譬喻和名相，但是最重要的就是，回歸那個真實法，所以我們不斷重複，這是這本經，希望我們不要被這個名相，疏忽掉了實的法。
所以我們實的法必定要從耳聞，要用耳朵聽，所以佛陀向他的弟子說：「久聞佛施權漸進，隨順受教」。
久聞佛施權漸進
隨順受教
而今轉小為大
既已自知作佛
並敬信諸佛世之師
化世隨宜
方便事教之
大家已經一直在聽佛說法，佛陀四十多年間是施權，權巧方便，漸漸一直進。從「阿含」到「方等」，從「方等」到「般若」，然後才來到「法華」，「法華」是要回歸到「華嚴」的境界，華嚴的境界是法的大海。海是表示廣無邊際，應該要更大，那是回歸宇宙。古時候的人說宇宙聽不懂，若說大海來譬喻，那就很開闊，所以人人的覺性，是與宇宙天地合一。
不過，佛陀必定要從泉水、溪河，一直到大海去，這樣一一為我們譬喻：不論是泉水、池、溪、河、海，同樣是水。這用種種方便，所以這種「漸進」，從小一直到大，所以到現在來，從小教一直漸漸向大教，到現在是轉小為大了，從小乘法開始轉入大乘法。
所以我們應該要知道，大家若知道「自知作佛」，我們應該未來，回歸到我們的本性，就是當作佛，應該能成佛。所以一定要敬信諸佛世之師。我們要相信，現在的釋迦佛、過去的諸佛，來到人間就是人間的導師，「化世隨宜方便事(教之)」，來這個世間就是(為)一大事。哪怕是我們說的文殊菩薩、彌勒菩薩、觀世音菩薩，同樣永遠都是在人群中，在用智慧、用愛引導我們。
「無復諸疑惑」，大家不要再有疑惑了。「心生大歡喜，自知當作佛」，佛陀一再一再向我們保證，我們人人都能夠，最後，菩薩道的盡頭，那就是佛了。
無復諸疑惑
心生大歡喜
自知當作佛：
自靈山會
靜中發光以來
諄諄至此
無非叮嚀此事
要在當機自信
無復諸疑惑
於佛教法中
深信無疑
即心生大歡喜
如今自知當作佛
所以「自靈山會靜中發光以來，諄諄至此」。意思就是說，我們從開始<序品>，《法華經》的<序品>開始，大家應該還記得，有一段時間很長，都一直在描述法華會那時候，開始有非常多的人來，非常多的比丘、多少的菩薩、國王、國臣等等，全都會聚集的時候，那個景象，為了要聽法很踴躍象。
佛陀在那個地方坐著，開始入定、開始放光。大家心就是從歡喜等待，一直到了心有懷疑：到底佛陀什麼時候(才說法)呢？那時候，開始，還記得嗎？彌勒知道大家的心，所以，就來找出了一位對機，那就是文殊菩薩，二人在那個地方對答，文殊菩薩，就引述了過去等等的境界。
這就是在靈山會上，佛陀在靜中發光、離言法華的當中，循循一波一波的境界，這樣一直到現在，一直到佛陀經過了<序品>，敘述那個境界之後，再<方便品>，又另外一個境界，就是我們現在，所說的這段(經文)，佛陀不斷在描述方便權巧，不離實相的法。一直到現在，無非就是叮嚀這件事情，是多麼要慎重，大家要重視，我們法華靈山會這場的法，那就是現在的真實法。這是佛陀不斷在叮嚀，慎重其事，很慎重這件事情。
「(要在)當機自信」。大家在這個地方聽法，應該要應機、應法，不要再生出疑悔了，所以這是「(於)佛教法中深信無疑」。佛陀希望我們能夠，人人心在法中，時時所有的境界我們要謹慎，無不都是道場，人、事、物，我們要顧好這念心。
現在大家應該要相信，人人自知，現在應該大家要知道，「自知當作佛」。因為人人本具真如的本性，是清淨無染、淨如琉璃，這就是我們的本性，我們不要在這個人、事、物中，又再去污染到。所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Deep Faith Will Lead to Buddhahood (深信當作佛)
Date: December.12. 2014
“The Buddha gave skillful, provisional teachings in order to teach the True Dharma. With analogies, causes and conditions, He guided people according to capabilities. Those of great, average and limited capabilities can thus all understand the meaning of the Buddha Vehicle.”
Whichever methods the Buddha used, He was always teaching the True Dharma.Though these teachings were called skillful, provisional teachings, every one of them, whether He employed analogies or explained causes and conditions, still conveyed true principles. For example, the general term for a person is “human”. But each one of us has a different name. We each have different karmic conditions, and each have our own families. Each family lives in different conditions. So, we are all called “human” and all have karmic conditions, but we each have our own causes and conditions. Our causes and conditions are different from others. But this true principle underlies them just the same. Depending on what we actions take over the course [of our lives], we will face the corresponding consequences. This is True Dharma. This helps us to quickly understand that Buddha-nature is pure and undefiled. With Buddha-nature, as we work with others, we can deal with complicated relationships while maintaining a pure state of mind.
Then when we are among people and witness their suffering, we can give unconditionally to help them. This is the Bodhisattva-path. We must work among the multitudes of people to train our minds not to give rise to [afflictions] when we encounter external states. Then we have a mind that is pure, non-arising and non-ceasing. Although the Buddha gave provisional teachings, He did this to teach the ultimate truth, the One Vehicle Dharma.
So, “With analogies, and causes and conditions, He guided people according to capabilities.” Since everyone’s capabilities are different, He used analogies to help them understand. If the analogies still did not help them understand, He then drew on causes and conditions. So, Buddha sutras contain many such teachings. The Jataka Sutra, the sutra about the Buddha and His disciples’ karmic conditions, describes His past lifetimes, as well as present causes, present conditions, future effects and future retributions. This is all True Dharma. But we must know how to truly apply these skillful means to return to our nature of True Suchness.
So, “those of great, average and limited capabilities can thus all understand the meaning of the Buddha Vehicle.” From the beginning, we need to understand that these skillful means have always contained True Dharma. If we believe that, naturally these teachings of “analogies, and causes and conditions” will be clearly understood as methods of guiding us to enable us to steadily walk this path and awaken the pure and undefiled great love inside us so that we will go among others and help them. This path is the Bodhisattva-path. With it, people of great, average and limited capabilities can thoroughly understand the principles of the Buddha Vehicle. We must all clearly understand this. The previous sutra passage begins with, “Sariputra, you should know”.
Sariputra, you should know, the Dharma of all Buddhas is like this. By means of trillions of skillful means, I teach the Dharma that is suitable. But those who do not study it will never come to understand this.
The Buddha addressed Sariputra as a way of reminding everybody to focus their minds and listen carefully. Everyone should know that “the Dharma of all Buddhas is like this.” All past Buddhas taught the Dharma in this way, by giving skillful and provisional teachings. Because sentient beings had varying capacities, He had to give skillful and provisional teachings.The present Buddha, Sakyamuni, taught this way, and all past Buddhas also taught in this way.So, “by means of trillions of skillful means,” the Buddha taught according to capabilities with many different kinds of methods.
He “[taught] the Dharma that is suitable” by skillfully speaking to them according to their capabilities. “But those how do not study it, will never come to understand this”.There are those unwilling to listen to the teachings and unwilling to accept the Buddha-Dharma.If they are unwilling to accept it, then, of course, they will be unable to understand.
Thus, “they will never come to understand this”.They cannot understand.So, even if clever people encounter the Dharma, but do not accept it, nothing can be done.The Buddha was always saddened that these people were stubborn and hard to teach.
The next sutra passage states, “Since all of you already know how the Buddhas the teachers of the world, work by giving suitable skillful means, you should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood.”
In this passage, the Buddha said that all Buddhas came to this world to teach, and every one of them devised suitable means according to sentient beings’ capabilities.This was how They connected with all beings.These “suitable and skillful means” include the way the Buddha continually returns to this world.Over 2000 years ago, when causes and conditions had matured, the Buddha manifested in this world to describe the suffering here and how He began to engage in spiritual practice and how He attained enlightenment.After He awakened, He wanted to describe His spiritual state.
The Buddha’s manifestation in this world, His causes and conditions, became our model of spiritual practice.This gives us something to talk about “More than 2000 years ago, In the kingdom of Kapilavastu…”Actually, this is also a form of skillful means.
He manifested this tangible appearance as a basis to help us understand the origin of the Dharma.Before the Buddha manifested the attainment of Buddhahood, He had repeatedly returned to this world.After He manifested enlightenment and taught the True Dharma, He still repeatedly returned to this world.
So, we always say that.Buddhahood can only be attained in the human realm, because guiding teachers and here among us.In the Lotus Sutra, Never-Slighting Bodhisattva always told others, “I dare not belittle any of you because every one of you can become a Buddha.”This indicates that all of us in the world have Buddha-nature.Perhaps, in this group of people, Sakyamuni Buddha is coming and going among us.Therefore we must always express gratitude to whomever we meet, whatever their appearance.
Whether they are our virtuous friends, or whether they create adverse or favorable conditions for us, we must always show our respect and gratitude.If our [conditions] are adverse, we will become unhappy.But we still must be grateful to them foot helping us to discipline our minds.Do our minds react to these external conditions?Perhaps we allow things we find pleasing to give rise to a sense of happiness.
Happiness can also cause us to lose focus and to allow desires to arise in our minds.
This can also disrupt our minds.Whether we encounter favorable or adverse conditions, we must take good care of our minds.Caring for our minds is where we engage in spiritual practice.
Everything in our external conditions can help us engage in spiritual practice.These are “suitable and skillful means”.In this world, everything is constantly teaching the Dharma to us.All people, matters and objects are teachings.Therefore, we must have faith.“You should have no further doubts.”We must not have any more doubts or delusions.
We must always remind ourselves that in our surroundings, everything is our teacher and everywhere is a place for spiritual cultivation.If we are in this state of mind, we can deeply believe in the Dharma without any doubts.This is the only way to sustain our spiritual aspirations.
“Let your hearts be filled with joy, knowing that you will attain Buddhahood.”We must understand that no matter what the conditions are like, whether they are adverse or favorable, they are opportunities for spiritual cultivation.If the Dharma is always in our hearts, then the joy we experience here will be Dharma-joy.
If everything that we encounter is a teaching, happiness will arise in our hearts. That happiness is not one that comes from external states eliciting our desires, no. It is happiness from understanding truths. This is Dharma-joy.
We should be very happy that we have encountered the Buddha-Dharma and taken good care of our hearts. We ourselves know that we will attain Buddhahood. “Knowing that you will one day attain Buddhahood” means that in the future we will awaken and reach the same spiritual state as the Buddha, one that encompasses all things in the universe and is tranquil and clear and as pure as crystal. After attaining enlightenment and realizing that ocean of enlightenment, we will forever be carefree and at ease.
So, “knowing that we will attain Buddhahood”, we must still engage in spiritual practice. These suitable and skillful means must be a part of our spiritual cultivation. We must reverently and respectfully believe this.
“With utmost reverence, we must respectfully believe that the Buddha, for the sake fo the one great cause, skillfully gave provisional teachings according to capabilities. Ultimately, the provisional and the true are the same thing, without a doubt.”
The Buddha’s one great cause is something we must believe in with utmost respect and reverence. The Buddha manifested in this world for one great cause and “skillfully gave provisional teachings according to capabilities.” Responding to our different capabilities, He gave provisional teachings. These skillful means are wondrous and provisional. They are skillful and wondrous Dharma.
“Ultimately, the provisional and the true are the same thing, without a doubt”. The “provisional” and “true” are actually the same thing. Whatever your name is, ultimately we are all “human”. “Human” is the general term for all of us. However, these general terms, these labels, contain true principles, the nature of True Suchness. In order for this true nature to manifest, it must do so through the appearance of things. They are the only means for us to return to the true principles. Thus the provisional and the true are the same.
The “provisional” will ultimately lead us to be one with the “true”. I constantly hope that everyone can understand that though there are many analogies and labels in the Lotus Sutra, the most important thing is that they lead us back to the True Dharma. I have continued to repeat this. With this sutra, I hope that all the names and labels will not cause us to neglect the True Dharma. The True Dharma must be heard through our ears. So, the Buddha said to His disciples, “You have long listened to the Buddha give provisional teachings and gradually advanced, accepting these teachings accordingly.”
“They had long listened to the Buddha give provisional teachings and gradually advanced accepting these teachings accordingly. At this point they were turning from the Small Vehicle to the Great. Since they knew they could attain Buddhahood, they should respect and have faith in all Buddhas as teachers for this world, since They manifest here to teach suitable skillful means.”
Everyone had been listening to the Buddha teach. For over 40 years, He gave provisional teachings. With these skillful means, He slowly advanced from the Agama to the Vaipulya, from the Vaipulya to the Prajna, and only then reaching to the Lotus. the Lotus teachings were meant to return us to the state of the Avatamsaka. The Avatamsaka state is the great ocean of Dharma. “Ocean” signifies a vast and fathomless state. Such vastness is like the universe.
In the past, people could not fathom what a universe was, so He used “great ocean” as a metaphor for something that is very open and vast. Everyone’s awakened nature is one with the entire universe. But the Buddha had to use “springs”, and “rivers”, until the “great ocean” [of Dharma could be taught]. He used these different types of waters as analogies. Whether a spring, pond, stream, river or ocean, all are water. He used these various kinds of skillful means in order to “gradually advance” from the small to the great. To get to this point, He moved from the limited to the great teachings. Now, He turned from the Small to the Great, from the Small Vehicle Dharma to the Great Vehicle Dharma. This is something we should understand. If we all “know [we] can attain Buddhahood”, we know we will return to our intrinsic nature and will be Buddhas in the future. So, we must respect and have faith in all Buddhas as the teachings for this world. We must believe that the present Buddha, Sakyamuni, and all past Buddhas have come to this world to be guiding teachers.
“They manifest here to teach suitable skillful means.” They come into this world for one great cause. Even Manijusri Bodhisattva, Maitreya Bodhisattva and Guanyin Bodhisattva are already among us in this world, guiding us with wisdom and love. “You should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood. The Buddha assured us over and over that we will all be able to do this in the end; at the end of the Bodhisattva-path lies Buddhahood.
You should have no further doubts. Let your hearts be filled with joy, knowing that you will attain Buddhahood: Since the vulture Peak Assembly, when He sat in meditation and radiated light, everything He has earnestly taught was to remind us of this. With the right opportunity and with confidence, we should have no further doubts. When we can deeply believe and not doubt the Dharma, our hearts will give rise to great joy, knowing that we will attain Buddhahood.
So, “Since the vulture Peak Assembly, when He sat in meditation and radiated light, everything He has earnestly taught [was for this.” This refers back to the beginning, to the Introductory Chapter of the Lotus Sutra. Everyone should still remember that a lot of time was spent describing the state of the Lotus dharma-assembly. A great number of people came, many bhiksus, many Bodhisattvas, many kings and so on. They all gathered together at this time. They were eager to listen to teachings. The Buddha was seated there, then He entered Samadhi and radiated light. Meanwhile, everyone waited in joyous anticipation until they began to have doubts in their hearts. When would the Buddha began to teach the Dharma?
Do you remember what happened at the beginning? Maitreya knew what was in their minds, so, he sought out a suitable person [to answer], which was Manjusri Bodhisattva. The two of them engaged in a dialogue there, and Manjusri Bodhisattva described many states from the past. This was [the start of] the Vulture Peak Assembly. The Buddha radiated light as He sat in meditation, and with this unspoken Lotus Sutra, He guided people through one state after another. At this point, He had finished describing the state in the Introductory Chapter and moved on to the state after that, the Chapter on Skillful Means. That is the part of the sutra we are at now.
The Buddha continued to describe skillful and provisional teachings, which have never deviated from ultimate truth. Even at this point, He continued to remind us that we must pay careful attention to this. Everyone must place great importance on the teachings from the Lotus Dharma-assembly, which is the True Dharma we are now discussing. The Buddha continued to remind us to take great care in remembering this. “With the right opportunity and with confidence, means that as people listen to the Dharma here, their capabilities and the Dharma must be in accord. “[They should have no further doubts.” Then they “can deeply believe and not doubt the Dharma.”
The Buddha hoped that we can keep the Dharma in our mind and behave carefully in all conditions. Everywhere is a place for spiritual cultivation. We must take care of our minds as we interact with people, matters and objects. We must all believe this. We should all know that, at this point, everyone should already know that, “we will attain Buddhahood” because we all intrinsically have a nature of True Suchness that is pure, undefiled and clear as crystal.This is our intrinsic nature. We must not allow people and matters to further defile it. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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