20141231《靜思妙蓮華》法性為身同為佛子 (第469集)
（法華經•譬喻品第三）
⊙「凡夫因迷五蘊，緣於塵境之法，佛以法性為身，心佛眾生亦同，於一法性同為佛子。」
⊙「嗚呼深自責，云何而自欺？我等亦佛子，同入無漏法，不能於未來，演說無上道。」經文《法華經譬喻品第三》
⊙今我等已自知，亦應為佛法子，於佛所說一實乘，菩薩將成佛，演說無上道，我等亦同入清淨無漏法。
⊙自嘆過去聞法遲未解悟，又未能說如是法，故云深自責。向內自省思，不能於未來，演說無上道。
⊙我等亦佛子，同入法性，同聞同入。既不得受記成佛，亦不能未來演說法也。
【證嚴上人開示】
「凡夫因迷五蘊，緣於塵境之法，佛以法性為身，心佛眾生亦同，於一法性同為佛子。」
凡夫因迷五蘊
緣於塵境之法
佛以法性為身
心佛眾生亦同
於一法性同為佛子
我們凡夫就是因為迷在五蘊。「五蘊」：色、受、想、行、識。人就是都受這個色，所有看得見的東西，包括我們的身體，無不都是色。因為外面塵境形形色色，與我們的身體這樣在接觸；我們不論是「眼、耳、鼻、舌、身」等等，與外面的，「色、聲、香、味、觸」會合，從這樣開始，我們因為這樣的接觸，所以我們的心，就會起了種種的感受，這個感受就便我們，心就緣在外面的境界等等，所以「色、受、想」開始想入非非——我想要這樣、想要那樣。外面所映過的境界的相，已經入「心」，我們的感受一直綿綿不斷，外面的境界入我們的心來，這叫做「想」。是歡喜的，就想要去取著；是生氣的，就想要去報復。
這種因為外面的色，給我們的感受，所以讓我們的心，一直都有善惡心的境界，所以就會「行」，去行動。所以這種的「色、受、想、行」，去行動之後，做善事歡喜，歡喜去付出做善事，這個善事歸納回來，我們的意識裡；或者是行，去做壞事情，惡事，去結很多的惡緣，行惡事，惡事、惡緣過後，所有的業就歸納於我們的識。所以，稱為五蘊，不離我們的身體，在外面的感受。
這個「色」字就是有形有色，包括我們的身體、包括我們的行為，就全都合起來都是叫做「色」。後面受、想、行、識，這全都是歸納在意識之內。所以我們不論是身體，去接觸外面的境界，就開始內心起意，想入非非，開始去行動；行動之後的歸納，就是我們的業力，這叫做業識。所有善惡一切，都歸入我們的業識，這就是造業完成了。造業完成就是因，就是種子，都含藏在我們的識之內。我們凡夫就是因為迷，所以才受這五蘊，這樣轉動我們，由不得我們自己。
看到這個女孩子很美，一位年輕人就想要追啊追，不論他的家庭環境，不顧一切男歡女愛，情投意合就結合起來了。不論他家的人有沒有同意，不論男或者是女，又有另外的家庭等等，就造成了男女之間不淨法，這個不淨法後面又再延續下去，造成了家庭問題。這就是那個心迷在這個境，做出來這種的法，這叫做惡法，惡的法，就造成了，社會、家庭等等的遺憾。這種的塵境之法，就是我們凡夫的境界，心不得安定，不得自已。
「佛以法性為身」。若是在佛那就是覺悟了，覺者就是「法性為身」。這個法，不論是剛才說的塵境之法，這都是凡夫的境界，在佛的境界是「以法性為身」，法性就是真如，就是我們人人真如本性。除了真如本性以外，法界為身；不只是法界，就是所有、所有，天地宇宙萬物之間，形象、聲色等等，無不是法。
因為佛的覺悟，那個境界範圍這叫做法身，所以我們若對一切景物，我們都要起了那分尊重心，萬物都有它的法性存在。法性隨緣而有，你要什麼東西，本來是沒有的，要如何隨緣會合，就成為這項東西。我們看得到，這項物質、那項物質，如何去將它會合，這樣變成了「有」的東西。這個「有」的東西，又將它分解、分解開來，又是「沒有」。
我們常常在說「空中妙有，妙有真空」。看到我們人，人是不是永遠這個人會在？沒辦法，最後還是一樣，這個因緣盡了，這個人就不見了。不見，是不是全部不見呢？有啊！捨此投彼去了；這個「捨此投彼」重新再來，就像我們在做回收的東西，回收、分類，將它分解，將它分類之後，種種不同的物質，回歸它不同的性，又再再製、同類的性又去再製，又會合起來，這個東西還是在。
所以「空中妙有」，只是涵蓋著「成、住、壞、空」，「生、老、病、死」，無不都是在人心裡，「生、住、異、滅」。這就是在我們的心，與外面的境界等等的會合，所有已成的物質總是「成、住、壞、空」的時代。什麼人在用的東西說，永遠、永遠我們都這麼愛它，而它都不壞？世間很少，應該是沒有。
手機，才記得用沒多久，又新的(機型)出來了，這些舊的怎麼辦呢？變垃圾，不見了。會不見嗎？不會，它會污染大地。就還要有智慧的人，如何再去將它回收回來，將裡面的零件，一項、一項又再將它解開，所以從有變無。解開之後，這個因緣再各歸原來的因，又回歸它原來的本質。所以緣也不常住，因也是千變萬化，各各因、各各緣，就是在這個所有一切法性中。
所以，佛陀瞭解這些事情，這些道理都理解，所以他說真空，但是妙有。佛陀都一直在分析，「真空妙有」，這個法性為身，這些道理的覺性在人人都有，是真如本性。所以佛陀「以法性為身」，這就是覺悟的生命，慧命，永遠常住，這是佛他的以法為身。
所以「心佛眾生亦同」，我們的心與佛、眾生都相同，同樣有這分的法性，只是我們現在叫做凡夫，迷在塵境之法，在塵境裡。佛陀是跳脫了塵境，那種「空中妙有」。所以，我們日常的生活，佛陀瞭解道理何在，我們不知道，佛陀都知道，要來為我們指導，我們的方向應該往哪裡走。所以，「於一法性同為佛子」。
凡夫因迷五蘊
緣於塵境之法
佛以法性為身
心佛眾生亦同
於一法性同為佛子
其實大家都有共同，這個法性、慧命，我們清淨的本性都是知道，只是我們若能夠接受佛陀的教育，我們轉前面凡夫的五蘊色塵，色的境界，將它轉過來，清楚明白就成為「法性身」，這樣我們與佛，同樣同等清淨本性。這是心、佛、眾生都相同，同樣「於一法性同為佛子」，我們同樣從佛口生。
佛陀說法從口中出來，我們接收之後，我們的慧命成長。這就是舍利弗瞭解了，所以前面的(經)文，「嗚乎深自責，云何而自欺？我等亦佛子，同入無漏法，不能於未來，演說無上道。」
嗚呼深自責
云何而自欺
我等亦佛子
同入無漏法
不能於未來
演說無上道
《法華經譬喻品第三》
原來道理是這樣，與佛應該心、佛、眾生都平等，應該同樣，同入同樣一個法，這個法就是覺悟的法，同為佛子。菩薩是這樣，聲聞是這樣，羅漢也是這樣。哪怕是凡夫，在這個法性回歸回來，也是一樣與佛(相同)。
菩薩是發大心、立大願，聲聞、羅漢只是自獨善其身，只是這樣的分別而已。現在知道了，自己責備著自己：若提早就發大心，我現在也是菩薩，與菩薩同等的境界，能夠自利利人。
所以現在舍利弗知道，「我等亦佛子」，我和這些菩薩都一樣，大家都是同樣聽佛所說的法，所以我也是佛的法子。因為是法子，在佛法中生智慧，所以佛所說的一乘法，只是同樣這樣在說法，不過自己只是將這個大乘，一乘的法，他自己自我隔離。
今我等已自知
亦應為佛法子
於佛所說一實乘
菩薩將成佛
演說無上道
我等亦同
入清淨無漏法
看到菩薩，「菩薩將成佛，演說無上道」，這些菩薩是發大心、立大願，這些菩薩他將來能夠成佛，因為你要成佛，一定要行菩薩道。而還未成佛之前，還是要「上求下化」，上面還有佛，所以要向佛不斷求法，一直到自己自修到未來，自己成佛，就能夠向眾生度化。所以這些菩薩，是未來能夠成佛的菩薩，也是未來能夠向眾生說法，這就是菩薩。
舍利弗自己想，「我等亦同入清淨無漏法」，我們也是同樣在這裡聽，聽，我們也是同樣，將無漏煩惱不斷在消除，去除煩惱與菩薩一樣，只是自嘆，「不能於未來，演說無上道」。同樣是斷煩惱，只是自己一直在慨嘆，自嘆自己無法在未來「演說無上道」。因為這個菩薩心還未啟發，所以沒有經過這條菩薩道，當然就沒辦法成佛，所以他就自嘆。
自嘆過去
聞法遲未解悟
又未能說如是法
故云深自責
向內自省思
不能於未來
演說無上道
「自嘆過去聞法遲未解悟」，同樣佛就這樣說，但是過去所聽的法，都是停滯，自己停住了，所以還無法體悟佛陀的用意，所說的法無不都是，要勸化人人發菩薩心。但是自己「遲未解悟」，一直就是遲遲不來接受，沒有走出，去行菩薩道。這是自己很自嘆，很多能夠救濟眾生的機會，都失去了，所以自己自嘆過去所聽的法，「遲未解悟」。
「又未來能說如是法」，若是發心了，就是在未來成就。所以「故深自責」，能夠發心的人，都已經行菩薩道，還未發心的人，菩薩道還沒走，等到何時才能夠開悟、才能夠成佛，才能夠來說法呢？這是自我的慨嘆，所以說「深自責」。自己責責自己的過去，聽法沒有體解佛深奧的大道理，只是在這個人間，人間法、甚至小乘解脫法，只是光停滯在此，所以自己深自責。
「向內自省思」，一直在思惟，自己自責、自己反省。常常聽到慈濟人過去的人生，不論是在他的脾氣、行為，過去有偏見之處，因為我們自己的行為，被人排斥掉。現在聽法，入慈濟的宗門，接受到靜思法脈這個法，對自己有信心、改過了，就行為改變了，受到多少人感覺，這個人怎麼會是這樣？過去是怎樣、怎樣的行為，是這個人嗎？我真的不太相信這個人，會變得這麼好？這就是道理。
道理在一個人有接受，他就能夠，人生完全重新改變，不必等到：「唉呀，我這輩子，就是這樣定性了，我就等來世！」你這輩子知道是這樣不對，這輩子就要趕快改過來，才有來世延續著我們，改過來的機會，這個好因、好緣，我們若是覺得，聽，我都知道，要改，等以後、等來世。實在這已經是「無法度」了，因為來生沒有種因，人間沒有鋪這條路，人間路沒鋪，要如何能夠，又接上那個菩提道呢？
所以，我們若能夠現在聽法，現在改過，這是對我們自己的信心，也是對自己慧命增長，才真能夠入法性、聞大乘法。所以我們應該要聽法之後，要自我自省，內能自省，自己好好反省我們自己，修行到底有身體力行嗎？若如此，就表示法有入心了。
我等亦佛子
同入法性
同聞同入
既不得受記成佛
亦不能未來
演說法也
「既不得受記成佛」。舍利弗說我等是佛子，也是同入法性，佛陀在說法，一起在這裡聽，一起在這裡接受，不過菩薩已受佛記，但是我們自己呢？「亦不能於未來說法」，未來無法成佛，哪有辦法像佛這樣廣度眾生呢？
自己還未發大心，還未走入人群中去，還未與眾生結好緣，未來哪有辦法說法度眾生呢？所以這是舍利弗他的自責，舍利弗開始在啟動，將這個心擴大起來，開始要立「弘誓願」。這就是舍利弗的心聲。
各位菩薩，所緣境我們就要很注意，眾生所緣的塵、境的法，我們每天在生活中所接觸到的，我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Body is the Dharma-nature(法性為身同為佛子)
Date: December.31. 2014
“Ordinary people, deluded by the Five Aggregates, cling to the phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.”
We are ordinary people because we are deluded by the Five Aggregates. We all know the Five Aggregates, form, feeling, perception, action and consciousness. Everyone encounters form. Everything we can see, including our bodies, is considered form. Our bodies are constantly connecting with external sense objects of all shapes and colors. Whenever our “eyes, ears, nose, tongue or body” connect with “sight, sound, smell, taste and touch,” the contact we have with these sense objects will cause certain feelings to arise in our minds. These feelings then cause our minds to cling to external phenomena. So, “form, feeling and perception” lead our minds all over the place, “I want things to be this way, and that way.” Once the appearance of external phenomena enters our minds, we experience an endless series of feelings. When external phenomena enter our minds, we have a “perception” of them. If something makes us happy, we want to grasp it. If it makes us angry, we want to get back at it. The “form” in our external conditions arouse “feelings” in us, thus we are always in a positive our negative frame of mind. This leads us to take “action”.
Thus we go through “form, feeling, perception and action.” After taking action, if we have done good deeds, we become happy. We are happy to give and do good deeds. Then these good deeds come back to be stored in our mind-consciousness. If, through our actions, we commit evil deeds, and create many negative karmic conditions, the karma created from these evil deeds and negative affinities will return to our “consciousness”. So, these are the Five Aggregates, which are all about how our bodies experience external phenomena.
“Form” is everything that has shape and form. Everything from our bodies to our behavior are altogether considered “form”. Form leads to feeling, perception, action and consciousness. Everything ends up in our mind-consciousness. So, when our bodies come in contact with external phenomena, all sorts of perceptions arise in our minds, then we act on them. The results of our actions, the karma that we create, is stored in our karmic consciousness. All the good and evil we do is collected in our karmic consciousness. This is what happens when we create karma.
When we create karma we form causes, or seeds, which are then stored in our consciousness. Because we ordinary people are deluded, we are influenced by the Five Aggregates and may be unable to control our actions. Upon seeing a very beautiful girl, a young man will want to pursue her. No matter what his family circumstances are, he may disregard everything to be with her. If they get along well, they may start a relationship, whether his family approves or not, or whether either of them has already started a family, and so on. This creates an improper relationship between them. If this improper relationship continues, it will create problems in the families. When the mind is deluded by external conditions, the actions it leads people to commit are evil.
Evil actions will lead to regret in families or in society.These kinds of external phenomena prevent ordinary people’s minds from being peaceful and free.“The Buddha’s body is the Dharma –nature of all phenomena.”The Buddha is in a state of enlightenment,.An enlightened one’s body is the Dharma –nature of all phenomena.The Dharma-nature goes beyond the phenomena of sense objects, which is the state of ordinary people.In the state of the Buddha, “[His] body is the Dharma-nature.”Dharma-nature is True Suchness; it is our nature of True Suchness.
Additionally, the entire Dharma-realm is His body.It is not only the Dharma-realm; everything, all things in the universe, all images, all sounds and so on, are the Dharma.
Upon the Buddha’s awakening, everything encompassed in His state of mind was part of the Dharmakaya [Dharma-body].So, we must have respect for everything encompassed in this state.
The Dharma-nature exists in all things.Dharma-nature comes into existence based on conditions.To create something that does not currently exist, we must bring together the right conditions for it to come into being.We can see how this thing and that thing are combined somehow to form something that exists.
When something that exists is broken down into its separate elements the thing that was created no longer exists.We are constantly talking about “wondrous existence in emptiness and true emptiness in wondrous existence”.Look at us humans; will any of us exist forever?That is impossible; our lives all come to an end.When causes and conditions end, that person will disappear.Does that mean the person is completely gone?Actually, the person departs this life to enter another.
To “depart this life and enter the next” is to start anew.This is very similar to recycling.To recycle, we sort objects and break them down.After they are sorted, their various components are separated and each returns to their original nature.If they are then reused to produce something, and equivalent elements are brought together again, a similar object will exist again.
So, “wondrous existence in emptiness” simply includes “formation, existence, decay and disappearance” and “birth, again, illness and death”.All this comes from the workings of the mind, where thoughts “arise, abide, change and cease”.This takes place when our minds encounter external phenomena.All material objects go through the states of “formation, existence, decay and disappearance”.
Is there something we use that we will cherish in the same way forever and will never decay?Such things are rare; they probably do not exist at all.We only use a cell phone for a short while before a new model is released.What happens to the old phones?They are thrown away and disappear.Do they really disappear?No.They pollute the earth.
Then we need people with the wisdom to recycle them and break down each of their internal components.So, they go from existence to non-existence.After they are broken down, each of these components, these elements, are separated and return to their original substance.So, conditions will not last flowerer and causes go through countless transformations.
Everything has its own causes and its conditions.This is the Dharma-nature of all things.
The Buddha understood these matters.He understood all of these principles, so as He spoke of true emptiness,.He also spoke of wondrous existence.The Buddha was always analyzing “wondrous existence in true emptiness”.
This Dharma-nature was His body.Everyone has this awakened nature, which is the nature of True Suchness.So, “the Buddha’s body is the Dharma-nature.”[This body] has an awakened life, a wisdom-life, which is everlasting.Thus the Dharma is the Buddha’s body.
So, “ the mind, the Buddha and sentient beings are the same”.The mind, the Buddha and sentient beings all have this Dharma-nature.It is just that we are ordinary people right now and are deluded by external conditions, by the phenomena of sense objects.
The Buddha has transcended these phenomena, this “wondrous existence in emptiness”.
The Buddha understands the principles in our daily living.We do not know them, but Buddha knows them all.He came to tell us what direction we should go in.So, “with the same Dharma-nature, we are all Buddha-children”.
Ordinary people, deluded by the Five Aggregates, cling to external phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.”
Actually, all of us have this Dharma-nature and wisdom-life. We all known of our pure intrinsic nature. If only we could accept the Buddha’s teachings, we can transform the Five Aggregates, the phenomena of form, and with our clear understanding, it will become a “body that is Dharma-nature”. Then we and the Buddha share this same pure intrinsic nature. The mind, Buddha and sentient beings are equal. “With the same Dharma-nature, we are all Buddha-children”. We are all born from His mouth. The Buddha spoke the Dharma with His mouth. After we accept it, our wisdom-life will grow. This is what Sariputra understood. So, the previous sutra passage states,
“Ah, I cried in bitter self-reproach. Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path”.
Originally the principles were equally present in the mind, in the Buddha and in sentient beings. We have penetrated the same Dharma, the Dharma that leads to awakening. So, we are all Buddha-children. This applies to Bodhisattvas, Hearers, as well as Arhats. Even ordinary people can return to their Dharma-nature, which is the same as the Buddha’s. Bodhisattvas form great aspirations and vows, but Hearers and Arhats only seek to awaken themselves. This is the only difference. Now that Sariputra knew this, he reproached himself. If he had formed great aspirations earlier, he would have already become a Bodhisattva and been equal to the other Bodhisattvas. He could have benefited himself and others.
So, now Sariputra understood, “I and the others are also Buddha-children”. He is the same as theses Bodhisattvas. They had heard the same teachings from the Buddha, so he too was one of His Dharma-children. Because he was a Dharma-child, his wisdom grew with the Buddha-Dharma. The One Vehicle Dharma taught by the Buddha was taught in the same way as the [past] teachings. However, Sariputra had cut himself off from the Great Vehicle, the One Vehicle Dharma.
“Now, I and the others already know that we are considered children of the Buddha-Dharma. With the One Reality Vehicle taught by the Buddha, Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path. I and the others will also penetrate the pure flawless Dharma.”
He saw that “Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path”. These Bodhisattvas made great aspirations and vows so they would attain Buddhahood in the future. To attain Buddhahood, one has to walk the Bodhisattva-path. Before attaining Buddhahood, Bodhisattvas must seek teachings while transforming others. The Buddha was still ahead of them, so they have to seek the Dharma from the Buddha and engage in spiritual practice until in the future they attain Buddhahood and can teach and transform sentient beings. So, these Bodhisattvas will attain Buddhahood in the future and then teach the Buddha-Dharma to sentient beings. This is [the practice of] Bodhisattvas.
Sariputra thought to himself, “I and the others will also penetrate the pure flawless Dharma”. They were also listening to teachings there. As they listened, they continued to eliminate afflictions so they could be the same as Bodhisattvas. But he lamented that “in the future, we cannot proclaim the unsurpassed path”. He had also eliminated his afflictions, but he was still unhappy. He lamented that, in the future, he would not “proclaim the unsurpassed path”. His Bodhisattva-mind had not awakened yet, so he could not advance on the Bodhisattva-path”. Then, of course, he would not be able to attain Buddhahood. This was what he lamented.
“He lamented that, in the past, he had listened to the Dharma but was unable to realize it, so in the future, he could not teach this Dharma. Thus he deeply reproached himself and then reflected on himself as to why in the future, he cannot proclaim the unsurpassed path. He lamented that, in the past, he listened to the Dharma but was unable to realize it.”
The Buddha had already given these teachings, but he limited himself to the teachings he first heard, so he could not realize the Buddha’s intent. All the Dharma that the Buddha taught was to encourage people to make Bodhisattva-aspirations. Yet he was “unable to realize it”. He kept holding off on accepting this, so he had not walked onto the Bodhisattva-path. This greatly distressed him.
So many opportunities to save sentient beings had been lost. So, he lamented that though he heard the Dharma, “he was unable to realize it. So in the future, he could not teach this Dharma”. If he had formed aspirations, he would attain [Buddhahood] in the future. “Thus he deeply reproached himself”. Those who formed aspirations were already walking the Bodhisattva-path. Those who had not made aspirations had not yet entered the Bodhisattva-path. When would they finally awaken so that they could attain Buddhahood and teach the Dharma? This was what he lamented.
Thus, he “deeply reproached himself.” He reproached himself because, in the past, he had heard the Dharma without realizing the Buddha’s great, profound principles. He had only focused on worldly teachings, or the Small Vehicle way of liberation. He had stopped there, so he deeply reproached himself for this He “then reflected on himself.” He engaged in self-reflection and self-reproach.
We often hear about the way Tzu Chi volunteers lived before joining Tzu Chi many of them had a temper, behaved badly or were biased in their views.Because of their behavior, they were rejected by other people. After listening to the Dharma, joining the Tzu Chi School of Buddhism and accept the Jing Si Dharma-lineage, they gained faith in themselves and changed their ways. After they changed their behavior, many people around them thought, “How could this person now be like this?” “In the past they behaved very differently, is this the same person?” “I really can’t believe that this person could improve so much.” [They changed] because of the principles. When a person has accepted principles, they can completely change their life.
They do not wait, [saying,] “Ah! My life has been determined I’ll wait to do this in my next life.” If, in this lifetime, you know you are doing something wrong, you must quickly change your ways. Only then will opportunities for change, these good causes and conditions, extend into our next lifetime. If we think, “I hear it and understand, but I’ll wait until later, till my next life, to change, then we have not been transformed by the Dharma.” We cannot be helped because we have not planted the seed for future lifetimes.We have not paved this road in this world. If we do not pave this road, how can we step onto the Bodhi-path?
So, if we can listen to the Dharma now and change our ways immediately, we show that we have faith in ourselves. This is also how we develop our wisdom-life. Only then can we penetrate our Dharma-nature and listen to the Great Vehicle Dharma. So, after we listen to the Dharma, we must reflect upon ourselves and look within. We need to earnestly reflect on whether we have put the Dharma into practice. If we have, we have taken the Dharma to heart.
I and the others are Buddha-children, have the same Dharma-nature and have all listened to and entered [the Dharma]. But we have not received predictions for attaining Buddhahood. So, in the future we cannot proclaim the Dharma.
“But we have not received predictions.” Sariputra said he and the others were also Buddha-children and penetrated Dharma-nature. When the Buddha taught the Dharma, they were listening and accepting it along with the Bodhisattvas. These Bodhisattvas had received predictions of Buddhahood, but what about Sariputra and the others?
“So, in the future we cannot proclaim the Dharma.” If they would not attain Buddhahood in the future, how could they widely transform sentient beings like the Buddha? He had not het formed great aspirations nor gone among the people, nor had he formed affinities with sentient beings. How could he possibly teach the Dharma to transform sentient beings in the future? This was why Sariputra reproached himself. Sariputra then started to take action. He opened up his heart and mind and began to make the [Four] Great Vows. This was Sariputra’s [reslove].
Dear Bodhisattvas, we must be aware of external conditions, as sentient beings cling to the phenomena of sense objects. With everything we come in contact with each day, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「凡夫因迷五蘊，緣於塵境之法，佛以法性為身，心佛眾生亦同，於一法性同為佛子。」
⊙「嗚呼深自責，云何而自欺？我等亦佛子，同入無漏法，不能於未來，演說無上道。」經文《法華經譬喻品第三》
⊙今我等已自知，亦應為佛法子，於佛所說一實乘，菩薩將成佛，演說無上道，我等亦同入清淨無漏法。
⊙自嘆過去聞法遲未解悟，又未能說如是法，故云深自責。向內自省思，不能於未來，演說無上道。
⊙我等亦佛子，同入法性，同聞同入。既不得受記成佛，亦不能未來演說法也。
【證嚴上人開示】
「凡夫因迷五蘊，緣於塵境之法，佛以法性為身，心佛眾生亦同，於一法性同為佛子。」
凡夫因迷五蘊
緣於塵境之法
佛以法性為身
心佛眾生亦同
於一法性同為佛子
我們凡夫就是因為迷在五蘊。「五蘊」：色、受、想、行、識。人就是都受這個色，所有看得見的東西，包括我們的身體，無不都是色。因為外面塵境形形色色，與我們的身體這樣在接觸；我們不論是「眼、耳、鼻、舌、身」等等，與外面的，「色、聲、香、味、觸」會合，從這樣開始，我們因為這樣的接觸，所以我們的心，就會起了種種的感受，這個感受就便我們，心就緣在外面的境界等等，所以「色、受、想」開始想入非非——我想要這樣、想要那樣。外面所映過的境界的相，已經入「心」，我們的感受一直綿綿不斷，外面的境界入我們的心來，這叫做「想」。是歡喜的，就想要去取著；是生氣的，就想要去報復。
這種因為外面的色，給我們的感受，所以讓我們的心，一直都有善惡心的境界，所以就會「行」，去行動。所以這種的「色、受、想、行」，去行動之後，做善事歡喜，歡喜去付出做善事，這個善事歸納回來，我們的意識裡；或者是行，去做壞事情，惡事，去結很多的惡緣，行惡事，惡事、惡緣過後，所有的業就歸納於我們的識。所以，稱為五蘊，不離我們的身體，在外面的感受。
這個「色」字就是有形有色，包括我們的身體、包括我們的行為，就全都合起來都是叫做「色」。後面受、想、行、識，這全都是歸納在意識之內。所以我們不論是身體，去接觸外面的境界，就開始內心起意，想入非非，開始去行動；行動之後的歸納，就是我們的業力，這叫做業識。所有善惡一切，都歸入我們的業識，這就是造業完成了。造業完成就是因，就是種子，都含藏在我們的識之內。我們凡夫就是因為迷，所以才受這五蘊，這樣轉動我們，由不得我們自己。
看到這個女孩子很美，一位年輕人就想要追啊追，不論他的家庭環境，不顧一切男歡女愛，情投意合就結合起來了。不論他家的人有沒有同意，不論男或者是女，又有另外的家庭等等，就造成了男女之間不淨法，這個不淨法後面又再延續下去，造成了家庭問題。這就是那個心迷在這個境，做出來這種的法，這叫做惡法，惡的法，就造成了，社會、家庭等等的遺憾。這種的塵境之法，就是我們凡夫的境界，心不得安定，不得自已。
「佛以法性為身」。若是在佛那就是覺悟了，覺者就是「法性為身」。這個法，不論是剛才說的塵境之法，這都是凡夫的境界，在佛的境界是「以法性為身」，法性就是真如，就是我們人人真如本性。除了真如本性以外，法界為身；不只是法界，就是所有、所有，天地宇宙萬物之間，形象、聲色等等，無不是法。
因為佛的覺悟，那個境界範圍這叫做法身，所以我們若對一切景物，我們都要起了那分尊重心，萬物都有它的法性存在。法性隨緣而有，你要什麼東西，本來是沒有的，要如何隨緣會合，就成為這項東西。我們看得到，這項物質、那項物質，如何去將它會合，這樣變成了「有」的東西。這個「有」的東西，又將它分解、分解開來，又是「沒有」。
我們常常在說「空中妙有，妙有真空」。看到我們人，人是不是永遠這個人會在？沒辦法，最後還是一樣，這個因緣盡了，這個人就不見了。不見，是不是全部不見呢？有啊！捨此投彼去了；這個「捨此投彼」重新再來，就像我們在做回收的東西，回收、分類，將它分解，將它分類之後，種種不同的物質，回歸它不同的性，又再再製、同類的性又去再製，又會合起來，這個東西還是在。
所以「空中妙有」，只是涵蓋著「成、住、壞、空」，「生、老、病、死」，無不都是在人心裡，「生、住、異、滅」。這就是在我們的心，與外面的境界等等的會合，所有已成的物質總是「成、住、壞、空」的時代。什麼人在用的東西說，永遠、永遠我們都這麼愛它，而它都不壞？世間很少，應該是沒有。
手機，才記得用沒多久，又新的(機型)出來了，這些舊的怎麼辦呢？變垃圾，不見了。會不見嗎？不會，它會污染大地。就還要有智慧的人，如何再去將它回收回來，將裡面的零件，一項、一項又再將它解開，所以從有變無。解開之後，這個因緣再各歸原來的因，又回歸它原來的本質。所以緣也不常住，因也是千變萬化，各各因、各各緣，就是在這個所有一切法性中。
所以，佛陀瞭解這些事情，這些道理都理解，所以他說真空，但是妙有。佛陀都一直在分析，「真空妙有」，這個法性為身，這些道理的覺性在人人都有，是真如本性。所以佛陀「以法性為身」，這就是覺悟的生命，慧命，永遠常住，這是佛他的以法為身。
所以「心佛眾生亦同」，我們的心與佛、眾生都相同，同樣有這分的法性，只是我們現在叫做凡夫，迷在塵境之法，在塵境裡。佛陀是跳脫了塵境，那種「空中妙有」。所以，我們日常的生活，佛陀瞭解道理何在，我們不知道，佛陀都知道，要來為我們指導，我們的方向應該往哪裡走。所以，「於一法性同為佛子」。
凡夫因迷五蘊
緣於塵境之法
佛以法性為身
心佛眾生亦同
於一法性同為佛子
其實大家都有共同，這個法性、慧命，我們清淨的本性都是知道，只是我們若能夠接受佛陀的教育，我們轉前面凡夫的五蘊色塵，色的境界，將它轉過來，清楚明白就成為「法性身」，這樣我們與佛，同樣同等清淨本性。這是心、佛、眾生都相同，同樣「於一法性同為佛子」，我們同樣從佛口生。
佛陀說法從口中出來，我們接收之後，我們的慧命成長。這就是舍利弗瞭解了，所以前面的(經)文，「嗚乎深自責，云何而自欺？我等亦佛子，同入無漏法，不能於未來，演說無上道。」
嗚呼深自責
云何而自欺
我等亦佛子
同入無漏法
不能於未來
演說無上道
《法華經譬喻品第三》
原來道理是這樣，與佛應該心、佛、眾生都平等，應該同樣，同入同樣一個法，這個法就是覺悟的法，同為佛子。菩薩是這樣，聲聞是這樣，羅漢也是這樣。哪怕是凡夫，在這個法性回歸回來，也是一樣與佛(相同)。
菩薩是發大心、立大願，聲聞、羅漢只是自獨善其身，只是這樣的分別而已。現在知道了，自己責備著自己：若提早就發大心，我現在也是菩薩，與菩薩同等的境界，能夠自利利人。
所以現在舍利弗知道，「我等亦佛子」，我和這些菩薩都一樣，大家都是同樣聽佛所說的法，所以我也是佛的法子。因為是法子，在佛法中生智慧，所以佛所說的一乘法，只是同樣這樣在說法，不過自己只是將這個大乘，一乘的法，他自己自我隔離。
今我等已自知
亦應為佛法子
於佛所說一實乘
菩薩將成佛
演說無上道
我等亦同
入清淨無漏法
看到菩薩，「菩薩將成佛，演說無上道」，這些菩薩是發大心、立大願，這些菩薩他將來能夠成佛，因為你要成佛，一定要行菩薩道。而還未成佛之前，還是要「上求下化」，上面還有佛，所以要向佛不斷求法，一直到自己自修到未來，自己成佛，就能夠向眾生度化。所以這些菩薩，是未來能夠成佛的菩薩，也是未來能夠向眾生說法，這就是菩薩。
舍利弗自己想，「我等亦同入清淨無漏法」，我們也是同樣在這裡聽，聽，我們也是同樣，將無漏煩惱不斷在消除，去除煩惱與菩薩一樣，只是自嘆，「不能於未來，演說無上道」。同樣是斷煩惱，只是自己一直在慨嘆，自嘆自己無法在未來「演說無上道」。因為這個菩薩心還未啟發，所以沒有經過這條菩薩道，當然就沒辦法成佛，所以他就自嘆。
自嘆過去
聞法遲未解悟
又未能說如是法
故云深自責
向內自省思
不能於未來
演說無上道
「自嘆過去聞法遲未解悟」，同樣佛就這樣說，但是過去所聽的法，都是停滯，自己停住了，所以還無法體悟佛陀的用意，所說的法無不都是，要勸化人人發菩薩心。但是自己「遲未解悟」，一直就是遲遲不來接受，沒有走出，去行菩薩道。這是自己很自嘆，很多能夠救濟眾生的機會，都失去了，所以自己自嘆過去所聽的法，「遲未解悟」。
「又未來能說如是法」，若是發心了，就是在未來成就。所以「故深自責」，能夠發心的人，都已經行菩薩道，還未發心的人，菩薩道還沒走，等到何時才能夠開悟、才能夠成佛，才能夠來說法呢？這是自我的慨嘆，所以說「深自責」。自己責責自己的過去，聽法沒有體解佛深奧的大道理，只是在這個人間，人間法、甚至小乘解脫法，只是光停滯在此，所以自己深自責。
「向內自省思」，一直在思惟，自己自責、自己反省。常常聽到慈濟人過去的人生，不論是在他的脾氣、行為，過去有偏見之處，因為我們自己的行為，被人排斥掉。現在聽法，入慈濟的宗門，接受到靜思法脈這個法，對自己有信心、改過了，就行為改變了，受到多少人感覺，這個人怎麼會是這樣？過去是怎樣、怎樣的行為，是這個人嗎？我真的不太相信這個人，會變得這麼好？這就是道理。
道理在一個人有接受，他就能夠，人生完全重新改變，不必等到：「唉呀，我這輩子，就是這樣定性了，我就等來世！」你這輩子知道是這樣不對，這輩子就要趕快改過來，才有來世延續著我們，改過來的機會，這個好因、好緣，我們若是覺得，聽，我都知道，要改，等以後、等來世。實在這已經是「無法度」了，因為來生沒有種因，人間沒有鋪這條路，人間路沒鋪，要如何能夠，又接上那個菩提道呢？
所以，我們若能夠現在聽法，現在改過，這是對我們自己的信心，也是對自己慧命增長，才真能夠入法性、聞大乘法。所以我們應該要聽法之後，要自我自省，內能自省，自己好好反省我們自己，修行到底有身體力行嗎？若如此，就表示法有入心了。
我等亦佛子
同入法性
同聞同入
既不得受記成佛
亦不能未來
演說法也
「既不得受記成佛」。舍利弗說我等是佛子，也是同入法性，佛陀在說法，一起在這裡聽，一起在這裡接受，不過菩薩已受佛記，但是我們自己呢？「亦不能於未來說法」，未來無法成佛，哪有辦法像佛這樣廣度眾生呢？
自己還未發大心，還未走入人群中去，還未與眾生結好緣，未來哪有辦法說法度眾生呢？所以這是舍利弗他的自責，舍利弗開始在啟動，將這個心擴大起來，開始要立「弘誓願」。這就是舍利弗的心聲。
各位菩薩，所緣境我們就要很注意，眾生所緣的塵、境的法，我們每天在生活中所接觸到的，我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha’s Body is the Dharma-nature(法性為身同為佛子)
Date: December.31. 2014
“Ordinary people, deluded by the Five Aggregates, cling to the phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.”
We are ordinary people because we are deluded by the Five Aggregates. We all know the Five Aggregates, form, feeling, perception, action and consciousness. Everyone encounters form. Everything we can see, including our bodies, is considered form. Our bodies are constantly connecting with external sense objects of all shapes and colors. Whenever our “eyes, ears, nose, tongue or body” connect with “sight, sound, smell, taste and touch,” the contact we have with these sense objects will cause certain feelings to arise in our minds. These feelings then cause our minds to cling to external phenomena. So, “form, feeling and perception” lead our minds all over the place, “I want things to be this way, and that way.” Once the appearance of external phenomena enters our minds, we experience an endless series of feelings. When external phenomena enter our minds, we have a “perception” of them. If something makes us happy, we want to grasp it. If it makes us angry, we want to get back at it. The “form” in our external conditions arouse “feelings” in us, thus we are always in a positive our negative frame of mind. This leads us to take “action”.
Thus we go through “form, feeling, perception and action.” After taking action, if we have done good deeds, we become happy. We are happy to give and do good deeds. Then these good deeds come back to be stored in our mind-consciousness. If, through our actions, we commit evil deeds, and create many negative karmic conditions, the karma created from these evil deeds and negative affinities will return to our “consciousness”. So, these are the Five Aggregates, which are all about how our bodies experience external phenomena.
“Form” is everything that has shape and form. Everything from our bodies to our behavior are altogether considered “form”. Form leads to feeling, perception, action and consciousness. Everything ends up in our mind-consciousness. So, when our bodies come in contact with external phenomena, all sorts of perceptions arise in our minds, then we act on them. The results of our actions, the karma that we create, is stored in our karmic consciousness. All the good and evil we do is collected in our karmic consciousness. This is what happens when we create karma.
When we create karma we form causes, or seeds, which are then stored in our consciousness. Because we ordinary people are deluded, we are influenced by the Five Aggregates and may be unable to control our actions. Upon seeing a very beautiful girl, a young man will want to pursue her. No matter what his family circumstances are, he may disregard everything to be with her. If they get along well, they may start a relationship, whether his family approves or not, or whether either of them has already started a family, and so on. This creates an improper relationship between them. If this improper relationship continues, it will create problems in the families. When the mind is deluded by external conditions, the actions it leads people to commit are evil.
Evil actions will lead to regret in families or in society.These kinds of external phenomena prevent ordinary people’s minds from being peaceful and free.“The Buddha’s body is the Dharma –nature of all phenomena.”The Buddha is in a state of enlightenment,.An enlightened one’s body is the Dharma –nature of all phenomena.The Dharma-nature goes beyond the phenomena of sense objects, which is the state of ordinary people.In the state of the Buddha, “[His] body is the Dharma-nature.”Dharma-nature is True Suchness; it is our nature of True Suchness.
Additionally, the entire Dharma-realm is His body.It is not only the Dharma-realm; everything, all things in the universe, all images, all sounds and so on, are the Dharma.
Upon the Buddha’s awakening, everything encompassed in His state of mind was part of the Dharmakaya [Dharma-body].So, we must have respect for everything encompassed in this state.
The Dharma-nature exists in all things.Dharma-nature comes into existence based on conditions.To create something that does not currently exist, we must bring together the right conditions for it to come into being.We can see how this thing and that thing are combined somehow to form something that exists.
When something that exists is broken down into its separate elements the thing that was created no longer exists.We are constantly talking about “wondrous existence in emptiness and true emptiness in wondrous existence”.Look at us humans; will any of us exist forever?That is impossible; our lives all come to an end.When causes and conditions end, that person will disappear.Does that mean the person is completely gone?Actually, the person departs this life to enter another.
To “depart this life and enter the next” is to start anew.This is very similar to recycling.To recycle, we sort objects and break them down.After they are sorted, their various components are separated and each returns to their original nature.If they are then reused to produce something, and equivalent elements are brought together again, a similar object will exist again.
So, “wondrous existence in emptiness” simply includes “formation, existence, decay and disappearance” and “birth, again, illness and death”.All this comes from the workings of the mind, where thoughts “arise, abide, change and cease”.This takes place when our minds encounter external phenomena.All material objects go through the states of “formation, existence, decay and disappearance”.
Is there something we use that we will cherish in the same way forever and will never decay?Such things are rare; they probably do not exist at all.We only use a cell phone for a short while before a new model is released.What happens to the old phones?They are thrown away and disappear.Do they really disappear?No.They pollute the earth.
Then we need people with the wisdom to recycle them and break down each of their internal components.So, they go from existence to non-existence.After they are broken down, each of these components, these elements, are separated and return to their original substance.So, conditions will not last flowerer and causes go through countless transformations.
Everything has its own causes and its conditions.This is the Dharma-nature of all things.
The Buddha understood these matters.He understood all of these principles, so as He spoke of true emptiness,.He also spoke of wondrous existence.The Buddha was always analyzing “wondrous existence in true emptiness”.
This Dharma-nature was His body.Everyone has this awakened nature, which is the nature of True Suchness.So, “the Buddha’s body is the Dharma-nature.”[This body] has an awakened life, a wisdom-life, which is everlasting.Thus the Dharma is the Buddha’s body.
So, “ the mind, the Buddha and sentient beings are the same”.The mind, the Buddha and sentient beings all have this Dharma-nature.It is just that we are ordinary people right now and are deluded by external conditions, by the phenomena of sense objects.
The Buddha has transcended these phenomena, this “wondrous existence in emptiness”.
The Buddha understands the principles in our daily living.We do not know them, but Buddha knows them all.He came to tell us what direction we should go in.So, “with the same Dharma-nature, we are all Buddha-children”.
Ordinary people, deluded by the Five Aggregates, cling to external phenomena of sense objects. The Buddha’s body is the Dharma-nature of all phenomena. The mind, Buddha and sentient beings are the same. With the same Dharma-nature, we are all Buddha-children.”
Actually, all of us have this Dharma-nature and wisdom-life. We all known of our pure intrinsic nature. If only we could accept the Buddha’s teachings, we can transform the Five Aggregates, the phenomena of form, and with our clear understanding, it will become a “body that is Dharma-nature”. Then we and the Buddha share this same pure intrinsic nature. The mind, Buddha and sentient beings are equal. “With the same Dharma-nature, we are all Buddha-children”. We are all born from His mouth. The Buddha spoke the Dharma with His mouth. After we accept it, our wisdom-life will grow. This is what Sariputra understood. So, the previous sutra passage states,
“Ah, I cried in bitter self-reproach. Why have I deceived myself? I and the others are also Buddha-children and have also penetrated the flawless Dharma. Yet, in the future, we cannot proclaim the unsurpassed path”.
Originally the principles were equally present in the mind, in the Buddha and in sentient beings. We have penetrated the same Dharma, the Dharma that leads to awakening. So, we are all Buddha-children. This applies to Bodhisattvas, Hearers, as well as Arhats. Even ordinary people can return to their Dharma-nature, which is the same as the Buddha’s. Bodhisattvas form great aspirations and vows, but Hearers and Arhats only seek to awaken themselves. This is the only difference. Now that Sariputra knew this, he reproached himself. If he had formed great aspirations earlier, he would have already become a Bodhisattva and been equal to the other Bodhisattvas. He could have benefited himself and others.
So, now Sariputra understood, “I and the others are also Buddha-children”. He is the same as theses Bodhisattvas. They had heard the same teachings from the Buddha, so he too was one of His Dharma-children. Because he was a Dharma-child, his wisdom grew with the Buddha-Dharma. The One Vehicle Dharma taught by the Buddha was taught in the same way as the [past] teachings. However, Sariputra had cut himself off from the Great Vehicle, the One Vehicle Dharma.
“Now, I and the others already know that we are considered children of the Buddha-Dharma. With the One Reality Vehicle taught by the Buddha, Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path. I and the others will also penetrate the pure flawless Dharma.”
He saw that “Bodhisattvas will attain Buddhahood and proclaim the unsurpassed path”. These Bodhisattvas made great aspirations and vows so they would attain Buddhahood in the future. To attain Buddhahood, one has to walk the Bodhisattva-path. Before attaining Buddhahood, Bodhisattvas must seek teachings while transforming others. The Buddha was still ahead of them, so they have to seek the Dharma from the Buddha and engage in spiritual practice until in the future they attain Buddhahood and can teach and transform sentient beings. So, these Bodhisattvas will attain Buddhahood in the future and then teach the Buddha-Dharma to sentient beings. This is [the practice of] Bodhisattvas.
Sariputra thought to himself, “I and the others will also penetrate the pure flawless Dharma”. They were also listening to teachings there. As they listened, they continued to eliminate afflictions so they could be the same as Bodhisattvas. But he lamented that “in the future, we cannot proclaim the unsurpassed path”. He had also eliminated his afflictions, but he was still unhappy. He lamented that, in the future, he would not “proclaim the unsurpassed path”. His Bodhisattva-mind had not awakened yet, so he could not advance on the Bodhisattva-path”. Then, of course, he would not be able to attain Buddhahood. This was what he lamented.
“He lamented that, in the past, he had listened to the Dharma but was unable to realize it, so in the future, he could not teach this Dharma. Thus he deeply reproached himself and then reflected on himself as to why in the future, he cannot proclaim the unsurpassed path. He lamented that, in the past, he listened to the Dharma but was unable to realize it.”
The Buddha had already given these teachings, but he limited himself to the teachings he first heard, so he could not realize the Buddha’s intent. All the Dharma that the Buddha taught was to encourage people to make Bodhisattva-aspirations. Yet he was “unable to realize it”. He kept holding off on accepting this, so he had not walked onto the Bodhisattva-path. This greatly distressed him.
So many opportunities to save sentient beings had been lost. So, he lamented that though he heard the Dharma, “he was unable to realize it. So in the future, he could not teach this Dharma”. If he had formed aspirations, he would attain [Buddhahood] in the future. “Thus he deeply reproached himself”. Those who formed aspirations were already walking the Bodhisattva-path. Those who had not made aspirations had not yet entered the Bodhisattva-path. When would they finally awaken so that they could attain Buddhahood and teach the Dharma? This was what he lamented.
Thus, he “deeply reproached himself.” He reproached himself because, in the past, he had heard the Dharma without realizing the Buddha’s great, profound principles. He had only focused on worldly teachings, or the Small Vehicle way of liberation. He had stopped there, so he deeply reproached himself for this He “then reflected on himself.” He engaged in self-reflection and self-reproach.
We often hear about the way Tzu Chi volunteers lived before joining Tzu Chi many of them had a temper, behaved badly or were biased in their views.Because of their behavior, they were rejected by other people. After listening to the Dharma, joining the Tzu Chi School of Buddhism and accept the Jing Si Dharma-lineage, they gained faith in themselves and changed their ways. After they changed their behavior, many people around them thought, “How could this person now be like this?” “In the past they behaved very differently, is this the same person?” “I really can’t believe that this person could improve so much.” [They changed] because of the principles. When a person has accepted principles, they can completely change their life.
They do not wait, [saying,] “Ah! My life has been determined I’ll wait to do this in my next life.” If, in this lifetime, you know you are doing something wrong, you must quickly change your ways. Only then will opportunities for change, these good causes and conditions, extend into our next lifetime. If we think, “I hear it and understand, but I’ll wait until later, till my next life, to change, then we have not been transformed by the Dharma.” We cannot be helped because we have not planted the seed for future lifetimes.We have not paved this road in this world. If we do not pave this road, how can we step onto the Bodhi-path?
So, if we can listen to the Dharma now and change our ways immediately, we show that we have faith in ourselves. This is also how we develop our wisdom-life. Only then can we penetrate our Dharma-nature and listen to the Great Vehicle Dharma. So, after we listen to the Dharma, we must reflect upon ourselves and look within. We need to earnestly reflect on whether we have put the Dharma into practice. If we have, we have taken the Dharma to heart.
I and the others are Buddha-children, have the same Dharma-nature and have all listened to and entered [the Dharma]. But we have not received predictions for attaining Buddhahood. So, in the future we cannot proclaim the Dharma.
“But we have not received predictions.” Sariputra said he and the others were also Buddha-children and penetrated Dharma-nature. When the Buddha taught the Dharma, they were listening and accepting it along with the Bodhisattvas. These Bodhisattvas had received predictions of Buddhahood, but what about Sariputra and the others?
“So, in the future we cannot proclaim the Dharma.” If they would not attain Buddhahood in the future, how could they widely transform sentient beings like the Buddha? He had not het formed great aspirations nor gone among the people, nor had he formed affinities with sentient beings. How could he possibly teach the Dharma to transform sentient beings in the future? This was why Sariputra reproached himself. Sariputra then started to take action. He opened up his heart and mind and began to make the [Four] Great Vows. This was Sariputra’s [reslove].
Dear Bodhisattvas, we must be aware of external conditions, as sentient beings cling to the phenomena of sense objects. With everything we come in contact with each day, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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