20150101《靜思妙蓮華》讚佛莊嚴相 (第470集)
（法華經•譬喻品第三）
⊙「百善行為一福，百福一莊嚴相，三十二個百福，莊嚴三十二相。」
⊙「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》
⊙「金色三十二，十力諸解脫。同共一法中，而不得此事。」《法華經譬喻品第三》
⊙金色三十二，十力諸解脫：讚佛莊嚴相。金色三十二，表至高無上，福無量。智慧十力諸解脫，佛及菩薩所具十種之力用。
⊙三十二相，相以表德，令人觀佛身德，而心生欽敬。始自足下安平，終至頂上肉髻，共三十二大人相。
⊙隨佛久來未得，甚自感傷！失於如來無量知見。又知一切法即心自性，成就慧身，不由他悟。若精誠不內發，縱值恆沙諸佛亦無所益，嘆奈何！
⊙是知眾生識心自度，過去逢無量諸佛，何我至今猶不能成佛。
⊙數十年間佛慈設教，隨佛受教者眾，同共一法中，為何己心未達佛意，而不得此事，不得佛授記。
【證嚴上人開示】
「百善行為一福，百福一莊嚴相，三十二個百福，莊嚴三十二相。」
百善行為一福
百福一莊嚴相
三十二個百福
莊嚴三十二相
我們常常在說「三十二相」，這個相就是人與人的接觸，人看我們的形象，我們與人的接觸，看別人的形象。別人的形，我們看到了，是不是很歡喜？我們的形象讓人看了，是不是會討厭？同樣的一個人，有的人感覺沒什麼，有的人感覺很討厭，卻也有人覺得我很喜歡。這人與人之間，總是一個「緣」字。
緣，有人緣，那就是要結好緣。好，就是善。你過去生、現在生，那就是做到，有利益這個人的事情，有做到對這個人有好；少少的人，那就表示，我們和這少少的人結了好緣，很多的人，就是表示我們過去曾和很多人結好緣、做善事，有這麼多人心存感恩。
常常說，凡事就是要自己做出來。看看佛陀他三十二相。三十二相是很多，如何多呢？首先向大家說，「百善行為一福」，要一百個善行，才能夠算你造一福。但是要百福，就是一莊嚴相，再一百個福結合起來，這個形態讓人看了這種莊嚴，就是有緣。一百個福，要行多少善？（編按：一萬善行為百福。）百善為一福，百福一莊嚴相，百福莊嚴就是為一相，就是說百福再結合起來，才是一個叫做一莊嚴相。所以說來，三十二相，這樣要多少啊？（編按：三十二萬善行。）幾萬個善，才能成為百福莊嚴，就知道成就我們的形象，要做多少的福、修多少的善。
這個善就是最美。有善心的人，人見人感覺美。美、醜、有人緣——有的長得很漂亮，就是沒有人緣，美就很美，看到就不歡喜，這沒相也沒緣。而有的人，長得就不漂亮，卻是讓人感覺很歡喜親近，這就是有相。
而我們眾生在看佛呢？同樣，你與佛有緣，人人尊重佛，人人見佛，心生恭敬，打從內心的歡喜，有什麼樣的煩惱、埋怨，看到佛一切煩惱、埋怨，心開意解。從佛的形象，就能夠讓我們看了，心就歡喜，可見佛陀他累生累世，廣結善緣、廣造福緣。
所以我們學佛要了解，人與人之間，有的人看起來，不但不覺得歡喜，反而感到厭棄。
人，自然就是美，平時你要如何妝扮出你的身形，讓人看了歡喜呢？就是要用真實的心去付出。這種真誠的愛去行善、造福，這才是人見人尊敬、人見人歡喜。
所以，佛陀已經幾千百萬劫，無法計算的時間，總是不斷為人間付出，諸佛菩薩都是這樣造福人群。所以造福人群是多麼重要啊！
舍利弗他已經是，在佛陀弟子群中，稱「智慧第一」，但是他的心沒打開，所以到了法華會時，他「嗚呼深自責」，我怎麼一直認為，我修的獨善其身，自己很滿足，過去怎麼不會想要發大心，接受佛法？所以一直在自嘆，感覺自己自欺自己。
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》
佛陀來看這些弟子都平等，羅漢、聲聞、菩薩，都是佛的弟子，都是為法子，只是自己分別自己。所以「我等亦佛子，同入無漏法」，我們大家都是應佛陀的開示，一切煩惱去除了；去除了煩惱，我們應該要造福人群，這樣才能成菩薩，能夠成菩薩，然後面對著大眾，能夠與大眾分享佛法，將來成佛，廣度眾生。這是舍利弗現在會一直想要追求了。
在法華會上，除了聽佛的妙音聲，又再他的眼根接觸到佛陀，讚歎佛陀。
金色三十二
十力諸解脫
同共一法中
而不得此事
《法華經譬喻品第三》
這自己還是自嘆的心，後悔過去(的心)還在，不過看到佛這個莊嚴形態，從內心的讚歎：「金色三十二，十力諸解脫」，這是讚歎佛的莊嚴相。還記得法華會才開始時，佛陀在靜中放光，這種的光明、那種的形象，人人看到實在是非常的震撼！不只是內心感動而已，又是很震撼，這就是佛陀的莊嚴，能夠震動人心。
這個金色是表示至高無上的福，剛才說百善為一福，又再百福莊嚴為一相。已經三十二相齊全，三十二相是人相最完具，再加上了金色，金，是一種世間最珍貴的東西，所以，表示至高無上的福。
金色三十二
十力諸解脫：
讚佛莊嚴相
金色三十二
表至高無上
福無量
智慧十力諸解脫
佛及菩薩
所具十種之力用
讚歎佛是用過去，已經造那麼多善，用那麼多的愛，造福人群，已經累積到這樣三十二相，這是一種至高無上的讚歎。其實佛的善福豈止是這樣而已？不只！不過讚歎也就是表示，這個最高無上，成就了三十二相，已經很不容易。
又是「十力諸解脫」。「十力」就是佛與菩薩，所具足有的十種智慧，能夠使我們煩惱一一去除。
先瞭解「三十二相」。「相」就表示德，有這樣的德行，所以讓人看了，就心生恭敬、尊重。這種的德行，讓人看到佛身的德，從心生出欽敬的意出來。這三十二相，就是從他的頭頂，一直到他的腳底下去，好像過去也分析過，我們的腳(板)，都有一個凹(處)，佛陀的腳，連腳底都是很平的腳，一直從這樣，一直到了頭頂的頂肉髻，頭上還有一個像肉髻一樣。
三十二相
相以表德
令人觀佛身德
而心生欽敬
始自足下安平
終至頂上肉髻
共三十二大人相
我們若有時候看到在畫佛像，表達佛陀的莊嚴，有的人在那個頭上，還有一個稍微浮起來，他連頭上，一直到腳的最底，通通都有上相，全身四肢、五官，體態等等都上相，所以讓人看了，這個人身能夠成佛。就是要成就這麼多，無缺點的形象，所以讓人看了很歡喜，開始從頭頂一直到腳底來了，「共三十二大丈夫相」，這是佛陀的相貌很圓滿。
舍利弗，下面再說，佛陀同樣在說法，一法普被三乘、三根，卻是我們自己，設定在中根，中根器，或者是小根器，無法去接受到，佛陀這種大乘的說法。所以在文中還是又表達，雖然是讚歎佛有三十二相，十力諸解脫，佛陀的相莊嚴，佛陀的智慧高，舍利弗對佛陀的讚歎，也是自己又反省自己，「同共一法中，而不得此事」。就是自己，這麼多人一起在這裡聽法，偏偏自己沒辦法接受，所以還沒辦法得到這個法。這是什麼法？那就是佛為說菩薩道、成佛的過程。
佛陀不斷來解釋，如何才能夠成佛——人人本具佛性，中間我們就是因為凡夫，六道輪迴不斷煩惱覆蓋，我們要去除煩惱的方法，就是要斷煩惱。就要說很多道理給大家聽——斷煩惱的目的，就是要讓我們，內心真如的本性現前；真如的本性要現前，我們要入人群中。人人就是一本經，人人都有人生的苦法的相，讓我們去看看人間苦相，你才知道這些苦相，是來自於造很多煩惱。我們要身體力行去體會，你才能夠知道如何入人群中去付出，而自己的心無污染，這叫做修行——修菩薩行。
過去的舍利弗、羅漢、聲聞，都認為這太辛苦了，本具佛性，自己內心就有，何必向靈山去塔下修呢？所以煩惱、無明還在心裡，所以還是在聲聞、羅漢的階段，不得菩薩法。
隨佛久來未得
甚自感傷
失於如來無量知見
又知一切法
即心自性
成就慧身
不由他悟
所以說，「(若)精誠不內發，縱值恆沙諸佛，亦無所益。」這是一種的慨嘆。
若精誠不內發
縱值恆沙諸佛
亦無所益
嘆奈何
誠，我們要精進，我們要精誠，這個精進與誠，要從我們的內心發動出來。我們的內心，人人本具佛性，人之初，人人本有善念。但是你這個善念，就不肯從內心發出來，你的本性如淨琉璃，你的光芒就不願意向外照，所以「(若)精誠不內發，縱值恆沙諸佛，亦無所益」。你雖然遇到很多的佛，你無法接到佛的大乘法，這樣同樣我們也沒有辦法去行，去身體力行；你沒有發心，你哪有辦法去身體力行呢？
所以我們就能夠知道，「眾生識心自度」。我們人人都有我們的意識，我們六根、六塵，緣外面的境界。
是知
眾生識心自度
過去逢無量諸佛
何我至今
猶不能成佛
每一個根塵，外面的東西，什麼東西，眼睛看到，我們內心的意識就馬上現前。這都叫做塵、境界。所以這就是眾生的識——心。
大家聽佛的法，佛陀說法是這樣，經過現在師父又再將它的意，再做一番的分析。「聽進去了嗎？瞭解了嗎？」「聽進去了，瞭解了。我不只是知道法就好，我還要再身體力行。」「瞭解嗎？煩惱能夠去除嗎？」「瞭解了，我從今天開始，要將習氣要改除。」這樣叫做真瞭解，這樣叫做自度。人與人之間，有結好緣嗎？我們對人有表達善意嗎？知道了，現在開始，化惡緣為善緣。或是人間那種，不正確的感情不要有，要有覺有情。這樣瞭解了，身體力行，這叫做自度。
所以過去，我們若沒有自覺、自度，過去哪怕我們，已經拜多少佛、念多少經，知道多少的佛，對我們還是沒辦法。或者我們有緣，過去生中，無始以來也遇過很多的佛，但是我們現在還是凡夫，表示我們的真誠的心，沒有發出來，同樣沒辦法成佛。所以，我們法入心，要起於行，我們的心性還未改的，我們要趕快改，所以，精誠，這個精與誠，一定要從我們的心發。
所以「同共一法中，而不得此事」。我們過去就全都和菩薩，一起聽佛說法，但是我還沒發菩薩心，所以還沒辦法體會到，行菩薩道的過程境界，自己的心還沒有準備好。
數十年間佛慈設教
隨佛受教者眾
同共一法中
為何己心未達佛意
而不得此事
不得佛授記
所以數十年間，佛就是慈悲，設很多教法，八萬四千煩惱的眾生，佛陀就應八萬四千之法，來普度眾生。所以佛陀為眾生設教，是因為他慈悲。舍利弗說，隨佛受教的人也很多，同樣同共在一法中，不論佛陀用各種的方法，隨各種的根機來逗教，大家都同一個時間聽，發大心的人已經瞭解菩薩道了，獨善其身的人，還是還停滯在聲聞、獨覺法，這自己就是這樣。所以大家共同在這一法中，我為何只停滯在此？
所以，「為何己心未達佛意」。數十年這樣跟隨佛過來，自己的心，怎麼還沒有和佛的意相會合呢？「為何己心未達佛意，而不得此事，」。無法去瞭解菩薩道的境界，還無法受佛(授)記。這是舍利弗耿耿於懷，浪費這麼久的時間。
各位菩薩，我們還不是「名稱菩薩」，我們要真發心行菩薩道，所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Praising the Buddha’s Magnificent Marks (讚佛莊嚴相)
Date: January.01. 2015
“One hundred good deeds create one blessing. One hundred blessings create one magnificent Mark. Thirty-two hundred great blessings create the magnificent Thirty-two Marks.”
We frequently mention the 32 Marks of the Buddha. These are the appearances people see when they come in contact with each other. As we interact with other people, we see their appearance. When we see another person’s appearances, does it make us feel happy? When other people see our appearance, do they feel a sense of aversion? Toward the same person, some people will have no feeling, while others will feel a sense of aversion, while yet others feel a strong sense of attraction. Ultimately, this is due to their karmic affinities. To be well-liked by people, we must create good karmic affinities. Good [affinities] come from good [deeds]. In our past and present lifetimes, we have done things to benefit this person; we have treated this person well. If we do this for only a few people, that means we form good affinities with only a few people. If many people [feel happy when they see us], it means in the past we created many good affinities and did many good deeds. This is why many people feel grateful toward us.
I continually say that in all things, we must start with ourselves. Consider the Buddha’s 32 Marks. That is quite a number of Marks. How did He attain so many? First let me explain that “one hundred good deeds create one blessing.” We must accomplish 100 good deeds in order to create one blessing. Then we need 100 blessings to create one magnificent Mark. So, we must accumulate 100 blessings for others to see a magnificent appearance. This comes from karmic affinities.
For 100 blessings, how many good deeds do we need? 100 good deeds create one blessing and 100 blessings create one magnificent Mark. This mean we need to accumulate 100 blessings in order to create one magnificent Mark. Therefore, how many good deeds do we need for 32 Marks? Tens of thousands of them to create the hundreds of blessings needed. This tells us how many blessings and good deeds we need to achieve these appearances. Goodness is the most beautiful. Those with goodness in their hearts are seen as beautiful by everyone.
Regardless of their looks, they are well-liked. Some people are very good looking, but if they are not very well-liked, others are not pleased to see them. These people have no Marks and no affinities. Some people do not have good looks, but others still want to be near them. These are the people with Marks. What happens when we see the Buddha? If we have [good] affinities with the Buddha, we will respect Him. We will feel reverent when we see Him and joy will arise in our hearts. If we have any afflictions or complaints, our hearts will open when we see Him and those emotions will be resolved.
Simply seeing the Buddha’s appearance will bring us happiness. Clearly the Buddha has, over many lifetimes, widely created good and blessed affinities. As we learn the Buddha’s Way, we must understand how people relate to each other. Some people, when [they put on a lot of make-up] not only will not attract others, but many even cause them to feel repulsed.
For people, natural is beautiful. Does embellishing their physical appearance really make people seem more likeable? If people genuinely give of themselves, sincerely do good deeds and benefit others, they will be respected and liked by everyone.
So, over trillions of kalpas, over an immeasurable amount of time the Buddha continuously helped people. All Buddhas and Bodhisattvas benefit people in this way, so benefiting people is very important. Among the disciples of the Buddha, Sariputra was foremost in wisdom. However, he did not open up his mind. So, at the Lotus Dharma-assembly, he “cried in bitter self-reproach. Why did I continue to believe that it was enough to practice for my own benefit? Why didn’t I think to form great aspirations when accepting the Buddha-Dharma?” therefore, he felt sad because he felt that he had deceived himself.
“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 Studies. Yet, in the future, we cannot proclaim the unsurpassed path.”
The Buddha treated His disciples impartially. Arhats, Hearers and Bodhisattvas are all disciples of the Buddha and are all Dharma-children. But they created distinctions among themselves. Thus, “I and the others are also Buddha-children and have also penetrated the Flawless Studies.” In response to the Buddha’s teachings, they had completely eliminated their afflictions. Once we eliminate our afflictions, we must benefit others. Only then can we be Bodhisattvas. Only if we become Bodhisattvas can we share the Buddha-Dharma with everyone. Then we can eventually attain Buddhahood and transform many sentient beings.
This was now the goal Sariputra wanted to pursue. At the Lotus Dharma-assembly, besides hearing the Buddha’s wondrous voice, when his eye-root connected with the Buddha, he praised Him,
“You have a golden form and thirty-two [Marks], the Ten Powers and all the liberations. We are all learning the same Dharma, but we have not attained these things.”
Sariputra continued to sigh to himself, regretting that he still had his old mindset. But upon seeing the Buddha’s magnificent form, this praise came from his heart. “You have a golden form and Thirty-two [Marks], the Ten Powers and all the liberations. This was his praise of the Buddha’s magnificence.
Remember, when the Lotus Assembly began, the Buddha radiated light as He sat in stillness. That kind of radiance, that kind of appearance, was a great shock to everyone. Not only did they feel moved, they were in awe. Such was the power of the Buddha’s magnificence it truly touched people’s hearts. His golden form represented the supreme blessing. We said that 100 good deeds creates one blessing and that 100 blessings creates one Mark. The Buddha already possessed all 32 Marks, which is the most perfect human form. So, He had the 32 Marks and a golden form. Gold is the most precious substance in the world, so it represents the supreme blessing.
You have a golden from and Thirty-two [Marks], the Ten Powers and all the liberations: This is praise for the Buddha’s magnificent Marks. The golden form and the Thirty-two Marks, are an expression of supreme, unsurpassed and infinite blessings. The Ten kinds of powers and wisdom and all the liberations refer to the ten kinds of powers possessed and used by the Buddhas and Bodhisattvas.
The Buddha was praised for already having done so many good deeds. Out of so much love, he benefited others and had accumulated [blessings] to achieve the 32 Marks. This is the utmost, supreme praise. Actually, this was not the extent of His goodness and blessing. This was not all. However, this praise expresses how He was supreme and unsurpassed because He had perfected the 32 Marks. This was quite a feat.
He also had “the Ten Powers and all liberations.” The Ten Powers are ten kinds of wisdom that Buddha and Bodhisattvas possess, which can eliminate our afflictions, one by one.
Let us first understand the 32 Marks. The Marks are an expression of virtue. He had such virtue. So when people saw Him, reverence and respect would arise in their hearts. When people saw the virtues that He physically manifested in His body, respect arose in their hearts. These 32 Marks extended from His head to the bottom to His feet. As we have explained in the past, there is a contour at the bottom of our feet, but the bottoms of the Buddha’s feet were flat. [The Marks started there and went up to] the protuberance on His head; He had a fleshy protuberance.
“The Thirty-Two Marks: A Mark is an expression of virtue that enables people to observe the Buddha’s virtues in His body and thus give rise to respect and admiration. Beginning with His flat-bottomed feet and going up to the fleshy protuberance on His crown, these are the Thirty-two Marks of the Buddha.”
We see this in drawings of the Buddha sometimes. They demonstrate His magnificence. Some people have a bit of a protrusion on their heads, but as for the Buddha, these Marks extended from the top of His head to the bottom of His feet. His four limbs, five facial features and other body parts are all endowed with great Marks. So when people saw Him, they would realize that, to attain Buddhahood, they must achieve this flawless appearance, so that people would feel happy upon seeing them. From His crown to the bottom of His feet, “these are the Thirty-two Marks of the Buddha”. These are the Marks of His perfect appearance.
Sariputra then continued to explain that the Buddha gave the same teachings to everyone. The One Dharma spoke to practitioners of all Three Vehicles, of all three capabilities. But people who have determined that they have average capacities or limited capacities cannot fully accept the Great Vehicle Dharma.
So, in the text, as Sariputra praised the Buddha’s 32 Marks, the Ten Power and all the liberations, His magnificent appearance and His great wisdom, at the same time, he also reflected on himself. “We learned the same Dharma but could not attain the same [realizations]”. He and many others listened to teachings there, He and many others listened to teachings there, yet could not accept them. Therefore he could not attain this Dharma.
What is this Dharma? The Bodhisattva Way taught by the Buddha, the process of attaining Buddhahood. The Buddha constantly explained how people could attain Buddhahood and how everyone intrinsically has Buddha-nature. We ordinary people are covered by afflictions as we continuously go through cyclic existence. The way for us to eliminate afflictions is to put an end to them.
For this reason the Buddha taught many principles. The goal of putting an end to afflictions is to help manifest our nature of True Suchness. For the nature of True Suchness to manifest, we must go among people. Each person is a sutra. Each person manifests the appearance of suffering. Only when we observe suffering in the world will we come to understand that suffering comes from the many afflictions that we create. Only by putting the teachings into practice can we realize this and thus be able to go among people and give, while keeping our minds undefiled. This is spiritual practice, the Bodhisattva-practice.
In the past, Sariputra, Arhats, and Hearers all thought that this was too hard. Actually, everyone intrinsically has Buddha-nature. Why do we need to travel to Vulture Peak? But if we have afflictions or ignorance in our minds, we will remain in the state of Hearers and Arhats, so we cannot attain the Bodhisattva Way.
“He had long followed the Buddha but had not attained [the same realizations], so he felt very sad that he had missed out on the Buddha’ s infinite knowledge and views. He also knew that all Dharma is within one’s own mind and self-nature. Achieving the wisdom-body is not something one can do on another’s behalf.”
“If we do not give rise to diligence and sincerity, even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit”. This was what he lamented. We must be very sincere and diligent. This sincerity and diligence must be brought out from deep within our hearts. We all intrinsically have Buddha-nature. We were inherently born with goodness. However, we refuse to exercise this goodness. Our intrinsic nature is as pure as crystal but we are unwilling to let our radiance shine.
So, “if we do not give rise to diligence and sincerity, even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit”. Though we may meet many Buddhas, we still cannot accept the Great Vehicle Dharma, so we cannot put it into practice, either. If we do not form aspirations, how can we put it into practice?
Thus we understand that “sentient beings’ perceptive minds can engage in self-transformation”. We all have our mind-consciousness; We all have our mind-consciousness; our Six Roots connects with the Six Dusts in our external conditions.
“Sariputra knew that sentient beings’ perceptive mind can engage in self-transformation. In the past he encountered countless Buddhas, so why could he still not attain Buddhahood?”
As each Root connects with the Dusts, as some sense object is seen by our eyes, it immediately manifests in our mind-consciousness. What we perceive is called Dust, or phenomena. This is how the mind and consciousness work. You are all listening to the Buddha-Dharma. The Buddha taught this Dharma and now I have further analyzed and explained the intention behind it. Have you accepted it? After you have accepted it and understood it, it is not enough to just know, you must also put it into practice. Then do you understand it? Can you now eliminate your afflictions? If we understand, the starting today, we will change our habitual tendencies. This is true understanding. This is true self-transformation.
Have we formed good affinities with others? Have we shown kindness to others? If we understand, then starting today, we will transform negative affinities into positive affinities. We need to avoid improper relationships and have enlightened love instead. Once we understand and put the Dharma into practice, we will achieve self-transformation. If we have not awakened or transformed ourselves, no matter how many Buddhas we pay respect to, or how many sutras we chant or how many Buddhas we meet, [the Dharma] will be of no use to us. If we had the affinities, in our past lives, since Beginningless Time, we may have encountered many Buddhas.
However, we are still ordinary people. This shows that we have not acted out of genuine sincerity and are still unable to attain Buddhahood. Taking the Dharma to heart begins with practice. If we have not changed our [habitual] tendencies, we must quickly correct them. We must be diligent and sincere. This diligence and sincerity must be brought out from our hearts.
So, “They learned the same Dharma but could not attain the same [realizations].” Sariputra and the others had listened to teachings along with Bodhisattvas, but they had not made Bodhisattva-aspirations, so they still could not realize their state and take the journey of walking the Bodhisattva-path. Their minds were still not prepared.
For decades, the Buddha kindly established teachings [Sariputra] was there with those who received teachings. They learned the same teachings, so why couldn’t he understand the Buddha’s intent and attain the [same realizations] or receive the blessing to attain Buddhahood?
For decades, out of His compassion, the Buddha devised many teachings. For the 84,000 afflictions in sentient beings, He responded with 84,000 teachings to transform them all.
So, the Buddha devised teachings for them because He was kind and compassionate. Sariputra said that many followed the Buddha and received teachings. They all learned the same Dharma. Regardless of the methods the Buddha used or the capabilities He was teaching to, everyone listened to the same Dharma. Those who formed great aspirtions realized the Bodhisattva-path. Those who sought to only awaken themselves still remained at the state of Hearers and Solitary Realizers. This was up to each of them.
So, if they all learned the same Dharma, why did he stop at this state? “Why couldn’t he understand the Buddha’s intent? Having followed the Buddha for many decades, how could his mind still be so distant from the Buddha’s mind? Why couldn’t I understand the Buddha’s intent and attain the [same realizations]?” He could not understand the Bodhisattva-path and had not received a prediction of Buddhahood. Sariputra brooded about how he had wasted so much time.
Dear Bodhisattvas, we are not “Bodhisattvas in name only. We must truly aspire to walk the Bodhisattva-path, so 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）
⊙「百善行為一福，百福一莊嚴相，三十二個百福，莊嚴三十二相。」
⊙「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》
⊙「金色三十二，十力諸解脫。同共一法中，而不得此事。」《法華經譬喻品第三》
⊙金色三十二，十力諸解脫：讚佛莊嚴相。金色三十二，表至高無上，福無量。智慧十力諸解脫，佛及菩薩所具十種之力用。
⊙三十二相，相以表德，令人觀佛身德，而心生欽敬。始自足下安平，終至頂上肉髻，共三十二大人相。
⊙隨佛久來未得，甚自感傷！失於如來無量知見。又知一切法即心自性，成就慧身，不由他悟。若精誠不內發，縱值恆沙諸佛亦無所益，嘆奈何！
⊙是知眾生識心自度，過去逢無量諸佛，何我至今猶不能成佛。
⊙數十年間佛慈設教，隨佛受教者眾，同共一法中，為何己心未達佛意，而不得此事，不得佛授記。
【證嚴上人開示】
「百善行為一福，百福一莊嚴相，三十二個百福，莊嚴三十二相。」
百善行為一福
百福一莊嚴相
三十二個百福
莊嚴三十二相
我們常常在說「三十二相」，這個相就是人與人的接觸，人看我們的形象，我們與人的接觸，看別人的形象。別人的形，我們看到了，是不是很歡喜？我們的形象讓人看了，是不是會討厭？同樣的一個人，有的人感覺沒什麼，有的人感覺很討厭，卻也有人覺得我很喜歡。這人與人之間，總是一個「緣」字。
緣，有人緣，那就是要結好緣。好，就是善。你過去生、現在生，那就是做到，有利益這個人的事情，有做到對這個人有好；少少的人，那就表示，我們和這少少的人結了好緣，很多的人，就是表示我們過去曾和很多人結好緣、做善事，有這麼多人心存感恩。
常常說，凡事就是要自己做出來。看看佛陀他三十二相。三十二相是很多，如何多呢？首先向大家說，「百善行為一福」，要一百個善行，才能夠算你造一福。但是要百福，就是一莊嚴相，再一百個福結合起來，這個形態讓人看了這種莊嚴，就是有緣。一百個福，要行多少善？（編按：一萬善行為百福。）百善為一福，百福一莊嚴相，百福莊嚴就是為一相，就是說百福再結合起來，才是一個叫做一莊嚴相。所以說來，三十二相，這樣要多少啊？（編按：三十二萬善行。）幾萬個善，才能成為百福莊嚴，就知道成就我們的形象，要做多少的福、修多少的善。
這個善就是最美。有善心的人，人見人感覺美。美、醜、有人緣——有的長得很漂亮，就是沒有人緣，美就很美，看到就不歡喜，這沒相也沒緣。而有的人，長得就不漂亮，卻是讓人感覺很歡喜親近，這就是有相。
而我們眾生在看佛呢？同樣，你與佛有緣，人人尊重佛，人人見佛，心生恭敬，打從內心的歡喜，有什麼樣的煩惱、埋怨，看到佛一切煩惱、埋怨，心開意解。從佛的形象，就能夠讓我們看了，心就歡喜，可見佛陀他累生累世，廣結善緣、廣造福緣。
所以我們學佛要了解，人與人之間，有的人看起來，不但不覺得歡喜，反而感到厭棄。
人，自然就是美，平時你要如何妝扮出你的身形，讓人看了歡喜呢？就是要用真實的心去付出。這種真誠的愛去行善、造福，這才是人見人尊敬、人見人歡喜。
所以，佛陀已經幾千百萬劫，無法計算的時間，總是不斷為人間付出，諸佛菩薩都是這樣造福人群。所以造福人群是多麼重要啊！
舍利弗他已經是，在佛陀弟子群中，稱「智慧第一」，但是他的心沒打開，所以到了法華會時，他「嗚呼深自責」，我怎麼一直認為，我修的獨善其身，自己很滿足，過去怎麼不會想要發大心，接受佛法？所以一直在自嘆，感覺自己自欺自己。
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》
佛陀來看這些弟子都平等，羅漢、聲聞、菩薩，都是佛的弟子，都是為法子，只是自己分別自己。所以「我等亦佛子，同入無漏法」，我們大家都是應佛陀的開示，一切煩惱去除了；去除了煩惱，我們應該要造福人群，這樣才能成菩薩，能夠成菩薩，然後面對著大眾，能夠與大眾分享佛法，將來成佛，廣度眾生。這是舍利弗現在會一直想要追求了。
在法華會上，除了聽佛的妙音聲，又再他的眼根接觸到佛陀，讚歎佛陀。
金色三十二
十力諸解脫
同共一法中
而不得此事
《法華經譬喻品第三》
這自己還是自嘆的心，後悔過去(的心)還在，不過看到佛這個莊嚴形態，從內心的讚歎：「金色三十二，十力諸解脫」，這是讚歎佛的莊嚴相。還記得法華會才開始時，佛陀在靜中放光，這種的光明、那種的形象，人人看到實在是非常的震撼！不只是內心感動而已，又是很震撼，這就是佛陀的莊嚴，能夠震動人心。
這個金色是表示至高無上的福，剛才說百善為一福，又再百福莊嚴為一相。已經三十二相齊全，三十二相是人相最完具，再加上了金色，金，是一種世間最珍貴的東西，所以，表示至高無上的福。
金色三十二
十力諸解脫：
讚佛莊嚴相
金色三十二
表至高無上
福無量
智慧十力諸解脫
佛及菩薩
所具十種之力用
讚歎佛是用過去，已經造那麼多善，用那麼多的愛，造福人群，已經累積到這樣三十二相，這是一種至高無上的讚歎。其實佛的善福豈止是這樣而已？不只！不過讚歎也就是表示，這個最高無上，成就了三十二相，已經很不容易。
又是「十力諸解脫」。「十力」就是佛與菩薩，所具足有的十種智慧，能夠使我們煩惱一一去除。
先瞭解「三十二相」。「相」就表示德，有這樣的德行，所以讓人看了，就心生恭敬、尊重。這種的德行，讓人看到佛身的德，從心生出欽敬的意出來。這三十二相，就是從他的頭頂，一直到他的腳底下去，好像過去也分析過，我們的腳(板)，都有一個凹(處)，佛陀的腳，連腳底都是很平的腳，一直從這樣，一直到了頭頂的頂肉髻，頭上還有一個像肉髻一樣。
三十二相
相以表德
令人觀佛身德
而心生欽敬
始自足下安平
終至頂上肉髻
共三十二大人相
我們若有時候看到在畫佛像，表達佛陀的莊嚴，有的人在那個頭上，還有一個稍微浮起來，他連頭上，一直到腳的最底，通通都有上相，全身四肢、五官，體態等等都上相，所以讓人看了，這個人身能夠成佛。就是要成就這麼多，無缺點的形象，所以讓人看了很歡喜，開始從頭頂一直到腳底來了，「共三十二大丈夫相」，這是佛陀的相貌很圓滿。
舍利弗，下面再說，佛陀同樣在說法，一法普被三乘、三根，卻是我們自己，設定在中根，中根器，或者是小根器，無法去接受到，佛陀這種大乘的說法。所以在文中還是又表達，雖然是讚歎佛有三十二相，十力諸解脫，佛陀的相莊嚴，佛陀的智慧高，舍利弗對佛陀的讚歎，也是自己又反省自己，「同共一法中，而不得此事」。就是自己，這麼多人一起在這裡聽法，偏偏自己沒辦法接受，所以還沒辦法得到這個法。這是什麼法？那就是佛為說菩薩道、成佛的過程。
佛陀不斷來解釋，如何才能夠成佛——人人本具佛性，中間我們就是因為凡夫，六道輪迴不斷煩惱覆蓋，我們要去除煩惱的方法，就是要斷煩惱。就要說很多道理給大家聽——斷煩惱的目的，就是要讓我們，內心真如的本性現前；真如的本性要現前，我們要入人群中。人人就是一本經，人人都有人生的苦法的相，讓我們去看看人間苦相，你才知道這些苦相，是來自於造很多煩惱。我們要身體力行去體會，你才能夠知道如何入人群中去付出，而自己的心無污染，這叫做修行——修菩薩行。
過去的舍利弗、羅漢、聲聞，都認為這太辛苦了，本具佛性，自己內心就有，何必向靈山去塔下修呢？所以煩惱、無明還在心裡，所以還是在聲聞、羅漢的階段，不得菩薩法。
隨佛久來未得
甚自感傷
失於如來無量知見
又知一切法
即心自性
成就慧身
不由他悟
所以說，「(若)精誠不內發，縱值恆沙諸佛，亦無所益。」這是一種的慨嘆。
若精誠不內發
縱值恆沙諸佛
亦無所益
嘆奈何
誠，我們要精進，我們要精誠，這個精進與誠，要從我們的內心發動出來。我們的內心，人人本具佛性，人之初，人人本有善念。但是你這個善念，就不肯從內心發出來，你的本性如淨琉璃，你的光芒就不願意向外照，所以「(若)精誠不內發，縱值恆沙諸佛，亦無所益」。你雖然遇到很多的佛，你無法接到佛的大乘法，這樣同樣我們也沒有辦法去行，去身體力行；你沒有發心，你哪有辦法去身體力行呢？
所以我們就能夠知道，「眾生識心自度」。我們人人都有我們的意識，我們六根、六塵，緣外面的境界。
是知
眾生識心自度
過去逢無量諸佛
何我至今
猶不能成佛
每一個根塵，外面的東西，什麼東西，眼睛看到，我們內心的意識就馬上現前。這都叫做塵、境界。所以這就是眾生的識——心。
大家聽佛的法，佛陀說法是這樣，經過現在師父又再將它的意，再做一番的分析。「聽進去了嗎？瞭解了嗎？」「聽進去了，瞭解了。我不只是知道法就好，我還要再身體力行。」「瞭解嗎？煩惱能夠去除嗎？」「瞭解了，我從今天開始，要將習氣要改除。」這樣叫做真瞭解，這樣叫做自度。人與人之間，有結好緣嗎？我們對人有表達善意嗎？知道了，現在開始，化惡緣為善緣。或是人間那種，不正確的感情不要有，要有覺有情。這樣瞭解了，身體力行，這叫做自度。
所以過去，我們若沒有自覺、自度，過去哪怕我們，已經拜多少佛、念多少經，知道多少的佛，對我們還是沒辦法。或者我們有緣，過去生中，無始以來也遇過很多的佛，但是我們現在還是凡夫，表示我們的真誠的心，沒有發出來，同樣沒辦法成佛。所以，我們法入心，要起於行，我們的心性還未改的，我們要趕快改，所以，精誠，這個精與誠，一定要從我們的心發。
所以「同共一法中，而不得此事」。我們過去就全都和菩薩，一起聽佛說法，但是我還沒發菩薩心，所以還沒辦法體會到，行菩薩道的過程境界，自己的心還沒有準備好。
數十年間佛慈設教
隨佛受教者眾
同共一法中
為何己心未達佛意
而不得此事
不得佛授記
所以數十年間，佛就是慈悲，設很多教法，八萬四千煩惱的眾生，佛陀就應八萬四千之法，來普度眾生。所以佛陀為眾生設教，是因為他慈悲。舍利弗說，隨佛受教的人也很多，同樣同共在一法中，不論佛陀用各種的方法，隨各種的根機來逗教，大家都同一個時間聽，發大心的人已經瞭解菩薩道了，獨善其身的人，還是還停滯在聲聞、獨覺法，這自己就是這樣。所以大家共同在這一法中，我為何只停滯在此？
所以，「為何己心未達佛意」。數十年這樣跟隨佛過來，自己的心，怎麼還沒有和佛的意相會合呢？「為何己心未達佛意，而不得此事，」。無法去瞭解菩薩道的境界，還無法受佛(授)記。這是舍利弗耿耿於懷，浪費這麼久的時間。
各位菩薩，我們還不是「名稱菩薩」，我們要真發心行菩薩道，所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Praising the Buddha’s Magnificent Marks (讚佛莊嚴相)
Date: January.01. 2015
“One hundred good deeds create one blessing. One hundred blessings create one magnificent Mark. Thirty-two hundred great blessings create the magnificent Thirty-two Marks.”
We frequently mention the 32 Marks of the Buddha. These are the appearances people see when they come in contact with each other. As we interact with other people, we see their appearance. When we see another person’s appearances, does it make us feel happy? When other people see our appearance, do they feel a sense of aversion? Toward the same person, some people will have no feeling, while others will feel a sense of aversion, while yet others feel a strong sense of attraction. Ultimately, this is due to their karmic affinities. To be well-liked by people, we must create good karmic affinities. Good [affinities] come from good [deeds]. In our past and present lifetimes, we have done things to benefit this person; we have treated this person well. If we do this for only a few people, that means we form good affinities with only a few people. If many people [feel happy when they see us], it means in the past we created many good affinities and did many good deeds. This is why many people feel grateful toward us.
I continually say that in all things, we must start with ourselves. Consider the Buddha’s 32 Marks. That is quite a number of Marks. How did He attain so many? First let me explain that “one hundred good deeds create one blessing.” We must accomplish 100 good deeds in order to create one blessing. Then we need 100 blessings to create one magnificent Mark. So, we must accumulate 100 blessings for others to see a magnificent appearance. This comes from karmic affinities.
For 100 blessings, how many good deeds do we need? 100 good deeds create one blessing and 100 blessings create one magnificent Mark. This mean we need to accumulate 100 blessings in order to create one magnificent Mark. Therefore, how many good deeds do we need for 32 Marks? Tens of thousands of them to create the hundreds of blessings needed. This tells us how many blessings and good deeds we need to achieve these appearances. Goodness is the most beautiful. Those with goodness in their hearts are seen as beautiful by everyone.
Regardless of their looks, they are well-liked. Some people are very good looking, but if they are not very well-liked, others are not pleased to see them. These people have no Marks and no affinities. Some people do not have good looks, but others still want to be near them. These are the people with Marks. What happens when we see the Buddha? If we have [good] affinities with the Buddha, we will respect Him. We will feel reverent when we see Him and joy will arise in our hearts. If we have any afflictions or complaints, our hearts will open when we see Him and those emotions will be resolved.
Simply seeing the Buddha’s appearance will bring us happiness. Clearly the Buddha has, over many lifetimes, widely created good and blessed affinities. As we learn the Buddha’s Way, we must understand how people relate to each other. Some people, when [they put on a lot of make-up] not only will not attract others, but many even cause them to feel repulsed.
For people, natural is beautiful. Does embellishing their physical appearance really make people seem more likeable? If people genuinely give of themselves, sincerely do good deeds and benefit others, they will be respected and liked by everyone.
So, over trillions of kalpas, over an immeasurable amount of time the Buddha continuously helped people. All Buddhas and Bodhisattvas benefit people in this way, so benefiting people is very important. Among the disciples of the Buddha, Sariputra was foremost in wisdom. However, he did not open up his mind. So, at the Lotus Dharma-assembly, he “cried in bitter self-reproach. Why did I continue to believe that it was enough to practice for my own benefit? Why didn’t I think to form great aspirations when accepting the Buddha-Dharma?” therefore, he felt sad because he felt that he had deceived himself.
“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 Studies. Yet, in the future, we cannot proclaim the unsurpassed path.”
The Buddha treated His disciples impartially. Arhats, Hearers and Bodhisattvas are all disciples of the Buddha and are all Dharma-children. But they created distinctions among themselves. Thus, “I and the others are also Buddha-children and have also penetrated the Flawless Studies.” In response to the Buddha’s teachings, they had completely eliminated their afflictions. Once we eliminate our afflictions, we must benefit others. Only then can we be Bodhisattvas. Only if we become Bodhisattvas can we share the Buddha-Dharma with everyone. Then we can eventually attain Buddhahood and transform many sentient beings.
This was now the goal Sariputra wanted to pursue. At the Lotus Dharma-assembly, besides hearing the Buddha’s wondrous voice, when his eye-root connected with the Buddha, he praised Him,
“You have a golden form and thirty-two [Marks], the Ten Powers and all the liberations. We are all learning the same Dharma, but we have not attained these things.”
Sariputra continued to sigh to himself, regretting that he still had his old mindset. But upon seeing the Buddha’s magnificent form, this praise came from his heart. “You have a golden form and Thirty-two [Marks], the Ten Powers and all the liberations. This was his praise of the Buddha’s magnificence.
Remember, when the Lotus Assembly began, the Buddha radiated light as He sat in stillness. That kind of radiance, that kind of appearance, was a great shock to everyone. Not only did they feel moved, they were in awe. Such was the power of the Buddha’s magnificence it truly touched people’s hearts. His golden form represented the supreme blessing. We said that 100 good deeds creates one blessing and that 100 blessings creates one Mark. The Buddha already possessed all 32 Marks, which is the most perfect human form. So, He had the 32 Marks and a golden form. Gold is the most precious substance in the world, so it represents the supreme blessing.
You have a golden from and Thirty-two [Marks], the Ten Powers and all the liberations: This is praise for the Buddha’s magnificent Marks. The golden form and the Thirty-two Marks, are an expression of supreme, unsurpassed and infinite blessings. The Ten kinds of powers and wisdom and all the liberations refer to the ten kinds of powers possessed and used by the Buddhas and Bodhisattvas.
The Buddha was praised for already having done so many good deeds. Out of so much love, he benefited others and had accumulated [blessings] to achieve the 32 Marks. This is the utmost, supreme praise. Actually, this was not the extent of His goodness and blessing. This was not all. However, this praise expresses how He was supreme and unsurpassed because He had perfected the 32 Marks. This was quite a feat.
He also had “the Ten Powers and all liberations.” The Ten Powers are ten kinds of wisdom that Buddha and Bodhisattvas possess, which can eliminate our afflictions, one by one.
Let us first understand the 32 Marks. The Marks are an expression of virtue. He had such virtue. So when people saw Him, reverence and respect would arise in their hearts. When people saw the virtues that He physically manifested in His body, respect arose in their hearts. These 32 Marks extended from His head to the bottom to His feet. As we have explained in the past, there is a contour at the bottom of our feet, but the bottoms of the Buddha’s feet were flat. [The Marks started there and went up to] the protuberance on His head; He had a fleshy protuberance.
“The Thirty-Two Marks: A Mark is an expression of virtue that enables people to observe the Buddha’s virtues in His body and thus give rise to respect and admiration. Beginning with His flat-bottomed feet and going up to the fleshy protuberance on His crown, these are the Thirty-two Marks of the Buddha.”
We see this in drawings of the Buddha sometimes. They demonstrate His magnificence. Some people have a bit of a protrusion on their heads, but as for the Buddha, these Marks extended from the top of His head to the bottom of His feet. His four limbs, five facial features and other body parts are all endowed with great Marks. So when people saw Him, they would realize that, to attain Buddhahood, they must achieve this flawless appearance, so that people would feel happy upon seeing them. From His crown to the bottom of His feet, “these are the Thirty-two Marks of the Buddha”. These are the Marks of His perfect appearance.
Sariputra then continued to explain that the Buddha gave the same teachings to everyone. The One Dharma spoke to practitioners of all Three Vehicles, of all three capabilities. But people who have determined that they have average capacities or limited capacities cannot fully accept the Great Vehicle Dharma.
So, in the text, as Sariputra praised the Buddha’s 32 Marks, the Ten Power and all the liberations, His magnificent appearance and His great wisdom, at the same time, he also reflected on himself. “We learned the same Dharma but could not attain the same [realizations]”. He and many others listened to teachings there, He and many others listened to teachings there, yet could not accept them. Therefore he could not attain this Dharma.
What is this Dharma? The Bodhisattva Way taught by the Buddha, the process of attaining Buddhahood. The Buddha constantly explained how people could attain Buddhahood and how everyone intrinsically has Buddha-nature. We ordinary people are covered by afflictions as we continuously go through cyclic existence. The way for us to eliminate afflictions is to put an end to them.
For this reason the Buddha taught many principles. The goal of putting an end to afflictions is to help manifest our nature of True Suchness. For the nature of True Suchness to manifest, we must go among people. Each person is a sutra. Each person manifests the appearance of suffering. Only when we observe suffering in the world will we come to understand that suffering comes from the many afflictions that we create. Only by putting the teachings into practice can we realize this and thus be able to go among people and give, while keeping our minds undefiled. This is spiritual practice, the Bodhisattva-practice.
In the past, Sariputra, Arhats, and Hearers all thought that this was too hard. Actually, everyone intrinsically has Buddha-nature. Why do we need to travel to Vulture Peak? But if we have afflictions or ignorance in our minds, we will remain in the state of Hearers and Arhats, so we cannot attain the Bodhisattva Way.
“He had long followed the Buddha but had not attained [the same realizations], so he felt very sad that he had missed out on the Buddha’ s infinite knowledge and views. He also knew that all Dharma is within one’s own mind and self-nature. Achieving the wisdom-body is not something one can do on another’s behalf.”
“If we do not give rise to diligence and sincerity, even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit”. This was what he lamented. We must be very sincere and diligent. This sincerity and diligence must be brought out from deep within our hearts. We all intrinsically have Buddha-nature. We were inherently born with goodness. However, we refuse to exercise this goodness. Our intrinsic nature is as pure as crystal but we are unwilling to let our radiance shine.
So, “if we do not give rise to diligence and sincerity, even if we encounter Buddhas as numerous as the sands of the Ganges River, we will still not benefit”. Though we may meet many Buddhas, we still cannot accept the Great Vehicle Dharma, so we cannot put it into practice, either. If we do not form aspirations, how can we put it into practice?
Thus we understand that “sentient beings’ perceptive minds can engage in self-transformation”. We all have our mind-consciousness; We all have our mind-consciousness; our Six Roots connects with the Six Dusts in our external conditions.
“Sariputra knew that sentient beings’ perceptive mind can engage in self-transformation. In the past he encountered countless Buddhas, so why could he still not attain Buddhahood?”
As each Root connects with the Dusts, as some sense object is seen by our eyes, it immediately manifests in our mind-consciousness. What we perceive is called Dust, or phenomena. This is how the mind and consciousness work. You are all listening to the Buddha-Dharma. The Buddha taught this Dharma and now I have further analyzed and explained the intention behind it. Have you accepted it? After you have accepted it and understood it, it is not enough to just know, you must also put it into practice. Then do you understand it? Can you now eliminate your afflictions? If we understand, the starting today, we will change our habitual tendencies. This is true understanding. This is true self-transformation.
Have we formed good affinities with others? Have we shown kindness to others? If we understand, then starting today, we will transform negative affinities into positive affinities. We need to avoid improper relationships and have enlightened love instead. Once we understand and put the Dharma into practice, we will achieve self-transformation. If we have not awakened or transformed ourselves, no matter how many Buddhas we pay respect to, or how many sutras we chant or how many Buddhas we meet, [the Dharma] will be of no use to us. If we had the affinities, in our past lives, since Beginningless Time, we may have encountered many Buddhas.
However, we are still ordinary people. This shows that we have not acted out of genuine sincerity and are still unable to attain Buddhahood. Taking the Dharma to heart begins with practice. If we have not changed our [habitual] tendencies, we must quickly correct them. We must be diligent and sincere. This diligence and sincerity must be brought out from our hearts.
So, “They learned the same Dharma but could not attain the same [realizations].” Sariputra and the others had listened to teachings along with Bodhisattvas, but they had not made Bodhisattva-aspirations, so they still could not realize their state and take the journey of walking the Bodhisattva-path. Their minds were still not prepared.
For decades, the Buddha kindly established teachings [Sariputra] was there with those who received teachings. They learned the same teachings, so why couldn’t he understand the Buddha’s intent and attain the [same realizations] or receive the blessing to attain Buddhahood?
For decades, out of His compassion, the Buddha devised many teachings. For the 84,000 afflictions in sentient beings, He responded with 84,000 teachings to transform them all.
So, the Buddha devised teachings for them because He was kind and compassionate. Sariputra said that many followed the Buddha and received teachings. They all learned the same Dharma. Regardless of the methods the Buddha used or the capabilities He was teaching to, everyone listened to the same Dharma. Those who formed great aspirtions realized the Bodhisattva-path. Those who sought to only awaken themselves still remained at the state of Hearers and Solitary Realizers. This was up to each of them.
So, if they all learned the same Dharma, why did he stop at this state? “Why couldn’t he understand the Buddha’s intent? Having followed the Buddha for many decades, how could his mind still be so distant from the Buddha’s mind? Why couldn’t I understand the Buddha’s intent and attain the [same realizations]?” He could not understand the Bodhisattva-path and had not received a prediction of Buddhahood. Sariputra brooded about how he had wasted so much time.
Dear Bodhisattvas, we are not “Bodhisattvas in name only. We must truly aspire to walk the Bodhisattva-path, so we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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