20150102《靜思妙蓮華》不共之莊嚴
(第471集)
（法華經•譬喻品第三）
⊙「只緣眾生根有利鈍，惑有厚薄修有勤怠，法性平等悟有先後。」
⊙「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》
⊙百善行為一福，百福一莊嚴相，三二個百大福，莊嚴三十二相。
⊙八十種妙好，即佛身相之八十隨形好。
⊙八十種相好：相好為嚴身，令人見相樂欲皈依。始自無見頂相，終至手足有德相。
⊙十八不共法：謂佛有種種智慧功德，身無失，佛自無量劫以來，常用戒定慧智慧慈悲，以修其身，此功德滿足之故，一切煩惱皆盡，是名身無失。
⊙十八不共法：謂佛有種種智慧功德，身無失，佛自無量劫以來，常用戒定慧智慧慈悲，以修其身，此功德滿足之故，一切煩惱皆盡，是名身無失。
⊙如是等功德，而我皆已失：二乘修學人，不解眾生心法歸途，至佛心法境界。
【證嚴上人開示】
「只緣眾生根有利鈍，惑有厚薄修有勤怠，法性平等悟有先後。」
只緣眾生根有利鈍
惑有厚薄修有勤怠
法性平等悟有先後
我們修行要看，我們根機是鈍或利。利的根機，能夠遇到法就能很快覺悟；若是鈍，即使遇到法，還是沒有那個緣分，沒辦法接受，也是聽不進去，或者聽了不太能瞭解。這要看我們眾生的過去、現在，是不是有那個善根因緣？
外面的緣境，我們若懂得善解，無物不是法，無事不是度。我常們常常在說，人人的身上就是我們的一本經。我們若是煩惱有去除，就能無事不是法；而若煩惱覆蓋，又是很厚，這樣即使是法，也變成煩惱，所以這叫做「惑」。
我們的無明惑，是厚或薄？若很厚，就真的「無法度」，若是薄薄的煩惱，一點就通，知道人生苦難偏多，我們要如何自利、利他。自利就是吸收佛法入心，利他就是把握因緣，將這個法再去幫助別人。這就是要看我們，是不是有辦法修。
修行有勤與怠，我們若真的要法入心，就要殷勤；我們若是懈怠，法即使在我們周圍，我們也無法接受。所以，本來法性全都平等，沒有什麼利、鈍的差別，本來是沒有，法本來就平等，沒有什麼勤與怠。不過，我們久來的習性，就已經薰成這樣，我們的根機隨著境界薰習。有的人就薰習得較淺，那就利根；薰習的煩惱較深，那就鈍根。所以說，法性本來就平等，只是有這個利鈍、勤怠，這樣覺悟就有先與後。
其實眾生真的是平等，不分種族，也不分膚色的顏色。看到一段來自南非，很感動人！那些南非本土志工非常精進，他們現在立一個願，就是說不論如何要做到，「無人不度」，這是他們現在新的願。
那一天，在哈雷史密斯那個地方，向人借個小學，車子到了，要借用我們的那個教室。大家趕緊進去貼海報等等，當地譚居士（譚德輝）他就趕快，去找電源、拉電線，他們要PowerPoint（做簡報）。
這當中大家時間不敢等，在外面等的人很多，馬上就位坐下來，講的人，講師，馬上就開始說話，不用電源，先趕緊講話，大家聽得很歡喜。那時候有人就來通知說：「隔壁有電、有電源。」很歡喜，大家趕緊將海報趕快收一收，重新再到隔壁貼貼好了，大家很快地換過另外一間教室，開始有電源，很好用，話又開始講了。
講了一段時間，又有人來說：「你們怎麼來這一間？這間教室十點，是借給另外一個教會，是基督教會，他們今天要來這裡講道。」原來如此！十點，我們這個地方趕緊又撒退，趕緊又撤退回來，原來的這間，因為電線還在拉，但是怎麼試就是還不行，譚居士趕緊回去，再回到他家，他家不知道有多遠，又去抱一綑電線來，這邊還是重新貼海報，重新開始講話。
像這樣，這麼的精進，環境是那麼、那麼劣，不論有電、沒電，講師，沒畫面，他也能講話，光是一張海報，貼三次、拆二次，看了真的很感動！
我們這邊的話講完了，那邊的佈教，也已經到一段落，趕緊過去隔壁間，看到人未散，(慈蒂)她就主動去跟人家說：「我也想要和你們分享，我要跟你們分享的是，慈濟大愛的故事。」
開始又在那裡，將我們在南非所做的，跨國去莫三比克等等，很豐富的故事，同樣再提出來說。這樣大家聽得很歡喜。(慈蒂)就又和牧師溝通，希望牧師能夠加入，我們的志工行列。牧師說：「我聽得很感動，我願意。」所以在那個地方，也招了不少的志工。
這邊呢？這邊另外一位，她就又開始，說她內心的故事，說她的孩子在村莊裡，有一群頑童打破人家的玻璃，大家都跑散了。她的孩子正好放學回來，走到那個地方，那裡的人將他圍起來，以為他是打破玻璃的其中一位，所以無緣無故被人打。她很恨、很怨，所以提出訴訟。
後來是慈濟人來輔導她，所以她用「寬恕」這兩字，解開了她的心，去退回了告訴。她邊說邊哭，哭得非常傷心，聽的人也趕緊來膚慰她，全部聽的人都跟著她哭。像這樣，兩間教室，同時，真的做到不論如何，做到「無人不度」，無人不度就是人人都要度。
你看，法性平等，殷勤精進，而且這些慈濟菩薩，他們利根，現在已經是人人打開心胸，雖然貧窮的環境沒改變，不過，心境改變了，現在內心很富有，有用不完的法。像這樣，這就是人間菩薩，這就是人人身上就是一本經。這本經能夠自用，也能夠用予他人，這就是愛的力量，也就是智慧，叫做悲智雙運。所以說，眾生的因緣就是這樣。
我們昨天說：「金色三十二，十力諸解脫。同共一法中，而不得此事。」
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》
我們昨天說過的，「金色三十二」，應該還要再向大家重新說一次，讓大家更清楚，那就是「百善行為一福」，我們若能夠造百善，我們常常說「百善孝為先」，這就是我們平時在說的，「行善、行孝不能等。」我們要有百善才成一個福。我們常常在說，說造福人群，所以善，我們的起點要如何做？就要有「百善行，為一福，百福，一莊嚴相」，我們就能知道，三十二個百福，成就莊嚴三十二相，你們就知道，三十二個百福，等於要多少的善？
百善行 為一福
百福 一莊嚴相
三二個百大福
莊嚴三十二相[b]
總而言之，要讓大家用心去算算看，要累累積積，不只啊！這只是一個約數。所以希望大家，善，不必算數，我們總是一念心生，時時、時時無不都是善，這才是叫做精進。
「十力(諸)解脫」，佛陀、諸菩薩的力量，就是用智慧，無量數的智慧。所以，名稱是說「十力」，其實「十力」，其中的道理是含天蓋地，很開闊。這是佛陀的智慧。「共同在一法中」，大家都共在這個法中，但是舍利弗認為：過去我們都沒有得到，現在看到佛陀成佛之後，莊嚴的形象，「金色三十二」，又有「十力諸解脫」，還有「八十種妙好，十八不共法，如是等功德，而我皆已失。」
[b]
八十種妙好
十八不共法
如是等功德
而我皆已失
《法華經譬喻品第三》
舍利弗說：「這些我都失去了。數十年來，隨著佛陀這樣聽，佛陀所說的成佛之道，這個道理，我全都沒有，都沒有體會到。到現在才知道這些事情，我都還不瞭解，這些成佛的道路，我也已經離得很遠，脫離很遠了。」所以，「我皆已失」，這條路我還沒有走，佛走過的功德、所修過的行，我還沒有去體會、瞭解。在這數十年來，就是這樣很慨嘆。
下面說「八十種妙好，十八不共法」。這個八十種，就是表示佛身相有八十隨形的好。
八十種妙好
即佛身相之
八十隨形好[b]
佛陀的身相，不只是相好而已，他的舉止動作、開口動舌，每一個形態，讓人看了就歡喜，就希望能夠皈依。不必說話，見了，人家就會起歡喜心，就很想要親近，在這個莊嚴相中，就看到佛法的那個妙，這個妙相就已經在佛的身上，就讓人起歡喜。
[b]八十種相好
相好為嚴身
令人見相樂欲皈依
始自無見頂相
終至手足有德相[b]
這個身相，開頭「始自無見頂相」，不就是說佛有這種的莊嚴相，三十二相(之一)「無見頂相」，在上面看不到。有一次目犍連一直要看，佛的肉髻相是什麼樣？運用他的神通，一直一直往天上，想要看下來。不論他如何高，佛陀的肉髻比他更高。這是一段這樣的故事，這叫做「無見頂相」，這應該是在描述佛的智慧。
「無見頂相」，一直，全身一直下來，一直到腳、手，都是讓人見了就歡喜。舉個手、動個足，全都讓人感覺，走路就是那麼的穩，那麼的平，這樣讓人看了就很歡喜。
所以，「十八不共法」，這十八不共法，就是佛有種種智慧功德，很多種的智慧功德。
[b]十八不共法：
謂佛有種種
智慧功德
身無失
佛自無量劫以來
常用戒定慧
智慧慈悲
以修其身
此功德滿足之故
一切煩惱皆盡
是名身無失
身，這個智慧，從他的形象，三十二相、八十種好，這樣一直延伸到他的內在智慧。這個智慧的功德發散在外，從佛陀的身形，「身無失」，那個身形莊嚴，非常的圓滿，絕對在任何時候，讓人看到就是歡喜，沒有失誤的形態。
佛從無量劫以來，一直修來，不斷地修練，用戒、定、慧、慈悲來修行，所以才能夠修成了三十二相、八十種好，得到「十八不共法」。這必定是在無量數劫以來累積，都是以持戒、修定、得慧，這種「三無漏學」，戒、定、慧，再加上慈悲，這樣累生累世所積來的。所以，這個功德就是，所修的一切很滿足，圓滿、很具足，一切煩惱皆盡，所以身無失，看到就很歡喜。
「知三世無著無礙(等)，能夠知道過去，過去、現在、未來等等，這種種的智慧，絕對一點都沒有障礙。所有的法全都通達無礙。這必定是所有的煩惱，都要去除掉，才能夠得到十八種。
這十八種不共法，是二乘人沒辦法有的，所以才叫做「不共法」。這只有佛能夠圓滿的功德，這十八種，要到達佛的境界，這是功德法。
知三世無著無礙等
共十八種
為二乘人
之所不能共有
是限於佛
之十八種功德法也
限於佛而不共同於
其他二乘菩薩
佛陀的共法與不共法。共法，是所有的人都能修得到，但是要到達十八種的功德法，這必定要行過菩薩道，到達佛的境界，所以這只限於佛得到。你要經過菩薩道之後，到達，這樣才有辦法。
所以「不共同於其他二乘、菩薩」，就是中乘、小乘，甚至菩薩。菩薩一定要走過菩薩道之後，才能夠到達佛的境界，到佛的境界，才有這個十八種功德，所以這是修行，還有很長的路要修。如這些功德，舍利弗現在知道了，像這些功德，「而我皆已失」。「我」是舍利弗自己說：「這些事情，我們都還沒有經歷過。」好像有失落感，數十年間來還未經過，所以有一點點還有慨嘆。
如是等功德
而我皆已失：
二乘修學人
不解眾生心法歸途
至佛心法境界
所以，二乘修學人，還沒辦法瞭解，所以「不解眾生心法歸途，至佛心法境界」。因為我們二乘都不能解了，何況眾生。眾生的心法，要如何能歸回來？人人本具真如本性，這是因為眾生的歸途，要如何再回歸回來，還無法瞭解，所以與佛才有一個距離。
話又說回來，我們人人本具佛性，我們為何不能從我們的，本具佛性來做出發點呢？到底是迷到哪裡？跑多遠去了？要再找回來，還是這麼遙遠的道路，這實在是令人慨嘆。
總而言之，瞭解我們本具佛性，這不困難。困難的是，我們要如何在人群中，而心不動搖，要如何在這個惡世中，心不受染，這比較困難。
所以，不論是相如何修來，讓人看了會歡喜，或者是，如何累積，才能夠度眾生？我們聞法，即刻就入心、身體力行，自然人緣就會好，自然我們所看、所聽，在我們的腦海中，很自然的就轉煩惱成菩提。而我們若是懈怠，即使是菩提入我們的心，也變成煩惱。這一點，大家要很用心，好好保持好我們這一念心。
Explanations by Master Cheng-Yan
Subject: The Distinctive Magnificence (不共之莊嚴)
Date: January.02. 2015
“Depending on sentient beings’ karmic conditions, their capabilities may be sharp or dull, their delusions can be manifold or few and their practice can be diligent or lax. Though their Buddha-nature is equal, they may attain realizations at different times.”
Our spiritual cultivation depends on whether our capabilities are dull or sharp. If we have sharp capabilities we can awaken quickly upon encountering the Dharma. But if we have dull capabilities, even if we encounter the Dharma, we still will not have the karmic conditions to be able to listen to and accept it. Or we may hear it, but not quite understand. This depends on whether, from the past up to now, we have had roots of goodness and [good] karmic conditions. If we can be understanding of our external conditions, everything is the Dharma, and every matter can transform us.
We constantly say that each person is like a sutra to us. If we can get rid of our afflictions, everything will be the Dharma to us. But if our minds are covered by afflictions, and covered over thickly, even the Dharma will become an affliction to us. This is caused by delusions. Our delusions can be manifold or few. If they are manifold, “No Dharma can transform us.” But if they are few, we understand thing immediately. Knowing that life is filled with suffering, we must find a way to benefit ourselves and others.
We benefit ourselves when we take the Dharma to heart. We benefit others when we seize the opportunity to apply this Dharma to help them. This depends on whether we are able to engage in spiritual practice. Our spiritual practice can be diligent or lax. If we truly want to take the Dharma to heart, then we must diligently practice. If we are lax, even if we are surrounded by the Dharma, we will be unable to accept it.
So, originally our Dharma-nature was equal. There was no distinction of sharp or dull. Our Dharma[-nature] are equal, not inherently diligent or lax. However, we have developed this habitual nature as our disposition over many lifetimes. Our capabilities continue to be influenced by our surroundings.
Some people are only influenced lightly, so they have sharp capabilities. People who are influenced on a deeper level have dull capabilities. Thus, our Dharma-nature are inherently equal. It is only because we become sharp or dull, diligent or lax, that some people will awaken before others.
Indeed, sentient beings are inherently equal, regardless or ethnicity or skin color. The footage we have seen from South Africa is very touching. The South Africa volunteers are very diligent. They have now made a vow to do everything they can in order to “transform everyone they meet.” This was the vow they recently made.
That day at Harrismith, they borrowed the facilities of a school. When the cars arrived, they quickly set up in one of the classrooms that was lent to them, putting up the poster and so on. Mr. Tan, a local volunteer, promptly looked for outlets for the power cords because they wanted to show a PowerPoint presentation. So as to not waste any time, the numerous people who waited outside were told to sit down in the classroom. The speaker then started to talk right away. He did not need any amplification; he just immediately began talking in a loud voice. As everyone happily listened to his talk, someone noticed them that there was electricity next door. This made them very happy. Some people took down the poster and put it up next door. Then, everyone quickly switched to that classroom, where, very conveniently, there was electricity.
Then the speaker began talking again.After he spoke for a while, someone came and said, “How come you’re in this classroom? Another religious group had this room at 10am. It’s a Protestant church, and they will worship here today.”Our volunteers said, “right, that’s at 10am, we will quickly leave this room”.
They removed everything from this room and returned to the original classroom. Because the power cord still did not work, Mr. Tan rushed back to his home, which was probably very far away, so he could bring another bunch of power cords.They then put up the poster again and restarted the talk.
Look at how diligent they are.Their conditions are so lacking.
Whether there was electricity or not, the lecturer, even without his slideshow, could share teachings.One poster alone was put up three times and taken down twice.This was very moving to see.
Once our volunteers finished their talk, they saw that the church had finished their worship.One of the volunteers went next door and seeing that people had not left yet, approached them and said, “I would like to share some stories with you. I want to share with stories about Tzu Chi and great love.
So, she began sharing about their work in South Africa and how they traveled and worked in Mozambique.These were very rich, interesting stories that she shared with them.These stories made them feel very happy.Our volunteer them spoke with the pastor, hoping that he could become one of our volunteers.
The pastor said, “I’m very moved by the stories. I’m willing.”So, we were able to recruit many volunteers there.What happened in the other room?Someone followed the talk by sharing her personal story about what happened to her child in their village.
A group of naughty kids had broken a window and then ran off.
Her child happened to be returning from school and was passing through that place.The people there surrounded him, thinking he took part in breaking the window.So, he was beaten up for no reason.She was very upset and very bitter, so she filed a lawsuit.
Later, after being counseled by Tzu Chi volunteers she supplied the concept of forgiveness and opened up her heart and dropped the suit.She cried as she talked.She was very upset.Those listening rushed over to comfort her and cried along with her.So, in these two classrooms they were able to make sure that “they transform everyone they meet”.Everyone will be transformed because everyone there wanted to transform them.
See, everyone’s Dharma-natures are equal and we can all diligently engage in spiritual practice.As for these Tzu Chi Bodhisattvas, they have sharp capabilities.Now they have all opened up their hearts.Though the impoverished conditions they live in have not changed, their state of mind has changed. Because they feel spiritually wealthy they have inexhaustible Dharma to share.In this way, they are Living Bodhisattvas.This is why we can learn from everyone; everyone is a sutra we can apply to ourselves and also share with others.This is the power of love.This also shows wisdom.This is exercising both compassion and wisdom.
So, this is due to sentient beings’ karmic conditions.
Yesterday we talked about how [the Buddha] “has a golden form and Thirty-Two [Marks], the Ten Powers and all the liberations. We learned the same Dharma, but could not attain the same [realizations]”.
Yesterday we explained.“You have a golden form and Thirty-two [Marks],” .I will explain this once more, so everyone can better understand.“One hundred good deeds create one blessing.”
If we can do 100 good deeds, [we can attain this].We always say, “filial piety is the foremost of 100 good deeds”.This is why we constantly say, “We cannot wait to do good deeds or perform our filial duties.”We must do 100 good deeds to create a blessing.
We constantly talk about creating blessings to benefit people.
So, we must begin by finding ways to do good deeds.
“A hundred good deeds” will form a blessing. “One hundred blessings create one magnificent Mark.”From this we know that we need 3200 blessings to perfect the magnificent Thirty-two Marks.
We can then figure out how many good deeds we need to create 3200 blessings.So, in summary, we should mindfully calculate this and accumulate [good deeds and blessings].This is not all; it is only an approximation.So, I hope everyone [understands that] good deeds do not need to be counted.
Only when every thought that arises in our minds is wholesome, will we be considered diligent.“The Ten Powers and all liberations.”The power of the Buddha and all Bodhisattvas comes from exercising immeasurable wisdom. So, though the term is the Ten Powers, actually, the principles behind it encompass the whole world. They are very broad and extensive. This is the Buddha’ wisdom.
“We learned the same Dharma” means everyone was immersed in the Dharma. However, Sariputra felt that he and the others had not attained [realizations]. Now, he saw that after attaining enlightenment, the Buddha had the magnificent appearance of a golden form and Thirty-two [Marks], the “Ten Powers and all the liberations”, and also.
“the 80 types of wonderful characteristics and the 18 Distinctive Dharma. Merits such as these are all lost to me!”
Sariputra said, “I have lost out on all of these! For several decades, I followed the Buddha and listened to teachings. The Buddha spoke of the path to Buddhahood, but I did not realize any of these principles at all. Only now do I understand such things. When I still did not understand them, I was very far from this path to Buddhahood. I strayed very far from it”. So, “they were all lost to me. I still have not walked this path. I still have not comprehended the merits and virtues the Buddha [attained] and the practices He cultivated, though it has been several decades”. This was what he lamented.
The next part is about the “80 types of wonderful characteristics” and “the 18 Distinotive Dharma”.These 80 types indicate that the Buddha’s physical appearance was excellent in 80 details.
This was the Buddha’s physical appearance. Not only was His physical appearance pleasing, every move He made and every word He spoke. His every demeanor, led people to be happy when they saw Him and hoped to take refuge with him. He did not have to say a single thing. Just seeing Him made people happy and want to draw near Him. From His magnificent Marks, people saw how wondrous the Buddha-Dharma was. The wondrous appearance of the Buddha alone could make people happy.
“These 80 excellent characteristics dignified the Buddha’s body, enabling everyone who saw Him to be happy and wish to take refuge with Him. They begin with the crown which cannot be seen and end with the manifestation of virtue in His hands and feet.”
His physical appearance “begins with the crown which cannot be seen”. The Buddha has these magnificent Marks the Thirty-two Marks, [such as] the “crown which cannot be seen”. It cannot be seen from the top. One time Maudgalyayana wanted to see what the Buddha’s fleshy protuberance looked like. With his spiritual powers, he flew up into the sky so he could look down. No matter how high up he went, the Buddha’s fleshy protuberance was higher. This is one story about the “crown which cannot be seen”. This must be describing the Buddha’s wisdom as the “crown which cannot be seen”. Continuing down His whole body, to His feet and hands, every single Mark brought happiness to people. Even when He raised a hand or moved a foot people felt that those gestures were so very magnificent. He also walked very steadily and smoothly. Seeing this also made people very happy. There are also “18 Distinctive Dharma”. These “18 Distinctive Dharma” are the Buddha’s many kinds of wisdom, merits and virtues.
“The 18 Distinctive Dharma: The Buddha had many kinds of wisdom, merits and virtues, so His body had no faults. Since countless kalpas ago, He has constantly practiced precepts, Samadhi and wisdom, as well as compassion, to cultivate Himself. Thus He was replete with merits and virtues, had eliminated all afflictions and was considered to have a body without faults.”
His wisdom was apparent in His appearance. The Thirty-two Marks and the 80 types of excellent characteristics came from the wisdom, merits and virtues that radiated out from His heart. The Buddha’s physical form was a “body without faults”. His physical form was very dignified and perfect. For certain, any time that people saw Him they felt happy. He never seemed to take a wrong step.
The Buddha, for countless kalpas, had continuously engaged in spiritual practice. He cultivated precepts, Samadhi and wisdom. Thus He was able to perfect the Thirty-two Marks and eighty characteristics, and attain the 18 Distinctive Dharma. This must have been built up over countless kalpas by cultivating precepts, Samadhi and wisdom. The Three Flawless Studies, precepts, Samadhi and wisdom, must be cultivated along with compassion. We must do this over many lifetimes. So, these merits and virtues are what we are cultivating.
When these practices are perfect and satisfactory, we have eliminated all afflictions. So, when people see a “body without faults,” they feel very happy. “He knows the Three periods without obstructions.” The Buddha knows the past, the present and the future. His wisdom is completely unobstructed; He had no obstacles to understanding the Dharma. All afflictions must be eliminated before the 18 types of Dharma can be obtained. The 18 types of distinctive Dharma cannot be obtained by Two Vehicle practitioners. So, they are call “distinctive Dharma.”
Only a Buddha has these perfect merits and virtues. These 18 Dharma can only be attained in the state of Buddhahood. These are merits and virtues.
He knows the Three periods without obstructions. There are 18 kinds [of Dharma] that the Two Vehicle practitioners could not share in and are limited to Buddhas. These 18 kinds of merits and cirtues are distinctive to Buddhas and not found in Two Vehicle practitioners and Bodhisattvas.
The Buddha teaches shared Dharma and distinctive Dharma. Shared Dharma is what everyone can practice, but to achieve these 18 kinds of the merits and virtues, people must first walk the Bodhisattva-path to reach the state of Buddhahood. So, this attainment is limited to Buddhas. We must go through the Bodhisattva-path before we can attain this. So, these are “distinctive…and not found in Two Vehicle practitioners and Bodhisattvas.”
This means Small and Middle Vehicle practitioners, and even Bodhisattvas, must walk the Bodhisattva-path before they can attain the state of Buddhahood. Only in the state of Buddhahood can one attain these 18 merits and virtues. So, we still have a long way to go in our spiritual cultivation.
Take these merits and virtues, for example Sariputra now understood that these merits were “all lost to me.” “Me” refers to Sariputra. He had not experienced these things, so he felt a sense of loss. Over several decades, he had not experienced this so he sighed with regret.
Thus, people who learned and practiced the Two Vehicles still could not understand.
They “do not understand how the workings of the mind of sentient beings can lead them to the state of Buddhahood.”
Even Two Vehicles practitioners could not understand, much less other sentient beings. How can they turn around the working of their minds? Everyone intrinsically had Tathagata-nature. But because sentient beings still do not understand the direction they must take in order to turn back, they are still very far away from Buddhahood.
But on the other hand, if we all intrinsically have Buddha-nature why don’t we take the Buddha-nature as our starting point? Where did we become deluded? However far we have strayed, we need to find our way back. We still have a very long way to go. This is truly lamentable.
So, in summary, realized that we intrinsically have Buddha-nature is not difficult. What is difficult is maintaining an unwavering resolve as we interact with people and remaining undefiled while we live in this evil world. This is rather difficult. So, we must cultivate an appearance that inspires happiness in others and accumulate enough wisdom to transform sentient beings. When we listen to teachings, we can immediately take them to heart and put them into practice. Then, naturally we will have good relationships, and our minds can turn everything we see and hear from afflictions into Bodhi.
But if we are lax, even if we encounter Bodhi, our mind will turn it into afflictions. We must be very mindful of this and maintain our wholesome state of mind.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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