20150122《靜思妙蓮華》柔軟善法入真如(第485集)
（法華經•譬喻品第三）
⊙「聞聲從耳根入道，法髓入心長慧命，佛陀法音淨和雅，柔軟善法入真如。」
⊙「世尊說實道，波旬無此事，以是我定知，非是魔作佛。我墮疑網故，謂是魔所為。」《法華經 譬喻品第三》
⊙「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」《法華經 譬喻品第三》
⊙眾生剛強難調難伏，因聞佛柔軟音，如晨露潤漬心地難思議，靜寂深遠甚微妙，安住於實智中。
⊙佛陀暢開心懷，演說大乘，微妙一乘大法；解我見思惑、斷疑網，我心大歡喜。
⊙如今得聞如來說此清淨微妙，人性本具真如，大乘妙法，聞法者無不踴躍，故云：我心大歡喜。
⊙「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」。
【證嚴上人開示】
「聞聲從耳根入道，法髓入心長慧命，佛陀法音淨和雅，柔軟善法入真如。」
聞聲從耳根入道
法髓入心長慧命
佛陀法音淨和雅
柔軟善法入真如
也就是和大家來分享，我們聽法，聽，是哪裡來聽？耳朵聽。所以，「聞聲」，這個外面的聲音，由耳根來聽。所以聽來的聲音，讓我們的心是歡喜，或者是不歡喜的聲音，都是在外面種種的聲音，入我們的耳根來。我們若是都不寸分心，就是只面對著面這樣來聽，這歡喜、不歡喜，都不會去想，我們人生在周圍的境界，有很多複雜的道理存在，我們就不會去想到。
佛法，就是佛陀來人間，就是要提醒每個人，人人，除了我們在現在的這一念心，我們周圍世間的事物，我們也要很敏銳，去瞭解、去體會、去分別，這叫做「智」，「智」叫做「分別智」。將外面的「分別智」，攝入於我們的內心，然後經過考慮就投入人群，眾生平等，發揮這分菩薩愛的力量，在人群中。
看到我們南非，他們正在發放，冬令救濟。從莫三比克、史瓦濟蘭、賴索托，這幾個國家，離南非比較遠，首先發放。那邊發放完了，那些志工是史瓦濟蘭、莫三比克，這些志工，就又再繼續要來南非，目的就是要，來和南非的慈濟人會合，要來學習。在南非德本的慈濟人，南非的菩薩，開始同樣下鄉在做發放，同時也是居家關懷。就開始將他們分(組)，分為各人帶各人的，那就到貧窮、病苦的家庭去，看他們如何對待那些貧而病、老人又殘廢，或是精神有病等等的家庭，他們這樣分開帶去。
有一位，一組到了一位老阿嬤的家，家很破，很骯髒，阿嬤年老了，又是病，躺在床上無人可照顧，在那堆垃圾一樣，就是人在地上，周圍拉拉雜雜，很多的垃圾，這樣混在一起。這個志工到了，看了不捨，趕快為阿嬤清洗她的身體、整理她的家裡。
原來這位阿嬤，還有一位(智力)低能的孫女，這位孫女不只是低能，身體又有傷口，又爛又臭。這位志工同時在外面，找到這位低能的女孩，他們看了也是不捨，仔細再為她整理，換衣服整理等等。這就是菩薩！經過了好幾個家庭，所看到的房屋，破爛不堪，看到的病重，求生不能，求死不得，實在是讓人看了不忍心。
所以潘明水居士，就向他們機會教育，就對他們說：這個家庭的苦，在你們莫三比克、史瓦濟蘭，當然你們看到的也是有。但是，你們那時候，還未接觸慈濟之前，這個人和我們沒有關係，他窮，我也窮，病是他的事，我沒病，我健康，他窮，我也窮，我健康，但是他病，彼此之間沒關係，也是這樣就過去了。
接觸慈濟之後，啟開了這念心，因為有了佛法，菩薩，人生的貴人；這個人生的貴人，是多麼高貴啊！去幫助人時，不只是對方，被幫助者，得到幫助的歡喜，其實，幫助人的人，看到被幫助者歡喜，那種的歡喜是長久的，這叫做法。因為佛法入我們的心來，知道這叫做菩薩道，所以在行菩薩道在人間，菩薩不是高高在上讓我們拜，原來菩薩是在我們的身上，能夠去付出。
他有病，他在這麼骯髒的環境中。我們也貧，但是我們沒病，我們能夠為這個貧與病的人，幫助他整理好他的周圍，環境乾淨，讓一位生病的輕鬆多了，讓這位貧而病的老人，心有很多安慰。
「你們大家來幫助這個人，歡喜嗎？」「歡喜。」「看到這位老奶奶，她這樣的貧，我們和她有一樣貧窮嗎？」有的人說：「我和她差沒多少。」同樣是貧，「但是她病，我們健康，你覺得怎麼樣？」「我比她更有福了。」「對啊！有福的人就要趕快，去幫助在苦難中、困難中的人。這位老奶奶這樣的環境，經過整理之後，我們歡喜、她輕鬆，這樣你會常常記得嗎？」「我會永遠都記住。」「對啊！這就是叫做救人的人。」
這樣繼續走，不同的家庭，除了貧、病的苦難以外，又聽聽這個案主他的人生，之後，經過都不同的人生。其中一位莫三比克的志工，他就說：「原來我一直感覺，生活就是這麼貧、這麼苦，但是看到別人，來到南非苦難的人，卻也有這種意外受傷，有被槍打到的槍傷，被刀殺的刀傷，這樣惹起了一生的殘廢。」種種（他們的分享）……。
潘居士為他們結語，就是說：「這叫做佛陀所說的法：人生是苦。」他就開始說人間的「苦諦」。將他們各人所看的家庭，不一樣發生的故事，結果是這麼苦難，這樣就告訴他們：「這樣叫做『集諦』，是『集』的道理。人生就是這麼苦，大家有想要解脫這個苦嗎？」大家都說：「有啊，我對這個人間很怕，也是很煩惱。」潘居士就說：「若來生還要再來這裡嗎？」「不要。」「不要，要如何？你現在就要造因緣果報，要滅這個苦就要修行，走在這個修行的道路。」真的是很長，很長的故事，很多很多的家庭，會合起來就是這樣。
這從耳根來聞種種的聲音，見苦知福，知道了，知道這是因果，生來這個地方是無奈，所以大家要修行，修行就是互相去照顧，「不請之師」，幫助別人的歡喜，互相歡喜，歡喜就沒苦難了。這個道理入耳根來，就行在大道、行在菩薩道裡。這種法髓入心，增長慧命，這就用人間法，來會合佛法。
所以經典，尤其是佛陀在世時，佛陀的法音，淨而和雅，所說的就是人間的善法，要如何讓大家能夠了解，這個大、小乘的真理。小乘是妙權誘引，大乘就是直入人心，能夠回歸本性。法若流入人心，直指人心，能夠立地成佛。
所以前面的這段(經)文，前面我們昨天說過，「世尊說實道，波旬無此事」。
世尊說實道
波旬無此事
以是我定知
非是魔作佛
我墮疑網故
謂是魔所為
《法華經 譬喻品第三》
「世尊說實道，波旬無此事。」意思就是人人都在法，其實沒有什麼樣的惡，來擾亂我們，擾亂我們自己的心，就是我們的心被外面的境界，所誘惑去，法就漏掉了，我們的心就波動起來。像這些都是我們的心魔，在擾亂我們內心的正法。我們若能夠理解，自然「波旬無此事。」就沒有什麼會擾亂我們的心。
所以，「以是我定知，非是魔作佛」。其實，法是真實的，絕對不是，不是虛的，所以我們應該要相信。我們下面再，又再看下來這段 (經)文，「聞佛柔軟音」，因為他的心的疑，全都去除，相信佛說人人能成佛，這個法已定下來。
現在就說：「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」
聞佛柔軟音
深遠甚微妙
演暢清淨法
我心大歡喜
疑悔永已盡
安住實智中
《法華經 譬喻品第三》
那就是說，眾生那種剛強的心，我們眾生心是很剛強，難調難伏。因為佛陀的慈悲，不捨眾生，還是用愛心、耐心，就如世間的慈父，孩子再怎麼壞，不想要聽話，慈父，父親還是不肯捨棄他的孩子。佛陀為了眾生，來來回回人間，眾生未得度，佛陀不放棄，久遠劫來都是隨著眾生在人間，設因緣度眾生，所以種種方法，無非就是要提醒眾生，真如覺性。
所以，因緣若成熟了，聽佛所說的話，心就會起歡喜，那是因為眾生的心門打開了。「聞佛柔軟音」，舍利弗的心已經瞭解佛陀的法，句句是真語、實語、不妄語，所以現在聽來愈是覺得柔軟音，不只是柔軟，尤其是「深(遠)甚微妙」。
眾生剛強
難調難伏
因聞佛柔軟音
如晨露潤漬心地
難思議
靜寂深遠甚微妙
安住於實智中
這就像，眾生剛強的心，已經開始受調伏了，心就像大地的塵沙，晚上有露水，所以大地這個塵沙，受過了露水的潛濕，這樣潤濕，那個土地，風微微地吹來，很清涼、很乾淨。而若是太陽曬過的沙，風一吹，風沙起。這是在表達這念心，心境。所以這個露潛潤大地，那種的感覺，真的是不可思議，清涼、歡喜的心地。
「靜寂深遠甚微妙」。這種的靜寂的境界，這種的道理，這樣潛入心來，要用什麼來表達呢？總是很微妙，就是不可以言宣，要用話表達得出來，是很微淺的，而若很深的道理，就要我們自己去體會，才能夠了解。
下面接下來，「演暢清淨法，我心大歡喜」。佛陀的音聲，說出來的法，讓人感受到那種道理，入心的微妙，這種的法音，所以佛陀開始暢開心懷。
佛陀暢開心懷
演說大乘
微妙一乘大法
解我見思惑、
斷疑網
我心大歡喜
佛陀現在所說的法，是他最歡喜的法，所以很歡喜時說話，那個聲音聽起來更加特別。說他心裡很想說，演說大乘微妙的大法，這個大法就是「解我見思惑、斷疑網」。
這是舍利弗，現在在聽佛說的話，特別那個內心所接受到的，真的是很歡喜，非常的微妙，非可言說，那種的心態。而這個心態就是感恩，感恩佛陀來解，紛紛分解、分析、解說。
舍利弗說，我見思惑。本來舍利弗，還有微分的見思惑的煩惱，經過了佛陀的法髓，點點滴滴入他的慧命，所以，所有的疑網，見思惑、少分煩惱都斷除了，所以「斷疑網」。
舍利弗這樣說「我心大歡喜」，聞如來說，這個清淨微妙的法，原來是人性本具的真如。一實法，就是真如法，是人人本具，最深、至高、至大的道理，這原來回歸到本性來，這種如來大乘妙法。
如今得聞如來
說此清淨微妙
人性本具
真如大乘妙法
聞法者無不踴躍
故云：我心大歡喜
所以「聞法者無不踴躍」，大家聽到，大家無不都是內心歡喜，歡喜，我歡喜到快要跳起來，「我心大歡喜」，所以舍利弗表達出來的，就是心很歡喜。也因為「疑悔永已盡，安住實智中」，我現在很歡喜，歡喜到現在，已經安住下來了，這個心絕對沒有疑了。
所以《法華經》的<序品>說「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」。
法華經序品曰：
諸求三乘人
若有疑悔者
佛當為除斷
令盡無有餘
這段(經)文就是在，<序品>之中所說的話。佛現在要說的實法，這些人若有疑念，現在佛一定，一一將這個求三乘法的人，人人心中的疑，都要使他完全去除。現在的舍利弗也是一樣，他已經的疑悔已除，現在就是安住在實智中，知道自己將來也有成佛的機會，所以很歡喜。
所以「聞聲從耳根入，法髓入心長慧命」，用這個法髓入我們的心，若用歡喜心接受佛法，佛的聲音就會很清順地從耳入、刻在心版裡，淨如琉璃那樣的乾淨，自然這個善法入真如來。
各位菩薩還是用心，信心建立，真理才能夠成立。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Enter True Suchness with Virtuous Dharma (柔軟善法入真如)
Date: January.22. 2015
“The sounds we hear enter through our ears. The Dharma-essence enters our hearts and develops our wisdom-life. The Buddha’s teaching of the Dharma is pure and elegant. The soft and gentle virtuous Dharma helps us enter our nature of True Suchness.”
I want to share this with everyone. Where does the Dharma we listen to come from? Our ears listen, so we hear sounds. External sounds are heard with our ears. The sounds we hear can make us happy, or they can make us unhappy. All kinds of sounds from our surroundings enter through our ears. If we do not become distracted and just focus on listening to what is in front of us, we may be happy or not, but we will not think about how in the environment in which we live, there are so many complex principles. We do not pay attention to them.
The Buddha-Dharma is what the Buddha, when He comes to this world, uses to remind all of us that besides what we are presently focused on when it comes to matters and objects around us, we must try to keenly understand, comprehend and differentiate them. This takes wisdom, which we call “discerning wisdom.” We apply discerning wisdom to external conditions and then internalize what we learned. Then after we contemplate this, we will devote ourselves to helping people and see all sentient beings as equals. We will exercise the love of the Bodhisattvas among the people.
Look at South Africa. They are doing winter relief distributions right now. Mozambique, Swaziland and Lesotho are far away from South Africa, so they distributed there first. After completing the distributions, these volunteers from Swaziland and Mozambique then continued on to South Africa. Their goal was to meet with South Africa Tzu Chi volunteers and learn from them. The Tzu Chi volunteers in Duran, these South Africa Bodhisattvas, held distributions in the countryside while at the same time conducting home visits. They began to split into groups; volunteers brought other volunteers to visit families who suffered from poverty and illness. They went to see how they could care for those who were poor and sick, elderly and disabled, or who suffered from psychological illnesses, etc. So, each group went a different way.
One volunteer led a group to visit an elderly woman. Her home was rundown and filthy. This old woman was old and sick. She laid in bed with no one to care for her, among a pile of garbage. There was so much clutter around her and she was mixed in with all that filth and garbage. The volunteers came and could not bear to see this. So, they arranged to give her a bath and clean up her house. It turned out that she had a mentally challenged granddaughter. Not only was she mentally disabled, her body was covered in sores which were rotten and odorous. These volunteers found her outside. They also felt pity for her so they meticulously cleaned her up, prepared a change of clothes for her, and so on. This is what Bodhisattvas do.
They went to visit many families. The houses they saw were extremely dilapidated. The people they saw were severely ill; they suffered tremendously, hovering on the edge of life and death. Indeed, this is truly saddening to see. So, [Tzu Chi volunteer] Michael Pan took this opportunity to teach them.
He said, “This family is suffering. In Mozambique and Swaziland, of course you have seen families like this as well. But at that time, you had not yet encountered Tzu Chi.If this person had no connection to you, you would just think she is poor, but so are you, and her illness is her problem. You’re healthy, so you don’t have a problem. She may be poor, but so are you. You are healthy, but she is ill. Without any pre-existing relationship with her, you would just walk away.”
Joining Tzu Chi inspired them [to help].Because they encountered the Buddha-Dharma, they became Bodhisattvas who benefit others.Being a benefactor to other people is such a noble thing.When they help people, not only do those being helped feel happy, those who help others are also joyful when they see those they help become happy.This happiness is long-lasting.This is the Dharma.
Because we have taken the Buddha-Dharma to heart, we know this is the Bodhisattva-path and so we walk this Bodhisattva-path in the world.Bodhisattvas are not people on a pedestal for us to worship.There is actually a Bodhisattva in every one of us that can help others.
If someone is sick and lives in a filthy environment, [we can say,].
“Though we are poor, we are not sick. We can help those who are poor and sick to clean up their surroundings.”When their surroundings are clean, people who are sick feel much more relaxed, the way this poor and ill elderly woman felt very comforted.
“Does coming here to help this person make you happy?”
“Yes.”“Seeing this grandma, how poor she is, are we as poor as she is?”One person said, “I’m not much better off.”He was also poor.“But she’s sick and we’re healthy, so how do you feel about that? I am more blessed then she is. Indeed, those who are blessed must quickly help those who are suffering and in difficulty. After we cleaned up her house, we feel happy and she feels relaxed. Will this feeling remain with you? I will remember this forever. Exactly. This is how we become someone who helps others.”
Thus they continued their visits to different families.Asise from seeing the suffering of poverty and illness, they also listened to the various life stories of these care recipients.One of the Mozambican volunteers said, “Originally, I always felt that I lived in such poverty and with such suffering. But then I came here and saw that in South Africa there were those who were injured by accidents, shot by guns or cut by knives, resulting in a lifetime of physical disability.”
Mr. Pan summarized everything by saying, “This is the Dharma the Buddha taught. Life is suffering.”He talked about the truth of suffering and how each family they visited had a different story, but all resulted in suffering.He told them, “This is the causation of suffering. This is the truth of causation. Life is simply filled with suffering. Do you all want to be liberated from this suffering?”
Everyone said, “Yes, I am afraid of this world and I have so many afflictions.”
Mr. Pan said, “Do you want to come back her in the next life?”
“No.”“Then what should you do? You must create [good] karmic conditions. To eliminate suffering, you must engage in spiritual practice. You must walk the path of spiritual cultivation.”I can go on and on about this story.After meeting all these families, this is the lesson they must learn.This came from the sounds they heard with their ears.
Seeing suffering, they recognized their blessings; they understood that this was the law of karma and that they could not control where they were born, so they had to engage in spiritual practice, which meant they had to take care of each other.
As “un-summoned teachers” who help others, happiness arises in us, as well as in the person we help; with happiness, we will not suffer.After these principles enter their ears, they walk the great Bodhisattva-path.When this Dharma-essence enters their minds, it develops their wisdom-life.This is how worldly teachings can converge with the Buddha-Dharma.
So, the sutras say that during the Buddha’s lifetime, He gave teachings with a pure and elegant voice and everything He taught was virtuous Dharma.He wanted to help people understand the true principles of the Great and Small Vehicles.
The Small Vehicle uses the provisional to entice. The Great Vehicle directly points to their minds so they can return to their intrinsic nature. If the Dharma can flow into their hearts and help them understand their minds, they can instantly attain Buddhahood. So, in the previous sutra passage, which we discussed yesterday, it states, “The World-Honored One preaches the true path. Papiyas would not do this.”
“The World-Honored One preaches the true path. Papiyas would not do this. Therefore I know for certain that this is not Mara posing as the Buddha. But I had fallen into a web of doubts, so I said it was the doings of Mara.”
“The World-Honored One preaches the true path. Papiyas would not do this”. This means that when we abide in the Dharma, there is no such thing as evil that can disturb our minds. Our minds are disturbed when something in our external environment leads us astray. Then the Dharma leaks out and our minds waver. This is how the maras in our minds disturb the Right Dharma within us. If we can understand this, we know “Papiyas would not [teach the true path]”. Then nothing can disturb our minds.
So, “Therefore I know for certain that this is not Mara posing as the Buddha. Indeed, this Dharma is true and real; it is definitely not an illusion. So, we must believe in it. Let us read the next sutra passage, “Hearing the Buddha’s soft and gentle voice”. Because he completely eliminated this doubts, he believed everyone can attain Buddhahood. Sariputra was certain of this teaching. Now, [the sutra] states,
“Hearing the Buddha’s soft and gentle voice profound, far-reaching, subtle and wondrous, widely proclaiming the pure Dharma, I feel great joy within my heart. My doubts and regrets are forever ended, so I can abide in true wisdom”.
This addresses sentient beings’ stubbornness. We sentient beings are unyielding and difficult to train. Because of the Buddha’s compassion, He did not abandon sentient beings. He continued to teach with love and patience, just like a kind father in this world. No matter how naughty and disobedient a child is, a kind father still will not abandon his child. For the sake of sentient beings, the Buddha constantly returns to this world. As long as there are still unenlightened beings, the Buddha will never give up. For kalpas, He has adapted to sentient beings in this world and devised causes and conditions to transform them. So, He used various kinds of methods solely to remind sentient beings of their awakened nature of True Suchness.
When causes and conditions are mature, as they listen to the Buddha’s teachings happiness will arise in their hearts. That is because the door to their minds has opened. “Hearing the Buddha’s soft and gentle voice”, Sariputra already understood the Buddha-Dharma and knew that every word was true, was real and not a lie. So, the more he listened, the more gentle the Buddha sounded. Not only was His voice gentle, it was particularly “profound, far-reaching, subtle and wondrous”.
“Sentient beings are unyielding, difficult to train. But the soft and gentle voice of the Buddha immerses their hearts like the morning dew. It is inconceivable, tranquil and still, profound, far-reaching, subtle and wondrous and thus allows them to abide in true wisdom.”
This is when sentient beings’ unyielding minds have begun to accept the teachings. Their mind is like a land with sand covered by dew overnight. So, the sand on the ground is immersed by dew. This moistens the land. As the wind gently blows, the air is very cool and clean. If the sun dries out the sand, the blowing wind would cause a sand storm. This describes a state of mind. So, when the dew immerses the land, the feeling is really incredible. A refreshing and happy state of mind is “tranquil and still, profound, far-reaching, subtle and wondrous”. This tranquil state enables principles to sink deeply into the mind. How do we express this? It seems so subtle and wondrous; it cannot be expressed in words.
What we can express through words is very simple and superficial. As for profound principles, we have to realize them ourselves, this is the only way to truly understand them.
Then, “[Hearing the Buddha] widely proclaiming the pure Dharma, I feel great joy within my heart”. The Buddha’s voice and the Dharma He taught help people to feel the subtlety and wonder of the principles as they penetrate the mind. This is the sound of the Dharma. So, the Buddha had begun to freely express His intent.
“The Buddha freely expressed His intent and proclaimed the Great Vehicle Dharma. The subtle and wondrous Great Dharma of the One Vehicle resolved my delusions of views and thinking and severed my web of doubts, so I feel great joy within my heart.”
The Dharma the Buddha was now teaching brought Him the great joy. So, He spoke with great joy and His voice sounded very special He really wanted to share this. So, He taught the wondrous Great Vehicle Dharma.
[For Sariputra,] this Great Dharma “resolved [his] delusions of views and thinking and severed [his] web of doubts.” When Sariputra listened to what the Buddha was sharing now, the Dharma he accepted into his heart was truly very joyful, very subtle and wondrous. No words can describe that state of mind.
His state of mind was one of gratitude. He was grateful to the Buddha for analyzing and explaining this Dharma.
Sariputra spoke of “my delusions of views and thinking.”Originally, Sariputra still had the slightest afflictions and delusion of views and thinking. Because the Buddha’s Dharma-essence entered his wisdom-life drop by drop, this web of doubts, his delusions of views and thinking and the slightest remaining afflictions were eliminated. Having severed his web of doubts, Sariputra said, “I feel great joy within my heart. Now we have heard the Buddha teach this pure, subtle and wondrous Dharma.”
People intrinsically have a nature of True Suchness. The One [Vehicle] is the Dharma of True Suchness, which all of us inherently possess. It is the most profound, supreme, great principles, which will return us to our intrinsic nature. This is the Tathagata’s wondrous Great Vehicle Dharma.
Now that we have heard the Buddha teach this pure, subtle and wondrous Dharma, we know that intrinsic to our nature is the wondrous Great Vehicle Dharma of True Suchness. All who heard the Dharma became jubilant. So, I said, “I feel great joy within my heart.”
So, “All who heard the Dharma became jubilant.” When everyone heard it, they all felt joy within their hearts. They were so joyful they wanted to leap in their air. “I feel great joy within my heart.” So, what Sariputra expressed was the joy in his heart. He also felt, “My doubts and regrets are forever ended, and I will abide in true wisdom.” He was very joyful. He was so happy, his mind was peacefully abiding. Thus his mind was definitely free of doubts.
So, the Introductory Chapter of the Lotus Sutra states, “Those who seek the Three Vehicle teachings, should they have doubts or regrets, will have them resolved completely by the Buddha so that none remain.”
This sutra passage is what the Buddha said in the Introductory Chapter. He was now going to teach the True Dharma. If they had doubts, the Buddha would definitely help each of those seeking the Three Vehicle to completely eliminate their doubts. This also applied to Sariputra at this time. His doubts had been eliminated, so he abided in true wisdom. He knew that he has the chance to attain Buddhahood in the future. Therefore, he felt very joyful.
So, with “the sounds we hear through our ears, the Dharma-essence enters our hearts and develops our wisdom-life.” If we allow the Dharma-essence to enter our hearts and accept the Buddha-Dharma with joy, the Buddha’s voice and teachings will clearly enter our ears and become engraved on our hearts. When our minds are as pure as a crystal, then virtuous Dharma will naturally help us enter our nature of True Suchness.
Dear Bodhisattvas, we must be very mindful to establish our faith so we can realize true principles. Therefore, 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）
⊙「聞聲從耳根入道，法髓入心長慧命，佛陀法音淨和雅，柔軟善法入真如。」
⊙「世尊說實道，波旬無此事，以是我定知，非是魔作佛。我墮疑網故，謂是魔所為。」《法華經 譬喻品第三》
⊙「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」《法華經 譬喻品第三》
⊙眾生剛強難調難伏，因聞佛柔軟音，如晨露潤漬心地難思議，靜寂深遠甚微妙，安住於實智中。
⊙佛陀暢開心懷，演說大乘，微妙一乘大法；解我見思惑、斷疑網，我心大歡喜。
⊙如今得聞如來說此清淨微妙，人性本具真如，大乘妙法，聞法者無不踴躍，故云：我心大歡喜。
⊙「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」。
【證嚴上人開示】
「聞聲從耳根入道，法髓入心長慧命，佛陀法音淨和雅，柔軟善法入真如。」
聞聲從耳根入道
法髓入心長慧命
佛陀法音淨和雅
柔軟善法入真如
也就是和大家來分享，我們聽法，聽，是哪裡來聽？耳朵聽。所以，「聞聲」，這個外面的聲音，由耳根來聽。所以聽來的聲音，讓我們的心是歡喜，或者是不歡喜的聲音，都是在外面種種的聲音，入我們的耳根來。我們若是都不寸分心，就是只面對著面這樣來聽，這歡喜、不歡喜，都不會去想，我們人生在周圍的境界，有很多複雜的道理存在，我們就不會去想到。
佛法，就是佛陀來人間，就是要提醒每個人，人人，除了我們在現在的這一念心，我們周圍世間的事物，我們也要很敏銳，去瞭解、去體會、去分別，這叫做「智」，「智」叫做「分別智」。將外面的「分別智」，攝入於我們的內心，然後經過考慮就投入人群，眾生平等，發揮這分菩薩愛的力量，在人群中。
看到我們南非，他們正在發放，冬令救濟。從莫三比克、史瓦濟蘭、賴索托，這幾個國家，離南非比較遠，首先發放。那邊發放完了，那些志工是史瓦濟蘭、莫三比克，這些志工，就又再繼續要來南非，目的就是要，來和南非的慈濟人會合，要來學習。在南非德本的慈濟人，南非的菩薩，開始同樣下鄉在做發放，同時也是居家關懷。就開始將他們分(組)，分為各人帶各人的，那就到貧窮、病苦的家庭去，看他們如何對待那些貧而病、老人又殘廢，或是精神有病等等的家庭，他們這樣分開帶去。
有一位，一組到了一位老阿嬤的家，家很破，很骯髒，阿嬤年老了，又是病，躺在床上無人可照顧，在那堆垃圾一樣，就是人在地上，周圍拉拉雜雜，很多的垃圾，這樣混在一起。這個志工到了，看了不捨，趕快為阿嬤清洗她的身體、整理她的家裡。
原來這位阿嬤，還有一位(智力)低能的孫女，這位孫女不只是低能，身體又有傷口，又爛又臭。這位志工同時在外面，找到這位低能的女孩，他們看了也是不捨，仔細再為她整理，換衣服整理等等。這就是菩薩！經過了好幾個家庭，所看到的房屋，破爛不堪，看到的病重，求生不能，求死不得，實在是讓人看了不忍心。
所以潘明水居士，就向他們機會教育，就對他們說：這個家庭的苦，在你們莫三比克、史瓦濟蘭，當然你們看到的也是有。但是，你們那時候，還未接觸慈濟之前，這個人和我們沒有關係，他窮，我也窮，病是他的事，我沒病，我健康，他窮，我也窮，我健康，但是他病，彼此之間沒關係，也是這樣就過去了。
接觸慈濟之後，啟開了這念心，因為有了佛法，菩薩，人生的貴人；這個人生的貴人，是多麼高貴啊！去幫助人時，不只是對方，被幫助者，得到幫助的歡喜，其實，幫助人的人，看到被幫助者歡喜，那種的歡喜是長久的，這叫做法。因為佛法入我們的心來，知道這叫做菩薩道，所以在行菩薩道在人間，菩薩不是高高在上讓我們拜，原來菩薩是在我們的身上，能夠去付出。
他有病，他在這麼骯髒的環境中。我們也貧，但是我們沒病，我們能夠為這個貧與病的人，幫助他整理好他的周圍，環境乾淨，讓一位生病的輕鬆多了，讓這位貧而病的老人，心有很多安慰。
「你們大家來幫助這個人，歡喜嗎？」「歡喜。」「看到這位老奶奶，她這樣的貧，我們和她有一樣貧窮嗎？」有的人說：「我和她差沒多少。」同樣是貧，「但是她病，我們健康，你覺得怎麼樣？」「我比她更有福了。」「對啊！有福的人就要趕快，去幫助在苦難中、困難中的人。這位老奶奶這樣的環境，經過整理之後，我們歡喜、她輕鬆，這樣你會常常記得嗎？」「我會永遠都記住。」「對啊！這就是叫做救人的人。」
這樣繼續走，不同的家庭，除了貧、病的苦難以外，又聽聽這個案主他的人生，之後，經過都不同的人生。其中一位莫三比克的志工，他就說：「原來我一直感覺，生活就是這麼貧、這麼苦，但是看到別人，來到南非苦難的人，卻也有這種意外受傷，有被槍打到的槍傷，被刀殺的刀傷，這樣惹起了一生的殘廢。」種種（他們的分享）……。
潘居士為他們結語，就是說：「這叫做佛陀所說的法：人生是苦。」他就開始說人間的「苦諦」。將他們各人所看的家庭，不一樣發生的故事，結果是這麼苦難，這樣就告訴他們：「這樣叫做『集諦』，是『集』的道理。人生就是這麼苦，大家有想要解脫這個苦嗎？」大家都說：「有啊，我對這個人間很怕，也是很煩惱。」潘居士就說：「若來生還要再來這裡嗎？」「不要。」「不要，要如何？你現在就要造因緣果報，要滅這個苦就要修行，走在這個修行的道路。」真的是很長，很長的故事，很多很多的家庭，會合起來就是這樣。
這從耳根來聞種種的聲音，見苦知福，知道了，知道這是因果，生來這個地方是無奈，所以大家要修行，修行就是互相去照顧，「不請之師」，幫助別人的歡喜，互相歡喜，歡喜就沒苦難了。這個道理入耳根來，就行在大道、行在菩薩道裡。這種法髓入心，增長慧命，這就用人間法，來會合佛法。
所以經典，尤其是佛陀在世時，佛陀的法音，淨而和雅，所說的就是人間的善法，要如何讓大家能夠了解，這個大、小乘的真理。小乘是妙權誘引，大乘就是直入人心，能夠回歸本性。法若流入人心，直指人心，能夠立地成佛。
所以前面的這段(經)文，前面我們昨天說過，「世尊說實道，波旬無此事」。
世尊說實道
波旬無此事
以是我定知
非是魔作佛
我墮疑網故
謂是魔所為
《法華經 譬喻品第三》
「世尊說實道，波旬無此事。」意思就是人人都在法，其實沒有什麼樣的惡，來擾亂我們，擾亂我們自己的心，就是我們的心被外面的境界，所誘惑去，法就漏掉了，我們的心就波動起來。像這些都是我們的心魔，在擾亂我們內心的正法。我們若能夠理解，自然「波旬無此事。」就沒有什麼會擾亂我們的心。
所以，「以是我定知，非是魔作佛」。其實，法是真實的，絕對不是，不是虛的，所以我們應該要相信。我們下面再，又再看下來這段 (經)文，「聞佛柔軟音」，因為他的心的疑，全都去除，相信佛說人人能成佛，這個法已定下來。
現在就說：「聞佛柔軟音，深遠甚微妙，演暢清淨法，我心大歡喜，疑悔永已盡，安住實智中。」
聞佛柔軟音
深遠甚微妙
演暢清淨法
我心大歡喜
疑悔永已盡
安住實智中
《法華經 譬喻品第三》
那就是說，眾生那種剛強的心，我們眾生心是很剛強，難調難伏。因為佛陀的慈悲，不捨眾生，還是用愛心、耐心，就如世間的慈父，孩子再怎麼壞，不想要聽話，慈父，父親還是不肯捨棄他的孩子。佛陀為了眾生，來來回回人間，眾生未得度，佛陀不放棄，久遠劫來都是隨著眾生在人間，設因緣度眾生，所以種種方法，無非就是要提醒眾生，真如覺性。
所以，因緣若成熟了，聽佛所說的話，心就會起歡喜，那是因為眾生的心門打開了。「聞佛柔軟音」，舍利弗的心已經瞭解佛陀的法，句句是真語、實語、不妄語，所以現在聽來愈是覺得柔軟音，不只是柔軟，尤其是「深(遠)甚微妙」。
眾生剛強
難調難伏
因聞佛柔軟音
如晨露潤漬心地
難思議
靜寂深遠甚微妙
安住於實智中
這就像，眾生剛強的心，已經開始受調伏了，心就像大地的塵沙，晚上有露水，所以大地這個塵沙，受過了露水的潛濕，這樣潤濕，那個土地，風微微地吹來，很清涼、很乾淨。而若是太陽曬過的沙，風一吹，風沙起。這是在表達這念心，心境。所以這個露潛潤大地，那種的感覺，真的是不可思議，清涼、歡喜的心地。
「靜寂深遠甚微妙」。這種的靜寂的境界，這種的道理，這樣潛入心來，要用什麼來表達呢？總是很微妙，就是不可以言宣，要用話表達得出來，是很微淺的，而若很深的道理，就要我們自己去體會，才能夠了解。
下面接下來，「演暢清淨法，我心大歡喜」。佛陀的音聲，說出來的法，讓人感受到那種道理，入心的微妙，這種的法音，所以佛陀開始暢開心懷。
佛陀暢開心懷
演說大乘
微妙一乘大法
解我見思惑、
斷疑網
我心大歡喜
佛陀現在所說的法，是他最歡喜的法，所以很歡喜時說話，那個聲音聽起來更加特別。說他心裡很想說，演說大乘微妙的大法，這個大法就是「解我見思惑、斷疑網」。
這是舍利弗，現在在聽佛說的話，特別那個內心所接受到的，真的是很歡喜，非常的微妙，非可言說，那種的心態。而這個心態就是感恩，感恩佛陀來解，紛紛分解、分析、解說。
舍利弗說，我見思惑。本來舍利弗，還有微分的見思惑的煩惱，經過了佛陀的法髓，點點滴滴入他的慧命，所以，所有的疑網，見思惑、少分煩惱都斷除了，所以「斷疑網」。
舍利弗這樣說「我心大歡喜」，聞如來說，這個清淨微妙的法，原來是人性本具的真如。一實法，就是真如法，是人人本具，最深、至高、至大的道理，這原來回歸到本性來，這種如來大乘妙法。
如今得聞如來
說此清淨微妙
人性本具
真如大乘妙法
聞法者無不踴躍
故云：我心大歡喜
所以「聞法者無不踴躍」，大家聽到，大家無不都是內心歡喜，歡喜，我歡喜到快要跳起來，「我心大歡喜」，所以舍利弗表達出來的，就是心很歡喜。也因為「疑悔永已盡，安住實智中」，我現在很歡喜，歡喜到現在，已經安住下來了，這個心絕對沒有疑了。
所以《法華經》的<序品>說「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘」。
法華經序品曰：
諸求三乘人
若有疑悔者
佛當為除斷
令盡無有餘
這段(經)文就是在，<序品>之中所說的話。佛現在要說的實法，這些人若有疑念，現在佛一定，一一將這個求三乘法的人，人人心中的疑，都要使他完全去除。現在的舍利弗也是一樣，他已經的疑悔已除，現在就是安住在實智中，知道自己將來也有成佛的機會，所以很歡喜。
所以「聞聲從耳根入，法髓入心長慧命」，用這個法髓入我們的心，若用歡喜心接受佛法，佛的聲音就會很清順地從耳入、刻在心版裡，淨如琉璃那樣的乾淨，自然這個善法入真如來。
各位菩薩還是用心，信心建立，真理才能夠成立。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Enter True Suchness with Virtuous Dharma (柔軟善法入真如)
Date: January.22. 2015
“The sounds we hear enter through our ears. The Dharma-essence enters our hearts and develops our wisdom-life. The Buddha’s teaching of the Dharma is pure and elegant. The soft and gentle virtuous Dharma helps us enter our nature of True Suchness.”
I want to share this with everyone. Where does the Dharma we listen to come from? Our ears listen, so we hear sounds. External sounds are heard with our ears. The sounds we hear can make us happy, or they can make us unhappy. All kinds of sounds from our surroundings enter through our ears. If we do not become distracted and just focus on listening to what is in front of us, we may be happy or not, but we will not think about how in the environment in which we live, there are so many complex principles. We do not pay attention to them.
The Buddha-Dharma is what the Buddha, when He comes to this world, uses to remind all of us that besides what we are presently focused on when it comes to matters and objects around us, we must try to keenly understand, comprehend and differentiate them. This takes wisdom, which we call “discerning wisdom.” We apply discerning wisdom to external conditions and then internalize what we learned. Then after we contemplate this, we will devote ourselves to helping people and see all sentient beings as equals. We will exercise the love of the Bodhisattvas among the people.
Look at South Africa. They are doing winter relief distributions right now. Mozambique, Swaziland and Lesotho are far away from South Africa, so they distributed there first. After completing the distributions, these volunteers from Swaziland and Mozambique then continued on to South Africa. Their goal was to meet with South Africa Tzu Chi volunteers and learn from them. The Tzu Chi volunteers in Duran, these South Africa Bodhisattvas, held distributions in the countryside while at the same time conducting home visits. They began to split into groups; volunteers brought other volunteers to visit families who suffered from poverty and illness. They went to see how they could care for those who were poor and sick, elderly and disabled, or who suffered from psychological illnesses, etc. So, each group went a different way.
One volunteer led a group to visit an elderly woman. Her home was rundown and filthy. This old woman was old and sick. She laid in bed with no one to care for her, among a pile of garbage. There was so much clutter around her and she was mixed in with all that filth and garbage. The volunteers came and could not bear to see this. So, they arranged to give her a bath and clean up her house. It turned out that she had a mentally challenged granddaughter. Not only was she mentally disabled, her body was covered in sores which were rotten and odorous. These volunteers found her outside. They also felt pity for her so they meticulously cleaned her up, prepared a change of clothes for her, and so on. This is what Bodhisattvas do.
They went to visit many families. The houses they saw were extremely dilapidated. The people they saw were severely ill; they suffered tremendously, hovering on the edge of life and death. Indeed, this is truly saddening to see. So, [Tzu Chi volunteer] Michael Pan took this opportunity to teach them.
He said, “This family is suffering. In Mozambique and Swaziland, of course you have seen families like this as well. But at that time, you had not yet encountered Tzu Chi.If this person had no connection to you, you would just think she is poor, but so are you, and her illness is her problem. You’re healthy, so you don’t have a problem. She may be poor, but so are you. You are healthy, but she is ill. Without any pre-existing relationship with her, you would just walk away.”
Joining Tzu Chi inspired them [to help].Because they encountered the Buddha-Dharma, they became Bodhisattvas who benefit others.Being a benefactor to other people is such a noble thing.When they help people, not only do those being helped feel happy, those who help others are also joyful when they see those they help become happy.This happiness is long-lasting.This is the Dharma.
Because we have taken the Buddha-Dharma to heart, we know this is the Bodhisattva-path and so we walk this Bodhisattva-path in the world.Bodhisattvas are not people on a pedestal for us to worship.There is actually a Bodhisattva in every one of us that can help others.
If someone is sick and lives in a filthy environment, [we can say,].
“Though we are poor, we are not sick. We can help those who are poor and sick to clean up their surroundings.”When their surroundings are clean, people who are sick feel much more relaxed, the way this poor and ill elderly woman felt very comforted.
“Does coming here to help this person make you happy?”
“Yes.”“Seeing this grandma, how poor she is, are we as poor as she is?”One person said, “I’m not much better off.”He was also poor.“But she’s sick and we’re healthy, so how do you feel about that? I am more blessed then she is. Indeed, those who are blessed must quickly help those who are suffering and in difficulty. After we cleaned up her house, we feel happy and she feels relaxed. Will this feeling remain with you? I will remember this forever. Exactly. This is how we become someone who helps others.”
Thus they continued their visits to different families.Asise from seeing the suffering of poverty and illness, they also listened to the various life stories of these care recipients.One of the Mozambican volunteers said, “Originally, I always felt that I lived in such poverty and with such suffering. But then I came here and saw that in South Africa there were those who were injured by accidents, shot by guns or cut by knives, resulting in a lifetime of physical disability.”
Mr. Pan summarized everything by saying, “This is the Dharma the Buddha taught. Life is suffering.”He talked about the truth of suffering and how each family they visited had a different story, but all resulted in suffering.He told them, “This is the causation of suffering. This is the truth of causation. Life is simply filled with suffering. Do you all want to be liberated from this suffering?”
Everyone said, “Yes, I am afraid of this world and I have so many afflictions.”
Mr. Pan said, “Do you want to come back her in the next life?”
“No.”“Then what should you do? You must create [good] karmic conditions. To eliminate suffering, you must engage in spiritual practice. You must walk the path of spiritual cultivation.”I can go on and on about this story.After meeting all these families, this is the lesson they must learn.This came from the sounds they heard with their ears.
Seeing suffering, they recognized their blessings; they understood that this was the law of karma and that they could not control where they were born, so they had to engage in spiritual practice, which meant they had to take care of each other.
As “un-summoned teachers” who help others, happiness arises in us, as well as in the person we help; with happiness, we will not suffer.After these principles enter their ears, they walk the great Bodhisattva-path.When this Dharma-essence enters their minds, it develops their wisdom-life.This is how worldly teachings can converge with the Buddha-Dharma.
So, the sutras say that during the Buddha’s lifetime, He gave teachings with a pure and elegant voice and everything He taught was virtuous Dharma.He wanted to help people understand the true principles of the Great and Small Vehicles.
The Small Vehicle uses the provisional to entice. The Great Vehicle directly points to their minds so they can return to their intrinsic nature. If the Dharma can flow into their hearts and help them understand their minds, they can instantly attain Buddhahood. So, in the previous sutra passage, which we discussed yesterday, it states, “The World-Honored One preaches the true path. Papiyas would not do this.”
“The World-Honored One preaches the true path. Papiyas would not do this. Therefore I know for certain that this is not Mara posing as the Buddha. But I had fallen into a web of doubts, so I said it was the doings of Mara.”
“The World-Honored One preaches the true path. Papiyas would not do this”. This means that when we abide in the Dharma, there is no such thing as evil that can disturb our minds. Our minds are disturbed when something in our external environment leads us astray. Then the Dharma leaks out and our minds waver. This is how the maras in our minds disturb the Right Dharma within us. If we can understand this, we know “Papiyas would not [teach the true path]”. Then nothing can disturb our minds.
So, “Therefore I know for certain that this is not Mara posing as the Buddha. Indeed, this Dharma is true and real; it is definitely not an illusion. So, we must believe in it. Let us read the next sutra passage, “Hearing the Buddha’s soft and gentle voice”. Because he completely eliminated this doubts, he believed everyone can attain Buddhahood. Sariputra was certain of this teaching. Now, [the sutra] states,
“Hearing the Buddha’s soft and gentle voice profound, far-reaching, subtle and wondrous, widely proclaiming the pure Dharma, I feel great joy within my heart. My doubts and regrets are forever ended, so I can abide in true wisdom”.
This addresses sentient beings’ stubbornness. We sentient beings are unyielding and difficult to train. Because of the Buddha’s compassion, He did not abandon sentient beings. He continued to teach with love and patience, just like a kind father in this world. No matter how naughty and disobedient a child is, a kind father still will not abandon his child. For the sake of sentient beings, the Buddha constantly returns to this world. As long as there are still unenlightened beings, the Buddha will never give up. For kalpas, He has adapted to sentient beings in this world and devised causes and conditions to transform them. So, He used various kinds of methods solely to remind sentient beings of their awakened nature of True Suchness.
When causes and conditions are mature, as they listen to the Buddha’s teachings happiness will arise in their hearts. That is because the door to their minds has opened. “Hearing the Buddha’s soft and gentle voice”, Sariputra already understood the Buddha-Dharma and knew that every word was true, was real and not a lie. So, the more he listened, the more gentle the Buddha sounded. Not only was His voice gentle, it was particularly “profound, far-reaching, subtle and wondrous”.
“Sentient beings are unyielding, difficult to train. But the soft and gentle voice of the Buddha immerses their hearts like the morning dew. It is inconceivable, tranquil and still, profound, far-reaching, subtle and wondrous and thus allows them to abide in true wisdom.”
This is when sentient beings’ unyielding minds have begun to accept the teachings. Their mind is like a land with sand covered by dew overnight. So, the sand on the ground is immersed by dew. This moistens the land. As the wind gently blows, the air is very cool and clean. If the sun dries out the sand, the blowing wind would cause a sand storm. This describes a state of mind. So, when the dew immerses the land, the feeling is really incredible. A refreshing and happy state of mind is “tranquil and still, profound, far-reaching, subtle and wondrous”. This tranquil state enables principles to sink deeply into the mind. How do we express this? It seems so subtle and wondrous; it cannot be expressed in words.
What we can express through words is very simple and superficial. As for profound principles, we have to realize them ourselves, this is the only way to truly understand them.
Then, “[Hearing the Buddha] widely proclaiming the pure Dharma, I feel great joy within my heart”. The Buddha’s voice and the Dharma He taught help people to feel the subtlety and wonder of the principles as they penetrate the mind. This is the sound of the Dharma. So, the Buddha had begun to freely express His intent.
“The Buddha freely expressed His intent and proclaimed the Great Vehicle Dharma. The subtle and wondrous Great Dharma of the One Vehicle resolved my delusions of views and thinking and severed my web of doubts, so I feel great joy within my heart.”
The Dharma the Buddha was now teaching brought Him the great joy. So, He spoke with great joy and His voice sounded very special He really wanted to share this. So, He taught the wondrous Great Vehicle Dharma.
[For Sariputra,] this Great Dharma “resolved [his] delusions of views and thinking and severed [his] web of doubts.” When Sariputra listened to what the Buddha was sharing now, the Dharma he accepted into his heart was truly very joyful, very subtle and wondrous. No words can describe that state of mind.
His state of mind was one of gratitude. He was grateful to the Buddha for analyzing and explaining this Dharma.
Sariputra spoke of “my delusions of views and thinking.”Originally, Sariputra still had the slightest afflictions and delusion of views and thinking. Because the Buddha’s Dharma-essence entered his wisdom-life drop by drop, this web of doubts, his delusions of views and thinking and the slightest remaining afflictions were eliminated. Having severed his web of doubts, Sariputra said, “I feel great joy within my heart. Now we have heard the Buddha teach this pure, subtle and wondrous Dharma.”
People intrinsically have a nature of True Suchness. The One [Vehicle] is the Dharma of True Suchness, which all of us inherently possess. It is the most profound, supreme, great principles, which will return us to our intrinsic nature. This is the Tathagata’s wondrous Great Vehicle Dharma.
Now that we have heard the Buddha teach this pure, subtle and wondrous Dharma, we know that intrinsic to our nature is the wondrous Great Vehicle Dharma of True Suchness. All who heard the Dharma became jubilant. So, I said, “I feel great joy within my heart.”
So, “All who heard the Dharma became jubilant.” When everyone heard it, they all felt joy within their hearts. They were so joyful they wanted to leap in their air. “I feel great joy within my heart.” So, what Sariputra expressed was the joy in his heart. He also felt, “My doubts and regrets are forever ended, and I will abide in true wisdom.” He was very joyful. He was so happy, his mind was peacefully abiding. Thus his mind was definitely free of doubts.
So, the Introductory Chapter of the Lotus Sutra states, “Those who seek the Three Vehicle teachings, should they have doubts or regrets, will have them resolved completely by the Buddha so that none remain.”
This sutra passage is what the Buddha said in the Introductory Chapter. He was now going to teach the True Dharma. If they had doubts, the Buddha would definitely help each of those seeking the Three Vehicle to completely eliminate their doubts. This also applied to Sariputra at this time. His doubts had been eliminated, so he abided in true wisdom. He knew that he has the chance to attain Buddhahood in the future. Therefore, he felt very joyful.
So, with “the sounds we hear through our ears, the Dharma-essence enters our hearts and develops our wisdom-life.” If we allow the Dharma-essence to enter our hearts and accept the Buddha-Dharma with joy, the Buddha’s voice and teachings will clearly enter our ears and become engraved on our hearts. When our minds are as pure as a crystal, then virtuous Dharma will naturally help us enter our nature of True Suchness.
Dear Bodhisattvas, we must be very mindful to establish our faith so we can realize true principles. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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