20150126《靜思妙蓮華》恆慈教化 精勤度眾(第487集)
（法華經•譬喻品第三）
⊙「佛陀為人天說法，沙門修行持獨善，世尊恆慈常教化，菩薩承教度眾生。」
⊙「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩。」《法華經譬喻品第三》
⊙「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝。」《法華經譬喻品第三》
⊙此謂如來敘述，昔施權教而今顯實，示教菩薩行之事。大眾中說：佛於天、人、沙門、婆羅門等，大眾中說，明非唯對少數人說。
⊙「我昔曾於二萬億佛所，為無上道故，常教化汝。」表長時久遠以來，經二萬億佛。
⊙常不輕在二萬億威音王佛時，及大通智勝佛為王子時，為求無上道，精勤進修，直至成就無上正等正覺。其間長久，亦常教化汝等。
⊙久遠塵點劫前，大通智勝如來在世時，有十六王子，出家為沙彌，從佛聞法華經。佛入定後，十六沙彌各昇法座，為大眾覆講法華經。
【證嚴上人開示】
「佛陀為人天說法，沙門修行持獨善，世尊恆慈常教化，菩薩承教度眾生。」
佛陀為人天說法
沙門修行持獨善
世尊恆慈常教化
菩薩承教度眾生
這段文也是要和大家這樣分享，佛陀來人間，為人、天說法，不只對人間的人說法，即使是天龍八部；佛陀還是運用他的智慧，所說的教法，不只人類受用，即使是天龍八部也受用，所以佛說法，是一語能夠普被三界。
我們常常說，佛陀的覺悟是宇宙的真理。在宇宙間，冥冥之中，除了人以外，「舉頭三寸有神祇」。常常告訴大家，我們要戒慎虔誠，起心動念，無不都是一種身心的語言，我們若用虔誠的心來向天祈禱，不就是能夠與天、與人，互相的感應，這叫做虔誠，一念虔誠的心，上達諸佛、菩薩、龍天護法聽。
所以說這個心，我們的心聲能夠普被三界，何況是佛陀說法，天、人都能普被，不是只有人聽，天龍護法都能聽得到，所以這是佛陀虔誠的心。這個虔誠的心，就像我們說虔誠祈禱的心，是這麼真、這麼誠，所以佛陀為天、為人說法。
在人間呢？那就是「沙門修行持獨善」。佛陀帶領著的出家眾，就是稱為「沙門」，也能夠叫做「比丘」的團體。所以向著修行的團體中，大家說法，但是修行者所聽來的話，就是瞭解人生無常、苦、空、無我，瞭解佛陀所說的這些道理，就這樣開始就獨善其身，我顧守我自己，不要去和別人攀緣，修我自己的行，不管天下事，這叫做「沙門修行持獨善」。
所以佛陀不得不用「恆慈」，「世尊恆慈」。恆慈就是永遠、永遠，沒有捨棄一切眾生。好比父母心慢慢地等待孩子，有一天能夠立大志、做大事業，這就是父母對孩子的盼望。佛陀對弟子，也是同樣這樣的盼望，盼望著所有的弟子，瞭解了佛的心，瞭解佛陀所說法，除了自己覺悟，應該要再去覺悟他人，自覺、覺他、覺行圓滿。
佛陀的心只為一大事因緣，為天下眾生，拔除天下眾生的苦難。眾生苦不只是貧窮，不只是災難，最貧窮的是心，人的心。
「貧」，我們中國人的造字，「貧」與「貪」。有時候我們若在電腦上，常常要寫「貧」，出現了「貪」；要寫「貪」會出現了「貧」。因為這兩個字很接近，只是差一點而已；差一點，所以「貧」變成「貪」，貪的人就變成貧，「貧」與「貪」常常糾結在一起。
所以說，「富」，富有的人，不一定他的內心是富。外表富有，內心是貪，因為貪而貧，他對物資永遠都不滿足，因為對物資永遠不滿足，所以內心就是貧，永遠都欠缺，所以他無法將他身外，有形的物資和其他人分享。因為他內心，無形是永遠都是貧，都是在欠缺中，他怎會有餘去幫助別人呢？所以叫做貧，貧而貪，貪而貧，這也是很苦，這才是真正的苦。
佛陀來人間，就是要教育富有的人，去幫助貧困的人。若沒有錢，他啟發他心靈的財富，也能夠去幫助人。
南非的祖魯族菩薩，自己雖然物資欠缺，卻是他的愛心滿滿，所以心靈的財富很富足。他們能夠時時越國，跨越了國界，去到莫三比克、去到史瓦濟蘭，在那個地方，這樣去帶動人人的愛心，帶動他們就地關懷，就地關懷做得很歡喜，他們快樂、心富。
辛巴威慈濟的種子(朱金財居士)，也是同樣很精進，每天都每天在轉法輪。早課的時間，同樣在那個地方，大愛(臺)收得到，還是跟著早課的時間，這樣一個人做課誦，同時自己繞佛、繞法，很虔誠。每一天禮拜三寶，同時敬師如師在，光是那張相片在那個地方，每天出去做了之後的心得，回來和師父分享，要出門也告訴師父：「我今天要去哪裡、哪裡，要去做什麼事情。」敬師如師在，所以這是一位，很遙遠的弟子，地球的那一邊的一位弟子。
而且他一個人帶起了，那個國家貧窮、困難的眾生，現在已經將那個國家，帶起了幾千位的志工了。看他們在上課，見習課程，他們沒有大空間，最大空間是，天蓋之下、地載之上，大片的土地。那個土地這樣凹凸不平，都是沙土、細石、大石頭，全都有，人就是這樣就地而坐。不是像我們這裡，地板鋪得平平的，還要有拜墊，他們沒有。大地就是他們的拜墊，大地就是他們的教室，太陽當空，就是他們最明亮的燈光，他們大家很用心，在太陽下上課。
一塊白板寫黑字，大家面對著講師，在為他們上「(慈濟)十戒」。這位講師當然也是朱居士；朱居士講，再由當地人來翻譯。那個法在那種，那麼困苦、克難的場地，他們法也是入心。你們想，非洲現在也是在轉法輪！這個法輪是來自二千多年前，釋迦牟尼佛不棄眾生，不捨棄了眾生，那時候說的法。
我們佛陀的「恆慈」，他的慈心是永恆、永恆。在人間二千多年前，佛陀的教法，就是要教我們行菩薩道，所以這是佛陀的慈悲，因為「菩薩所緣，緣苦眾生」。
世間，在佛陀那個時代的未來，就是我們的現在。佛陀瞭解人生苦難偏多，有形、無形的貧乏，因為貪而貧，受了很多的苦。佛陀的慈悲，「教富濟貧」、「濟貧教富」，人與人之間互相互動，這種轉法輪，「常教化」。佛陀的慈悲，人間一大事，轉佛陀的心輪到眾生的心去，這就是「恆慈常教化」。
「菩薩承教度眾生」。我們人人若能夠體會到佛心，自然敬師如師在，那個法都能夠很入心。釋迦佛是我們的大導師，我們若是尊敬佛陀，哪怕是離我們，二千多年，但是我們敬佛如佛在。所以要敬恭承教，要好好接受佛陀的教育，承擔起天下眾生的責任，所以「度眾生」。
菩薩，人間菩薩招生，將人間的人習氣，煩惱的習氣轉為清淨，以清淨心，納受佛的教法，這樣就是能夠將心開闊，入人群中度眾生。這是很重要，所以我們要用心。
前面的(經)文就說，「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩」。
我定當作佛
為天人所敬
轉無上法輪
教化諸菩薩
《法華經譬喻品第三》
我能夠作佛，而我若成佛，能夠受到天與人所尊敬，那個時候我就能夠轉法輪，我就能夠教化所有的菩薩。這是舍利弗開始對自己有信心，相信在他的未來成佛，能夠度眾生、教菩薩法。
在這當中，「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝」。
爾時佛告舍利弗
吾今於天、人、
沙門、婆羅門等
大眾中說
我昔曾於
二萬億佛所
為無上道故
常教化汝《法華經譬喻品第三》
這段(經)文，「常教化汝」，常教化你，這是釋迦佛，重新向舍利弗再提醒他。這個時候佛陀，和他說話是在人群中說的。不只是在人群，還有天、人、天龍八部等等都在場，還有沙門、比丘，還有國家的長者、大臣等等，在這個大眾中在聽法。
這當中佛陀就這樣說，在大眾中說，這是如來開始又重複，要來敘述過去「昔施權」，以前是用方便法，過去用方便法來施教，因為要隨順眾生的根機，所以「昔施權教而今顯實」這是佛陀又再重述一次，過去是用方便法，現在已經開真實、一實的法門。已經示教，開始要向大家開示，要來教化大家要行菩薩之事。
此謂如來敘述
昔施權教而今顯實
示教菩薩行之事
大眾中說
佛於天、人、
沙門、婆羅門等
大眾中說
明非唯對少數人說
現在就是開始要教大家，要如何作菩薩的道理。現在要開始了，所以這在大眾中，佛陀雖然叫著舍利弗，但是就是向大多數的人這樣說。「我昔曾於二萬億佛所，為無上道故，常教化汝。」
我昔曾於二萬億佛所
為無上道故
常教化汝
表長時久遠以來
經二萬億佛
二萬億佛就是表示時間久遠，很長、很長的時間。多長呢？比常不輕菩薩的時代更遠。
因為《法華經》之中，還有<常不輕菩薩品>。常不輕菩薩那個修行，就要經過了二萬億佛，其實那位常不輕菩薩，也是現在的釋迦牟尼佛，經過了二萬億佛所，這樣修行過來。在修行的過程，同時也是不斷在人群中，在教育人。
看，常不輕菩薩，入人群中，大家看到一位修行者那麼謙卑，所以人人都會欺負他，就這樣罵他、就這樣要打他，他永遠永遠都是帶著歡喜心，向大家感恩，尊重大家，又向別人這樣禮拜，就順便告訴大家：「我不敢輕視你們，因為你們人人未來都會成佛。」這個常不輕菩薩，將人人都當作未來佛，在教育他們，這樣的修行方法。
經過了這樣的修行，才(成為)現在的釋迦牟尼佛，就是過去的常不輕菩薩。當然，這段(經)文，是以後的《法華經》中，會再顯示出來。這是過去的常不輕菩薩，在二萬億(威音王)佛的時代修行。
常不輕
在二萬億
威音王佛時
及大通智勝佛
為王子時
為求無上道
精勤進修
直至成就
無上正等正覺
其間長久
亦常教化汝等
我們還記得嗎？記得釋迦佛入定時，在<序品>久久還未出定，所以彌勒菩薩請教文殊菩薩，「您能知道佛陀是什麼因緣，這樣這麼不同的今天，這樣入定中放光，您知道這樣的因緣嗎？」開始文殊師利菩薩回答，敘述起過去日月燈明佛，還有大通智勝佛，大通智勝佛有十六王子，這十六王子後來也出家了，出家之後一直在聽佛說法，佛說法之後同樣入定，這十六王子就趁著這個時間，向所有的人去說法，去結眾生緣，去轉法輪，所以這也是引起了，未來成佛的因緣，也是現在的釋迦牟尼佛，成佛的因緣。
久遠塵點劫前
大通智勝如來在世
有十六王子
出家為沙彌
從佛聞法華經
佛入定後
十六沙彌各昇法座
為大眾覆講法華經
釋迦牟尼佛經過了，過去無量無量數劫，豈止是二萬億佛。意思就是說，長久以來，不斷為人間修行。修行的目的就是成佛，成佛的目的就是要轉法輪，將佛陀智慧內涵的法，完全要度向人間，讓人人也能夠體會這個宇宙萬法的真理。何況，要從人間開始，人間，去除煩惱、淨化自己，才能夠明心見性成佛。
所以各位菩薩，學佛就是要學菩薩道，不是只以口所稱的菩薩，我們要做一個實質的菩薩，在現在就開始入人群中，無人不度、無處不在。發這樣的心願，才是真正「恆慈」，達到佛陀恆常慈悲的教化，無非就是要我們行菩薩道，不可獨善其身。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Transform All Beings with Compassion (恆慈度化 精勤度眾)
Date: January.26. 2015
“The Buddha taught the Dharma to humans and heavenly beings. Sramanas cultivate for their own awakening. The World-Honored One, forever kind, is teaching constantly. Bodhisattvas accept the teachings to transform sentient beings.”
I want to share this with everyone. The Buddha comes to the world to teach the Dharma to humans and heavenly beings. He does not just teach the Dharma to humans, but He also exercise His wisdom [to teach] the eight classes of Dharma-protectors. The teachings He gives are not only useful for humans, but for the eight classes of Dharma-protectors as well. So, when the Buddha teaches the Dharma, every word pervades the Three Realms. We often say that the Buddha realized the truths of the universe. In the universe, though we may not see them, in addition to humans, “there are always spiritual beings above us.” I often tell everyone, we must be self-disciplined and reverent. Our every thought is like a word spoken by our heart and body. If we are reverent in our prayers, wouldn’t we then be able to connect with heavenly beings and other people? This is called reverence.
A reverent thought can reach all Buddhas, Bodhisattvas and Dharma-protectors. So, our thoughts, the words of our heart, can pervade the Three Realms, as do the Buddha’s teachings. They reach all heavenly beings and humans. Not only do humans hear them, the Dharma-protectors can also hear them. This shows the [depths of] the Buddha’s reverence.
A reverent mind is like the mind we have when we pray sincerely. It is deeply genuine and true. The Buddha teaches the Dharma to humans and heavenly beings. What do humans do? “Sramanas cultivate for their own awakening.”
The monastics led by the Buddha are called “sramanas,” which can also refer to a group of bhiksus. To these groups of spiritual practitioners, the Buddha expounded the Dharma. However, from what these practitioners heard, they only understood the truths of impermanence, suffering, emptiness and no-self. After understanding these principles that the Buddha taught, they began seeking their own liberation.
“I will take care of myself. I won’t contrive karmic connections with people. I will focus on my own spiritual practice, and disregard worldly matters.” This is how “sramanas cultivate for their own awakening.” So, the Buddha had to exercise loving-kindness. “The World Honored One [is] forever kind.” Being “forever kind” means that He never abandons sentient beings. He is like all parents, who patiently wait for their children to someday set great goals, accomplish great things. This is all parents’ hope for their children.
The Buddha has similar hopes for His disciples. He hopes that all His disciples can understand His heart and mind and understand the Dharma that He taught. In addition to awakening themselves, they should also help others awaken. They must awaken themselves, awaken others and exhibit perfect awakened conduct.
The only thing on the Buddha’s mind is His great cause, to relieve the suffering of all sentient beings. Sentient beings do not only suffer from poverty and [physical] disasters. They [suffer most] from their impoverished hearts.
The Chinese characters for “poverty” and “greed” [look very similar].Sometimes, as we are typing into the computer, when we want to write “poverty,” “greed” appears, or we want to write “greed”, and “poverty” appears.This because these two words look very similar.They only difference is a tiny stroke.Being just a little off, “poverty” can become “greed” and a greedy person can become poor.“Poverty” and “greed” are often intertwined.
Then there is wealth.A wealthy person does not necessarily have spiritual wealth.They may appear to be wealthy, but their hearts are filled with greed.Because of their greed, they feel poor; they are never content with what they have.Because they are not content with their material goods, they always feel poor.They always feel that they are lacking, so they are not willing to share their tangible possessions with other people.
Because their minds are always in that intangilbe state of poverty, in a state of lacking, how can they have enough to help others?
This is a state of poverty.Poverty gives rise to greed; greed leads to poverty.This is very painful; it is truly suffering.
So, the Buddha came to the human realm to teach the wealthy to help the poor.For those without money.He helps them recognize their spiritual wealth and that they can also help people.
Although South Africa’s Zulu Bodhisattvas are lacking in material reasources, they are full of love, so they are spiritually wealthy.
They often travel across national boundaries to Mozambique and Swaziland.They go to those places to inspire the people to open their loving hearts and to guide them to care for their community. Caring for their community made them very happy, so they are happy and spiritually wealthy.
The first Tzu Chi seed in Zimbabwe is also very diligent.He turns the Dharma-wheel every day.During our morning recitation, where he is, he can watch Da Ai TV and follow along with the morning recitation.All alone, he chants and engages in walking meditation.He is very reverent.
Every day he pays respect to the Three Treasures and to me, as if I were there.He has my photo there and every day he shares the experiences of his [volunteer] work with me.Before going out, he also tells me, “Today, I am going here and there,. I will be doing this and that.”He shows me respect as if I were there.
This disciple of mine is very far away, on the other side of the Earth.All by himself, he has motivated people who live in poverty and hardship.
Now, in Zimbabwe, there are several thousand Tzu Chi volunteers.We have seen their volunteer training classes.They do not have a large [building] for this.The biggest space they have is out under the open sky and on the bare earth.That big piece of land is very uneven covered in sandy soil and small and big rocks.People simply sit on the ground.They do not have evenly laid out floorboards like ours.We also have kneeling cushions; they do not.The ground is their kneeling cushion.
The earth is their classroom.The sun shining bright is their brightest lamp.Everyone in these open-air classes is very mindful.As the lessons are written on the white board, they all face the lecturer, who teaches them Tzu Chi’s Ten Precepts.
Of course, this lecturer is Mr. Chu [the first seed].As Mr. Chu speaks, a local volunteer translates.Even under such difficult circumstances, the students take the Dharma to heart.
Think about this; in Africa they are now turning the Dharma-wheel.This Dharma-wheel began turning over 2000 years ago because Sakyamuni Buddha could not bear to abandon sentient beings.[That is] the Dharma He taught at that time.
So, we talk about how the Buddha is “forever kind”.His loving-kindness is everlasting.In the human realm, over 2000 years ago, the Buddha taught us to walk the Bodhisattva-path.He did this out of compassion, because “Bodhisattvas arise because of suffering sentient beings”. The Buddha knew that in His future, which is our present day, life would be filled with suffering and both tangible and intangible impoverishment, because greed leads to poverty, which causes great suffering.
In the Buddha’s compassion, He “taught the rich to help the poor” and “helped the poor to realize their riches”. As people interact with each other, they can turn the Dharma-wheel to “teach constantly”. In the Buddha’s compassion, His one great cause in this world is to turn the wheel of His mind to [deliver the Dharma] into the minds of sentient beings. This is how “the World-Honored One, forever kind is teaching constantly. Bodhisattvas accept the teachings to transform sentient beings”. If we can all realize the Buddha-mind, we will respect our teacher as if He were here and we can take the Dharma deeply to heart.
Sakyamuni Buddha is our great guiding teacher. If we respect the Buddha, even if we are removed from Him by over 2000 years, we respect Him as if He were still here. So, we must reverently make an effort to accept the Buddha’s teachings and take on the responsibility for all sentient beings. Therefore, we “transform sentient beings.”
Bodhisattvas recruit more Living Bodhisattvas. They turn the afflictive habitual tendencies of people in this world back into something pure. With pure minds, people can accept the Buddha’s teachings. In this way, people can open up their minds and go into the world to transform sentient beings. This is very important, so we must be mindful. The previous sutra passage states,
“I am certain to become a Buddha, revered by heavenly beings and humans. I shall turn the unsurpassed Dharma-wheel to teach and transform Bodhisattvas.”
“I can become a Buddha. And when I become a Buddha, I will be revered by heavenly beings and humans. Then, I shall turn the Dharma-wheel, and I will teach and transform all Bodhisattvas”. Sariputra began to have this confidence in himself. He believed he would become a Buddha in the future and be able to transform sentient beings and teach them the Bodhisattva Way. So, with this,
“At that time, the Buddha told Sariputra, I, now, amidst the great assembly of heavenly beings, humans, sramanas, Brahmins and others, declare that in the distant past, I have been in the presence of two trillion Buddhas, and for the sake of the unsurpassed Path, have constantly taught and transformed you”.
This passage says “constantly taught and transformed you. I have constantly taught and transformed you”. This is Sakyamuni Buddha reminding Sariputra of this once again. At this time, the Buddha was talking to him among many people. Not only were there people, there were heavenly beings; the eight classes of Dharma-protectors and so on were all there. There were also sramanas and bhiksus, as well as the country’s elders, ministers, etc. In this assembly, they all listened to the Dharma.
At this point, the Buddha said this; He said it amidst the whole assembly. The Tathagata repeated again how, “in the past He gave provisional teachings”. In the past, He used skillful means. He taught with skillful means in order to adapt to sentient beings’ capacities. So, “In the past He gave provisional teachings and was now revealing true teachings”. This was the Buddha repeating Himself again.
In the past, He had taught with skillful means. Now, He was revealing true teachings; the Dharma-door of One Reality was now being taught. He had begun teaching everyone that they must carry out the work of Bodhisattvas.
“Here the Tathagata described how, in the past He gave provisional teachings and was now revealing true teachings, teaching the Bodhisattva-practice. Amidst the great assembly; The Buddha taught the heavenly beings, humans, sramanas, Brahmins and others in this great assembly. Clearly, he did not only teach this to a few.”
He was now about to teach everyone the principles of how to be a Bodhisattva. He was about to begin. So, among this assembly though the Buddha addressed Sariputra, He was actually telling this to everyone.
“In the past , I have been in the presence of two trillion Buddhas, and for the sake of the unsurpassed Path, have constantly taught and transformed you”.
“Two trillion Buddha” signifies a very long time, a great expanse of time.
How long? It stretches back further than the era of Never Slighting Bodhisattva, because in the Lotus Sutra, there is the Chapter on “Never Slighting Bodhisattva”. His spiritual practice took him through learning from two trillion Buddhas.
In fact, Never Slighting Bodhisattva is the present Buddha, Sakyamuni. This means Sakyamuni Buddha was in the presence of two trillion Buddhas, engaging in spiritual practice. As He engaged spiritual practice, He unceasingly remained among the people to teach them. See, Never Slighting Bodhisattva went among the people, and when people saw this spiritual practitioner being so humble, they bullied him, cursed at him, and beat him. Yet he always felt joyful and expressed his gratitude and respect forward everyone. As he prostrated to everyone, he also told them, “I dare not slight you because every one of you will be a Buddha in the future”. Never slighting Bodhisattva treated everyone as a future Buddha and continued to teach them. With this method of practice, after engaging in this spiritual cultivation, he became the present Buddha, Sakyamuni. So, Sakyamuni was once. Never slighting Bodhisattva. Of course, I will discuss this more later on in the Lotus Sutra in [the Chapter on Never Slighting Bodhisattva]. I will talk more about what he did in the lifetimes of those two trillion Buddhas.
Never Slighting [Bodhisattva], during the lifetimes of the two trillion. Awe-inspiring Voice King Buddhas and Supreme Penetration and Wisdom Buddha, was a prince. To seek the unsurpassed path, he diligently advanced in his practice. Then in this lifetime, I attained supreme, universal and perfect enlightenment. During that lengthy period of time, I also constantly taught you and the others.
Do we still remember the previous [passages]? When Sakyamuni Buddha entered Samadhi in the Introductory Chapter, He remained in that state for a very long time. So, Maitreya Bodhisattva questioned Manjusri Bodhisattva. “You must know the causes and conditions behind the Buddha acting so differently today, entering Samadhi and radiating light. What are the causes and conditions for this?” Manjusri Bodhisattva began his answer by describing Sun-Moon-Lamp Radiant Buddhas. Then there is Supreme Penetration and Wisdom Buddha, who had 16 sons. There 16 princes also left the lay life. After they renounced secular life, they constantly listened to this Buddha’s teachings.
After this Buddha finished teaching, He likewise entered Samadhi. While He was in Samadhi, these sixteen princes taught the Dharma to everyone. They formed karmic connections with sentient beings and turned the Dharma-wheel.
This created the causes and conditions for them to attain Buddhahood in the future, and also for the present Buddha, Sakyamuni, to attain enlightenment. Sakyamuni Buddha [engaged in spiritual practice] over countless, infinite kalpas, not just the time of two trillion Buddhas. This means that for such a long expanse time, He unceasingly engaged in spiritual practice for the sake of this world. The goal of spiritual practice is to attain Buddhahood.
The goal of attaining Buddhahood is to turn the Dharma-wheel and use the teachings contained. To completely transform the world so that everyone can experience the truths of all things in the universe. This must start in the human realm. Only by eliminating afflictions and can we understand our minds, realize our true nature and attain Buddhahood.
So, dear Bodhisattva, we must learn the Bodhisattva-path. We cannot be Bodhisattva in name only; we must become actual Bodhisattvas.
Starting now, we must go among the people. There is no one we will not transform, and no place we will not go. Only by forming this kind of aspiration will we truly be “forever kind”. To reach the Buddha’s state of forever teaching with loving-kindness and compassion, we must walk the Bodhisattva-path and not only seek to awaken ourselves. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「佛陀為人天說法，沙門修行持獨善，世尊恆慈常教化，菩薩承教度眾生。」
⊙「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩。」《法華經譬喻品第三》
⊙「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝。」《法華經譬喻品第三》
⊙此謂如來敘述，昔施權教而今顯實，示教菩薩行之事。大眾中說：佛於天、人、沙門、婆羅門等，大眾中說，明非唯對少數人說。
⊙「我昔曾於二萬億佛所，為無上道故，常教化汝。」表長時久遠以來，經二萬億佛。
⊙常不輕在二萬億威音王佛時，及大通智勝佛為王子時，為求無上道，精勤進修，直至成就無上正等正覺。其間長久，亦常教化汝等。
⊙久遠塵點劫前，大通智勝如來在世時，有十六王子，出家為沙彌，從佛聞法華經。佛入定後，十六沙彌各昇法座，為大眾覆講法華經。
【證嚴上人開示】
「佛陀為人天說法，沙門修行持獨善，世尊恆慈常教化，菩薩承教度眾生。」
佛陀為人天說法
沙門修行持獨善
世尊恆慈常教化
菩薩承教度眾生
這段文也是要和大家這樣分享，佛陀來人間，為人、天說法，不只對人間的人說法，即使是天龍八部；佛陀還是運用他的智慧，所說的教法，不只人類受用，即使是天龍八部也受用，所以佛說法，是一語能夠普被三界。
我們常常說，佛陀的覺悟是宇宙的真理。在宇宙間，冥冥之中，除了人以外，「舉頭三寸有神祇」。常常告訴大家，我們要戒慎虔誠，起心動念，無不都是一種身心的語言，我們若用虔誠的心來向天祈禱，不就是能夠與天、與人，互相的感應，這叫做虔誠，一念虔誠的心，上達諸佛、菩薩、龍天護法聽。
所以說這個心，我們的心聲能夠普被三界，何況是佛陀說法，天、人都能普被，不是只有人聽，天龍護法都能聽得到，所以這是佛陀虔誠的心。這個虔誠的心，就像我們說虔誠祈禱的心，是這麼真、這麼誠，所以佛陀為天、為人說法。
在人間呢？那就是「沙門修行持獨善」。佛陀帶領著的出家眾，就是稱為「沙門」，也能夠叫做「比丘」的團體。所以向著修行的團體中，大家說法，但是修行者所聽來的話，就是瞭解人生無常、苦、空、無我，瞭解佛陀所說的這些道理，就這樣開始就獨善其身，我顧守我自己，不要去和別人攀緣，修我自己的行，不管天下事，這叫做「沙門修行持獨善」。
所以佛陀不得不用「恆慈」，「世尊恆慈」。恆慈就是永遠、永遠，沒有捨棄一切眾生。好比父母心慢慢地等待孩子，有一天能夠立大志、做大事業，這就是父母對孩子的盼望。佛陀對弟子，也是同樣這樣的盼望，盼望著所有的弟子，瞭解了佛的心，瞭解佛陀所說法，除了自己覺悟，應該要再去覺悟他人，自覺、覺他、覺行圓滿。
佛陀的心只為一大事因緣，為天下眾生，拔除天下眾生的苦難。眾生苦不只是貧窮，不只是災難，最貧窮的是心，人的心。
「貧」，我們中國人的造字，「貧」與「貪」。有時候我們若在電腦上，常常要寫「貧」，出現了「貪」；要寫「貪」會出現了「貧」。因為這兩個字很接近，只是差一點而已；差一點，所以「貧」變成「貪」，貪的人就變成貧，「貧」與「貪」常常糾結在一起。
所以說，「富」，富有的人，不一定他的內心是富。外表富有，內心是貪，因為貪而貧，他對物資永遠都不滿足，因為對物資永遠不滿足，所以內心就是貧，永遠都欠缺，所以他無法將他身外，有形的物資和其他人分享。因為他內心，無形是永遠都是貧，都是在欠缺中，他怎會有餘去幫助別人呢？所以叫做貧，貧而貪，貪而貧，這也是很苦，這才是真正的苦。
佛陀來人間，就是要教育富有的人，去幫助貧困的人。若沒有錢，他啟發他心靈的財富，也能夠去幫助人。
南非的祖魯族菩薩，自己雖然物資欠缺，卻是他的愛心滿滿，所以心靈的財富很富足。他們能夠時時越國，跨越了國界，去到莫三比克、去到史瓦濟蘭，在那個地方，這樣去帶動人人的愛心，帶動他們就地關懷，就地關懷做得很歡喜，他們快樂、心富。
辛巴威慈濟的種子(朱金財居士)，也是同樣很精進，每天都每天在轉法輪。早課的時間，同樣在那個地方，大愛(臺)收得到，還是跟著早課的時間，這樣一個人做課誦，同時自己繞佛、繞法，很虔誠。每一天禮拜三寶，同時敬師如師在，光是那張相片在那個地方，每天出去做了之後的心得，回來和師父分享，要出門也告訴師父：「我今天要去哪裡、哪裡，要去做什麼事情。」敬師如師在，所以這是一位，很遙遠的弟子，地球的那一邊的一位弟子。
而且他一個人帶起了，那個國家貧窮、困難的眾生，現在已經將那個國家，帶起了幾千位的志工了。看他們在上課，見習課程，他們沒有大空間，最大空間是，天蓋之下、地載之上，大片的土地。那個土地這樣凹凸不平，都是沙土、細石、大石頭，全都有，人就是這樣就地而坐。不是像我們這裡，地板鋪得平平的，還要有拜墊，他們沒有。大地就是他們的拜墊，大地就是他們的教室，太陽當空，就是他們最明亮的燈光，他們大家很用心，在太陽下上課。
一塊白板寫黑字，大家面對著講師，在為他們上「(慈濟)十戒」。這位講師當然也是朱居士；朱居士講，再由當地人來翻譯。那個法在那種，那麼困苦、克難的場地，他們法也是入心。你們想，非洲現在也是在轉法輪！這個法輪是來自二千多年前，釋迦牟尼佛不棄眾生，不捨棄了眾生，那時候說的法。
我們佛陀的「恆慈」，他的慈心是永恆、永恆。在人間二千多年前，佛陀的教法，就是要教我們行菩薩道，所以這是佛陀的慈悲，因為「菩薩所緣，緣苦眾生」。
世間，在佛陀那個時代的未來，就是我們的現在。佛陀瞭解人生苦難偏多，有形、無形的貧乏，因為貪而貧，受了很多的苦。佛陀的慈悲，「教富濟貧」、「濟貧教富」，人與人之間互相互動，這種轉法輪，「常教化」。佛陀的慈悲，人間一大事，轉佛陀的心輪到眾生的心去，這就是「恆慈常教化」。
「菩薩承教度眾生」。我們人人若能夠體會到佛心，自然敬師如師在，那個法都能夠很入心。釋迦佛是我們的大導師，我們若是尊敬佛陀，哪怕是離我們，二千多年，但是我們敬佛如佛在。所以要敬恭承教，要好好接受佛陀的教育，承擔起天下眾生的責任，所以「度眾生」。
菩薩，人間菩薩招生，將人間的人習氣，煩惱的習氣轉為清淨，以清淨心，納受佛的教法，這樣就是能夠將心開闊，入人群中度眾生。這是很重要，所以我們要用心。
前面的(經)文就說，「我定當作佛，為天人所敬，轉無上法輪，教化諸菩薩」。
我定當作佛
為天人所敬
轉無上法輪
教化諸菩薩
《法華經譬喻品第三》
我能夠作佛，而我若成佛，能夠受到天與人所尊敬，那個時候我就能夠轉法輪，我就能夠教化所有的菩薩。這是舍利弗開始對自己有信心，相信在他的未來成佛，能夠度眾生、教菩薩法。
在這當中，「爾時，佛告舍利弗：吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝」。
爾時佛告舍利弗
吾今於天、人、
沙門、婆羅門等
大眾中說
我昔曾於
二萬億佛所
為無上道故
常教化汝《法華經譬喻品第三》
這段(經)文，「常教化汝」，常教化你，這是釋迦佛，重新向舍利弗再提醒他。這個時候佛陀，和他說話是在人群中說的。不只是在人群，還有天、人、天龍八部等等都在場，還有沙門、比丘，還有國家的長者、大臣等等，在這個大眾中在聽法。
這當中佛陀就這樣說，在大眾中說，這是如來開始又重複，要來敘述過去「昔施權」，以前是用方便法，過去用方便法來施教，因為要隨順眾生的根機，所以「昔施權教而今顯實」這是佛陀又再重述一次，過去是用方便法，現在已經開真實、一實的法門。已經示教，開始要向大家開示，要來教化大家要行菩薩之事。
此謂如來敘述
昔施權教而今顯實
示教菩薩行之事
大眾中說
佛於天、人、
沙門、婆羅門等
大眾中說
明非唯對少數人說
現在就是開始要教大家，要如何作菩薩的道理。現在要開始了，所以這在大眾中，佛陀雖然叫著舍利弗，但是就是向大多數的人這樣說。「我昔曾於二萬億佛所，為無上道故，常教化汝。」
我昔曾於二萬億佛所
為無上道故
常教化汝
表長時久遠以來
經二萬億佛
二萬億佛就是表示時間久遠，很長、很長的時間。多長呢？比常不輕菩薩的時代更遠。
因為《法華經》之中，還有<常不輕菩薩品>。常不輕菩薩那個修行，就要經過了二萬億佛，其實那位常不輕菩薩，也是現在的釋迦牟尼佛，經過了二萬億佛所，這樣修行過來。在修行的過程，同時也是不斷在人群中，在教育人。
看，常不輕菩薩，入人群中，大家看到一位修行者那麼謙卑，所以人人都會欺負他，就這樣罵他、就這樣要打他，他永遠永遠都是帶著歡喜心，向大家感恩，尊重大家，又向別人這樣禮拜，就順便告訴大家：「我不敢輕視你們，因為你們人人未來都會成佛。」這個常不輕菩薩，將人人都當作未來佛，在教育他們，這樣的修行方法。
經過了這樣的修行，才(成為)現在的釋迦牟尼佛，就是過去的常不輕菩薩。當然，這段(經)文，是以後的《法華經》中，會再顯示出來。這是過去的常不輕菩薩，在二萬億(威音王)佛的時代修行。
常不輕
在二萬億
威音王佛時
及大通智勝佛
為王子時
為求無上道
精勤進修
直至成就
無上正等正覺
其間長久
亦常教化汝等
我們還記得嗎？記得釋迦佛入定時，在<序品>久久還未出定，所以彌勒菩薩請教文殊菩薩，「您能知道佛陀是什麼因緣，這樣這麼不同的今天，這樣入定中放光，您知道這樣的因緣嗎？」開始文殊師利菩薩回答，敘述起過去日月燈明佛，還有大通智勝佛，大通智勝佛有十六王子，這十六王子後來也出家了，出家之後一直在聽佛說法，佛說法之後同樣入定，這十六王子就趁著這個時間，向所有的人去說法，去結眾生緣，去轉法輪，所以這也是引起了，未來成佛的因緣，也是現在的釋迦牟尼佛，成佛的因緣。
久遠塵點劫前
大通智勝如來在世
有十六王子
出家為沙彌
從佛聞法華經
佛入定後
十六沙彌各昇法座
為大眾覆講法華經
釋迦牟尼佛經過了，過去無量無量數劫，豈止是二萬億佛。意思就是說，長久以來，不斷為人間修行。修行的目的就是成佛，成佛的目的就是要轉法輪，將佛陀智慧內涵的法，完全要度向人間，讓人人也能夠體會這個宇宙萬法的真理。何況，要從人間開始，人間，去除煩惱、淨化自己，才能夠明心見性成佛。
所以各位菩薩，學佛就是要學菩薩道，不是只以口所稱的菩薩，我們要做一個實質的菩薩，在現在就開始入人群中，無人不度、無處不在。發這樣的心願，才是真正「恆慈」，達到佛陀恆常慈悲的教化，無非就是要我們行菩薩道，不可獨善其身。所以人人要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Transform All Beings with Compassion (恆慈度化 精勤度眾)
Date: January.26. 2015
“The Buddha taught the Dharma to humans and heavenly beings. Sramanas cultivate for their own awakening. The World-Honored One, forever kind, is teaching constantly. Bodhisattvas accept the teachings to transform sentient beings.”
I want to share this with everyone. The Buddha comes to the world to teach the Dharma to humans and heavenly beings. He does not just teach the Dharma to humans, but He also exercise His wisdom [to teach] the eight classes of Dharma-protectors. The teachings He gives are not only useful for humans, but for the eight classes of Dharma-protectors as well. So, when the Buddha teaches the Dharma, every word pervades the Three Realms. We often say that the Buddha realized the truths of the universe. In the universe, though we may not see them, in addition to humans, “there are always spiritual beings above us.” I often tell everyone, we must be self-disciplined and reverent. Our every thought is like a word spoken by our heart and body. If we are reverent in our prayers, wouldn’t we then be able to connect with heavenly beings and other people? This is called reverence.
A reverent thought can reach all Buddhas, Bodhisattvas and Dharma-protectors. So, our thoughts, the words of our heart, can pervade the Three Realms, as do the Buddha’s teachings. They reach all heavenly beings and humans. Not only do humans hear them, the Dharma-protectors can also hear them. This shows the [depths of] the Buddha’s reverence.
A reverent mind is like the mind we have when we pray sincerely. It is deeply genuine and true. The Buddha teaches the Dharma to humans and heavenly beings. What do humans do? “Sramanas cultivate for their own awakening.”
The monastics led by the Buddha are called “sramanas,” which can also refer to a group of bhiksus. To these groups of spiritual practitioners, the Buddha expounded the Dharma. However, from what these practitioners heard, they only understood the truths of impermanence, suffering, emptiness and no-self. After understanding these principles that the Buddha taught, they began seeking their own liberation.
“I will take care of myself. I won’t contrive karmic connections with people. I will focus on my own spiritual practice, and disregard worldly matters.” This is how “sramanas cultivate for their own awakening.” So, the Buddha had to exercise loving-kindness. “The World Honored One [is] forever kind.” Being “forever kind” means that He never abandons sentient beings. He is like all parents, who patiently wait for their children to someday set great goals, accomplish great things. This is all parents’ hope for their children.
The Buddha has similar hopes for His disciples. He hopes that all His disciples can understand His heart and mind and understand the Dharma that He taught. In addition to awakening themselves, they should also help others awaken. They must awaken themselves, awaken others and exhibit perfect awakened conduct.
The only thing on the Buddha’s mind is His great cause, to relieve the suffering of all sentient beings. Sentient beings do not only suffer from poverty and [physical] disasters. They [suffer most] from their impoverished hearts.
The Chinese characters for “poverty” and “greed” [look very similar].Sometimes, as we are typing into the computer, when we want to write “poverty,” “greed” appears, or we want to write “greed”, and “poverty” appears.This because these two words look very similar.They only difference is a tiny stroke.Being just a little off, “poverty” can become “greed” and a greedy person can become poor.“Poverty” and “greed” are often intertwined.
Then there is wealth.A wealthy person does not necessarily have spiritual wealth.They may appear to be wealthy, but their hearts are filled with greed.Because of their greed, they feel poor; they are never content with what they have.Because they are not content with their material goods, they always feel poor.They always feel that they are lacking, so they are not willing to share their tangible possessions with other people.
Because their minds are always in that intangilbe state of poverty, in a state of lacking, how can they have enough to help others?
This is a state of poverty.Poverty gives rise to greed; greed leads to poverty.This is very painful; it is truly suffering.
So, the Buddha came to the human realm to teach the wealthy to help the poor.For those without money.He helps them recognize their spiritual wealth and that they can also help people.
Although South Africa’s Zulu Bodhisattvas are lacking in material reasources, they are full of love, so they are spiritually wealthy.
They often travel across national boundaries to Mozambique and Swaziland.They go to those places to inspire the people to open their loving hearts and to guide them to care for their community. Caring for their community made them very happy, so they are happy and spiritually wealthy.
The first Tzu Chi seed in Zimbabwe is also very diligent.He turns the Dharma-wheel every day.During our morning recitation, where he is, he can watch Da Ai TV and follow along with the morning recitation.All alone, he chants and engages in walking meditation.He is very reverent.
Every day he pays respect to the Three Treasures and to me, as if I were there.He has my photo there and every day he shares the experiences of his [volunteer] work with me.Before going out, he also tells me, “Today, I am going here and there,. I will be doing this and that.”He shows me respect as if I were there.
This disciple of mine is very far away, on the other side of the Earth.All by himself, he has motivated people who live in poverty and hardship.
Now, in Zimbabwe, there are several thousand Tzu Chi volunteers.We have seen their volunteer training classes.They do not have a large [building] for this.The biggest space they have is out under the open sky and on the bare earth.That big piece of land is very uneven covered in sandy soil and small and big rocks.People simply sit on the ground.They do not have evenly laid out floorboards like ours.We also have kneeling cushions; they do not.The ground is their kneeling cushion.
The earth is their classroom.The sun shining bright is their brightest lamp.Everyone in these open-air classes is very mindful.As the lessons are written on the white board, they all face the lecturer, who teaches them Tzu Chi’s Ten Precepts.
Of course, this lecturer is Mr. Chu [the first seed].As Mr. Chu speaks, a local volunteer translates.Even under such difficult circumstances, the students take the Dharma to heart.
Think about this; in Africa they are now turning the Dharma-wheel.This Dharma-wheel began turning over 2000 years ago because Sakyamuni Buddha could not bear to abandon sentient beings.[That is] the Dharma He taught at that time.
So, we talk about how the Buddha is “forever kind”.His loving-kindness is everlasting.In the human realm, over 2000 years ago, the Buddha taught us to walk the Bodhisattva-path.He did this out of compassion, because “Bodhisattvas arise because of suffering sentient beings”. The Buddha knew that in His future, which is our present day, life would be filled with suffering and both tangible and intangible impoverishment, because greed leads to poverty, which causes great suffering.
In the Buddha’s compassion, He “taught the rich to help the poor” and “helped the poor to realize their riches”. As people interact with each other, they can turn the Dharma-wheel to “teach constantly”. In the Buddha’s compassion, His one great cause in this world is to turn the wheel of His mind to [deliver the Dharma] into the minds of sentient beings. This is how “the World-Honored One, forever kind is teaching constantly. Bodhisattvas accept the teachings to transform sentient beings”. If we can all realize the Buddha-mind, we will respect our teacher as if He were here and we can take the Dharma deeply to heart.
Sakyamuni Buddha is our great guiding teacher. If we respect the Buddha, even if we are removed from Him by over 2000 years, we respect Him as if He were still here. So, we must reverently make an effort to accept the Buddha’s teachings and take on the responsibility for all sentient beings. Therefore, we “transform sentient beings.”
Bodhisattvas recruit more Living Bodhisattvas. They turn the afflictive habitual tendencies of people in this world back into something pure. With pure minds, people can accept the Buddha’s teachings. In this way, people can open up their minds and go into the world to transform sentient beings. This is very important, so we must be mindful. The previous sutra passage states,
“I am certain to become a Buddha, revered by heavenly beings and humans. I shall turn the unsurpassed Dharma-wheel to teach and transform Bodhisattvas.”
“I can become a Buddha. And when I become a Buddha, I will be revered by heavenly beings and humans. Then, I shall turn the Dharma-wheel, and I will teach and transform all Bodhisattvas”. Sariputra began to have this confidence in himself. He believed he would become a Buddha in the future and be able to transform sentient beings and teach them the Bodhisattva Way. So, with this,
“At that time, the Buddha told Sariputra, I, now, amidst the great assembly of heavenly beings, humans, sramanas, Brahmins and others, declare that in the distant past, I have been in the presence of two trillion Buddhas, and for the sake of the unsurpassed Path, have constantly taught and transformed you”.
This passage says “constantly taught and transformed you. I have constantly taught and transformed you”. This is Sakyamuni Buddha reminding Sariputra of this once again. At this time, the Buddha was talking to him among many people. Not only were there people, there were heavenly beings; the eight classes of Dharma-protectors and so on were all there. There were also sramanas and bhiksus, as well as the country’s elders, ministers, etc. In this assembly, they all listened to the Dharma.
At this point, the Buddha said this; He said it amidst the whole assembly. The Tathagata repeated again how, “in the past He gave provisional teachings”. In the past, He used skillful means. He taught with skillful means in order to adapt to sentient beings’ capacities. So, “In the past He gave provisional teachings and was now revealing true teachings”. This was the Buddha repeating Himself again.
In the past, He had taught with skillful means. Now, He was revealing true teachings; the Dharma-door of One Reality was now being taught. He had begun teaching everyone that they must carry out the work of Bodhisattvas.
“Here the Tathagata described how, in the past He gave provisional teachings and was now revealing true teachings, teaching the Bodhisattva-practice. Amidst the great assembly; The Buddha taught the heavenly beings, humans, sramanas, Brahmins and others in this great assembly. Clearly, he did not only teach this to a few.”
He was now about to teach everyone the principles of how to be a Bodhisattva. He was about to begin. So, among this assembly though the Buddha addressed Sariputra, He was actually telling this to everyone.
“In the past , I have been in the presence of two trillion Buddhas, and for the sake of the unsurpassed Path, have constantly taught and transformed you”.
“Two trillion Buddha” signifies a very long time, a great expanse of time.
How long? It stretches back further than the era of Never Slighting Bodhisattva, because in the Lotus Sutra, there is the Chapter on “Never Slighting Bodhisattva”. His spiritual practice took him through learning from two trillion Buddhas.
In fact, Never Slighting Bodhisattva is the present Buddha, Sakyamuni. This means Sakyamuni Buddha was in the presence of two trillion Buddhas, engaging in spiritual practice. As He engaged spiritual practice, He unceasingly remained among the people to teach them. See, Never Slighting Bodhisattva went among the people, and when people saw this spiritual practitioner being so humble, they bullied him, cursed at him, and beat him. Yet he always felt joyful and expressed his gratitude and respect forward everyone. As he prostrated to everyone, he also told them, “I dare not slight you because every one of you will be a Buddha in the future”. Never slighting Bodhisattva treated everyone as a future Buddha and continued to teach them. With this method of practice, after engaging in this spiritual cultivation, he became the present Buddha, Sakyamuni. So, Sakyamuni was once. Never slighting Bodhisattva. Of course, I will discuss this more later on in the Lotus Sutra in [the Chapter on Never Slighting Bodhisattva]. I will talk more about what he did in the lifetimes of those two trillion Buddhas.
Never Slighting [Bodhisattva], during the lifetimes of the two trillion. Awe-inspiring Voice King Buddhas and Supreme Penetration and Wisdom Buddha, was a prince. To seek the unsurpassed path, he diligently advanced in his practice. Then in this lifetime, I attained supreme, universal and perfect enlightenment. During that lengthy period of time, I also constantly taught you and the others.
Do we still remember the previous [passages]? When Sakyamuni Buddha entered Samadhi in the Introductory Chapter, He remained in that state for a very long time. So, Maitreya Bodhisattva questioned Manjusri Bodhisattva. “You must know the causes and conditions behind the Buddha acting so differently today, entering Samadhi and radiating light. What are the causes and conditions for this?” Manjusri Bodhisattva began his answer by describing Sun-Moon-Lamp Radiant Buddhas. Then there is Supreme Penetration and Wisdom Buddha, who had 16 sons. There 16 princes also left the lay life. After they renounced secular life, they constantly listened to this Buddha’s teachings.
After this Buddha finished teaching, He likewise entered Samadhi. While He was in Samadhi, these sixteen princes taught the Dharma to everyone. They formed karmic connections with sentient beings and turned the Dharma-wheel.
This created the causes and conditions for them to attain Buddhahood in the future, and also for the present Buddha, Sakyamuni, to attain enlightenment. Sakyamuni Buddha [engaged in spiritual practice] over countless, infinite kalpas, not just the time of two trillion Buddhas. This means that for such a long expanse time, He unceasingly engaged in spiritual practice for the sake of this world. The goal of spiritual practice is to attain Buddhahood.
The goal of attaining Buddhahood is to turn the Dharma-wheel and use the teachings contained. To completely transform the world so that everyone can experience the truths of all things in the universe. This must start in the human realm. Only by eliminating afflictions and can we understand our minds, realize our true nature and attain Buddhahood.
So, dear Bodhisattva, we must learn the Bodhisattva-path. We cannot be Bodhisattva in name only; we must become actual Bodhisattvas.
Starting now, we must go among the people. There is no one we will not transform, and no place we will not go. Only by forming this kind of aspiration will we truly be “forever kind”. To reach the Buddha’s state of forever teaching with loving-kindness and compassion, we must walk the Bodhisattva-path and not only seek to awaken ourselves. So, everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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