20150129《靜思妙蓮華》復憶初心 (第490集)
（法華經•譬喻品第三）
⊙「佛陀殷切厚望，弟子辛勤精進，憶念弘誓初念，傳佛心暢本懷。」
⊙「舍利弗，我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。」《法華經 譬喻品第三》
⊙「我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。」
⊙今佛陀為欲令弟子憶本願，元於因地立弘願，今日得其果，故對於果而曰本願。
⊙聲聞：為佛之小乘法中之弟子，聞佛之聲教，悟四諦之理，斷見思之惑，是為佛道中以聲聞法者。而今為說大乘經。
⊙此妙法是諸佛之所保護憶念之一大事，教菩薩法，利益眾生。
⊙又，令外惡不侵為護，內善得生，是則佛所護念。
⊙故佛為諸聲聞開示大乘，實欲令聲聞中上首之上根舍利弗，還憶本願之大乘道也。
【證嚴上人開示】
「佛陀殷切厚望，弟子辛勤精進，憶念弘誓初念，傳佛心暢本懷。」
佛陀殷切厚望
弟子辛勤精進
憶念弘誓初念
傳佛心暢本懷
佛陀的心是那麼的殷切厚望，期待天下眾生，人人能夠覺悟本具佛性，回歸真如。期待人人能夠，從發心、初念那一念開始，就要非常辛勤精進，時時要記得，心心念念在初發心，那念心。初發心，到底是什麼心？那就是弘誓願，弘誓願，這是佛陀對我們殷勤的教育。
什麼叫做弘誓願？那就是度眾生，成佛道。不去度眾生無法成佛道。這是最近來一直重重複複，和大家分享的心得，也是佛陀的本懷。
佛陀初轉法輪，就是叫醒大家，世間是苦。世間種種「集」來的煩惱，造了種種的業，結果受到種種的果報，苦不得脫離。這就是從，苦、集、滅、道的真諦道理，這樣一路走過來，希望人人修行於道，從這條路回歸我們人人，本具佛性。這條路要走回來，從迷轉悟，必定要再了解很多苦的因由。
我們凡夫無始以來，不知經過了幾十億年，生生世世，到底我們迷茫的時間這麼長，世間不斷複製的煩惱，又是多少？因為生生世世都有一個，「隔陰之迷」，到底我們前世的環境，是由什麼樣的環境來？我們前世所造的是什麼業？是善、造福嗎？是惡、造業嗎？我們全都忘記了。這就是迷，所以苦。
過去累積所造作的苦，我們既不知，已經都忘記了，都不知道了。所以現在既然修行，我們在這個迷中，要再走回覺道，我們就要先知道「集」的苦。芸芸眾生不就是，我們過去生中的寫照嗎？在我們面前、在和我們說話，這樣的習氣，說不定我們過去生，也是這樣。在我們面前，受盡苦難還不知苦，還在造業，這樣的人，說不定我們過去生中，是這樣的人。
所以「集」來的業，各形各色，種種的累集，眾生無量，眾生苦也無量，眾生的相也無量。不論是無量的苦相，無量苦、無量相，也有無量的覺知者，也有。所以我們能在芸芸眾生中，去體會，不斷累積，從凡夫的迷途，在人群中，分分覺悟，這樣往前走，這叫做行菩薩道。我們不去接觸，我們無法覺悟、瞭解。成佛無第二個法門，就是這條路、這個門──行菩薩道走。
所以我們必定，「憶念弘誓初念」，我們要回憶，不斷不斷來思考，這個初念，所以「四弘誓願」。
大家都知道了，度眾生，我們要去除煩惱，要好好用心學，不到成佛，我們絕對不放棄，這就是我們最初發心。我們必定要傳佛心暢本懷，佛陀的心、佛陀的本懷，就是意在殷切厚望，眾生人人得度、人人去除煩惱、人人回歸覺道。這就是我們人人，應該要有的責任。
其實，修行者，常常的道心，都會忘失。不過修行若是有持戒，自然也有護法，常常在身邊警惕我們。
佛陀的時代，一位比丘，在寂靜樹林之中，他守戒守得很清淨，全都是在樹林裡，很少走入人群，時時內心就是以戒為他的目標。
一直到了有一天，他自己的內心，這樣思考：我現在已經心無掛礙、無所著了，我應該戒成就，我已經是很滿足了。我這輩子修行就是到這個心態、到這樣的境界，我就是最滿足的境界。
但是在這個樹林之中，守護著持戒者的天神，他心通了，修行者有這種心念，錯了！不對！這位天神開始就在他面前，就說：「比丘，我尊重你，你持戒非常謹慎，所以我護你的法。不過，你一念偏差，有錯了，以為你在這樣寂靜的境界，你就已經滿足了。不對，這是不對的。因為你有這念心，可見你貪著於私己，那個清淨的境界，不顧天下眾生。佛陀的心懷就是要廣度眾生，希望眾生，人人回歸清淨如來的本性。度眾生是一條的路，你只是原地踏步，雖然瞭解人生空幻，卻是不瞭解眾生所造業的，有──有苦、有難。」
就這樣，這位修行者，忽然間他覺醒了：對啊！佛陀不就是殷切期待，弟子要有自覺度人的心嗎？只有戒的定心，若缺少了慧，沒有向外面眾生、人間的疾苦去體會、去覺悟，其實我們無法回歸如來的本性，只是原地踏步。不結眾生緣，哪有辦法福慧雙具呢？所以不能缺少修行的弘願。
所以前面我們那段 (經)文說，「舍利弗，我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。」
舍利弗
我昔教汝
志願佛道
汝今悉忘
而便自謂
已得滅度《法華經 譬喻品第三》
剛剛說的那個故事，不就是正如佛陀所說，這段文的意思嗎？佛陀殷殷勤勤教導眾生，志願佛道，卻是眾生就是願意修行，過程中也會忘記了志願。
要不然，自己以為，我已經是去除煩惱了，我已經修行，這樣我滿足了。這樣我已經度過了這個煩惱，煩惱已度過了，叫做滅度，我已經用法，度過了這個煩惱。其實，度過了那煩惱，這還不是真正的覺悟。真正要回歸到如來本性，(與)那個覺性會合，才是真正的覺悟。
下面這段(經)文，接下來再說，「我今還欲令汝憶念本願所行道故，為聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。」
我今還欲令汝
憶念本願
所行道故
為諸聲聞
說是大乘經
名妙法蓮華
教菩薩法
佛所護念
《法華經 譬喻品第三》
終於這段文出來了。佛陀現在他這樣說：「我過去本來教你們的就是這樣，希望人人都能夠立志於佛道中。但是你已經忘記了。我現在重新要再說，希望人人要再憶念過去，再回想你們過去發心修行，那個最初一念心。」
開始當然為聲聞，要從佛口說法，我們從耳根受聞，受佛陀說出來的話。我們耳根接受，聽進去，所以現在開始，就是講大乘經，「名妙法蓮華」，現在開始就是要「教菩薩法」。《妙法蓮華經》就是，佛陀要教育，最最能夠成佛，一條的覺道。佛陀最期待的就是這一天，能夠將他內心覺悟的法，這樣轉輪到人人的心去，這是佛所護念的。這段(經)文，就是期待我們要很用心。
今佛陀為
欲令弟子憶本願
元於因地立弘願
今日得其果
故對於果
而曰本願
佛陀他的本懷就是希望，弟子要不斷憶念，在「元於因地立弘願」，因，就是我們心靈的，第一粒種子，我們最最初那一粒種子，那時候我們發弘願。最初的念頭，就是修行度眾生，要去除煩惱，就是要在人群中體會。所以那個「因」的種子，我們若還顧得住，「今日得其果」。「因」若沒有顧著，哪有「果」呢？
常常說，合抱之樹，始於毫芒。這棵大樹，就是要知道過去，那粒「因」的種子；這顆大樹長大了，自己又有結果纍纍，這個結果還是又再轉為「因」。菩提的因、種子，那就是照顧好它，永遠都是菩提樹，永遠都是結菩提果；菩提果為種，還是同樣又是菩提樹。像這樣，這個因、緣，不斷就是這樣連環，只要你把種子顧好。
所以「今日得其果」。今天我們能夠瞭解，原來佛因就這樣開始。佛，就是叫做覺悟，覺悟的因，是這樣開始，初念那念心，這樣開始。我們既然有覺悟的開始，必定要反迷為覺；反迷為覺，就要走過這一條人間路，才能夠到菩提道會合。
所以「對於果而曰本願」，佛陀，他就是為我們要說《法華經》，所以我們要必定為聲聞，這個聲音從耳入，法出自佛口，聲從心入，說大乘經，好好來聽，聽佛說大乘經。
聲聞：
為佛之小乘法中
之弟子
聞佛之聲教
悟四諦之理
斷見思之惑
是為佛道中
以聲聞法者
而今為說大乘經
聲聞，就是對法，還沒有很透徹、覺悟的人，就是小乘。所以叫做「聲聞」，現在佛陀說大法，是為聲聞這些弟子，小乘、中乘的弟子，所說的法。在座，在那個時間，還有其他的菩薩也是在現場，觀音、彌勒、文殊等等，都是在那個法會中。佛陀是針對著聲聞、修小乘者，要來見證這些修大乘法的，這些菩薩，還是一樣在人群中，上求佛道，下化眾生。
所以「聲聞」就是，修行佛法的小乘者，法的弟子。雖然聽佛的聲教，覺悟四諦的道理，覺悟「四諦法」的道理，才開始斷見思的煩惱，這個惑。
我們斷了見思惑，這就是開始向佛道走，在人群中對見解、思想、無明，我們不受芸芸眾生，來擾動了我們的心，卻是我們能在人群中精進，這才是我們的真功夫，這叫做佛道，用聲聞法。
現在這些弟子在人群中，佛陀要為大家，「說大乘經，名妙法蓮華，教菩薩法」。這個名，這部經的名，叫做《妙法蓮華經》，佛陀連經名都說出來了。這就是佛所護念的法，是佛陀非常尊重、寶貴的法，四十多年來，都是這樣殷殷、謹慎保護於內心裡。這個法是「諸佛之所保護憶念之一大事」，諸佛共同一心，所護念的妙法、大乘法、教菩薩法，佛所護念的妙法，大乘法，「教菩薩法」，佛所護念的大法來利益眾生。
此妙法是諸佛
之所保護憶念
之一大事
教菩薩法
利益眾生
利益眾生，是佛在人間一大事的因緣，所以必定教導眾生，人人到成佛的境界。所以佛陀很辛苦，殷勤，非常殷切，這樣厚望著眾生，人人能夠接受法入心。所以這個護念，護念的意思，就是「令外惡不侵，內善得生」，這就叫做護念。
又令外惡不侵為護
內善得生
是則佛所護念
所以我們的心對外面的困擾，不要入我們的心來，保護好我們初發心的那一念，又再不斷生長我們的善根，讓我們的善根不斷生長，念念增益；就是保護我們的善心，保護我們當初發心修行，就是要修得自覺、覺他，所以我們要保護著，而念念，善念要念念生，這樣才能夠勤精進。
不只是說「我就已經發心了，那念心，有，我放在心裡，我有心放著。」只是護著，沒有用；還要生生不斷，一直生出了這個善念，所以叫做「護念」。光護著，不夠，還是要念念成長、精進。所以，佛為聲聞開示大乘，實在是希望這些聲聞，上根上智這些人，能夠及時回憶本願大乘的道理。
故佛為諸聲聞
開示大乘
實欲令聲聞中
上首之上根舍利弗
還憶本願
之大乘道也
這是佛陀開始要講《法華經》的開頭。《法華經》開始，佛陀已經將(經)名說出來，這個大乘經，「名妙法蓮華」。這希望人人要回憶，回憶過去最初那念心，多麼的重要！所以佛陀殷切厚望，弟子要辛勤精進，我們要回歸、憶念弘誓初念，傳佛心暢本懷。
佛陀的心，暢演他的本懷，我們要用心接受下來，這才是我們為佛弟子，報佛恩。我們要很感恩，佛陀對眾生的殷切，而我們若感恩，我們就要精進，所以精進的心，要從初發心那一念，叫做護念心。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Recalling Initial Aspirations of the Great Vows (復憶初心)
Date: January.29. 2015
“The Buddha ardently and deeply hoped that His disciples would work hard and be diligent, recall their initial aspirations of the Great Vows transmit the Buddha-mind and carry out His original intent.”
In the Buddha’s heart, He ardently and deeply hoped that all sentient beings in the world will be able to realize their intrinsic Buddha-nature and return to their nature of True Suchness. The Buddha hoped that everyone, from the moment they form that initial aspiration, would very earnestly and diligently practice. We must always, with our every thought, recall our initial aspiration. What was that initial aspiration? The [Four] Great Vows. This is what the Buddha earnestly taught us. What are the [Four] Great Vows? They are vows to deliver sentient beings and attain Buddhahood. Without delivering sentient beings, we cannot attain Buddhahood. This is the realization that I have recently shared with you repeatedly. This is also the Buddha’s original [teaching].
The first time the Buddha turned the Dharma-wheel, He wanted everyone to recognize that the world is [full of] suffering. Because of the afflictions that cause suffering, we have created various kinds of karma and, as a result, face various kinds of retributions. Thus we cannot escape suffering. Ever since teaching the truths of suffering, causation, cessation and the Path, the Buddha has hoped that everyone will walk the Path and take this road back to the intrinsic Buddha-nature we all have. To take this road back, we must turn from delusion to awakening. We must further understand the many causes of suffering.
We ordinary people have, since Beginningless Time, gone through billions of lifetimes. Since we have been deluded for such a long time, how many afflictions have we given rise to in this world? Between all of our lifetimes, there is “a veil of darkness”. So, what were the external conditions of our previous life? What kind of karma did we create? Were we good people who created blessings? Were we evil people who created [bad] karma? We have forgotten about all of this. We are deluded, so we suffer. As for all the sufferings accumulated in the past, we do not know what they are; we have already forgotten them. Since we are now engaging in spiritual practice, we must return from this state of delusion back to the path of awakening. We must first understand the causation of suffering.
Within the multitudes of sentient beings, don’t we find portraits of our past lives? They are in front of us, talking to us right now. Their habitual tendencies may have been our tendencies in our past lives. We see them enduring all kinds of suffering, yet they do not recognize that they are suffering, so they continue to create karma. Perhaps we were just like these people in our past lives. So, the karma we have accumulated, is of all different forms and varieties. Sentient beings are countless, and so are their sufferings and so are their appearances. Despite the countless kinds of sufferings and countless different appearances, there are also countless awakened ones. Thus, among the multitudes of sentient beings, we can attain realizations and continuously accumulate them.
From the deluded state of ordinary beings, among the people, we can gradually awaken and advance [in our practice]. This is how we walk the Bodhisattva-path. If we do not interact with people, we cannot awaken and understand. There is no other way to attain Buddhahood. There is only this road, this Dharma-door; we must walk the Bodhisattva-path. Therefore, we must “recall [our] initial aspirations of the Great Vows.” We need to recall and constantly contemplate this. With our initial aspiration, we made the Four Great Vows.
Everyone knows these; we must deliver sentient beings.We must eliminate our afflictions.We must earnestly, mindfully learn.We must never give up on attaining Buddhahood.This was our initial aspiration.We must transmit the Buddha-mind and carry out His original intent.His mind and His original intent was an ardent and deep hope that everyone can be delivered, can eliminate their afflictions and can return to the path to enlightenment.Everyone must share the responsibility for doing this.
Actually, spiritual practitioners often lose their spiritual aspirations.However, if we uphold precepts as we engage in spiritual practice, naturally, there will always be Dharma-protectors by our side who remind us to be vigilant.
During the Buddha’s lifetime, there was a bhiksu who lived in the tranquil woods.He strictly upheld the precepts.All of his time was spent in the woods; he rarely went among people.He regarded upholding percepts as his goal.This went on until one day, he thought to himself, “My mind is already free of hindrances and free of entanglements. I have successfully upheld precepts, “I’m very satisfied with this. In my spiritual practice in this life, this state of mind, this level [of attainment] this state of mind, this level [of attainment] is the state I am most satisfied with.”
However, in the forest, the Dharma-protector who guarded those who upheld precepts could read his mind.For a spiritual practitioner to have this mindset was wrong and improper.So, this heavenly being appeared before the bhiksu and said, “Bhiksu, I respect you for vigilantly upholding precepts. That is why I became your Dharma-protector. But your thoughts have gone astray; you have made a mistake. You must not be content with this tranquil state. This is improper and not correct. Because you have these thoughts, it means you are greedily clinging to your own personal pure state. You disregard the sentient begins of the world.
The Buddha’s intent was to transform sentient beings far and wide. He hoped everyone could return to their pure intrinsic Tathagata-nature. Transforming sentient beings is a road and you are just marching in place. Though you understand that life is illusory, you still do not understand that the karma created by sentient beings exists and leads to existent suffering and hardship.”
At that moment, this spiritual practitioner suddenly awakened.
“Of course, doesn’t the Buddha hope His disciples can awaken themselves and transform others?”If we are in Samadhi because we uphold precepts but still lack wisdom, we will not experience and become awakened by the suffering of sentient beings around us.Indeed, we cannot return to our intrinsic Tathagata-nature and will only remain marching in the same place.
If we do not from affinities with sentient beings, how ca new attain both blessings and wisdom?Therefore, when we engage in spiritual practice, we must make the Great Vows.
The previous sutra passage states, “Sariputra, in the past, I taught you to vow to follow the path to Buddhahood. But you have completely forgotten this, and then you say that you have already attained Nirvana.”
Doesn’t the story I just told illustrate what the Buddha said in this passage?The Buddha earnestly taught sentient beings to vow to follow the path to Buddhahood.But though sentient beings are willing to engage in spiritual practice, they may still forget their vows in the process.Or, we may think, “I have already eliminated my afflictions. I am already engaging in spiritual practice. That is good enough for me. I have already transcended my afflictions, so I have attained Nirvana. I have already transcended my afflictions by practicing the Dharma.”
Actually, transcending afflictions is not the same thing as truly awakening.We must return to our intrinsic Tathagata-nature and connect with that awakened nature in order to attain true awakening.
The next sutra passage states, “Now, again, I wish for your recall the path you have practiced according to your original vows. For the sake of the Hearers, I expound this Great Vehicle sutra by the name of Wondrous Dharma Lotus Flower and teach the Bodhisattva Way that has been guarded and retained by Buddhas.”
Finally, this passage has come up. The Buddha said, at this time, “In the past, this is what I have taught you. I hope everyone will vow to follow the path to Buddhahood. However, you have forgotten [what I taught], so now I will teach it again. I hope each of you can recall the past and remember our state of mind when you first aspired to engage in spiritual practice”. Of course, we began as Hearers. When the Buddha taught the Dharma, with our ears we accepted what we heard; we accepted the words He spoke. With our ears, we heard and accepted the Dharma.
So at this assembly, the Buddha began to expound the Great Vehicle sutra by the name of “Wondrous Dharma Lotus Flower”. Now, He would “teach the Bodhisattva Way”. The Wondrous Dharma Lotus Flower Sutra was the best path to awakening and Buddhahood the best path to awakening and Buddhahood that the Buddha had been wanting to teach. The Buddha had looked forward to this day; the day when He could turn the Dharma-wheel and deliver the Dharma He realized into people’s minds. This is what the Buddha had guarded and retained. So, this sutra passage expresses the Buddha’s hope that we would be very mindful.
“Now the Buddha wanted to enable His disciples to recall their original vows. Because of the Great Vows they made in the causal ground, today they have attained these fruits. Now that we are seeing these fruits, we must recall our original vows.”
The original intent of the Buddha was for His disciples to constantly recollect the “Great Vows they made in the causal ground”. Causal refers to the first seed in our minds, that very first, initial seed. We made the Great Vows at that moment. That initial aspiration is to engage in spiritual practice to deliver sentient beings and eliminate afflictions by attaining realizations among people.
If we can take good care of that “seed”, “today [we will] have attained these fruits”. Without taking care of the “cause”, how can we achieve the “effects”?
I always say that a thick-trunked tree grows from a tiny seed. We should all know that this giant tree came from that “cause”, which is seed. As this tree grew, it also bore many fruits. These fruits will turn into “causes”. As for the Bodhi-seed, as long as we take good care of it, it will eventually become a Bodhi-tree and will always bear Bodhi-fruits. The Bodhi-fruits will become seeds, and those seeds will then become Bodhi-trees. In this way, this cycle of causes and conditions will continued as long as we take good care of the seeds.
So, “Today they have attained these fruits”. Today, we are able to understand the origins of the cause of Buddhahood. The Buddha means the Enlightened One. The cause of His enlightenment began in this way, with an initial aspiration. Since we have this beginning to our awakening, we must turn back from delusion to awakening. To go from delusion to awakening, we must walk this road through the world. Then we can connect with the Bodhi-path. So, “Now that we seeing the fruits”, we must recall our original vows”.
The Buddha expounded the Lotus Sutra for our sakes. So, we must be like Hearers and listen to the teachings with our ears. The Dharma comes out of the Buddha’s mouth and those teachings must enter our hearts. We must make an effort to listen to the Buddha expound this Great Vehicle sutra.
“Hearers: They are the disciples of the Buddha who practice the Small Vehicle Dharma. By hearing the Buddha’s verbal teachings, they realize the principles of the Four Nobel Truths and put an end to their delusions of views and thinking. This puts them on the path to Buddhahood. It is for the sake of Hearers that He now expounds the Great Vehicle teachings.”
Hearers are those who have not thoroughly understood or realized the Dharma. They are Small Vehicle practitioners. So, this is what a Hearer is. The Buddha now taught the Great Vehicle Dharma for the sake of the disciples who were Hearers; this was the Dharma for those who practiced the Small or Middle Vehicles. At that time, many Bodhisattvas were also at the assembly. Guanyin, Manjusri, Maitreya and so on were all at that Dharma assembly. But the Buddha specifically targeted Hearers and other Small Vehicle practitioners so they could witness how the Bodhisattvas who practiced the Great Vehicle Dharma were still going among people to seek the Buddha’s Way and transform sentient beings.
So, “Hearers” are spiritual practitioners who practiced the Small Vehicle Dharma; they are practitioners of the Dharma. They heard the Buddha give teachings and realized that principles of the Four Noble Truths. After realizing the Four Noble Truths, they put an end to the afflictions of views and thinking, to those delusions. After we end the delusions of views and thinking, we begin to move toward the path to Buddhahood. The ignorance, perspectives and thinking of the multitudes of sentient beings will not disturb our minds. If we can practice diligently among people, we have achieved true mastery. This is the path to Buddhahood, which was begin taught for Hearers.
Since these disciples were [at the assembly], the Buddha expounded “the Great Vehicle sutra” by the name of Wondrous Dharma Lotus Flower and taught the Bodhisattva Way”. The name of the sutra is the Wondrous Dharma Lotus Flower Sutra. The Buddha even told us the name of the sutra. This was the Dharma He had guarded and retained. It was very valued and cherished by the Buddha. For more than 40 years, he had earnestly and carefully safeguarded it within His mind.
“So, this Dharma is the one great cause that all Buddhas have safeguarded and recalled.” All Buddhas are of the same mind. They guarded and retained the wondrous Dharma, which teaches the Great Vehicle Dharma, teaching the Bodhisattva Way. The Great Dharma that the Buddha guarded and retained can benefiting sentient beings ”
Benefiting sentient beings is the one great cause of the Buddha for coming to this world. Therefore, He had to teach sentient beings how to reach the estate of Buddhahood. The Buddha worked very hard, very earnestly and very diligently. He deeply hoped that all sentient beings could accept and take the Dharma to heart.
So, the meaning behind guarding and retaining was to protect it from being invaded by external evils and to allow internal goodness to arise.
When we encounter external disturbances, they must not be allowed to enter our minds. We must protect our initial aspiration and continue to grow our roots of goodness so that they will grow stronger with every single thought. This is the way to protect our wholesome minds and our aspirations to engage in practice, which was to achieve self-awakening and to awaken others.
We must protect pour minds] so that wholesome thoughts will arise with every thought. This is the only way for us to diligently advance. We cannot just say, “I have formed aspirations. I do have that resolve. It is in my heart and mind.” Simply protecting it is not useful. We must unceasingly give arise to wholesome thoughts. This is how we guard and retain. Just protecting our aspiration is not enough, we also must also retain them to allow them to grow with every thought.
The Buddha taught the Great Vehicle in the hopes that Hearers and people with great capabilities and wisdom would quickly recall their original vows of walking the Great Vehicle Path.
This took place at the beginning of the Buddha’s expounding of the Lotus Sutra. At the beginning of this sutra, the Buddha had already given a name to this Great Vehicle sutra, “Wondrous Dharma Lotus Flower.” He hoped everyone would recall their initial aspirations. This was very important.
So, the Buddha ardently and deeply hoped that His disciples would diligently advance. We must return to and recall our initial aspiration in making the Great Vows, transmitting the Buddha-mind and carrying out His original intent. The Buddha freely expressed His original intent, so we must mindfully accept [this responsibility].This is how we, as the Buddha’s disciples, repay His grace. We must be grateful for the Buddha’s [compassion] towards sentient beings.
If we are grateful, we must diligently practice. So, diligence beings with our initial aspiration, which we must guard and retain. 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）
⊙「佛陀殷切厚望，弟子辛勤精進，憶念弘誓初念，傳佛心暢本懷。」
⊙「舍利弗，我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。」《法華經 譬喻品第三》
⊙「我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。」
⊙今佛陀為欲令弟子憶本願，元於因地立弘願，今日得其果，故對於果而曰本願。
⊙聲聞：為佛之小乘法中之弟子，聞佛之聲教，悟四諦之理，斷見思之惑，是為佛道中以聲聞法者。而今為說大乘經。
⊙此妙法是諸佛之所保護憶念之一大事，教菩薩法，利益眾生。
⊙又，令外惡不侵為護，內善得生，是則佛所護念。
⊙故佛為諸聲聞開示大乘，實欲令聲聞中上首之上根舍利弗，還憶本願之大乘道也。
【證嚴上人開示】
「佛陀殷切厚望，弟子辛勤精進，憶念弘誓初念，傳佛心暢本懷。」
佛陀殷切厚望
弟子辛勤精進
憶念弘誓初念
傳佛心暢本懷
佛陀的心是那麼的殷切厚望，期待天下眾生，人人能夠覺悟本具佛性，回歸真如。期待人人能夠，從發心、初念那一念開始，就要非常辛勤精進，時時要記得，心心念念在初發心，那念心。初發心，到底是什麼心？那就是弘誓願，弘誓願，這是佛陀對我們殷勤的教育。
什麼叫做弘誓願？那就是度眾生，成佛道。不去度眾生無法成佛道。這是最近來一直重重複複，和大家分享的心得，也是佛陀的本懷。
佛陀初轉法輪，就是叫醒大家，世間是苦。世間種種「集」來的煩惱，造了種種的業，結果受到種種的果報，苦不得脫離。這就是從，苦、集、滅、道的真諦道理，這樣一路走過來，希望人人修行於道，從這條路回歸我們人人，本具佛性。這條路要走回來，從迷轉悟，必定要再了解很多苦的因由。
我們凡夫無始以來，不知經過了幾十億年，生生世世，到底我們迷茫的時間這麼長，世間不斷複製的煩惱，又是多少？因為生生世世都有一個，「隔陰之迷」，到底我們前世的環境，是由什麼樣的環境來？我們前世所造的是什麼業？是善、造福嗎？是惡、造業嗎？我們全都忘記了。這就是迷，所以苦。
過去累積所造作的苦，我們既不知，已經都忘記了，都不知道了。所以現在既然修行，我們在這個迷中，要再走回覺道，我們就要先知道「集」的苦。芸芸眾生不就是，我們過去生中的寫照嗎？在我們面前、在和我們說話，這樣的習氣，說不定我們過去生，也是這樣。在我們面前，受盡苦難還不知苦，還在造業，這樣的人，說不定我們過去生中，是這樣的人。
所以「集」來的業，各形各色，種種的累集，眾生無量，眾生苦也無量，眾生的相也無量。不論是無量的苦相，無量苦、無量相，也有無量的覺知者，也有。所以我們能在芸芸眾生中，去體會，不斷累積，從凡夫的迷途，在人群中，分分覺悟，這樣往前走，這叫做行菩薩道。我們不去接觸，我們無法覺悟、瞭解。成佛無第二個法門，就是這條路、這個門──行菩薩道走。
所以我們必定，「憶念弘誓初念」，我們要回憶，不斷不斷來思考，這個初念，所以「四弘誓願」。
大家都知道了，度眾生，我們要去除煩惱，要好好用心學，不到成佛，我們絕對不放棄，這就是我們最初發心。我們必定要傳佛心暢本懷，佛陀的心、佛陀的本懷，就是意在殷切厚望，眾生人人得度、人人去除煩惱、人人回歸覺道。這就是我們人人，應該要有的責任。
其實，修行者，常常的道心，都會忘失。不過修行若是有持戒，自然也有護法，常常在身邊警惕我們。
佛陀的時代，一位比丘，在寂靜樹林之中，他守戒守得很清淨，全都是在樹林裡，很少走入人群，時時內心就是以戒為他的目標。
一直到了有一天，他自己的內心，這樣思考：我現在已經心無掛礙、無所著了，我應該戒成就，我已經是很滿足了。我這輩子修行就是到這個心態、到這樣的境界，我就是最滿足的境界。
但是在這個樹林之中，守護著持戒者的天神，他心通了，修行者有這種心念，錯了！不對！這位天神開始就在他面前，就說：「比丘，我尊重你，你持戒非常謹慎，所以我護你的法。不過，你一念偏差，有錯了，以為你在這樣寂靜的境界，你就已經滿足了。不對，這是不對的。因為你有這念心，可見你貪著於私己，那個清淨的境界，不顧天下眾生。佛陀的心懷就是要廣度眾生，希望眾生，人人回歸清淨如來的本性。度眾生是一條的路，你只是原地踏步，雖然瞭解人生空幻，卻是不瞭解眾生所造業的，有──有苦、有難。」
就這樣，這位修行者，忽然間他覺醒了：對啊！佛陀不就是殷切期待，弟子要有自覺度人的心嗎？只有戒的定心，若缺少了慧，沒有向外面眾生、人間的疾苦去體會、去覺悟，其實我們無法回歸如來的本性，只是原地踏步。不結眾生緣，哪有辦法福慧雙具呢？所以不能缺少修行的弘願。
所以前面我們那段 (經)文說，「舍利弗，我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。」
舍利弗
我昔教汝
志願佛道
汝今悉忘
而便自謂
已得滅度《法華經 譬喻品第三》
剛剛說的那個故事，不就是正如佛陀所說，這段文的意思嗎？佛陀殷殷勤勤教導眾生，志願佛道，卻是眾生就是願意修行，過程中也會忘記了志願。
要不然，自己以為，我已經是去除煩惱了，我已經修行，這樣我滿足了。這樣我已經度過了這個煩惱，煩惱已度過了，叫做滅度，我已經用法，度過了這個煩惱。其實，度過了那煩惱，這還不是真正的覺悟。真正要回歸到如來本性，(與)那個覺性會合，才是真正的覺悟。
下面這段(經)文，接下來再說，「我今還欲令汝憶念本願所行道故，為聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。」
我今還欲令汝
憶念本願
所行道故
為諸聲聞
說是大乘經
名妙法蓮華
教菩薩法
佛所護念
《法華經 譬喻品第三》
終於這段文出來了。佛陀現在他這樣說：「我過去本來教你們的就是這樣，希望人人都能夠立志於佛道中。但是你已經忘記了。我現在重新要再說，希望人人要再憶念過去，再回想你們過去發心修行，那個最初一念心。」
開始當然為聲聞，要從佛口說法，我們從耳根受聞，受佛陀說出來的話。我們耳根接受，聽進去，所以現在開始，就是講大乘經，「名妙法蓮華」，現在開始就是要「教菩薩法」。《妙法蓮華經》就是，佛陀要教育，最最能夠成佛，一條的覺道。佛陀最期待的就是這一天，能夠將他內心覺悟的法，這樣轉輪到人人的心去，這是佛所護念的。這段(經)文，就是期待我們要很用心。
今佛陀為
欲令弟子憶本願
元於因地立弘願
今日得其果
故對於果
而曰本願
佛陀他的本懷就是希望，弟子要不斷憶念，在「元於因地立弘願」，因，就是我們心靈的，第一粒種子，我們最最初那一粒種子，那時候我們發弘願。最初的念頭，就是修行度眾生，要去除煩惱，就是要在人群中體會。所以那個「因」的種子，我們若還顧得住，「今日得其果」。「因」若沒有顧著，哪有「果」呢？
常常說，合抱之樹，始於毫芒。這棵大樹，就是要知道過去，那粒「因」的種子；這顆大樹長大了，自己又有結果纍纍，這個結果還是又再轉為「因」。菩提的因、種子，那就是照顧好它，永遠都是菩提樹，永遠都是結菩提果；菩提果為種，還是同樣又是菩提樹。像這樣，這個因、緣，不斷就是這樣連環，只要你把種子顧好。
所以「今日得其果」。今天我們能夠瞭解，原來佛因就這樣開始。佛，就是叫做覺悟，覺悟的因，是這樣開始，初念那念心，這樣開始。我們既然有覺悟的開始，必定要反迷為覺；反迷為覺，就要走過這一條人間路，才能夠到菩提道會合。
所以「對於果而曰本願」，佛陀，他就是為我們要說《法華經》，所以我們要必定為聲聞，這個聲音從耳入，法出自佛口，聲從心入，說大乘經，好好來聽，聽佛說大乘經。
聲聞：
為佛之小乘法中
之弟子
聞佛之聲教
悟四諦之理
斷見思之惑
是為佛道中
以聲聞法者
而今為說大乘經
聲聞，就是對法，還沒有很透徹、覺悟的人，就是小乘。所以叫做「聲聞」，現在佛陀說大法，是為聲聞這些弟子，小乘、中乘的弟子，所說的法。在座，在那個時間，還有其他的菩薩也是在現場，觀音、彌勒、文殊等等，都是在那個法會中。佛陀是針對著聲聞、修小乘者，要來見證這些修大乘法的，這些菩薩，還是一樣在人群中，上求佛道，下化眾生。
所以「聲聞」就是，修行佛法的小乘者，法的弟子。雖然聽佛的聲教，覺悟四諦的道理，覺悟「四諦法」的道理，才開始斷見思的煩惱，這個惑。
我們斷了見思惑，這就是開始向佛道走，在人群中對見解、思想、無明，我們不受芸芸眾生，來擾動了我們的心，卻是我們能在人群中精進，這才是我們的真功夫，這叫做佛道，用聲聞法。
現在這些弟子在人群中，佛陀要為大家，「說大乘經，名妙法蓮華，教菩薩法」。這個名，這部經的名，叫做《妙法蓮華經》，佛陀連經名都說出來了。這就是佛所護念的法，是佛陀非常尊重、寶貴的法，四十多年來，都是這樣殷殷、謹慎保護於內心裡。這個法是「諸佛之所保護憶念之一大事」，諸佛共同一心，所護念的妙法、大乘法、教菩薩法，佛所護念的妙法，大乘法，「教菩薩法」，佛所護念的大法來利益眾生。
此妙法是諸佛
之所保護憶念
之一大事
教菩薩法
利益眾生
利益眾生，是佛在人間一大事的因緣，所以必定教導眾生，人人到成佛的境界。所以佛陀很辛苦，殷勤，非常殷切，這樣厚望著眾生，人人能夠接受法入心。所以這個護念，護念的意思，就是「令外惡不侵，內善得生」，這就叫做護念。
又令外惡不侵為護
內善得生
是則佛所護念
所以我們的心對外面的困擾，不要入我們的心來，保護好我們初發心的那一念，又再不斷生長我們的善根，讓我們的善根不斷生長，念念增益；就是保護我們的善心，保護我們當初發心修行，就是要修得自覺、覺他，所以我們要保護著，而念念，善念要念念生，這樣才能夠勤精進。
不只是說「我就已經發心了，那念心，有，我放在心裡，我有心放著。」只是護著，沒有用；還要生生不斷，一直生出了這個善念，所以叫做「護念」。光護著，不夠，還是要念念成長、精進。所以，佛為聲聞開示大乘，實在是希望這些聲聞，上根上智這些人，能夠及時回憶本願大乘的道理。
故佛為諸聲聞
開示大乘
實欲令聲聞中
上首之上根舍利弗
還憶本願
之大乘道也
這是佛陀開始要講《法華經》的開頭。《法華經》開始，佛陀已經將(經)名說出來，這個大乘經，「名妙法蓮華」。這希望人人要回憶，回憶過去最初那念心，多麼的重要！所以佛陀殷切厚望，弟子要辛勤精進，我們要回歸、憶念弘誓初念，傳佛心暢本懷。
佛陀的心，暢演他的本懷，我們要用心接受下來，這才是我們為佛弟子，報佛恩。我們要很感恩，佛陀對眾生的殷切，而我們若感恩，我們就要精進，所以精進的心，要從初發心那一念，叫做護念心。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Recalling Initial Aspirations of the Great Vows (復憶初心)
Date: January.29. 2015
“The Buddha ardently and deeply hoped that His disciples would work hard and be diligent, recall their initial aspirations of the Great Vows transmit the Buddha-mind and carry out His original intent.”
In the Buddha’s heart, He ardently and deeply hoped that all sentient beings in the world will be able to realize their intrinsic Buddha-nature and return to their nature of True Suchness. The Buddha hoped that everyone, from the moment they form that initial aspiration, would very earnestly and diligently practice. We must always, with our every thought, recall our initial aspiration. What was that initial aspiration? The [Four] Great Vows. This is what the Buddha earnestly taught us. What are the [Four] Great Vows? They are vows to deliver sentient beings and attain Buddhahood. Without delivering sentient beings, we cannot attain Buddhahood. This is the realization that I have recently shared with you repeatedly. This is also the Buddha’s original [teaching].
The first time the Buddha turned the Dharma-wheel, He wanted everyone to recognize that the world is [full of] suffering. Because of the afflictions that cause suffering, we have created various kinds of karma and, as a result, face various kinds of retributions. Thus we cannot escape suffering. Ever since teaching the truths of suffering, causation, cessation and the Path, the Buddha has hoped that everyone will walk the Path and take this road back to the intrinsic Buddha-nature we all have. To take this road back, we must turn from delusion to awakening. We must further understand the many causes of suffering.
We ordinary people have, since Beginningless Time, gone through billions of lifetimes. Since we have been deluded for such a long time, how many afflictions have we given rise to in this world? Between all of our lifetimes, there is “a veil of darkness”. So, what were the external conditions of our previous life? What kind of karma did we create? Were we good people who created blessings? Were we evil people who created [bad] karma? We have forgotten about all of this. We are deluded, so we suffer. As for all the sufferings accumulated in the past, we do not know what they are; we have already forgotten them. Since we are now engaging in spiritual practice, we must return from this state of delusion back to the path of awakening. We must first understand the causation of suffering.
Within the multitudes of sentient beings, don’t we find portraits of our past lives? They are in front of us, talking to us right now. Their habitual tendencies may have been our tendencies in our past lives. We see them enduring all kinds of suffering, yet they do not recognize that they are suffering, so they continue to create karma. Perhaps we were just like these people in our past lives. So, the karma we have accumulated, is of all different forms and varieties. Sentient beings are countless, and so are their sufferings and so are their appearances. Despite the countless kinds of sufferings and countless different appearances, there are also countless awakened ones. Thus, among the multitudes of sentient beings, we can attain realizations and continuously accumulate them.
From the deluded state of ordinary beings, among the people, we can gradually awaken and advance [in our practice]. This is how we walk the Bodhisattva-path. If we do not interact with people, we cannot awaken and understand. There is no other way to attain Buddhahood. There is only this road, this Dharma-door; we must walk the Bodhisattva-path. Therefore, we must “recall [our] initial aspirations of the Great Vows.” We need to recall and constantly contemplate this. With our initial aspiration, we made the Four Great Vows.
Everyone knows these; we must deliver sentient beings.We must eliminate our afflictions.We must earnestly, mindfully learn.We must never give up on attaining Buddhahood.This was our initial aspiration.We must transmit the Buddha-mind and carry out His original intent.His mind and His original intent was an ardent and deep hope that everyone can be delivered, can eliminate their afflictions and can return to the path to enlightenment.Everyone must share the responsibility for doing this.
Actually, spiritual practitioners often lose their spiritual aspirations.However, if we uphold precepts as we engage in spiritual practice, naturally, there will always be Dharma-protectors by our side who remind us to be vigilant.
During the Buddha’s lifetime, there was a bhiksu who lived in the tranquil woods.He strictly upheld the precepts.All of his time was spent in the woods; he rarely went among people.He regarded upholding percepts as his goal.This went on until one day, he thought to himself, “My mind is already free of hindrances and free of entanglements. I have successfully upheld precepts, “I’m very satisfied with this. In my spiritual practice in this life, this state of mind, this level [of attainment] this state of mind, this level [of attainment] is the state I am most satisfied with.”
However, in the forest, the Dharma-protector who guarded those who upheld precepts could read his mind.For a spiritual practitioner to have this mindset was wrong and improper.So, this heavenly being appeared before the bhiksu and said, “Bhiksu, I respect you for vigilantly upholding precepts. That is why I became your Dharma-protector. But your thoughts have gone astray; you have made a mistake. You must not be content with this tranquil state. This is improper and not correct. Because you have these thoughts, it means you are greedily clinging to your own personal pure state. You disregard the sentient begins of the world.
The Buddha’s intent was to transform sentient beings far and wide. He hoped everyone could return to their pure intrinsic Tathagata-nature. Transforming sentient beings is a road and you are just marching in place. Though you understand that life is illusory, you still do not understand that the karma created by sentient beings exists and leads to existent suffering and hardship.”
At that moment, this spiritual practitioner suddenly awakened.
“Of course, doesn’t the Buddha hope His disciples can awaken themselves and transform others?”If we are in Samadhi because we uphold precepts but still lack wisdom, we will not experience and become awakened by the suffering of sentient beings around us.Indeed, we cannot return to our intrinsic Tathagata-nature and will only remain marching in the same place.
If we do not from affinities with sentient beings, how ca new attain both blessings and wisdom?Therefore, when we engage in spiritual practice, we must make the Great Vows.
The previous sutra passage states, “Sariputra, in the past, I taught you to vow to follow the path to Buddhahood. But you have completely forgotten this, and then you say that you have already attained Nirvana.”
Doesn’t the story I just told illustrate what the Buddha said in this passage?The Buddha earnestly taught sentient beings to vow to follow the path to Buddhahood.But though sentient beings are willing to engage in spiritual practice, they may still forget their vows in the process.Or, we may think, “I have already eliminated my afflictions. I am already engaging in spiritual practice. That is good enough for me. I have already transcended my afflictions, so I have attained Nirvana. I have already transcended my afflictions by practicing the Dharma.”
Actually, transcending afflictions is not the same thing as truly awakening.We must return to our intrinsic Tathagata-nature and connect with that awakened nature in order to attain true awakening.
The next sutra passage states, “Now, again, I wish for your recall the path you have practiced according to your original vows. For the sake of the Hearers, I expound this Great Vehicle sutra by the name of Wondrous Dharma Lotus Flower and teach the Bodhisattva Way that has been guarded and retained by Buddhas.”
Finally, this passage has come up. The Buddha said, at this time, “In the past, this is what I have taught you. I hope everyone will vow to follow the path to Buddhahood. However, you have forgotten [what I taught], so now I will teach it again. I hope each of you can recall the past and remember our state of mind when you first aspired to engage in spiritual practice”. Of course, we began as Hearers. When the Buddha taught the Dharma, with our ears we accepted what we heard; we accepted the words He spoke. With our ears, we heard and accepted the Dharma.
So at this assembly, the Buddha began to expound the Great Vehicle sutra by the name of “Wondrous Dharma Lotus Flower”. Now, He would “teach the Bodhisattva Way”. The Wondrous Dharma Lotus Flower Sutra was the best path to awakening and Buddhahood the best path to awakening and Buddhahood that the Buddha had been wanting to teach. The Buddha had looked forward to this day; the day when He could turn the Dharma-wheel and deliver the Dharma He realized into people’s minds. This is what the Buddha had guarded and retained. So, this sutra passage expresses the Buddha’s hope that we would be very mindful.
“Now the Buddha wanted to enable His disciples to recall their original vows. Because of the Great Vows they made in the causal ground, today they have attained these fruits. Now that we are seeing these fruits, we must recall our original vows.”
The original intent of the Buddha was for His disciples to constantly recollect the “Great Vows they made in the causal ground”. Causal refers to the first seed in our minds, that very first, initial seed. We made the Great Vows at that moment. That initial aspiration is to engage in spiritual practice to deliver sentient beings and eliminate afflictions by attaining realizations among people.
If we can take good care of that “seed”, “today [we will] have attained these fruits”. Without taking care of the “cause”, how can we achieve the “effects”?
I always say that a thick-trunked tree grows from a tiny seed. We should all know that this giant tree came from that “cause”, which is seed. As this tree grew, it also bore many fruits. These fruits will turn into “causes”. As for the Bodhi-seed, as long as we take good care of it, it will eventually become a Bodhi-tree and will always bear Bodhi-fruits. The Bodhi-fruits will become seeds, and those seeds will then become Bodhi-trees. In this way, this cycle of causes and conditions will continued as long as we take good care of the seeds.
So, “Today they have attained these fruits”. Today, we are able to understand the origins of the cause of Buddhahood. The Buddha means the Enlightened One. The cause of His enlightenment began in this way, with an initial aspiration. Since we have this beginning to our awakening, we must turn back from delusion to awakening. To go from delusion to awakening, we must walk this road through the world. Then we can connect with the Bodhi-path. So, “Now that we seeing the fruits”, we must recall our original vows”.
The Buddha expounded the Lotus Sutra for our sakes. So, we must be like Hearers and listen to the teachings with our ears. The Dharma comes out of the Buddha’s mouth and those teachings must enter our hearts. We must make an effort to listen to the Buddha expound this Great Vehicle sutra.
“Hearers: They are the disciples of the Buddha who practice the Small Vehicle Dharma. By hearing the Buddha’s verbal teachings, they realize the principles of the Four Nobel Truths and put an end to their delusions of views and thinking. This puts them on the path to Buddhahood. It is for the sake of Hearers that He now expounds the Great Vehicle teachings.”
Hearers are those who have not thoroughly understood or realized the Dharma. They are Small Vehicle practitioners. So, this is what a Hearer is. The Buddha now taught the Great Vehicle Dharma for the sake of the disciples who were Hearers; this was the Dharma for those who practiced the Small or Middle Vehicles. At that time, many Bodhisattvas were also at the assembly. Guanyin, Manjusri, Maitreya and so on were all at that Dharma assembly. But the Buddha specifically targeted Hearers and other Small Vehicle practitioners so they could witness how the Bodhisattvas who practiced the Great Vehicle Dharma were still going among people to seek the Buddha’s Way and transform sentient beings.
So, “Hearers” are spiritual practitioners who practiced the Small Vehicle Dharma; they are practitioners of the Dharma. They heard the Buddha give teachings and realized that principles of the Four Noble Truths. After realizing the Four Noble Truths, they put an end to the afflictions of views and thinking, to those delusions. After we end the delusions of views and thinking, we begin to move toward the path to Buddhahood. The ignorance, perspectives and thinking of the multitudes of sentient beings will not disturb our minds. If we can practice diligently among people, we have achieved true mastery. This is the path to Buddhahood, which was begin taught for Hearers.
Since these disciples were [at the assembly], the Buddha expounded “the Great Vehicle sutra” by the name of Wondrous Dharma Lotus Flower and taught the Bodhisattva Way”. The name of the sutra is the Wondrous Dharma Lotus Flower Sutra. The Buddha even told us the name of the sutra. This was the Dharma He had guarded and retained. It was very valued and cherished by the Buddha. For more than 40 years, he had earnestly and carefully safeguarded it within His mind.
“So, this Dharma is the one great cause that all Buddhas have safeguarded and recalled.” All Buddhas are of the same mind. They guarded and retained the wondrous Dharma, which teaches the Great Vehicle Dharma, teaching the Bodhisattva Way. The Great Dharma that the Buddha guarded and retained can benefiting sentient beings ”
Benefiting sentient beings is the one great cause of the Buddha for coming to this world. Therefore, He had to teach sentient beings how to reach the estate of Buddhahood. The Buddha worked very hard, very earnestly and very diligently. He deeply hoped that all sentient beings could accept and take the Dharma to heart.
So, the meaning behind guarding and retaining was to protect it from being invaded by external evils and to allow internal goodness to arise.
When we encounter external disturbances, they must not be allowed to enter our minds. We must protect our initial aspiration and continue to grow our roots of goodness so that they will grow stronger with every single thought. This is the way to protect our wholesome minds and our aspirations to engage in practice, which was to achieve self-awakening and to awaken others.
We must protect pour minds] so that wholesome thoughts will arise with every thought. This is the only way for us to diligently advance. We cannot just say, “I have formed aspirations. I do have that resolve. It is in my heart and mind.” Simply protecting it is not useful. We must unceasingly give arise to wholesome thoughts. This is how we guard and retain. Just protecting our aspiration is not enough, we also must also retain them to allow them to grow with every thought.
The Buddha taught the Great Vehicle in the hopes that Hearers and people with great capabilities and wisdom would quickly recall their original vows of walking the Great Vehicle Path.
This took place at the beginning of the Buddha’s expounding of the Lotus Sutra. At the beginning of this sutra, the Buddha had already given a name to this Great Vehicle sutra, “Wondrous Dharma Lotus Flower.” He hoped everyone would recall their initial aspirations. This was very important.
So, the Buddha ardently and deeply hoped that His disciples would diligently advance. We must return to and recall our initial aspiration in making the Great Vows, transmitting the Buddha-mind and carrying out His original intent. The Buddha freely expressed His original intent, so we must mindfully accept [this responsibility].This is how we, as the Buddha’s disciples, repay His grace. We must be grateful for the Buddha’s [compassion] towards sentient beings.
If we are grateful, we must diligently practice. So, diligence beings with our initial aspiration, which we must guard and retain. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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