20150130《靜思妙蓮華》佛道長遠覺行精進 (第491集)
（法華經•譬喻品第三）
⊙「天長地久蘊因緣，累世藏識現果報，四聖諦中持善種，四弘誓願菩薩道。」
⊙「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》
⊙「舍利弗，汝於未來世，過無量無邊，不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」《法華經 譬喻品第三》
⊙舍利弗：佛世僧團中稱智慧者。此明將為授久遠後來世成佛因之記。
⊙傳授法脈，繼承大乘妙法，一實真諦道法，亦即不離於大乘之方便權巧妙法。
⊙具足菩薩所行之道：供養無量千萬億佛，謂修菩薩之六度萬行，已圓滿具足也。
⊙佛道長遠，如千尋大海，非一勺而涸；九仞重樓，豈一日而就。
【證嚴上人開示】
「天長地久蘊因緣，累世藏識現果報，四聖諦中持善種，四弘誓願菩薩道。」
天長地久蘊因緣
累世藏識現果報
四聖諦中持善種
四弘誓願菩薩道
天地之間，虛空無窮盡，地廣無疆界，卻,是人生、眾生，不知幾千億萬世，就是這樣來來回回。來來回回，眾生無不都是含藏著因與緣，受緣牽引，六道中來來去去，過去所結的緣，這一世還未了，這一世再累積的因，又歸入藏識去，帶到來生。像這樣，還未結完的帳，又再帶到來生，又再累積下來的債，你們想，這樣什麼時候能肴辦法，互相欠債了結得完呢？就是這樣，累生累世不斷牽連著，實在苦不堪！
佛陀出現人間一大事因緣，向眾生說人間的苦的真理。所以是四聖諦：苦、集、滅、道。所以苦、集、滅、道，我們瞭解了，開始接受、體會、覺悟、修行，開始慢慢改變。惡的因慢慢消了，現在新的種子，善的種，也開始在播種了，開始在耕耘了，在耕耘、播種，造好因、結好緣，這樣慢慢開始修行。
修行的過程中就是發弘誓願：眾生無邊誓願度。芸芸眾生苦難偏多，開始培養這念愛心、好心，互相為貴人的心，這樣慢慢一直累積。瞭解了佛法，互相勉勵，共同志同道合，往佛陀的道路走，那就是行菩薩道。
走在這個菩提道上，去除了一分的迷，也就是得一分覺。非常感恩佛陀不棄眾生，教導眾生，如何在苦中去造福。看到目前人間菩薩，真的是很踴躍，在每一個苦難中的國土，都是很踴躍投入，苦難人群中付出。同樣用佛法，「三輪體空」，付出無所求，同時還是感恩，做得很歡喜。就像在南非洲，在莫三比克，真的是人人互為生命中的貴人。
因為那個地方，本來就是這麼貧困，就是有這樣的因緣，這種因緣不可思議的安排，臺灣的少女嫁到莫三比克去。先生曾經在莫三比克，總統府裡面工作過，因為這樣的因緣，這個官夫人的身分，所以知道臺灣慈濟。她聽到很嚮往，有這個因緣，南非菩薩將她接引出來了，我們去做發放等等，她也已經開始投入了。
但是我們與他們沒邦交，臺灣的白米去，莫三比克與臺灣沒有邦交，要進關不容易。蔡岱霖她去到總統府，第一夫人的辦公室，說很多慈濟在全球所做的一切，感動了這位第一夫人的幕僚，這位先生他叫做達芬。這位達芬先生，他就是願意出來幫忙，所以經過了他的奔走、溝通，很緊迫的時間，才開始讓我們發放。
這時候就要趕快，快呼籲大家，當地已經有一百位志工，這些志工也是，曾經受我們幫助過。在（2013年）年初，一場的大水災，南非的慈濟人和莫三比克，岱霖會合去勘災、去發放，去和他們結了很好的緣。南非的菩薩來來回回，已經將慈濟的種子，播在貧困的社區裡，現在這些志工，就是從這些社區出來，有一百位的志工。所以趕快動員志工，將貨櫃的東西趕緊卸下來。
潘明水居士和南非的菩薩，一起在這個地方會合，去指導他們，米要如何卸下來，如何整齊擺好它。開始剩下一天的時間，在小學要發放，就來當場為他們培訓、彩排，明天如何發放──要如何彎腰，彎到幾十度。同時還為他們說法，說很多付出無所求這種的道理。
這當中，他們市政府的官員，一位叫做瑟琳娜，這一位她在旁邊這樣看，看得很感動。這一天的發放，非常的圓滿，接受的人，那種拿到這個白米，一包二十(公)斤，二十公斤的米一包，抱在手上，這是他們從來，未曾得到過的東西。
尤其是輕聲柔語、笑容相對，還是彎腰鞠躬，這樣的付出；接受的人那分的歡喜、那分的感恩笑容。在那個地方大家都是苦，要看到真誠的笑容、快樂的心，從內心出來，不容易！
這是最好的回饋，這是增長他們的善念、慧命。所以物資接到的人，得到物資的幫助，付出的人，得到善念增長、慧命增長，加強了他們願意付出的心，這是真正互為貴人。所以，這叫做人間菩薩，在那麼苦的地方，慈濟宗門一開，能夠靜思法脈普及人間。人人用善法，人人用最甘願的愛心，不論多麼辛苦，不論時間多麼緊迫、多麼緊逼，他們就是同樣，這樣這麼短的時間，要搬東西、要彩排，隔天要能夠那麼整齊。
他們分成了七次，這樣要救濟二千戶。看到他們那種歡喜心在付出，很貧窮的心所得到的物資，甚至發放之後，又再去回訪，看他們的家庭，家家戶戶，米有沒有拿回去？拿回去之後，家庭的景況？若又發現家庭很困難，他們就用另外的方式幫助。
比如說，看到一個家庭有九口，就是九個人，看到了一個女孩子，不知道什麼病，腳都不能走。志工看到趕快，就再送輪椅去給這個家庭。類似這種還很多，真的是苦難的地方，互相幫助，那個感動的氣氛不斷在升溫。
莫三比克，能夠得到這種，人間的溫暖，這種的溫情，溫暖的感情不斷輸送去，送到最貧困、最悽涼、最需要的地方，這就是「四弘誓願」，就是菩薩道。因為世間苦難偏多，知道苦的道理，就是從人與人之間，互相累積下來的因緣果報。就像蔡岱霖，你看，她本來生在臺灣生活很好，怎麼會跑去嫁到那個地方去呢？冥冥中的因緣，就是這樣牽引過去。
所以說「一生無量」，這顆種子的因緣如何落土，只要這粒種子落土，好的因緣會合，自然在那個地方就發展起來，「一生無量」。所以說因緣果報觀，真是不可思議！
他們的故事是很長，我們現在回歸《法華經》，前面的(經)文，釋迦佛說：「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。」
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》
這個法是佛陀已經隱藏在內心，四十多年了，現在開始開懷演暢，就是菩薩法。下面接下來這段(經)文，我們就說「舍利弗，汝於未來世，過無量無邊，不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」
舍利弗
汝於未來世
過無量無邊
不可思議劫
供養若干千萬億佛
奉持正法
具足菩薩所行之道
《法華經 譬喻品第三》
想一想，舍利弗是在佛世的僧團中，就是智慧第一的人。卻是現在開始，已經接受佛陀授記，未來在很長遠長遠時間，也能夠成佛。
舍利弗
佛世僧團中
稱智慧者
此明將為
授久遠後來世
成佛因之記
所以說來，一顆種子落土，要培養不是那麼容易。因為我們人總是有這分，進進退退、進進退退，所以信根若沒有很強盛，可能進退、進退，原地踏步；因緣果報、因緣果報，累累世世，可能進進退退，成佛的時間就要很長久。
佛陀這個時候開始為他授記，希望他這顆種子，能夠好好隨著這個緣，要好好將這顆種子保護好。也就是現在儘管，還要很久才能夠成佛，佛陀還是同樣「傳授法脈，繼承大乘妙法，一實真諦道法」，還是同樣不能離開，這個大乘方便、權巧的妙法。
傳授法脈
繼承大乘妙法
一實真諦道法
亦即不離於大乘
之方便權巧妙法
雖然未來還很長遠，現在要好好將法，法脈要傳下去。這個法脈就是大乘的妙法。這顆大乘的種子，妙法的因緣，道理這個時候開始就要傳承。還是不能離開這個，大乘方便、權巧的妙法。未來，來生來世，他還要去和人家結很多的緣，時間很長久，才能夠結很多的緣。累生累世，用這種一實乘的真理，這種的妙法，眾生也是一樣根機不整齊，傳承著這個法，同樣隱藏著大法，就是妙法在心裡，同樣要教導眾生，也是要用方便權巧的妙法。用這樣的方法，長久的時間結眾生緣，這就是一種的傳承。
就如佛陀前面的(經)文，他也是在二萬億佛所，這樣過程中不斷與眾生結緣，所以來到人間開始成佛了，他的法，有正法、像法、末法（時代），延續到現在。這法經過了像法的時代，很多佛陀在世那個足跡。足跡在像法很昌盛，建塔、造廟，或者開山佛窟，就像敦煌、絲路，玄奘法師取經，整條的絲路，很多就是佛陀的故事——過去佛陀如何在人間，如何度眾生，種種的法。
不論是用筆畫的，或者用土雕(土塑、石雕)的雕塑，或者開山洞。佛的《本緣經》，整個(雕刻)在山洞裡。這都是佛世正法過後，像法的時代，大家憑著想像要尊重佛法，這樣留下來。雖然大家有修，卻是慢慢像法就一直走樣了，故事多、傳誦多，所以差毫釐、失千里。
像七月傳得變成了，七月要普度等等，這已經差毫釐、失千里了。這時候我們就要趕快，佛法的正法，應該要將它再挽回來，再將它拉回來，拉回來讓大家瞭解，真正的佛法，就是在人間講道理，讓人人瞭解為什麼有這個苦，為什麼人與人之間有這種感情，愛、恨、情、仇等等，造成了種種的業。這道理若看得清楚，心的結就解得開，無明，一分一分去除。所以這必定就是要，用心體會這樣的道理。
所以說舍利弗，還要再很久的時間能夠成佛。現在佛陀在傳承，希望他未來要用很長的時間，來教化眾生，同時「供養若干千萬億佛」，還要再經過供養這麼多的佛。其實，佛陀說人人本具佛性，就像常不輕菩薩：「我不敢輕視你，因為你未來也能成佛。」用這樣的理念，所以這等於供養。
我們都不要輕視任何一個人，我們對每一個人都用感恩心。真正的供養，是順眾生情、入眾生法去付出，用這個觀念而言，要修菩薩道，生生世世供養無量數佛，這不是困難，也不是形容的，這是真道理。
要「具足菩薩所行之道」，這就是菩薩，上求法，下度眾生。
具足菩薩
所行之道：
供養無量千萬億佛
謂修菩薩之
六度萬行
已圓滿具足也
「供養無量千萬億佛」，我們若視人人都當作佛，我們都是為他們感恩、互相愛，這不就是在修行六度？就是布施、持戒、忍辱、精進，為這些眾生去付出，一直到最後，也能夠圓滿具足，那就能夠得佛授記。
所以佛道雖然長遠、很長，但是也是同樣像大海一樣，不是舀一瓢起來，這樣水就會乾涸。我們一定要用耐心、愛心、長久的心，從我們的初發心，一直到未來長久的時間，要這樣才有辦法，慢慢向這個覺道精進。
佛道長遠
如千尋大海
非一勺而涸
九仞重樓
豈一日而就
若想到舍利弗受記，還要經過這麼長久的時間，所以我們現在也要分秒不空過，時時能夠與眾生，大眾結好緣。經過了無數，現在世間，未來能夠成佛的眾生，我們都要與他們結好緣，供養他們，讓人人歡喜，得到滿足。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Path to Buddhahood is Long and Far (佛道長遠覺行精進)
Date: January.30. 2015
“Causes and conditions have been aggregating for as long as the heavens and earth have existed. Accumulating in our storehouse consciousness, they now manifest as karmic retributions. Through the Four Noble Truths, we plant seeds of goodness. With the Four Great Vows, we walk the Bodhisattva-path.”
We live between the heavens and the earth. The universe is endless and the earth is vast and boundless. Humans and sentient beings have, for who knows how many trillions of lifetimes returned to this world, over and over. As we come and go, we all bring our causes and conditions with us and are led by karmic connections. Thus, we transmigrate through the Six Realms. The karmic conditions we created in the past may not be exhausted in this lifetime and the causes we have accumulated in this lifetime will be added to our storehouse consciousness and brought to our future lifetimes. In this way, the debts we have not fully repaid will be carried over into our future lifetimes and thus continue to accumulate.
Think about it; when will we be able to repay all of our mutual debts to one another? Because of this, lifetime after lifetime, we continue to be entangled. This is truly unbearable suffering. The Buddha comes to this world for one great cause. He teaches sentient beings the true principles of suffering, the Four Noble Truths of suffering, causation, cessation and the Path. Once we understand the Four Nobel Truths, we can accept, comprehend, awaken to and practice these principles. We can gradually change ourselves. As we slowly eliminate unwholesome causes, we begin to sow new and wholesome seeds and cultivate the field in our minds. As we sow and cultivate these seeds, we create good causes and form good conditions. This is how we gradually begin to engage in spiritual practice. In the process of our spiritual practice, we must make the [Four] Great Vows. We vow to deliver countless sentient beings. Sentient beings experience so much suffering. Therefore, we must nurture our love and kindness so we can be benefactors to each other. Then these seeds will gradually accumulate.
When we all understand the Buddha-Dharma, we can encourage each other as we share a common goal and walk the same path. To head toward the path to Buddhahood, we need to walk the Bodhisattva-path. As we walk the Bodhi-path, we eliminate small bits of delusion and therefore attain slight bits of awakening. We are truly grateful to the Buddha for never abandoning sentient beings and for teaching sentient beings how to create blessings while in the midst of suffering.
Right now, when we look at Living Bodhisattvas, we can see how enthusiastic they are. In every suffering nation, we see them enthusiastically devoting themselves to help those who are suffering. They also apply the Buddha-Dharma, such as the principle of the Three Spheres of Emptiness; they give unconditionally, and at the same time, they feel grateful. They do their volunteer work very happily. The volunteers in South Africa and Mozambique are truly benefactors for each other. These places have always been very poor, but they had these causes and conditions. With the arrangement of these inconceivable causes and conditions, a young Taiwanese woman, [Denise Tsai] married a man from Mozambique and moved there. Her husband used to work at the presidential palace of Mozambique. Because she happened to be the wife of a government official, she heard about this Taiwanese group, Tzu Chi. She really longed to know more. Because of this karmic connection, Tzu Chi volunteers in South Africa reached out to her.
When we held relief distributions and so on, she joined our efforts. However, because Taiwan does not have diplomatic relationships with Mozambique, it was very hard for relief rice from Taiwan to clear customs. Denise Tsai went to the presidential palace and visited the first lady’s office.She talked about all the work that Tzu Chi has done globally.
Her stories really touched the first lady’s chief of staff, who was named Delfim [Joao].He was willing to offer his help.So, through his efforts and communication, within a very tight timeframe, we were able to begin our distributions.
At that time, we had to quickly mobilize people.We already had 100 local volunteers in Mozambique.These volunteers were people who had been helped by us before.At the beginning of 2013, there was a big flood [in Mozambique].Volunteers from South Africa went to Mozambique and met with Denise to survey the damage and distribute goods.This created a very good karmic connection.
Through many earlier trips, Bodhisattvas from sown the seeds of Tzu Chi in these impoverished communities.Now, our volunteers emerged from these communities.There were 100 of these volunteers.These volunteers quickly mobilize and unloaded everything from the shipping container.
Mr. Michael Pan and Bodhisattvas from South Africa went to Mozambique together to guide them in how to unload the rice and how to set everything up neatly.Afterwards, they had just one day before the distribution at the elementary school.They did trainings and held rehearsals to teach them how to distribute goods and how deeply they needed to bow.They also shared the Dharma with them and talked about the principles of unconditional giving.
At the distribution there was a city official named Celina.As she watched, she felt much moved.The distribution that day was very successful.The recipients were each handed.The recipients were each handed a 20 kilogram bag of rice.They held this 20 kilogram bag in their arms.This was something they had never received before in their lives.
[The volunteers] smiled at them, spoke softly and bowed deeply when they gave them the rice, so the recipients felt very happy and all wore grateful smiles.Everyone there had experienced suffering.To see the genuine smiles and happiness being brought out from their hearts is very rare.This is the best reward.
This strengthens [the volunteers’] goodness and their wisdom-life.So, the people who received the goods received material assistance.The people who gave the goods developed their kind thoughts and wisdom-life and strengthened their willingness to give.They were truly mutual benefactors.This is what makes them Living Bodhisattvas.
In such an impoverished area, once the Tzu Chi School of Buddhism has opened, the Jing Si Dharma-lineage can spread in the world.Everyone applied virtuous Dharma and exercised great willingness and love.No matter how hard the work was and how tight and stressful the schedule was, they were still able to, in a very short period of time, organize everything and hold rehearsals.Then the following day’s distribution could happen in a very orderly matter.They held seven distributions and helped 2000 families.The volunteers gave of themselves with joy.After they distributed goods to the poor, they then visited them.They went to each family to see whether the rice had been brought home.Then they assessed the condition of these families.
If they found that they faced other difficulties, they would find other ways to help them.For example, they saw a family of nine.
There were nine people in that family.Among them was a girl with an unknown illness which caused her to be unable to walk.After seeing, this, Tzu Chi volunteers quickly provided a wheelchair to the family.There were many similar stories.Indeed, in places with suffering, when people can help each other, the atmosphere is very touching and heartwarming.
Mozambique was fortunate enough to receive such love and care.This warmth has continued to be transmitted to the poorest and the most desolate areas, where it is needs most.This is the practice of the Four Great Vows, which is the bodhisattva-path.Because this world is full of suffering, we should know the principle that suffering comes from the accumulation of karmic retributions that arise through people’s interactions.
Take Denise Tsai, for example. She originally enjoyed a good life in Taiwan. Why did she marry someone from far away? These imperceptible karmic conditions led her to end up there. So, we say, “one gives rise to infinity”. First, the seed must be sown in the ground. After it is sown, if it converges with good karmic conditions, naturally it will be able to grow. Thus, “One gives rise to infinity”.
Therefore, the workings of karma are truly inconceivable. Theirs is such a long story. Let us go back to the Lotus Sutra. In the previous passage, Sakyamuni Buddha said,
“Now, again, I wish for you to recall the path you have practiced according to your original vows. I, for the sake of the Hearers, expound this Great Vehicle sutra by the name of the Wondrous Dharma Lotus Flower and teach the Bodhisattva Way that has been guarded and retained by Buddhas”.
This Dharma had been concealed in the Buddha’s mind for more than 40 years. Now, He began to freely carry out His intent, which was to teach the Bodhisattva-path. The following sutra passage states,
“Sariputra, you, in the future, after a countless, boundless, inconceivable number of kalpas has passed, having made offerings to several trillions of Buddhas and upheld Right Dharma, will fulfill all aspects of the Bodhisattva-path”.
Think about this, Sariputra, during the Buddha’s lifetime, was foremost in wisdom among His Sangha. At this point in time, he received the Buddha’s prediction that, in the distant future, he would also attain Buddhahood.
Therefore, for a seed to be sown in the ground and then nurtured is not a simple matter. This is because people always have periods of advancing and periods of retreating. If our Root of Faith is not strong enough, we may advance only to retreat, ending up in the same place. We follow cycles of karmic cause and effect over so many lifetimes, so we may advance and retreat many times. Thus it takes a long time to attain Buddhahood.
So, at this time, the Buddha bestowed this prediction upon him, hoping that this seed would grow under the [right] karmic conditions and that he would make an effort to protect this seed. It would still take a long time for Sariputra to attain Buddhahood, but the Buddha still decided.
“The Dharma-lineage must be passed on. Inheriting the wondrous Dharma of the Great Vehicle, the true Dharma of the path to One Reality”, is likewise inseparable from the provisional teachings of the Great Vehicle”.
Though there was still a long way to go, He was now making the effort to pass on the Dharma-lineage. This Dharma-lineage is the wondrous Dharma of the Great Vehicle. With the seed of the Great Vehicle, and the causes and conditions of the wondrous Dharma, the principles had to be passed on at this time. This is inseparable from the wondrous, provisional Dharma of the Great Vehicle.
In Sariputra’s future lifetimes, he must form connections with many people. It takes a very long time to form many karmic connections. It takes many lifetimes of practicing the true principles of One Reality, this wondrous Dharma. Sentient beings have varying capabilities. When [Sariputra] inherits this Dharma, he must likewise retain the Great Dharma, the wondrous Dharma, in his mind. When he teaches sentient beings, he must also make use of wondrous, provisional Dharma. These are the methods he must use to form karmic connections with sentient beings over a long period of time. This is how [the Dharma-lineage] is passed on.
As stated in the previous sutra passage, over the lifetimes of two trillion Buddhas, the Buddha unceasingly formed karmic connections with others. That was how He was able to attain Buddhahood in this world. The Buddha-Dharma has gone through the eras of Right Dharma, Dharma-semblance and Dharma-decay, up until the present time. We have already passed through the era of Dharma-semblance. The footprints left by the Buddha in His lifetime, those traces, flourished in that era. People built stupas and temples, or they carved His image in mountain grottoes, like the ones in Dunhuang Caves on the Silk Road. When Master Xuan Zang went [to India] for sutras, all along the entire Silk Road, he heard so many stories about the Buddha and how He transformed sentient beings and gave various teachings in this world.
Some of these images were painted with brushes, some sculpted with clay, stones or so on. Others were carved in mountain caves. The entire Jataka Sutra was carved in a mountain cave. This happened after the era of the Right Dharma, in the era of the Dharma-semblance. People showed their respect to the Buddha-Dharma with their imaginations by retaining its images. Though people practiced the Dharma, the semblance of the Dharma gradually deviated. There were many stories and many storytellers, so even the slightest of differences led people far off course.
For instance, the seventh lunar month became a tradition called [“ghost month”]. This is a tremendous deviation [from the Dharma]. At this time, we must quickly bring back the proper teachings of the Buddha-Dharma and help everyone understand them. The true Buddha-Dharma explains the principles of this world and helps people understand why there is suffering, why people have relationships that create love, hate, affection, animosity and so on that lead them to create various kinds of karma. Once they clearly understand principles, they can untangle the knots in their minds and eliminate ignorance little by little. Thus, we must put our hearts into comprehending these principles.
It will take Sariputra a very long time attain Buddhahood. The Buddha passé don His principles to him, hoping he will spend that very long amount of time teaching sentient beings. He must also “[make] offerings to several trillions of Buddhas”. He has to make offerings to this many Buddhas.
Actually, the Buddha said that everyone intrinsically has Buddha-nature. As Never-Slighting Bodhisattva said, “I dare not look down on you because you will attain Buddhahood in the future”. Treating people with this kind of mindset is equivalent to making offerings. We cannot look down on anyone; we must be grateful to everyone. The best offering is to adjust to sentient being’s [desires] and go among them to give. With this perspective, practicing the Bodhisattva-path and making offerings to countless Buddhas over countless lifetimes will not be a difficult matter. Nor is it simply a metaphor; these are true principles. We must “fulfill all aspects of the Bodhisattva-path”. This is what Bodhisattvas to. We seek the Dharma and transform sentient beings.
“[He] will fulfill all aspects of the Bodhisattva-path: Making offerings to countless trillions of Buddhas is actualizing the Bodhisattvas’ Six Perfections in myriad actions. He will fulfill this completely.
We need to make offerings to countless trillions of Buddhas.” if we consider everyone a Buddha, we will be grateful to them and love them. Then we are practicing the Six Paramitas, giving, upholding precepts, patience, diligence, [Samadhi and wisdom]. We start be giving to these sentient beings. Then in the end, we will fulfill this completely and receive the Buddha’s predictions of Buddhahood.
The path to Buddhahood is very far and long, but it is also like a vast ocean. It cannot be emptied by a single ladle. We must have patience, love and perseverance, from the time we form our initial aspirations to a time very far into the future. This is the only way we can gradually and diligently advance toward the path to awakening.
The path to Buddhahood is long and far. This is like the vast sea, which cannot be emptied by a single ladle, or like a building of ren (216m), which cannot be built in a day.
Think about how long it took Sariputra to receive the Buddha’s predictions of Buddhahood. So, we must not waste even a second. We must constantly form good connections with all other sentient beings. As we meet these countless beings who can attain Buddhahood in the future, we must form good karmic connections with them and make offerings to them. We must let everyone feel joyful and content. 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）
⊙「天長地久蘊因緣，累世藏識現果報，四聖諦中持善種，四弘誓願菩薩道。」
⊙「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》
⊙「舍利弗，汝於未來世，過無量無邊，不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」《法華經 譬喻品第三》
⊙舍利弗：佛世僧團中稱智慧者。此明將為授久遠後來世成佛因之記。
⊙傳授法脈，繼承大乘妙法，一實真諦道法，亦即不離於大乘之方便權巧妙法。
⊙具足菩薩所行之道：供養無量千萬億佛，謂修菩薩之六度萬行，已圓滿具足也。
⊙佛道長遠，如千尋大海，非一勺而涸；九仞重樓，豈一日而就。
【證嚴上人開示】
「天長地久蘊因緣，累世藏識現果報，四聖諦中持善種，四弘誓願菩薩道。」
天長地久蘊因緣
累世藏識現果報
四聖諦中持善種
四弘誓願菩薩道
天地之間，虛空無窮盡，地廣無疆界，卻,是人生、眾生，不知幾千億萬世，就是這樣來來回回。來來回回，眾生無不都是含藏著因與緣，受緣牽引，六道中來來去去，過去所結的緣，這一世還未了，這一世再累積的因，又歸入藏識去，帶到來生。像這樣，還未結完的帳，又再帶到來生，又再累積下來的債，你們想，這樣什麼時候能肴辦法，互相欠債了結得完呢？就是這樣，累生累世不斷牽連著，實在苦不堪！
佛陀出現人間一大事因緣，向眾生說人間的苦的真理。所以是四聖諦：苦、集、滅、道。所以苦、集、滅、道，我們瞭解了，開始接受、體會、覺悟、修行，開始慢慢改變。惡的因慢慢消了，現在新的種子，善的種，也開始在播種了，開始在耕耘了，在耕耘、播種，造好因、結好緣，這樣慢慢開始修行。
修行的過程中就是發弘誓願：眾生無邊誓願度。芸芸眾生苦難偏多，開始培養這念愛心、好心，互相為貴人的心，這樣慢慢一直累積。瞭解了佛法，互相勉勵，共同志同道合，往佛陀的道路走，那就是行菩薩道。
走在這個菩提道上，去除了一分的迷，也就是得一分覺。非常感恩佛陀不棄眾生，教導眾生，如何在苦中去造福。看到目前人間菩薩，真的是很踴躍，在每一個苦難中的國土，都是很踴躍投入，苦難人群中付出。同樣用佛法，「三輪體空」，付出無所求，同時還是感恩，做得很歡喜。就像在南非洲，在莫三比克，真的是人人互為生命中的貴人。
因為那個地方，本來就是這麼貧困，就是有這樣的因緣，這種因緣不可思議的安排，臺灣的少女嫁到莫三比克去。先生曾經在莫三比克，總統府裡面工作過，因為這樣的因緣，這個官夫人的身分，所以知道臺灣慈濟。她聽到很嚮往，有這個因緣，南非菩薩將她接引出來了，我們去做發放等等，她也已經開始投入了。
但是我們與他們沒邦交，臺灣的白米去，莫三比克與臺灣沒有邦交，要進關不容易。蔡岱霖她去到總統府，第一夫人的辦公室，說很多慈濟在全球所做的一切，感動了這位第一夫人的幕僚，這位先生他叫做達芬。這位達芬先生，他就是願意出來幫忙，所以經過了他的奔走、溝通，很緊迫的時間，才開始讓我們發放。
這時候就要趕快，快呼籲大家，當地已經有一百位志工，這些志工也是，曾經受我們幫助過。在（2013年）年初，一場的大水災，南非的慈濟人和莫三比克，岱霖會合去勘災、去發放，去和他們結了很好的緣。南非的菩薩來來回回，已經將慈濟的種子，播在貧困的社區裡，現在這些志工，就是從這些社區出來，有一百位的志工。所以趕快動員志工，將貨櫃的東西趕緊卸下來。
潘明水居士和南非的菩薩，一起在這個地方會合，去指導他們，米要如何卸下來，如何整齊擺好它。開始剩下一天的時間，在小學要發放，就來當場為他們培訓、彩排，明天如何發放──要如何彎腰，彎到幾十度。同時還為他們說法，說很多付出無所求這種的道理。
這當中，他們市政府的官員，一位叫做瑟琳娜，這一位她在旁邊這樣看，看得很感動。這一天的發放，非常的圓滿，接受的人，那種拿到這個白米，一包二十(公)斤，二十公斤的米一包，抱在手上，這是他們從來，未曾得到過的東西。
尤其是輕聲柔語、笑容相對，還是彎腰鞠躬，這樣的付出；接受的人那分的歡喜、那分的感恩笑容。在那個地方大家都是苦，要看到真誠的笑容、快樂的心，從內心出來，不容易！
這是最好的回饋，這是增長他們的善念、慧命。所以物資接到的人，得到物資的幫助，付出的人，得到善念增長、慧命增長，加強了他們願意付出的心，這是真正互為貴人。所以，這叫做人間菩薩，在那麼苦的地方，慈濟宗門一開，能夠靜思法脈普及人間。人人用善法，人人用最甘願的愛心，不論多麼辛苦，不論時間多麼緊迫、多麼緊逼，他們就是同樣，這樣這麼短的時間，要搬東西、要彩排，隔天要能夠那麼整齊。
他們分成了七次，這樣要救濟二千戶。看到他們那種歡喜心在付出，很貧窮的心所得到的物資，甚至發放之後，又再去回訪，看他們的家庭，家家戶戶，米有沒有拿回去？拿回去之後，家庭的景況？若又發現家庭很困難，他們就用另外的方式幫助。
比如說，看到一個家庭有九口，就是九個人，看到了一個女孩子，不知道什麼病，腳都不能走。志工看到趕快，就再送輪椅去給這個家庭。類似這種還很多，真的是苦難的地方，互相幫助，那個感動的氣氛不斷在升溫。
莫三比克，能夠得到這種，人間的溫暖，這種的溫情，溫暖的感情不斷輸送去，送到最貧困、最悽涼、最需要的地方，這就是「四弘誓願」，就是菩薩道。因為世間苦難偏多，知道苦的道理，就是從人與人之間，互相累積下來的因緣果報。就像蔡岱霖，你看，她本來生在臺灣生活很好，怎麼會跑去嫁到那個地方去呢？冥冥中的因緣，就是這樣牽引過去。
所以說「一生無量」，這顆種子的因緣如何落土，只要這粒種子落土，好的因緣會合，自然在那個地方就發展起來，「一生無量」。所以說因緣果報觀，真是不可思議！
他們的故事是很長，我們現在回歸《法華經》，前面的(經)文，釋迦佛說：「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。」
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》
這個法是佛陀已經隱藏在內心，四十多年了，現在開始開懷演暢，就是菩薩法。下面接下來這段(經)文，我們就說「舍利弗，汝於未來世，過無量無邊，不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道。」
舍利弗
汝於未來世
過無量無邊
不可思議劫
供養若干千萬億佛
奉持正法
具足菩薩所行之道
《法華經 譬喻品第三》
想一想，舍利弗是在佛世的僧團中，就是智慧第一的人。卻是現在開始，已經接受佛陀授記，未來在很長遠長遠時間，也能夠成佛。
舍利弗
佛世僧團中
稱智慧者
此明將為
授久遠後來世
成佛因之記
所以說來，一顆種子落土，要培養不是那麼容易。因為我們人總是有這分，進進退退、進進退退，所以信根若沒有很強盛，可能進退、進退，原地踏步；因緣果報、因緣果報，累累世世，可能進進退退，成佛的時間就要很長久。
佛陀這個時候開始為他授記，希望他這顆種子，能夠好好隨著這個緣，要好好將這顆種子保護好。也就是現在儘管，還要很久才能夠成佛，佛陀還是同樣「傳授法脈，繼承大乘妙法，一實真諦道法」，還是同樣不能離開，這個大乘方便、權巧的妙法。
傳授法脈
繼承大乘妙法
一實真諦道法
亦即不離於大乘
之方便權巧妙法
雖然未來還很長遠，現在要好好將法，法脈要傳下去。這個法脈就是大乘的妙法。這顆大乘的種子，妙法的因緣，道理這個時候開始就要傳承。還是不能離開這個，大乘方便、權巧的妙法。未來，來生來世，他還要去和人家結很多的緣，時間很長久，才能夠結很多的緣。累生累世，用這種一實乘的真理，這種的妙法，眾生也是一樣根機不整齊，傳承著這個法，同樣隱藏著大法，就是妙法在心裡，同樣要教導眾生，也是要用方便權巧的妙法。用這樣的方法，長久的時間結眾生緣，這就是一種的傳承。
就如佛陀前面的(經)文，他也是在二萬億佛所，這樣過程中不斷與眾生結緣，所以來到人間開始成佛了，他的法，有正法、像法、末法（時代），延續到現在。這法經過了像法的時代，很多佛陀在世那個足跡。足跡在像法很昌盛，建塔、造廟，或者開山佛窟，就像敦煌、絲路，玄奘法師取經，整條的絲路，很多就是佛陀的故事——過去佛陀如何在人間，如何度眾生，種種的法。
不論是用筆畫的，或者用土雕(土塑、石雕)的雕塑，或者開山洞。佛的《本緣經》，整個(雕刻)在山洞裡。這都是佛世正法過後，像法的時代，大家憑著想像要尊重佛法，這樣留下來。雖然大家有修，卻是慢慢像法就一直走樣了，故事多、傳誦多，所以差毫釐、失千里。
像七月傳得變成了，七月要普度等等，這已經差毫釐、失千里了。這時候我們就要趕快，佛法的正法，應該要將它再挽回來，再將它拉回來，拉回來讓大家瞭解，真正的佛法，就是在人間講道理，讓人人瞭解為什麼有這個苦，為什麼人與人之間有這種感情，愛、恨、情、仇等等，造成了種種的業。這道理若看得清楚，心的結就解得開，無明，一分一分去除。所以這必定就是要，用心體會這樣的道理。
所以說舍利弗，還要再很久的時間能夠成佛。現在佛陀在傳承，希望他未來要用很長的時間，來教化眾生，同時「供養若干千萬億佛」，還要再經過供養這麼多的佛。其實，佛陀說人人本具佛性，就像常不輕菩薩：「我不敢輕視你，因為你未來也能成佛。」用這樣的理念，所以這等於供養。
我們都不要輕視任何一個人，我們對每一個人都用感恩心。真正的供養，是順眾生情、入眾生法去付出，用這個觀念而言，要修菩薩道，生生世世供養無量數佛，這不是困難，也不是形容的，這是真道理。
要「具足菩薩所行之道」，這就是菩薩，上求法，下度眾生。
具足菩薩
所行之道：
供養無量千萬億佛
謂修菩薩之
六度萬行
已圓滿具足也
「供養無量千萬億佛」，我們若視人人都當作佛，我們都是為他們感恩、互相愛，這不就是在修行六度？就是布施、持戒、忍辱、精進，為這些眾生去付出，一直到最後，也能夠圓滿具足，那就能夠得佛授記。
所以佛道雖然長遠、很長，但是也是同樣像大海一樣，不是舀一瓢起來，這樣水就會乾涸。我們一定要用耐心、愛心、長久的心，從我們的初發心，一直到未來長久的時間，要這樣才有辦法，慢慢向這個覺道精進。
佛道長遠
如千尋大海
非一勺而涸
九仞重樓
豈一日而就
若想到舍利弗受記，還要經過這麼長久的時間，所以我們現在也要分秒不空過，時時能夠與眾生，大眾結好緣。經過了無數，現在世間，未來能夠成佛的眾生，我們都要與他們結好緣，供養他們，讓人人歡喜，得到滿足。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Path to Buddhahood is Long and Far (佛道長遠覺行精進)
Date: January.30. 2015
“Causes and conditions have been aggregating for as long as the heavens and earth have existed. Accumulating in our storehouse consciousness, they now manifest as karmic retributions. Through the Four Noble Truths, we plant seeds of goodness. With the Four Great Vows, we walk the Bodhisattva-path.”
We live between the heavens and the earth. The universe is endless and the earth is vast and boundless. Humans and sentient beings have, for who knows how many trillions of lifetimes returned to this world, over and over. As we come and go, we all bring our causes and conditions with us and are led by karmic connections. Thus, we transmigrate through the Six Realms. The karmic conditions we created in the past may not be exhausted in this lifetime and the causes we have accumulated in this lifetime will be added to our storehouse consciousness and brought to our future lifetimes. In this way, the debts we have not fully repaid will be carried over into our future lifetimes and thus continue to accumulate.
Think about it; when will we be able to repay all of our mutual debts to one another? Because of this, lifetime after lifetime, we continue to be entangled. This is truly unbearable suffering. The Buddha comes to this world for one great cause. He teaches sentient beings the true principles of suffering, the Four Noble Truths of suffering, causation, cessation and the Path. Once we understand the Four Nobel Truths, we can accept, comprehend, awaken to and practice these principles. We can gradually change ourselves. As we slowly eliminate unwholesome causes, we begin to sow new and wholesome seeds and cultivate the field in our minds. As we sow and cultivate these seeds, we create good causes and form good conditions. This is how we gradually begin to engage in spiritual practice. In the process of our spiritual practice, we must make the [Four] Great Vows. We vow to deliver countless sentient beings. Sentient beings experience so much suffering. Therefore, we must nurture our love and kindness so we can be benefactors to each other. Then these seeds will gradually accumulate.
When we all understand the Buddha-Dharma, we can encourage each other as we share a common goal and walk the same path. To head toward the path to Buddhahood, we need to walk the Bodhisattva-path. As we walk the Bodhi-path, we eliminate small bits of delusion and therefore attain slight bits of awakening. We are truly grateful to the Buddha for never abandoning sentient beings and for teaching sentient beings how to create blessings while in the midst of suffering.
Right now, when we look at Living Bodhisattvas, we can see how enthusiastic they are. In every suffering nation, we see them enthusiastically devoting themselves to help those who are suffering. They also apply the Buddha-Dharma, such as the principle of the Three Spheres of Emptiness; they give unconditionally, and at the same time, they feel grateful. They do their volunteer work very happily. The volunteers in South Africa and Mozambique are truly benefactors for each other. These places have always been very poor, but they had these causes and conditions. With the arrangement of these inconceivable causes and conditions, a young Taiwanese woman, [Denise Tsai] married a man from Mozambique and moved there. Her husband used to work at the presidential palace of Mozambique. Because she happened to be the wife of a government official, she heard about this Taiwanese group, Tzu Chi. She really longed to know more. Because of this karmic connection, Tzu Chi volunteers in South Africa reached out to her.
When we held relief distributions and so on, she joined our efforts. However, because Taiwan does not have diplomatic relationships with Mozambique, it was very hard for relief rice from Taiwan to clear customs. Denise Tsai went to the presidential palace and visited the first lady’s office.She talked about all the work that Tzu Chi has done globally.
Her stories really touched the first lady’s chief of staff, who was named Delfim [Joao].He was willing to offer his help.So, through his efforts and communication, within a very tight timeframe, we were able to begin our distributions.
At that time, we had to quickly mobilize people.We already had 100 local volunteers in Mozambique.These volunteers were people who had been helped by us before.At the beginning of 2013, there was a big flood [in Mozambique].Volunteers from South Africa went to Mozambique and met with Denise to survey the damage and distribute goods.This created a very good karmic connection.
Through many earlier trips, Bodhisattvas from sown the seeds of Tzu Chi in these impoverished communities.Now, our volunteers emerged from these communities.There were 100 of these volunteers.These volunteers quickly mobilize and unloaded everything from the shipping container.
Mr. Michael Pan and Bodhisattvas from South Africa went to Mozambique together to guide them in how to unload the rice and how to set everything up neatly.Afterwards, they had just one day before the distribution at the elementary school.They did trainings and held rehearsals to teach them how to distribute goods and how deeply they needed to bow.They also shared the Dharma with them and talked about the principles of unconditional giving.
At the distribution there was a city official named Celina.As she watched, she felt much moved.The distribution that day was very successful.The recipients were each handed.The recipients were each handed a 20 kilogram bag of rice.They held this 20 kilogram bag in their arms.This was something they had never received before in their lives.
[The volunteers] smiled at them, spoke softly and bowed deeply when they gave them the rice, so the recipients felt very happy and all wore grateful smiles.Everyone there had experienced suffering.To see the genuine smiles and happiness being brought out from their hearts is very rare.This is the best reward.
This strengthens [the volunteers’] goodness and their wisdom-life.So, the people who received the goods received material assistance.The people who gave the goods developed their kind thoughts and wisdom-life and strengthened their willingness to give.They were truly mutual benefactors.This is what makes them Living Bodhisattvas.
In such an impoverished area, once the Tzu Chi School of Buddhism has opened, the Jing Si Dharma-lineage can spread in the world.Everyone applied virtuous Dharma and exercised great willingness and love.No matter how hard the work was and how tight and stressful the schedule was, they were still able to, in a very short period of time, organize everything and hold rehearsals.Then the following day’s distribution could happen in a very orderly matter.They held seven distributions and helped 2000 families.The volunteers gave of themselves with joy.After they distributed goods to the poor, they then visited them.They went to each family to see whether the rice had been brought home.Then they assessed the condition of these families.
If they found that they faced other difficulties, they would find other ways to help them.For example, they saw a family of nine.
There were nine people in that family.Among them was a girl with an unknown illness which caused her to be unable to walk.After seeing, this, Tzu Chi volunteers quickly provided a wheelchair to the family.There were many similar stories.Indeed, in places with suffering, when people can help each other, the atmosphere is very touching and heartwarming.
Mozambique was fortunate enough to receive such love and care.This warmth has continued to be transmitted to the poorest and the most desolate areas, where it is needs most.This is the practice of the Four Great Vows, which is the bodhisattva-path.Because this world is full of suffering, we should know the principle that suffering comes from the accumulation of karmic retributions that arise through people’s interactions.
Take Denise Tsai, for example. She originally enjoyed a good life in Taiwan. Why did she marry someone from far away? These imperceptible karmic conditions led her to end up there. So, we say, “one gives rise to infinity”. First, the seed must be sown in the ground. After it is sown, if it converges with good karmic conditions, naturally it will be able to grow. Thus, “One gives rise to infinity”.
Therefore, the workings of karma are truly inconceivable. Theirs is such a long story. Let us go back to the Lotus Sutra. In the previous passage, Sakyamuni Buddha said,
“Now, again, I wish for you to recall the path you have practiced according to your original vows. I, for the sake of the Hearers, expound this Great Vehicle sutra by the name of the Wondrous Dharma Lotus Flower and teach the Bodhisattva Way that has been guarded and retained by Buddhas”.
This Dharma had been concealed in the Buddha’s mind for more than 40 years. Now, He began to freely carry out His intent, which was to teach the Bodhisattva-path. The following sutra passage states,
“Sariputra, you, in the future, after a countless, boundless, inconceivable number of kalpas has passed, having made offerings to several trillions of Buddhas and upheld Right Dharma, will fulfill all aspects of the Bodhisattva-path”.
Think about this, Sariputra, during the Buddha’s lifetime, was foremost in wisdom among His Sangha. At this point in time, he received the Buddha’s prediction that, in the distant future, he would also attain Buddhahood.
Therefore, for a seed to be sown in the ground and then nurtured is not a simple matter. This is because people always have periods of advancing and periods of retreating. If our Root of Faith is not strong enough, we may advance only to retreat, ending up in the same place. We follow cycles of karmic cause and effect over so many lifetimes, so we may advance and retreat many times. Thus it takes a long time to attain Buddhahood.
So, at this time, the Buddha bestowed this prediction upon him, hoping that this seed would grow under the [right] karmic conditions and that he would make an effort to protect this seed. It would still take a long time for Sariputra to attain Buddhahood, but the Buddha still decided.
“The Dharma-lineage must be passed on. Inheriting the wondrous Dharma of the Great Vehicle, the true Dharma of the path to One Reality”, is likewise inseparable from the provisional teachings of the Great Vehicle”.
Though there was still a long way to go, He was now making the effort to pass on the Dharma-lineage. This Dharma-lineage is the wondrous Dharma of the Great Vehicle. With the seed of the Great Vehicle, and the causes and conditions of the wondrous Dharma, the principles had to be passed on at this time. This is inseparable from the wondrous, provisional Dharma of the Great Vehicle.
In Sariputra’s future lifetimes, he must form connections with many people. It takes a very long time to form many karmic connections. It takes many lifetimes of practicing the true principles of One Reality, this wondrous Dharma. Sentient beings have varying capabilities. When [Sariputra] inherits this Dharma, he must likewise retain the Great Dharma, the wondrous Dharma, in his mind. When he teaches sentient beings, he must also make use of wondrous, provisional Dharma. These are the methods he must use to form karmic connections with sentient beings over a long period of time. This is how [the Dharma-lineage] is passed on.
As stated in the previous sutra passage, over the lifetimes of two trillion Buddhas, the Buddha unceasingly formed karmic connections with others. That was how He was able to attain Buddhahood in this world. The Buddha-Dharma has gone through the eras of Right Dharma, Dharma-semblance and Dharma-decay, up until the present time. We have already passed through the era of Dharma-semblance. The footprints left by the Buddha in His lifetime, those traces, flourished in that era. People built stupas and temples, or they carved His image in mountain grottoes, like the ones in Dunhuang Caves on the Silk Road. When Master Xuan Zang went [to India] for sutras, all along the entire Silk Road, he heard so many stories about the Buddha and how He transformed sentient beings and gave various teachings in this world.
Some of these images were painted with brushes, some sculpted with clay, stones or so on. Others were carved in mountain caves. The entire Jataka Sutra was carved in a mountain cave. This happened after the era of the Right Dharma, in the era of the Dharma-semblance. People showed their respect to the Buddha-Dharma with their imaginations by retaining its images. Though people practiced the Dharma, the semblance of the Dharma gradually deviated. There were many stories and many storytellers, so even the slightest of differences led people far off course.
For instance, the seventh lunar month became a tradition called [“ghost month”]. This is a tremendous deviation [from the Dharma]. At this time, we must quickly bring back the proper teachings of the Buddha-Dharma and help everyone understand them. The true Buddha-Dharma explains the principles of this world and helps people understand why there is suffering, why people have relationships that create love, hate, affection, animosity and so on that lead them to create various kinds of karma. Once they clearly understand principles, they can untangle the knots in their minds and eliminate ignorance little by little. Thus, we must put our hearts into comprehending these principles.
It will take Sariputra a very long time attain Buddhahood. The Buddha passé don His principles to him, hoping he will spend that very long amount of time teaching sentient beings. He must also “[make] offerings to several trillions of Buddhas”. He has to make offerings to this many Buddhas.
Actually, the Buddha said that everyone intrinsically has Buddha-nature. As Never-Slighting Bodhisattva said, “I dare not look down on you because you will attain Buddhahood in the future”. Treating people with this kind of mindset is equivalent to making offerings. We cannot look down on anyone; we must be grateful to everyone. The best offering is to adjust to sentient being’s [desires] and go among them to give. With this perspective, practicing the Bodhisattva-path and making offerings to countless Buddhas over countless lifetimes will not be a difficult matter. Nor is it simply a metaphor; these are true principles. We must “fulfill all aspects of the Bodhisattva-path”. This is what Bodhisattvas to. We seek the Dharma and transform sentient beings.
“[He] will fulfill all aspects of the Bodhisattva-path: Making offerings to countless trillions of Buddhas is actualizing the Bodhisattvas’ Six Perfections in myriad actions. He will fulfill this completely.
We need to make offerings to countless trillions of Buddhas.” if we consider everyone a Buddha, we will be grateful to them and love them. Then we are practicing the Six Paramitas, giving, upholding precepts, patience, diligence, [Samadhi and wisdom]. We start be giving to these sentient beings. Then in the end, we will fulfill this completely and receive the Buddha’s predictions of Buddhahood.
The path to Buddhahood is very far and long, but it is also like a vast ocean. It cannot be emptied by a single ladle. We must have patience, love and perseverance, from the time we form our initial aspirations to a time very far into the future. This is the only way we can gradually and diligently advance toward the path to awakening.
The path to Buddhahood is long and far. This is like the vast sea, which cannot be emptied by a single ladle, or like a building of ren (216m), which cannot be built in a day.
Think about how long it took Sariputra to receive the Buddha’s predictions of Buddhahood. So, we must not waste even a second. We must constantly form good connections with all other sentient beings. As we meet these countless beings who can attain Buddhahood in the future, we must form good karmic connections with them and make offerings to them. We must let everyone feel joyful and content. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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