20150210《靜思妙蓮華》菩薩無量難思議(第498集)
（法華經•譬喻品第三）
https://www.youtube.com/watch?v=9X8UGeu6ePQ
⊙「佛道長遠如長空，妙法深廣如大海，諸佛妙覺悟巍峨，清淨妙智如來藏。」
⊙「其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。」《法華經譬喻品第三》
⊙「彼諸菩薩無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」《法華經譬喻品第三》
⊙菩薩，梵語菩提薩埵，華譯覺有情。也就是覺悟的有情人，精進於佛陀大覺真諦中。
⊙也就是上求佛道，勇往直前，進趣菩提，不忘弘誓，下化眾生。
⊙「彼諸菩薩無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」《法華經譬喻品第三》
⊙佛智，亦名無上正智，於法無有不知。是即無上正智名佛智，無上正等覺。
【證嚴上人開示】
「佛道長遠如長空，妙法深廣如大海，諸佛妙覺悟巍峨，清淨妙智如來藏。」
佛道長遠如長空
妙法深廣如大海
諸佛妙覺悟巍峨
清淨妙智如來藏
佛道真的是很長遠啊！這幾天來不就是一直在說，釋迦牟尼佛，從無始以來一直到現在，現在的過去，所親近過的諸佛，是無量數劫以前，可見釋迦佛的過去，為求佛道，已經是多長、多遠。
佛道，這是「無為法」，真的看不見、摸不著，卻是道理是永恆。透徹宇宙，長啊！很長，就像長空一樣。到底宇宙有多長、有多廣、有多高？到現在還無法可測量。佛道難道不就是和這樣一樣，虛空有盡，佛道、法是無盡無窮，所以如長空。
「妙法深廣如大海」。法，虛空有多大，佛道就有多長；海有多廣、有多深，法就有那麼廣、那麼深。所以真理、法，真的是包含一切，哪怕是在我們日常生活中，起心動念，無不是法，舉手動足，無不是道。
經過了在佛世時，這樣的修行者，用很虔誠的心要來見佛，用花供佛。佛陀看到他來，「有什麼要求嗎？」「修行，只想求一個道。」佛陀輕輕就說：「放下。」花，就虔誠放下了，雙手合掌。佛陀又告訴他：「還是放下。」求道者又把手放下了，就期待佛陀可以為他開示。佛陀竟然還是告訴他：「也要放下了。」修行者說：「我既然是要修行，我必定要學道，請佛陀慈悲開示。」佛陀就說：「就是『求佛道』，這個念也放下了。」這樣，這位修行者立地開悟，瞭解佛陀所說的，心無雜念、無所求，這就是放下。
長遠的佛道，必定要先將心放下了。放下了我們的貪、瞋、癡、慢、懷疑，一切一切的煩惱，都要放下。連這個「求」，有求就有得，也有失，所以連這個「求」的心也要放下，才說無得失心。這就是要用心體會。
「諸佛妙覺悟巍峨」，諸佛這個妙覺悟，那時候就是「巍峨」，很高。其實這麼高、這麼深、這麼長的道與法，我們要從哪裡開始？就是從那念「放下了」安住心。安住心，才有辦法體會佛妙覺悟，那個巍峨無上，很高很很，很深很深，深如海，高如山，如須彌山的高。真的是佛法妙覺，我們若要全部體會，唯有安住心。
所以「清淨妙智如來藏」。不只是安住心，還要入我們自己本來就有，這分清淨如來藏識。其實，法是這麼的近，近在我們心的裡面，我們還有什麼所求的呢？我們只是要能瞭解，如何才能夠，回歸我們的如來本性。其實大家既然知道了，只是要如何將心安住，保持著這分清淨的心。這就是我們每天在精進，要聽、要說，聽與說，我們還要走得到，所以要身體力行。
前面我們說過了，「其劫名大寶莊嚴」。
其劫名大寶莊嚴
何故名曰
大寶莊嚴
其國中
以菩薩為大寶故
《法華經譬喻品第三》
在舍利弗成佛之後，除了他的國土很莊嚴以外，他的時間也是很長，所以說那個時代，「劫」就是時間，那個時代的名，劫名，那個時間的名，叫做「大寶莊嚴」。
為什麼叫做「大寶莊嚴」？因為華光佛所領導的那個時代，其國中，就是菩薩為大寶。在那個國土，多數都是好樂佛法、發心修行菩薩道，所以那個國家，以菩薩為大寶。
常常我也是這樣說過，臺灣無以為寶，以善、以愛為寶。確實在我們臺灣，看，多少人在發心啊！人人每天都是這樣，為社會、為人群，無所求在付出。光是環保菩薩，就有七萬多人，每一天為了大地，要保護大地、疼惜資源，愛惜一切的物命，這樣的菩薩也有這麼多，年齡不分老幼。
看，這就是在臺灣的寶。這就是這個時代，在這個國土裡，有這麼多知足常樂，有這麼多無所求去付出，這就是寶。何況佛陀，為舍利弗授記，發心行菩薩道的人，那麼多，所以那個時代的劫名，叫做大寶莊嚴。
接下來再說，「彼諸菩薩無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」
彼諸菩薩
無量無邊
不可思議
算數譬喻
所不能及
非佛智力
無能知者
《法華經譬喻品第三》
在那個國土，大寶莊嚴，那個國土裡，那些菩薩有很多很多，無量無邊，不可思議。說多少人啊？算數(譬喻)所不能及。我們現在說，全球多少人？若問大家，就說七十多億。但是佛經寫的，舍利弗，未來成佛的國土，舍利弗要成佛，也要經過無量無邊劫以後，才能夠成佛，這就是在表示時間長遠，還要和很多眾生，生生世世結好緣。所以這麼長的時間，當然與他有緣的人，應該會很多。所以這就是授記未來，還有很久以後的人口，發心的，很多很多，無法用譬喻去算。
常常在說，在五十年前，我們臺灣，人口八百多萬，五十年後的現在，是二千三四百多萬。想一想，再經過未來、未來，那麼長久，菩薩的算數無法去算，所以「非佛智力，無能知者」，唯有佛能夠知道，未來到底菩薩的數量，有多少。但願我們現在，人人日日菩薩招生，日日希望菩薩的數量，又再增加。
再來說，「彼諸菩薩無量無邊，不可思議」。
菩薩
梵語菩提薩埵
華譯覺有情
也就是
覺悟的有情人
精進於
佛陀大覺真諦中
在那個國土是這樣，「菩薩」，梵語「菩提薩埵」，「菩薩」二字，是我們中國人都愛很簡單，所以應該要說「菩提薩埵」，將它簡化，所以變為「菩薩」。「菩薩」，華言的意思，將它譯出它的意思，是叫做「覺有情」，就是覺有情的人，也就是精進在佛陀大覺真諦中的人。再簡單一點說，那就是在覺悟中「上求佛道」，瞭解一分佛法，那就是消除一分無明，我們的心，增長一分慧命；智慧增長就是覺，增加覺分，所以這就是覺有情，覺悟的人。
「有情」就是眾生，有感覺的生命。有感覺的生命，不一定是人。一隻蚊子叮到我們，想要去打牠一下，手一動，蚊子就飛走了。牠需要活命，所以牠要叮人，吸收一點點的血，來作牠的活命。而我們人被蚊子叮到，有感覺，瞋怒之心就起來，手就動，很自然想要打牠。所以，人與蚊子，都是一樣有感覺的動物，所以何況說其他呢？有情就是眾生，很多很多種類不同的生命，這都叫做眾生。
人間叫做五趣雜居地，快樂、富裕，如天堂的人間，也有平平凡凡的人間。當然也有心不軌，造惡。惡，分作地獄，十惡五逆的人，將來墮地獄；而若是不守人的軌道，那就是墮落畜生道；而若是慳貪、嫉妒，不願意付出，又很想要貪為己有，看到賢人，不只是不會讚歎，想盡辦法來毀謗他、毀滅他，若像這樣，將來就是在餓鬼道。這叫做五趣雜居。
不過，在人道還有四聖，四聖就是。佛是聖人，大聖人；還有菩薩，菩薩就是覺有情，覺有情，乘佛陀的教法，上求佛道，下化眾生，人間救濟，這就是菩薩；還有獨善其身的獨覺，還有光是聽法，獨覺與聲聞，就是獨善其身。
在人間眾生界，有十法界在人間。有佛陀出世，有菩薩，上求佛道，有獨善其身的聲聞、緣覺，還有享受的天人，還有阿修羅，還有三惡道，我們在人間全都看得到。阿修羅，動不動就是，想要戰爭、想要對立。我們最近常說人禍，人禍就是從阿修羅那個心，就是不平衡，這都是叫做阿修羅類。
平平凡凡的人生，我們有機會聽佛法，我們有機會學做菩薩，我們有機會聽法，一分一分，微分的覺悟，累積累積，這樣也能到達大覺悟之時，所以，覺悟的有情人，精進在佛陀大覺真諦之中，我們就不離佛法，我們應該要，沐浴在佛陀的真諦裡面，日常生活不要離開，不要離開求佛道的心。也就是上求佛道的人，那就要勇猛精進。這種「勇往直前，進趣菩提，不忘弘誓」，上求佛道，下化眾生。
也就是上求佛道
勇往直前
進趣菩提
不忘弘誓
下化眾生
像這樣這些菩薩在華光如來，那個大寶莊嚴的時代，那些菩薩就是這樣。一方面，一直在修學，一方面，還是不斷不忘初心，就是四弘誓願。大家的精進、認真，沐浴在法流中，就是在準備，要度化眾生。
四弘誓願，有的人會想：四弘誓願，不就是看到苦難的眾生，發心度化。而那個時代，人人都在修行菩薩道，這樣豈會有苦的人呢？所謂「富貴學道難」，卻是在那個國土、在那個時代，人人都很富貴（註：安隱豐樂，天人熾盛），但是有佛法可聽，大家有機會覺悟。真正覺悟的人，叫做富中之富。
慈濟裡也很多富中之富的人，他們出錢、他們出力，他們放下身段，他們還是同樣法入心中、行在法中。同樣的道理，未來那個大寶莊嚴的國土，也就是華光佛所領導的，有這麼多的菩薩，「如是菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」這非常的多。
彼諸菩薩
無量無邊
不可思議
算數譬喻
所不能及
非佛智力
無能知者
《法華經譬喻品第三》
佛智
亦名無上正智
於法無有不知
是即無上正智
名佛智
無上正等覺
佛智，也就是無上正智，佛的智慧已經是，超越一切的一切，常常和大家說是，宇宙的大覺者，非常超越、無上的正智，「於法無有不知」。所以就是「無上正智名佛智，無上正等正覺」，這叫做佛智。
佛道長遠，佛從修行開始，一直到現在是無央數劫，佛道長遠，真的很長。所以我們顧好自己的心，將最微妙的法入心來，顧好清淨的心付出去，這叫做上求下化，這樣在長久的時間，人人要分秒都要多用心。
Explanations by Master Cheng-Yan
Subject: Bodhisattvas are Inconceivably Numerous (菩薩無量難思議)
Date: February.10. 2015
“The path to Buddhahood extends as long and far as the vast universe. The wondrous Dharma is as deep and wide as the great ocean. The wondrous enlightenment of all Buddha is mighty and magnificent. Pure wondrous wisdom is the Tathagata-garbha.”
The path to Buddhahood is truly long! In the past few days, we have been discussing how Sakyamuni Buddha had, from Beginningless Time up to the time of [that Dharma-assembly,] drawn near Buddha for countless kalpas. Clearly, in Sakyamuni’s past path to Buddhahood He had already come a long and far way. The path to Buddhahood is “unconditioned Dharma”. It truly cannot be seen or touched, yet its principles are everlasting and penetrate the truths of the universe. Indeed, this path is very long. It is like the vast universe.
Exactly how long, how wide and how high is the universe? Even now we cannot estimate its size. Isn’t the path to Buddhahood the same? Though the universe actually has bounds the path to Buddhahood, the Dharma, is endless and without bounds. So, it is like the vast universe. “The wondrous Dharma is as deep and wide as the great ocean.” However big the universe is, the path to Buddhahood is just as long. However vast and deep the ocean is, that is now vast and deep the Dharma is. And so, the true principles of the Dharma truly encompass everything. This applies even to our daily living. Every thought that arises is the Dharma and every move we made is a step on the Path.
During the Buddha’s lifetime, there was a spiritual practitioner who went to see Him with a heart of deep reverence. He made an offering of flowers. The Buddha asked him, “What is it that you seek?” He replied, “I am engaging in spiritual practice. All I am seeking is a path.” The Buddha told him gently, “Let go.” Reverently, he put the flowers down and put his palms together. The Buddha said again, “Continue to let go.” So. He put down both of his hands and waited to hear the Buddha give teachings. But the Buddha told him again, “You still must let go.”
The spiritual practitioner said, “Since I want to engage in spiritual cultivation, I must learn the Path. Please be compassionate and teach it to me.” The Buddha told him, “It is your desire to seek the path to Buddhahood that you must let go of.”
Hearing this, the spiritual practitioner immediately awakened and understood what the Buddha meant. A mind that is free of discursive thoughts and not seeking anything is a mind that has let go. On the long and far path to Buddhahood, we must first let go of everything in our minds. We must let go of our greed, anger, ignorance, arrogance and doubt. We must let go of all our afflictions. If we are seeking anything, we will experience gain and loss. So, we must even let go of our “seeking” mind, then we will have no sense of gain and loss. This is something we must mindfully comprehend.
“The wondrous enlightenment of all Buddhas is mighty and magnificent.” The wondrous enlightenment of all Buddhas is mighty and magnificent. With a path and Dharma that is so high, profound and long, where should we begin?We begin by letting go and being at peace.
Only when our minds are at peace can we comprehend all Buddhas’ wondrous enlightenment, which is unsurpassed, mighty and magnificent.It is so high and so deep, deep as an ocean and as high as a mountain.It is as high as Mt. Sumeru.
Truly, for us to completely comprehend the Buddha-Dharma, our minds must be at peace.So, “Pure wondrous wisdom is the Tathagata-garbha.”
Not only must our minds be at peace, we must also return to what we intrinsically have, the pure Tathagata-garbha consciousness.
Actually, the Dharma is really close to us; it is so close that it is already in our hearts.What more are we seeking?We just need to understand how to return to our intrinsic Tathagata-nature.
Since [it is already within us], we just need to calm the mind and maintain this pure state of mind.This is what we must be diligent about each day.We must listen and we must share.Aside from listening and sharing, we must keep walking.So, we must put the Dharma into practice.
As I said earlier, “That kapla will be named. Great Treasure Adornment.”
That kalpa will be named Great Treasure Adornment.Why will it be named Great Treasure Adornment?Because in that country, Bodhisattvas are considered great treasures.
Sariputra will not only attain Buddhahood in a magnificent land, he will reside there for a long time.Thus, in that era, in that “kalpa” or time, the name of that era, that kalpa’s name, will be Great Treasure Adornment.Why will it be named Great Treasure Adornment?Because in Flower Light Buddha’s land, Bodhisattvas will be considered great treasures.In that land, people will delight in the Buddha and the Dharma and aspire to practice the Bodhisattva-path.Therefore, in that country, Bodhisattvas will be considered great treasures.
I have also constantly asked, “What do Taiwanese people treasure?”“They consider being loving and kind a treasure.”
Indeed, in Taiwan, so many people have formed aspirations.
Every day, each one of them works hard on behalf of society and for all people.They give unconditionally.Even just counting recycling Bodhisattvas, we have over 70,000 volunteers.
Every day, they work for the sake of the land, to protect the earth and cherish its resources.They care for all things.There are so many of these Bodhisattvas, ranging from the very young to the very old.See, they are the treasures of Taiwan.In this era, in this country, there are all these people who are content and happy.
There are so many who give unconditionally.They are treasures.
In the Buddha’s prediction for Sariputra, there are many people aspiring to walk the Bodhisattva-path.Thus, the name of that era and kalpa will be Great Treasure Adornment.
Next, we will discuss how “The number of these Bodhisattvas is countless, boundless, and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”
That land is adorned by great treasures.In that land, there are many Bodhisattvas, a countless, boundless and inconceivable number.How many of them are there?We cannot count how many there are.
If we ask, “What is Earth’s population now?” people will say,“Over
7 billion”.But the Buddhist sutras are writing about the land where Sariputra will attain Buddhahood, it will take a countless and boundless number of kalpas.This means this is a long time from now, and he must still create good affinities with many beings, lifetime after lifetime.
So, after a very long time, there will naturally be many people who will have good affinities with him. So, the Buddha predicted that in the future, among the population at that time there will be so many people who have formed aspirations we will be unable to describe it with a comparison.
I often talk about how, 50 years ago, the population of Taiwan was over 8 million. Now, 50 years later, it is around 23 or 24 million. Imagine if this continues into the future, far into the future. The number of Bodhisattvas will be incalculable.
“Without the power of Buddha-wisdom one cannot understand how many there are”. Only a Buddha can know how many Bodhisattvas there will be in the future. Of course I hope that now, every day, we will continue to recruit more Bodhisattvas. I hope that the number of Bodhisattvas will increase every day.
Next, we will discuss how “The number of these Bodhisattvas is countless, boundless and inconceivable”.
Bodhisattva is a Sanskrit word. It means awakened sentient being. It refers to people who are awakened and diligently advance toward the truth of the Buddha’s great realizations.
Sariputra’s land will be like this Bodhisattva is [a Sankrit word]. In Chinese we simply call them “pusas”. We should call them Bodhisattvas, but to simplify thing we call them “pusas”.
A Bodhisattva, when translated according to its meaning, is an “awakened sentient being,” someone with awakened love. They diligently advance toward the truth of the Buddha’s great realizations. To put it more simply, with their awakening, they seek the path to Buddhahood. The more Buddha-Dharma we understand, the more ignorance we can eliminate and the more we can develop our wisdom-life. As our wisdom grows, we become more awakened. This is what an awakened sentient beings is. Sentient beings are living beings. They are living beings with feelings. A living being with feelings does not necessarily refer to a human.
When a mosquito bites us, we may try to hit it, but as soon as we move our hand, it flies away. It bites us to survive. It takes a little of our blood to sustain its life. But when we are bitten by a mosquito, once we feel it, anger arises in us and our hand moves; we very naturally want to swat it. Humans and mosquitoes are both animals that have feelings. This also includes many others. Sentient beings are living beings, many different kinds of living beings. All of these are considered sentient beings; the Five Destinies coexist in the human realm. There are those who live in happiness and wealth, like being in heaven on earth. There are also those who live like ordinary humans. Of course, there those who are on the wrong track and commit evil acts.
Of the evil [destinies, the first] is hell. Those guilty of the Ten Evils and the Five Offences will descend into hell. Those who do not abide by the principles of being human will descend into animal realm. As for people who are stingy, greedy, jealous, who are unwilling to give and want everything for themselves, when they meet sages, will not only fail to praise them but will try their best to slander and ruin them. These people will end up in the hungry ghost realm. This is how the Five Destinies all exist in the world. However, in the human realm, there are also the Four Nobble Realms. The Four Noble Realms include that of the Buddha, the greatest noble being, as well as Bodhisattvas, who are awakened sentient beings.
Awakened beings follow the Buddha’s teachings; they seek the path to Buddhahood and transform sentient beings. They bring relief to people in this world; this is what makes them Bodhisattvas. Then there are the Solitary Realizers, who only seek to awaken themselves. There are also those who only listen to Dharma; Solitary Realizers and Hearers only focus on their own self-awakening. In this world of sentient beings, all Ten Dharma-realms are in the human world. There are Buddha, who manifest here. There are Bodhisattvas, who seek the Buddha’s Way. There are Hearers and Solitary Realizers, who only seek to awaken themselves.
There are Hearers and Solitary Realizers, who only seek to awaken themselves. There are also heavenly beings, asuras and those in the Three Evil Realms. We can see all of them in this world Asuras frequently want to fight and confront others. Recently, we have been discussing manmade calamities. These disasters arise from the minds of asuras, which are off-balance. People who do this are considered asuras. As people living regular lives, we have a chance to hear the Buddha-Dharma. We have a chance to become Bodhisattvas.We have this chance to hear the Dharma, so little by little, we will accumulate many small realizations, and in this way, we can attain a great awakening. So, awakened sentient beings diligently advance toward the truth of the Buddha’s great realizations.
We cannot deviate from the Buddha-Dharma; we must immerse ourselves in the Buddha’s absolute truths. In our daily living we must not deviate from. In our daily living we must not deviate from our aspiration to seek the path to Buddhahood.
This means that those who seek the Buddha’s Way must be courageous and diligent.They “bravely forge ahead to advance towards Bodhi, while not forgetting their Great Vows.”
They seek the path to Buddhahood and transform sentient beings. There will be Bodhisattvas like these during Flower Light Tathagata’s era of Great Treasure Adornment. Those Bodhisattvas will be just like this. On one hand, they continue to learn and practice. On the other hand, they do not forget their initial aspirations, which are the Four Great Vows. They diligently and earnestly immerse themselves in the stream of the Dharma to prepare themselves to transform sentient beings.
As for the Four Great Vows, some people may think, “Aren’t the Four Great Vows about seeing suffering sentient beings and aspiring to transform them?” But in that era, if everyone practices the Bodhisattva-path, how will there be people who suffer? It is said, “It is difficult for the wealthy to learn the Way.” In that land, in that era, everyone will be very wealthy. But since they can hear the Buddha-Dharma, people become awakened. People who are truly awakened are considered the rich among the rich.
In Tzu Chi there are also many who are the rich among the rich.
They give their money and contribute their efforts. They humble themselves. They also take the Dharma into their hearts and manifest it in their actions. The same principles apply in the future land of Great Treasure Adornment that will be led by Flower Light Buddha, where there are many Bodhisattvas.
The number of these Bodhisattvas will be “countless, boundless and inconceivable, beyond calculation or comparison.” “Without the power of the Buddha-wisdom, one cannot understand how many there are.” There will be so many of them.
The Buddha’s wisdom is also called unsurpassed perfect wisdom. There is nothing does no know. This unsurpassed perfect wisdom is called Buddha-wisdom, which is supreme, universal, perfect enlightenment.
The Buddha’s wisdom is unsurpassed perfect wisdom. The wisdom of the Buddha already surpasses anything and everything. I constantly everyone that He is the Great Enlightened One of the Universe and has exceptionally transcendent, unsurpassed perfect wisdom. “There is nothing He does not know.” “This unsurpassed perfect wisdom is called Buddha-wisdom; it is supreme, universal, perfect enlightenment.” This is Buddha-wisdom.
The path to Buddhahood is long and far. From the time the Buddha began to engage in spiritual practice until the present, countless kalpas have passed. The path to Buddhahood is truly long and far.
So, we must take good care of our minds and take this most wondrous Dharma to heart. When protect our pure mind while giving, we are seeking the path to Buddhahood and transforming sentient being.Thus, over this long span of time in everyone moment we must always be mind; in every moment 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）
https://www.youtube.com/watch?v=9X8UGeu6ePQ
⊙「佛道長遠如長空，妙法深廣如大海，諸佛妙覺悟巍峨，清淨妙智如來藏。」
⊙「其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。」《法華經譬喻品第三》
⊙「彼諸菩薩無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」《法華經譬喻品第三》
⊙菩薩，梵語菩提薩埵，華譯覺有情。也就是覺悟的有情人，精進於佛陀大覺真諦中。
⊙也就是上求佛道，勇往直前，進趣菩提，不忘弘誓，下化眾生。
⊙「彼諸菩薩無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」《法華經譬喻品第三》
⊙佛智，亦名無上正智，於法無有不知。是即無上正智名佛智，無上正等覺。
【證嚴上人開示】
「佛道長遠如長空，妙法深廣如大海，諸佛妙覺悟巍峨，清淨妙智如來藏。」
佛道長遠如長空
妙法深廣如大海
諸佛妙覺悟巍峨
清淨妙智如來藏
佛道真的是很長遠啊！這幾天來不就是一直在說，釋迦牟尼佛，從無始以來一直到現在，現在的過去，所親近過的諸佛，是無量數劫以前，可見釋迦佛的過去，為求佛道，已經是多長、多遠。
佛道，這是「無為法」，真的看不見、摸不著，卻是道理是永恆。透徹宇宙，長啊！很長，就像長空一樣。到底宇宙有多長、有多廣、有多高？到現在還無法可測量。佛道難道不就是和這樣一樣，虛空有盡，佛道、法是無盡無窮，所以如長空。
「妙法深廣如大海」。法，虛空有多大，佛道就有多長；海有多廣、有多深，法就有那麼廣、那麼深。所以真理、法，真的是包含一切，哪怕是在我們日常生活中，起心動念，無不是法，舉手動足，無不是道。
經過了在佛世時，這樣的修行者，用很虔誠的心要來見佛，用花供佛。佛陀看到他來，「有什麼要求嗎？」「修行，只想求一個道。」佛陀輕輕就說：「放下。」花，就虔誠放下了，雙手合掌。佛陀又告訴他：「還是放下。」求道者又把手放下了，就期待佛陀可以為他開示。佛陀竟然還是告訴他：「也要放下了。」修行者說：「我既然是要修行，我必定要學道，請佛陀慈悲開示。」佛陀就說：「就是『求佛道』，這個念也放下了。」這樣，這位修行者立地開悟，瞭解佛陀所說的，心無雜念、無所求，這就是放下。
長遠的佛道，必定要先將心放下了。放下了我們的貪、瞋、癡、慢、懷疑，一切一切的煩惱，都要放下。連這個「求」，有求就有得，也有失，所以連這個「求」的心也要放下，才說無得失心。這就是要用心體會。
「諸佛妙覺悟巍峨」，諸佛這個妙覺悟，那時候就是「巍峨」，很高。其實這麼高、這麼深、這麼長的道與法，我們要從哪裡開始？就是從那念「放下了」安住心。安住心，才有辦法體會佛妙覺悟，那個巍峨無上，很高很很，很深很深，深如海，高如山，如須彌山的高。真的是佛法妙覺，我們若要全部體會，唯有安住心。
所以「清淨妙智如來藏」。不只是安住心，還要入我們自己本來就有，這分清淨如來藏識。其實，法是這麼的近，近在我們心的裡面，我們還有什麼所求的呢？我們只是要能瞭解，如何才能夠，回歸我們的如來本性。其實大家既然知道了，只是要如何將心安住，保持著這分清淨的心。這就是我們每天在精進，要聽、要說，聽與說，我們還要走得到，所以要身體力行。
前面我們說過了，「其劫名大寶莊嚴」。
其劫名大寶莊嚴
何故名曰
大寶莊嚴
其國中
以菩薩為大寶故
《法華經譬喻品第三》
在舍利弗成佛之後，除了他的國土很莊嚴以外，他的時間也是很長，所以說那個時代，「劫」就是時間，那個時代的名，劫名，那個時間的名，叫做「大寶莊嚴」。
為什麼叫做「大寶莊嚴」？因為華光佛所領導的那個時代，其國中，就是菩薩為大寶。在那個國土，多數都是好樂佛法、發心修行菩薩道，所以那個國家，以菩薩為大寶。
常常我也是這樣說過，臺灣無以為寶，以善、以愛為寶。確實在我們臺灣，看，多少人在發心啊！人人每天都是這樣，為社會、為人群，無所求在付出。光是環保菩薩，就有七萬多人，每一天為了大地，要保護大地、疼惜資源，愛惜一切的物命，這樣的菩薩也有這麼多，年齡不分老幼。
看，這就是在臺灣的寶。這就是這個時代，在這個國土裡，有這麼多知足常樂，有這麼多無所求去付出，這就是寶。何況佛陀，為舍利弗授記，發心行菩薩道的人，那麼多，所以那個時代的劫名，叫做大寶莊嚴。
接下來再說，「彼諸菩薩無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」
彼諸菩薩
無量無邊
不可思議
算數譬喻
所不能及
非佛智力
無能知者
《法華經譬喻品第三》
在那個國土，大寶莊嚴，那個國土裡，那些菩薩有很多很多，無量無邊，不可思議。說多少人啊？算數(譬喻)所不能及。我們現在說，全球多少人？若問大家，就說七十多億。但是佛經寫的，舍利弗，未來成佛的國土，舍利弗要成佛，也要經過無量無邊劫以後，才能夠成佛，這就是在表示時間長遠，還要和很多眾生，生生世世結好緣。所以這麼長的時間，當然與他有緣的人，應該會很多。所以這就是授記未來，還有很久以後的人口，發心的，很多很多，無法用譬喻去算。
常常在說，在五十年前，我們臺灣，人口八百多萬，五十年後的現在，是二千三四百多萬。想一想，再經過未來、未來，那麼長久，菩薩的算數無法去算，所以「非佛智力，無能知者」，唯有佛能夠知道，未來到底菩薩的數量，有多少。但願我們現在，人人日日菩薩招生，日日希望菩薩的數量，又再增加。
再來說，「彼諸菩薩無量無邊，不可思議」。
菩薩
梵語菩提薩埵
華譯覺有情
也就是
覺悟的有情人
精進於
佛陀大覺真諦中
在那個國土是這樣，「菩薩」，梵語「菩提薩埵」，「菩薩」二字，是我們中國人都愛很簡單，所以應該要說「菩提薩埵」，將它簡化，所以變為「菩薩」。「菩薩」，華言的意思，將它譯出它的意思，是叫做「覺有情」，就是覺有情的人，也就是精進在佛陀大覺真諦中的人。再簡單一點說，那就是在覺悟中「上求佛道」，瞭解一分佛法，那就是消除一分無明，我們的心，增長一分慧命；智慧增長就是覺，增加覺分，所以這就是覺有情，覺悟的人。
「有情」就是眾生，有感覺的生命。有感覺的生命，不一定是人。一隻蚊子叮到我們，想要去打牠一下，手一動，蚊子就飛走了。牠需要活命，所以牠要叮人，吸收一點點的血，來作牠的活命。而我們人被蚊子叮到，有感覺，瞋怒之心就起來，手就動，很自然想要打牠。所以，人與蚊子，都是一樣有感覺的動物，所以何況說其他呢？有情就是眾生，很多很多種類不同的生命，這都叫做眾生。
人間叫做五趣雜居地，快樂、富裕，如天堂的人間，也有平平凡凡的人間。當然也有心不軌，造惡。惡，分作地獄，十惡五逆的人，將來墮地獄；而若是不守人的軌道，那就是墮落畜生道；而若是慳貪、嫉妒，不願意付出，又很想要貪為己有，看到賢人，不只是不會讚歎，想盡辦法來毀謗他、毀滅他，若像這樣，將來就是在餓鬼道。這叫做五趣雜居。
不過，在人道還有四聖，四聖就是。佛是聖人，大聖人；還有菩薩，菩薩就是覺有情，覺有情，乘佛陀的教法，上求佛道，下化眾生，人間救濟，這就是菩薩；還有獨善其身的獨覺，還有光是聽法，獨覺與聲聞，就是獨善其身。
在人間眾生界，有十法界在人間。有佛陀出世，有菩薩，上求佛道，有獨善其身的聲聞、緣覺，還有享受的天人，還有阿修羅，還有三惡道，我們在人間全都看得到。阿修羅，動不動就是，想要戰爭、想要對立。我們最近常說人禍，人禍就是從阿修羅那個心，就是不平衡，這都是叫做阿修羅類。
平平凡凡的人生，我們有機會聽佛法，我們有機會學做菩薩，我們有機會聽法，一分一分，微分的覺悟，累積累積，這樣也能到達大覺悟之時，所以，覺悟的有情人，精進在佛陀大覺真諦之中，我們就不離佛法，我們應該要，沐浴在佛陀的真諦裡面，日常生活不要離開，不要離開求佛道的心。也就是上求佛道的人，那就要勇猛精進。這種「勇往直前，進趣菩提，不忘弘誓」，上求佛道，下化眾生。
也就是上求佛道
勇往直前
進趣菩提
不忘弘誓
下化眾生
像這樣這些菩薩在華光如來，那個大寶莊嚴的時代，那些菩薩就是這樣。一方面，一直在修學，一方面，還是不斷不忘初心，就是四弘誓願。大家的精進、認真，沐浴在法流中，就是在準備，要度化眾生。
四弘誓願，有的人會想：四弘誓願，不就是看到苦難的眾生，發心度化。而那個時代，人人都在修行菩薩道，這樣豈會有苦的人呢？所謂「富貴學道難」，卻是在那個國土、在那個時代，人人都很富貴（註：安隱豐樂，天人熾盛），但是有佛法可聽，大家有機會覺悟。真正覺悟的人，叫做富中之富。
慈濟裡也很多富中之富的人，他們出錢、他們出力，他們放下身段，他們還是同樣法入心中、行在法中。同樣的道理，未來那個大寶莊嚴的國土，也就是華光佛所領導的，有這麼多的菩薩，「如是菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力，無能知者。」這非常的多。
彼諸菩薩
無量無邊
不可思議
算數譬喻
所不能及
非佛智力
無能知者
《法華經譬喻品第三》
佛智
亦名無上正智
於法無有不知
是即無上正智
名佛智
無上正等覺
佛智，也就是無上正智，佛的智慧已經是，超越一切的一切，常常和大家說是，宇宙的大覺者，非常超越、無上的正智，「於法無有不知」。所以就是「無上正智名佛智，無上正等正覺」，這叫做佛智。
佛道長遠，佛從修行開始，一直到現在是無央數劫，佛道長遠，真的很長。所以我們顧好自己的心，將最微妙的法入心來，顧好清淨的心付出去，這叫做上求下化，這樣在長久的時間，人人要分秒都要多用心。
Explanations by Master Cheng-Yan
Subject: Bodhisattvas are Inconceivably Numerous (菩薩無量難思議)
Date: February.10. 2015
“The path to Buddhahood extends as long and far as the vast universe. The wondrous Dharma is as deep and wide as the great ocean. The wondrous enlightenment of all Buddha is mighty and magnificent. Pure wondrous wisdom is the Tathagata-garbha.”
The path to Buddhahood is truly long! In the past few days, we have been discussing how Sakyamuni Buddha had, from Beginningless Time up to the time of [that Dharma-assembly,] drawn near Buddha for countless kalpas. Clearly, in Sakyamuni’s past path to Buddhahood He had already come a long and far way. The path to Buddhahood is “unconditioned Dharma”. It truly cannot be seen or touched, yet its principles are everlasting and penetrate the truths of the universe. Indeed, this path is very long. It is like the vast universe.
Exactly how long, how wide and how high is the universe? Even now we cannot estimate its size. Isn’t the path to Buddhahood the same? Though the universe actually has bounds the path to Buddhahood, the Dharma, is endless and without bounds. So, it is like the vast universe. “The wondrous Dharma is as deep and wide as the great ocean.” However big the universe is, the path to Buddhahood is just as long. However vast and deep the ocean is, that is now vast and deep the Dharma is. And so, the true principles of the Dharma truly encompass everything. This applies even to our daily living. Every thought that arises is the Dharma and every move we made is a step on the Path.
During the Buddha’s lifetime, there was a spiritual practitioner who went to see Him with a heart of deep reverence. He made an offering of flowers. The Buddha asked him, “What is it that you seek?” He replied, “I am engaging in spiritual practice. All I am seeking is a path.” The Buddha told him gently, “Let go.” Reverently, he put the flowers down and put his palms together. The Buddha said again, “Continue to let go.” So. He put down both of his hands and waited to hear the Buddha give teachings. But the Buddha told him again, “You still must let go.”
The spiritual practitioner said, “Since I want to engage in spiritual cultivation, I must learn the Path. Please be compassionate and teach it to me.” The Buddha told him, “It is your desire to seek the path to Buddhahood that you must let go of.”
Hearing this, the spiritual practitioner immediately awakened and understood what the Buddha meant. A mind that is free of discursive thoughts and not seeking anything is a mind that has let go. On the long and far path to Buddhahood, we must first let go of everything in our minds. We must let go of our greed, anger, ignorance, arrogance and doubt. We must let go of all our afflictions. If we are seeking anything, we will experience gain and loss. So, we must even let go of our “seeking” mind, then we will have no sense of gain and loss. This is something we must mindfully comprehend.
“The wondrous enlightenment of all Buddhas is mighty and magnificent.” The wondrous enlightenment of all Buddhas is mighty and magnificent. With a path and Dharma that is so high, profound and long, where should we begin?We begin by letting go and being at peace.
Only when our minds are at peace can we comprehend all Buddhas’ wondrous enlightenment, which is unsurpassed, mighty and magnificent.It is so high and so deep, deep as an ocean and as high as a mountain.It is as high as Mt. Sumeru.
Truly, for us to completely comprehend the Buddha-Dharma, our minds must be at peace.So, “Pure wondrous wisdom is the Tathagata-garbha.”
Not only must our minds be at peace, we must also return to what we intrinsically have, the pure Tathagata-garbha consciousness.
Actually, the Dharma is really close to us; it is so close that it is already in our hearts.What more are we seeking?We just need to understand how to return to our intrinsic Tathagata-nature.
Since [it is already within us], we just need to calm the mind and maintain this pure state of mind.This is what we must be diligent about each day.We must listen and we must share.Aside from listening and sharing, we must keep walking.So, we must put the Dharma into practice.
As I said earlier, “That kapla will be named. Great Treasure Adornment.”
That kalpa will be named Great Treasure Adornment.Why will it be named Great Treasure Adornment?Because in that country, Bodhisattvas are considered great treasures.
Sariputra will not only attain Buddhahood in a magnificent land, he will reside there for a long time.Thus, in that era, in that “kalpa” or time, the name of that era, that kalpa’s name, will be Great Treasure Adornment.Why will it be named Great Treasure Adornment?Because in Flower Light Buddha’s land, Bodhisattvas will be considered great treasures.In that land, people will delight in the Buddha and the Dharma and aspire to practice the Bodhisattva-path.Therefore, in that country, Bodhisattvas will be considered great treasures.
I have also constantly asked, “What do Taiwanese people treasure?”“They consider being loving and kind a treasure.”
Indeed, in Taiwan, so many people have formed aspirations.
Every day, each one of them works hard on behalf of society and for all people.They give unconditionally.Even just counting recycling Bodhisattvas, we have over 70,000 volunteers.
Every day, they work for the sake of the land, to protect the earth and cherish its resources.They care for all things.There are so many of these Bodhisattvas, ranging from the very young to the very old.See, they are the treasures of Taiwan.In this era, in this country, there are all these people who are content and happy.
There are so many who give unconditionally.They are treasures.
In the Buddha’s prediction for Sariputra, there are many people aspiring to walk the Bodhisattva-path.Thus, the name of that era and kalpa will be Great Treasure Adornment.
Next, we will discuss how “The number of these Bodhisattvas is countless, boundless, and inconceivable, beyond calculation or comparison. Without the power of Buddha-wisdom, one cannot understand how many there are.”
That land is adorned by great treasures.In that land, there are many Bodhisattvas, a countless, boundless and inconceivable number.How many of them are there?We cannot count how many there are.
If we ask, “What is Earth’s population now?” people will say,“Over
7 billion”.But the Buddhist sutras are writing about the land where Sariputra will attain Buddhahood, it will take a countless and boundless number of kalpas.This means this is a long time from now, and he must still create good affinities with many beings, lifetime after lifetime.
So, after a very long time, there will naturally be many people who will have good affinities with him. So, the Buddha predicted that in the future, among the population at that time there will be so many people who have formed aspirations we will be unable to describe it with a comparison.
I often talk about how, 50 years ago, the population of Taiwan was over 8 million. Now, 50 years later, it is around 23 or 24 million. Imagine if this continues into the future, far into the future. The number of Bodhisattvas will be incalculable.
“Without the power of Buddha-wisdom one cannot understand how many there are”. Only a Buddha can know how many Bodhisattvas there will be in the future. Of course I hope that now, every day, we will continue to recruit more Bodhisattvas. I hope that the number of Bodhisattvas will increase every day.
Next, we will discuss how “The number of these Bodhisattvas is countless, boundless and inconceivable”.
Bodhisattva is a Sanskrit word. It means awakened sentient being. It refers to people who are awakened and diligently advance toward the truth of the Buddha’s great realizations.
Sariputra’s land will be like this Bodhisattva is [a Sankrit word]. In Chinese we simply call them “pusas”. We should call them Bodhisattvas, but to simplify thing we call them “pusas”.
A Bodhisattva, when translated according to its meaning, is an “awakened sentient being,” someone with awakened love. They diligently advance toward the truth of the Buddha’s great realizations. To put it more simply, with their awakening, they seek the path to Buddhahood. The more Buddha-Dharma we understand, the more ignorance we can eliminate and the more we can develop our wisdom-life. As our wisdom grows, we become more awakened. This is what an awakened sentient beings is. Sentient beings are living beings. They are living beings with feelings. A living being with feelings does not necessarily refer to a human.
When a mosquito bites us, we may try to hit it, but as soon as we move our hand, it flies away. It bites us to survive. It takes a little of our blood to sustain its life. But when we are bitten by a mosquito, once we feel it, anger arises in us and our hand moves; we very naturally want to swat it. Humans and mosquitoes are both animals that have feelings. This also includes many others. Sentient beings are living beings, many different kinds of living beings. All of these are considered sentient beings; the Five Destinies coexist in the human realm. There are those who live in happiness and wealth, like being in heaven on earth. There are also those who live like ordinary humans. Of course, there those who are on the wrong track and commit evil acts.
Of the evil [destinies, the first] is hell. Those guilty of the Ten Evils and the Five Offences will descend into hell. Those who do not abide by the principles of being human will descend into animal realm. As for people who are stingy, greedy, jealous, who are unwilling to give and want everything for themselves, when they meet sages, will not only fail to praise them but will try their best to slander and ruin them. These people will end up in the hungry ghost realm. This is how the Five Destinies all exist in the world. However, in the human realm, there are also the Four Nobble Realms. The Four Noble Realms include that of the Buddha, the greatest noble being, as well as Bodhisattvas, who are awakened sentient beings.
Awakened beings follow the Buddha’s teachings; they seek the path to Buddhahood and transform sentient beings. They bring relief to people in this world; this is what makes them Bodhisattvas. Then there are the Solitary Realizers, who only seek to awaken themselves. There are also those who only listen to Dharma; Solitary Realizers and Hearers only focus on their own self-awakening. In this world of sentient beings, all Ten Dharma-realms are in the human world. There are Buddha, who manifest here. There are Bodhisattvas, who seek the Buddha’s Way. There are Hearers and Solitary Realizers, who only seek to awaken themselves.
There are Hearers and Solitary Realizers, who only seek to awaken themselves. There are also heavenly beings, asuras and those in the Three Evil Realms. We can see all of them in this world Asuras frequently want to fight and confront others. Recently, we have been discussing manmade calamities. These disasters arise from the minds of asuras, which are off-balance. People who do this are considered asuras. As people living regular lives, we have a chance to hear the Buddha-Dharma. We have a chance to become Bodhisattvas.We have this chance to hear the Dharma, so little by little, we will accumulate many small realizations, and in this way, we can attain a great awakening. So, awakened sentient beings diligently advance toward the truth of the Buddha’s great realizations.
We cannot deviate from the Buddha-Dharma; we must immerse ourselves in the Buddha’s absolute truths. In our daily living we must not deviate from. In our daily living we must not deviate from our aspiration to seek the path to Buddhahood.
This means that those who seek the Buddha’s Way must be courageous and diligent.They “bravely forge ahead to advance towards Bodhi, while not forgetting their Great Vows.”
They seek the path to Buddhahood and transform sentient beings. There will be Bodhisattvas like these during Flower Light Tathagata’s era of Great Treasure Adornment. Those Bodhisattvas will be just like this. On one hand, they continue to learn and practice. On the other hand, they do not forget their initial aspirations, which are the Four Great Vows. They diligently and earnestly immerse themselves in the stream of the Dharma to prepare themselves to transform sentient beings.
As for the Four Great Vows, some people may think, “Aren’t the Four Great Vows about seeing suffering sentient beings and aspiring to transform them?” But in that era, if everyone practices the Bodhisattva-path, how will there be people who suffer? It is said, “It is difficult for the wealthy to learn the Way.” In that land, in that era, everyone will be very wealthy. But since they can hear the Buddha-Dharma, people become awakened. People who are truly awakened are considered the rich among the rich.
In Tzu Chi there are also many who are the rich among the rich.
They give their money and contribute their efforts. They humble themselves. They also take the Dharma into their hearts and manifest it in their actions. The same principles apply in the future land of Great Treasure Adornment that will be led by Flower Light Buddha, where there are many Bodhisattvas.
The number of these Bodhisattvas will be “countless, boundless and inconceivable, beyond calculation or comparison.” “Without the power of the Buddha-wisdom, one cannot understand how many there are.” There will be so many of them.
The Buddha’s wisdom is also called unsurpassed perfect wisdom. There is nothing does no know. This unsurpassed perfect wisdom is called Buddha-wisdom, which is supreme, universal, perfect enlightenment.
The Buddha’s wisdom is unsurpassed perfect wisdom. The wisdom of the Buddha already surpasses anything and everything. I constantly everyone that He is the Great Enlightened One of the Universe and has exceptionally transcendent, unsurpassed perfect wisdom. “There is nothing He does not know.” “This unsurpassed perfect wisdom is called Buddha-wisdom; it is supreme, universal, perfect enlightenment.” This is Buddha-wisdom.
The path to Buddhahood is long and far. From the time the Buddha began to engage in spiritual practice until the present, countless kalpas have passed. The path to Buddhahood is truly long and far.
So, we must take good care of our minds and take this most wondrous Dharma to heart. When protect our pure mind while giving, we are seeking the path to Buddhahood and transforming sentient being.Thus, over this long span of time in everyone moment we must always be mind; in every moment we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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