20150216《靜思妙蓮華》正覺正知 同圓種智(第502集)
（法華經•譬喻品第三）
⊙「解大道喜未曾有，入人群心不受染，得記後入眾結緣，正覺知同圓種智。」
⊙佛智知一切種種之法，名為一切種智。覺者大明、曉了，今亦如是，種智圓明。
⊙「華光如來過十二小劫，授堅滿菩薩，阿耨多羅三藐三菩提記。」《法華經 譬喻品第三》
⊙過十二劫長時間後，有精修大乘法，行大菩提道者，名堅滿，得華光如來授成佛之記。
⊙阿耨多羅三藐三菩提記：即真如契無為法，合匯大覺智海。
⊙得阿耨多羅三藐三菩提記，至高無上正等正覺。
⊙「告諸比丘：是堅滿菩薩次當作佛，號曰華足安行。」《法華經 譬喻品第三》
⊙堅滿：意志堅實精進，以菩薩運行利他，所作成就意。
⊙華足安行：由聞法華佛果圓滿具足，皆成佛真實之因行。並行法華之安樂行，此皆菩薩因名顯德之別號。
【證嚴上人開示】
「解大道喜未曾有，入人群心不受染，得記後入眾結緣，正覺知同圓種智。」
解大道 喜未曾有
入人群 心不受染
得記後 入眾結緣
正覺知 同圓種智
最近我們一直在描述著，釋迦佛為舍利弗授記，這就會感覺很歡喜。因為舍利弗已經很歡喜了，在聲聞的時代，他所接受的就是，佛陀所說的聲音、佛陀所說的法：如何保持心的清淨，理解天地萬物。這些道理他都懂，只欠缺那一點，將心門打開，走入人群去救度眾生。佛陀鍥而不捨，不斷讚歎，讚歎法的微妙，讚歎行入菩薩道，能夠走入菩薩道去，就可以回歸真如本性。
那段(經)文，一直這樣在說，佛說那麼多的法，了解的人，根機不同，了解的人，較利根、利智的人，馬上能夠接受，發大心、願意行菩薩道。但是，智慧第一帶頭的人，也就是一直停滯在那個地方，所以大家的心，也會受影響。所以佛陀用心良苦，不斷要等待、等待，等待到大家的根機平齊，開始才啟佛心，暢演佛法。
現在大家看到舍利弗，都理解了，人人，這些聲聞大眾，人人已經解大道，大家的心也都開了，佛的法已經轉法輪，轉佛內心這個輪，已經啟開佛心、暢演佛法。所以大家了解，「解大道喜未曾有」，大家都很歡喜。這是一個很祥和的境界。人人開始發心了，啟了這念心，就是有心入人群，心不受染，大家都心理有準備好了。
芸芸眾生，凡夫的心，就是剛強難調難伏，因為來自三塗、四道的眾生：阿修羅、地獄、餓鬼、畜生輪轉，都是在這個人間裡。來自不同道，這樣這些習氣都不同，有發菩薩心，要入人群中去，必定心，要有這樣的心理準備：心不受染。不要，本欲度眾生，反被眾生度去，那就是很辛苦了。
就像舍利弗，本來就發大心、立大願，他就是要度眾生、要為眾生付出，經不起了這種的考驗，開始對行菩薩道的心，這樣整個封旸下來，就再也不想要入人群，這就是他被眾生度去了。不過還是很好，他的心還是保持著清淨，只是障礙他行菩薩道的心。
我們也是這樣，我們雖然知道，做利益人群的事情，很好，所以我們走入人群。在慈濟，大家共同一念心，走入人群去，社會很複雜，我們如何做？有時候所聽來的，被毀謗、不了解等等。甚至我們要幫忙他，不一定他很歡喜接受，不過我們又不忍心，不捨得這樣放掉，都是要千忍、百忍，想盡辦法，要如何讓他願意接受。這就是要入人群，心不受染，不會去受到影響，我們做我們對的事情，對的事情，做，就是對了。所以行菩薩道，就是難在這個地方。
在舍利弗那時候，已經心開意解了，疑網都除了，也發心開始要入人群，這個心願。佛陀開始就趕快，向舍利弗授記，這就是要讓大家知道，只要你發大心、立大願，佛陀與他約定、肯定、見證：你將來一定有這樣的成果。
授記是肯定與負責，這未來的果報，是這樣。得到授記之後，不是就成佛了；得到授記之後，才是真正決定入眾結緣，所以，不斷要未來在人群中，「不經一事，不長一智」。每一位眾生身上，就是一本大藏經，人間法、出世間法，無不都在人群中，見苦知福。
「菩薩所緣，緣苦眾生。」在苦難眾生中，在天地萬物間，這樣體會了很多的道理，這必定要在很長很長的時間，去做體會。所以「正覺知」，體會之後，所有一切一切法，人、事、物，道理，一切全都是正確、了解了，到這樣的程度，就同圓種智。這個同圓種智，是多麼美的境界！
我剛才這樣走出來，在走廊裡，稍微站一下，抬頭看天空，「這麼美的境界。」整片天全都無雲，是那麼清、那麼柔，遠遠的地方，有一道橘色的黃光，就這樣開始將要浮上來。這種的境界，在內心就浮現出了，大圓鏡界的心情，不就是這樣嗎？就是清而無雲，那個曙光，就是將要浮現出來，這就是我們人的心，不受到種種的，雜質的東西，所污染到的境界。這是一個譬喻。
最重要的，我們的鏡子，我們的心，這面鏡子，那就是本質清淨。就像虛空本質清淨，只是那個氣候的輪轉，所以抬頭看天，千變萬化的那個雲，不論是色、形等等。有時候看到一片藍等等，到底是真的虛空的色嗎？都不是。就像我們這片的心鏡，你照到外面的境界，這些境界，其實都不在心的裡面，就像不在這面鏡子裡面，不過，這面鏡子，它可以照萬物，這叫做「正覺知同圓種智」。因為佛智是知一切種種法，所以名叫做一切智。也就是「覺者大明、曉了」。
佛智
知一切種種之法
名為一切種智
覺者大明
曉了
今亦如是
種智圓明
這大覺者那個心，已經明了，曉曉明明，世間萬法的道理，都很清楚。這是大覺者的心智，叫大圓鏡智，完全很圓滿。
現在舍利弗在那個境界中，受佛陀授記，他的心已經趣向，開始要行菩薩道，往著這種大覺明了，這個心境。他不只要保護住，他要開心門，開始這念心，要好好保得很完整、清淨，走入人群，這就是舍利弗，在那時候的心境。聞法歡喜，解大道之後的那分歡喜，那分的歡喜，要如何說、如何來描述呢？
其實，光是說就歡喜了，何況說，真正體解大道、這種發無上心，那個心靈開闊，得未曾有的歡喜呢！聽到佛在授記，大家都是很歡喜，心開意解了。
描述了那個華光佛，還很長久以後能夠成佛，這個時間，還是舍利弗都要在人間，來來回回，入人群中。所以我們對人人，都要很尊重、很感恩，說不定你的身邊，舍利弗在你的身邊，和我們一起,要入人群中去，也說不定。所以要用很長久的時間，入人群。
未來華光佛的佛土，是那麼莊嚴，人人的心境，都是這樣清淨，都是發大心。又在那裡進修的菩薩，就像我們常常在辦營隊，來的人，都共同一念心：要如何再吸收，更多、更多的法，準備要如何，投入人群去。和這樣的意思一樣。
所以：「華光如來過十二小劫，授堅滿菩薩，阿耨多羅三藐三菩提記。」
華光如來
過十二小劫
授堅滿菩薩
阿耨多羅
三藐三菩提記
《法華經 譬喻品第三》
前面我們說過了華光佛，他的壽命有十二小劫，在他那個國土的人，壽命還有八小劫，這是我們說過的。所以華光佛，在這個十二小劫將盡，就是壽命將盡時，他在這些菩薩群眾中，還是又再授堅滿菩薩，又為一位菩薩授記。
過十二劫長時間後
有精修大乘法
行大菩提道者
名堅滿
得華光如來
授成佛之記
這個過十二小劫，是一個長時間。這麼長的時間，這還是因為要告訴我們，在那個菩薩群，還有更精進的菩薩、好人群中，還有比好人，更好的人、在精進中，有最精進的，那就是精修大乘法，那個完全的心，都是大乘法，要行菩薩道的人，行大菩提道，名叫做堅滿。
堅滿菩薩，是在那些菩薩群眾中，特別最精進，要行大菩提道。他將來就是，得阿耨多羅三藐三菩提記，就是堅滿菩薩，未來開始能夠得覺悟。
阿耨多羅
三藐三菩提記：
即真如契無為法
合匯大覺智海
所說的就是真如，如何叫做覺悟？是真如，我們人人真如本性，契無為法，真如的本性，與這個無為法，就是真理，這樣互相契合起來，那個覺悟。
過去也描述過佛，釋迦佛在夜睹明星，看到天體間那顆星，那個清淨如來的本性，與那個天體契合起來，恍然大悟，所有所有一切無為法，納入覺海中。所以，一切的大法，佛無所不知、無所不曉，同圓種智，這就是覺悟的境界，在那個剎那間。
所以華光佛，向堅滿菩薩授記，未來也是有這樣會合，覺悟於，阿耨多羅三藐三菩提，能夠成佛。這「阿耨多羅三藐三菩提」，就是無上正等正覺，就是至高無上正覺知。
得阿耨多羅
三藐三菩提記
至高無上
正等正覺
再「告諸比丘：是堅滿菩薩次當作佛，號曰華足安行。」
告諸比丘
是堅滿菩薩
次當作佛
號曰華足安行
《法華經 譬喻品第三》
那位在華光佛世界，很精進的菩薩，堅滿，將來也能夠覺悟、成佛，他成佛之後，他的名就是「華足安行」。這是未來堅滿菩薩，成佛之後的名。
這段(經)文就是這樣說，為什麼叫做堅滿？堅滿的意思就是說，意志堅定、真實。
堅滿：
意志堅實精進
以菩薩運行利他
所作成就意
我們昨天說過誠意、正念，誠正信實，所以這位堅滿菩薩所發心的，於誠正信實，意志很堅定、所以很精進，心心念念，法在心，行在法中，都是在運行利他。所做的一切，運行，這幫我運送過去，意思就是說，所做的動作，無不都是利益眾生，所以叫做運行。
所以菩薩，這位菩薩精進，以最堅定、最實在精進的心，就是無不都是分分秒秒，都在運行利他，都是為了利他，所作成就，這樣叫做堅滿。
華足安行：
由聞法華佛果
圓滿具足
皆成佛真實之因行
並行法華之安樂行
此皆菩薩因名顯德
之別號
這個「華足安行」就是從，聞法華佛果，這個法華是佛果。清淨的法，用蓮花來譬喻。花，蓮花可以淨化污濁，蓮花，花開果成，蓮藕、蓮子、蓮花，都是於蓮出自污泥，所以「法華佛果圓滿」，都是云云眾生中，入人群中，因為芸芸的眾生，都是濁氣很重，這位堅滿菩薩，同樣也要在生生世世，人群中、濁氣中，心不受污染。
可見這段(經)文，我們就可以知道，每一尊佛，必定要經過了，這個五濁惡世的地方，為人群去付出，才能夠成佛。所以就像蓮花，靠污泥的養分，那個營養素，成就了這朵蓮花，這朵蓮花於淤泥中，不受影響。和我們現在菩薩，要在人群中，了解很多的法，更加堅定我們的心。這就是「法華佛果圓滿具足」，那時候「皆成佛真實之因(行)」。這是堅滿菩薩，在過去人群中所修行，現在又再受「華足安行」這個記，因為華光如來為他授記。
又再「行法華安樂行」。除了在這個因，芸芸眾生中，他就是要在法華，那個安樂(行)，雖然在人群中，他的心不受障礙。這就是我們常常在說，甘願，我們大家若甘願做、歡喜受，這叫做「法華安樂行」。
在污濁的泥之中，還是保持著那麼美、燦爛的蓮花，還是成就那個蓮花的果實，所以我們要成佛，就要在人群中，行法華之安樂行。這就是菩薩的因名顯德，那個名，將這個德行，顯現出來。
昨天有告訴大家，「富潤屋，德潤身」。我們是這樣修行，我們有這樣的德，在我們的身行裡，你不必表達，我是多有修行，你不必表達，你就是平時這樣做，讓人看了就很歡喜。這就是我們真正，有在法華佛果的因，這樣在做。
還有法華安樂之行。法華的這個果，和法華的行為，這全都是要保持我們這念心，不會受大眾的形形色色所污染，還是要不斷地發心投入。
所以我們要記著，「法華之安樂行」，就是要入人群中，才能夠成就，「法華佛果圓滿具足」。這是要我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Perfect Awareness, Perfect Wisdom (正覺正知 同圓種智)
Date: February.16. 2015
“Understanding the great path brings us joy never known before. As we interact with people, our mind must remain undefiled. After attaining a prediction of Buddhahood, we go into the world to create karmic connections. Perfect awareness is the same as perfect wisdom.”
Recently, we have been describing how Sakyamuni Buddha bestowed a prediction of Buddhahood upon Sariputra. This makes us feel very happy because Sariputra was very joyful. During the time he was a Hearer, he received the teachings that the Buddha spoke. The Buddha taught how to maintain the purity of his mind and understand all things in the universe. He understood all these principles, but he had not opened his mind to go among people to transform them. But the Buddha did not give up; He endlessly praised the Dharma for being subtle and wondrous and praised those who walked the Bodhisattva-path. Those who can enter the Bodhisattva-path can return to their nature of True Suchness. This was what previous passages were explaining.
The Buddha gave so many teachings, and those who could understand had many different capabilities. Those who had sharper capabilities and wisdom could immediately accept the Dharma, form great aspirations and be willing to walk the Bodhisattva-path. But even the one foremost in wisdom had stopped at the state [of Hearers], so everyone else was also affected by this. Thus, the Buddha put in His most heartfelt efforts, waiting until everyone’s capacities were equal before beginning to open up His mind and freely proclaim the Buddha-Dharma. Now that everyone saw that Sariputra understood everything, all of these Hearers also comprehended the great path. They had also opened up their minds. To teach the Dharma, the Buddha turned the Dharma-wheel; He turned the wheel in His mind and had already opened up His mind to freely teach the Buddha-Dharma, so everyone understood “Understanding the great path brings joy never known before.” Everyone was very joyful; this was a very harmonious state.
Then everyone started to form aspirations. After they were inspired, they could intentionally go among people without their minds becoming defiled. They were already mentally prepared for this. The minds of the multitudes of ordinary people are very stubborn and hard to train, because they come from the Three Evil Destinies and Four [Evil] Realms.
The asura, hell, hungry ghost and animal realms are all found in the human realm. Coming from these different realms, their habitual tendencies are all different. When people form Bodhisattva-aspirations and are about to go among people, they must calm their minds and be prepared so that their minds remain undefiled. They cannot, “when trying to transform sentient beings, be transformed by them instead.” That would become very taxing. Take Sariputra, for example He originally formed great aspirations and made great vows. He wanted to transform sentient beings, to give of himself to help them, but he could not withstand the challenges. So, he began to close off his aspirations to walk the Bodhisattva-path. He no longer wanted to go among the people. So, he was transformed by sentient beings instead.
Fortunately, he could still maintain the purity of his heart. He had only obstructed his Bodhisattva-aspirations. We are just like him. We know that it is good to do things that benefit others, so we go among people.
In Tzu Chi, everyone shares the same aspirations of going among and helping people. Our society is very complicated. Regardless of the good work we do, sometimes we hear slander and misunderstandings of Tzu Chi. Even when we want to help others, they may not happily accept it.
But we cannot bear to abandon them, so we patiently endure all of this and do our best to convince them to be willing to accept [our help].Therefore, we must go among the people and keep our minds from becoming defiled or influenced by others.We must do what we know is right.If it is the right thing, we just do it.When we walk the Bodhisattva-path, this is the hard part.
Sariputra, at this [Dharma-assembly], had already opened up his mind and severed his web of doubts.He also formed aspirations to go among the people.So, the Buddha promptly bestowed a prediction of Buddhahood upon him.This lets everyone know that as long as they form great aspirations and make great vows, the Buddha will promise, affirm and verify that they will definitely attain this result.
Bestowing a prediction affirms and certifies that this will be their future karmic retribution.Receiving a prediction of Buddhahood does not mean one attains Buddhahood right away.After receiving a prediction of Buddhahood, we must decisively go among the people to form karmic connections.
In the future, we must unceasingly go among them.“Wisdom comes from experience”.Each sentient being is part of our treasury of teachings.The Dharma for living in the world and for transcending it are both fond among the people .When we see suffering, we recognize our blessings.
“Bodhisattvas arise because of suffering sentient beings”.Among suffering sentient beings, amidst all thing in the world, we can experience many truths.It will take a very long period of time to experience all these things.So, this is “perfect awareness”.After we realize these things, our understanding of all phenomena, all people, matters, objects and principles will be correct; we will understand it all.If we can achieve this state, that is the same as prefect wisdom.
Having perfect wisdom is such a wonderful state.Just now, when I walked outside, I stood for a little while in the corridor.I lifted my head and looked at the sky.It was such a beautiful sight.The whole sky was completely free of clouds; it looked so clear and so gentle.
Far away, I could see orange and yellow light, gradually rising above the horizon.In this kind of state, the feeling of the great prefect mirror will surface in our minds.Isn’t this so?It is like a clear sky, free of could, when that first ray of dawn is about to appear.When our mind has not been defiled by any kind of impurities, it will be in such a state.This is an analogy.
The most important thing is that this mirror, the mirror of our minds, is pure in essence.Similarly, the empty space around us is pure in essence; what we see is simply changes in the weather.
So, when we look up into the sky, we see could of many descriptions, of all different colors and shapes.Sometimes we see patch of blue sky.Is that the true color of empty space?No.
This is just like how our external state is reflected by the mirror of our mind.These states are not actually in our minds, just like they are not truly inside a mirror.However, this mirror can reflect all things.Thus, “perfect awareness is the same as perfect wisdom”.
The Buddha has the wisdom to understand all Dharma.This is all-encompassing wisdom.It is the Enlightened One’s great clarity and complete comprehension.
The enlightened One has great clarity and complete comprehension.Thus His all-encompassing wisdom is also perfect and clear.
The Great Enlightened One’s mind is already clear.He clearly understands the principles of all things in the world.This is the wisdom of a Great Enlightened One.It is called great perfect mirror wisdom, which is prefect and complete.When Sariputra, at that [Dharma-assembly], received the Buddha’s prediction, his mind was heading in the direction of walking the Bodhisattva-path, going toward this great enlightened clarity.He not only wanted to protect this state of mind, he wanted to open the door to his heart and keep his mind intact and pure and thus go among the people.This was Sariputra’s state of mind at the time.
Listening to the Dharma, he felt joyful.This was the joy of comprehending the great path. How can that joy be explained or described? Actually, just talking about it brings happiness, let alone truly comprehending the great path. By forming the unsurpassed, our heart and mind will be so open that we attain joy never know before.
Hearing the Buddha bestow this prediction, everyone was very happy. Their minds became open and understanding. The Buddha described how Flower Light Buddha would not attain Buddhahood for a long time. Until then, Sariputra has to remain in the human realm, repeatedly going among people. When we interact with other people, we must do so with respect and gratitude. Perhaps Sariputra is by our side, going among the people together with us. That is possible. He must spend a long period of time among people, so that Flower Light’s future Buddha-land will be magnificent. Everyone’s state of mind will be so pure; they will all be Bodhisattvas who have formed great aspirations and continue to advance in their practice.
This is like the volunteer camps we often organize. Those who come all have the same aspirations; they want to absorb more Dharma and prepare themselves to go among and help people. These camps are just like [that land].
So, “Flower Light Tathagata, after 12 small kalpas pass, will bestow upon Firm and Compelete Bodhisattva the prediction of attaining. Anuttara-samyak-sambodhi”.
We have said before that Flower Light Buddha will have a lifespan of 12 small kalpas. People in His land will have a lifespan of 8 small kalpas. This is what we have discussed. So, Flower Light Buddha, when these 12 small kalpas draw to an end, when His life is about to end, among these Bodhisattvas He will bestow a prediction of Buddhahood on Firm ad Complete Bodhisattva. He will also bestow a prediction on a Bodhisattva.
“After a long period of 12 kalpas, a practitioner of the great Bodhi-path who diligently cultivated the Great Vehicle Dharma, named Firm ad Complete, will receive Flower Light Tathagata’s prediction of attaining Buddhahood.
For these 12 small kalpas to pass will take a very long time. He has to wait such a long time. He will do this in order to tell everyone that among that group of Bodhisattvas, some will be more diligent than others. Similarly, among virtuous people, some are more virtuous than others. Among the diligent, one who diligently cultivates the Great Vehicle. He will be wholeheartedly focused on the Great Vehicle Dharma and will walk the Bodhisattva-path, walk the great Bodhi-path. His name will be Firm and Complete.
Firm and Complete Bodhisattva, among that group of Bodhisattvas, will be the most diligent in practicing the great Bodhi-path. Firm ad Complete Bodhisattva will, in the future, attain Anuttara-samyak-sambodhi. Thus, Firm and Complete Bodhisattva will attain enlightenment in the future.
“The prediction of attaining. Auttara-samyak-sambodhi: This happens when True Suchness resonates with unconditioned Dharma, and together, they flow into the sea of great enlightenment and wisdom.”
This is speaking of True Suchness. What is enlightenment? It is True Suchness, our intrinsic nature of True Suchness. It resonates with unconditioned Dharma. The nature of True Suchness and the unconditioned Dharma, which is the true principles, will resonate with each other and come together. This is enlightenment; in the past, we have also discussed how Sakyamuni Buddha watched the stars at night. When He saw that star in sky, His pure Tathagata-nature converged with the universe and He suddenly had a great awakening. All unconditioned Dharma flowed into His ocean of enlightenment. So, all Great Dharma was known and understood by the Buddha. This is perfect wisdom; this is the state of enlightenment. All this happened in an instant.
So, Flower Light Buddha will bestow a prediction on Firm ad Complete Bodhisattva that he will achieve this convergence in the future. He will realize Anuttara-samyak-sambodhi and thus attain Buddhahood.
“Anuttara-samyak-sambodhi” is supreme, universal, perfect enlightenment, the utmost, unsurpassed perfect awareness”.
Furthermore, “He will announce to the bhiksus, Firm and Complete Bodhisattva will be the next to become a Buddha. He will be named Complete Lotus and Peaceful Conduct”.
In the world of Flower Light Buddha, that very diligent Bodhisattva, Firm and Complete, will also eventually awaken and attain Buddhahood. After He becomes a Buddha, His name will be “Complete Lotus ad Peaceful Conduct”. This will be Firm and Complete Bodhisattva’s name after He attains Buddhahood. This is what this passage of sutra text states. Why is he called Firm and Complete? Firm and Complete means he has a firm resolve and will be true.
“Firm and Complete: His name means his resolve to practice is firm and he carries out the Bodhisattva-practice of benefiting others and completely succeeds at what he does.”
Yesterday we discussed being sincere and having the proper mindset, sincerity, integrity, faith and steadfastness. Firm and Complete Bodhisattva aspired to cultivate sincerity, integrity, faith and steadfastness. His resolve will be very firm, so he will be very diligent. The Dharma exists in his every thought and manifests in his every action to benefit others. It is present in everything he does “Carrying out” is like moving things. It means that everything he does is beneficial to sentient beings. This is what he carries out.
So, this Bodhisattva will be diligent. With the strongest resolve, the most steadfast diligence, he uses every minute and every second to carry out the practice of benefiting others. He completely succeeds at what he does, thus his name is Firm and Complete.
“Complete Lotus ad Peaceful Conduct: By listening to the Lotus teachings, the First of Buddhahood, he will become perfect and replete with the true causes for attaining Buddhahood and cultivate the Lotus practice of peace and joy. Because of the virtues this Bodhisattva manifests, he will be name”.
“Complete Lotus and Peaceful Conduct” comes from listening to the Lotus teachings, the fruits of Buddha. The Lotus teachings are the fruit of Buddhahood. The lotus is used as an analogy for this pure Dharma. The lotus flower can purify turbid water. The lotus simultaneously blooms and bears fruit. The lotus root, lotus seeds and lotus flowers all come from the mud. “The Lotus teachings, the fruits of Buddhahood,” are taught among sentient beings to help.
Because myriad sentient beings are heavily defiled with turbidity, Firm and Complete Bodhisattva will also have to spend countless lifetimes among people, amidst this turbidity, without his mind becoming defiled.
From this passage of sutra text, we learn that every Buddha must pass through this evil world of Five Turbidities and help people in order to attain Buddhahood. They are like a lotus flower, relying on the nutrients in the mud. These nutrients help the lotus grow. The lotus is unaffected by the filthy mud. This is like the bodhisattvas who go among the people to understand the Dharma and thus strengthen their resolve. This is how they are “replete with the Lotus teachings, the fruit of Buddhahood”. At that moment, “ all true cause for attaining Buddhahood.” This is how Firm and Complete Bodhisattva has engaged in spiritual practice in the past and in the present. So in the future, he will receive the prediction to become. Complete Lotus and Peaceful Conduce Buddha.
Because Flower Light Tathagata will bestow this prediction on him, he will then “cultivate the Lotus practice of peace and joy. In addition to cultivating that cause among myriad sentient beings, He will have the [flower], the Lotus practice of peace and joy. Although He will be among people, His mind will not be obstacle. As we often say, this comes from willingness. If we happily accept the consequences of what we willingly do, we are cultivating the “Lotus practice of peace and joy.”
In the dirty and filthy mud, the lotus flower retains its splendor and beauty and produces the lotus fruit. Thus, to attain Buddhahood, we need to go among people and cultivate the lotus practice peace and joy.
This is how this Bodhisattva’s name manifests his virtue. His name reflects his virtue. As I said yesterday, “Wealth enriches the house, virtue enriches the body.” By engaging in spiritual practice like this, we will express these kind of virtue in our actions. We do not have to say, “I have engaged in so much spiritual practice.” We so not have to say it, we just need to do it regularly. Then when others see us, they will become very happy. This will happen when we truly are replete with the cause of the Lotus-teachings and the fruit of Buddhahood.
We must also cultivate the “Lotus practice of peace and joy.” The fruit of the Lotus teachings and the conduce of the Lotus teachings are all about protecting our minds so that we will not be defiled by any kind of person. We must unceasingly aspire to help others.
So, we must remember to cultivate the “Lotus practice of peace and joy. Thus we must go among people in order to attain and “be replete with the Lotus teachings, the fruit of Buddhahood.” 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）
⊙「解大道喜未曾有，入人群心不受染，得記後入眾結緣，正覺知同圓種智。」
⊙佛智知一切種種之法，名為一切種智。覺者大明、曉了，今亦如是，種智圓明。
⊙「華光如來過十二小劫，授堅滿菩薩，阿耨多羅三藐三菩提記。」《法華經 譬喻品第三》
⊙過十二劫長時間後，有精修大乘法，行大菩提道者，名堅滿，得華光如來授成佛之記。
⊙阿耨多羅三藐三菩提記：即真如契無為法，合匯大覺智海。
⊙得阿耨多羅三藐三菩提記，至高無上正等正覺。
⊙「告諸比丘：是堅滿菩薩次當作佛，號曰華足安行。」《法華經 譬喻品第三》
⊙堅滿：意志堅實精進，以菩薩運行利他，所作成就意。
⊙華足安行：由聞法華佛果圓滿具足，皆成佛真實之因行。並行法華之安樂行，此皆菩薩因名顯德之別號。
【證嚴上人開示】
「解大道喜未曾有，入人群心不受染，得記後入眾結緣，正覺知同圓種智。」
解大道 喜未曾有
入人群 心不受染
得記後 入眾結緣
正覺知 同圓種智
最近我們一直在描述著，釋迦佛為舍利弗授記，這就會感覺很歡喜。因為舍利弗已經很歡喜了，在聲聞的時代，他所接受的就是，佛陀所說的聲音、佛陀所說的法：如何保持心的清淨，理解天地萬物。這些道理他都懂，只欠缺那一點，將心門打開，走入人群去救度眾生。佛陀鍥而不捨，不斷讚歎，讚歎法的微妙，讚歎行入菩薩道，能夠走入菩薩道去，就可以回歸真如本性。
那段(經)文，一直這樣在說，佛說那麼多的法，了解的人，根機不同，了解的人，較利根、利智的人，馬上能夠接受，發大心、願意行菩薩道。但是，智慧第一帶頭的人，也就是一直停滯在那個地方，所以大家的心，也會受影響。所以佛陀用心良苦，不斷要等待、等待，等待到大家的根機平齊，開始才啟佛心，暢演佛法。
現在大家看到舍利弗，都理解了，人人，這些聲聞大眾，人人已經解大道，大家的心也都開了，佛的法已經轉法輪，轉佛內心這個輪，已經啟開佛心、暢演佛法。所以大家了解，「解大道喜未曾有」，大家都很歡喜。這是一個很祥和的境界。人人開始發心了，啟了這念心，就是有心入人群，心不受染，大家都心理有準備好了。
芸芸眾生，凡夫的心，就是剛強難調難伏，因為來自三塗、四道的眾生：阿修羅、地獄、餓鬼、畜生輪轉，都是在這個人間裡。來自不同道，這樣這些習氣都不同，有發菩薩心，要入人群中去，必定心，要有這樣的心理準備：心不受染。不要，本欲度眾生，反被眾生度去，那就是很辛苦了。
就像舍利弗，本來就發大心、立大願，他就是要度眾生、要為眾生付出，經不起了這種的考驗，開始對行菩薩道的心，這樣整個封旸下來，就再也不想要入人群，這就是他被眾生度去了。不過還是很好，他的心還是保持著清淨，只是障礙他行菩薩道的心。
我們也是這樣，我們雖然知道，做利益人群的事情，很好，所以我們走入人群。在慈濟，大家共同一念心，走入人群去，社會很複雜，我們如何做？有時候所聽來的，被毀謗、不了解等等。甚至我們要幫忙他，不一定他很歡喜接受，不過我們又不忍心，不捨得這樣放掉，都是要千忍、百忍，想盡辦法，要如何讓他願意接受。這就是要入人群，心不受染，不會去受到影響，我們做我們對的事情，對的事情，做，就是對了。所以行菩薩道，就是難在這個地方。
在舍利弗那時候，已經心開意解了，疑網都除了，也發心開始要入人群，這個心願。佛陀開始就趕快，向舍利弗授記，這就是要讓大家知道，只要你發大心、立大願，佛陀與他約定、肯定、見證：你將來一定有這樣的成果。
授記是肯定與負責，這未來的果報，是這樣。得到授記之後，不是就成佛了；得到授記之後，才是真正決定入眾結緣，所以，不斷要未來在人群中，「不經一事，不長一智」。每一位眾生身上，就是一本大藏經，人間法、出世間法，無不都在人群中，見苦知福。
「菩薩所緣，緣苦眾生。」在苦難眾生中，在天地萬物間，這樣體會了很多的道理，這必定要在很長很長的時間，去做體會。所以「正覺知」，體會之後，所有一切一切法，人、事、物，道理，一切全都是正確、了解了，到這樣的程度，就同圓種智。這個同圓種智，是多麼美的境界！
我剛才這樣走出來，在走廊裡，稍微站一下，抬頭看天空，「這麼美的境界。」整片天全都無雲，是那麼清、那麼柔，遠遠的地方，有一道橘色的黃光，就這樣開始將要浮上來。這種的境界，在內心就浮現出了，大圓鏡界的心情，不就是這樣嗎？就是清而無雲，那個曙光，就是將要浮現出來，這就是我們人的心，不受到種種的，雜質的東西，所污染到的境界。這是一個譬喻。
最重要的，我們的鏡子，我們的心，這面鏡子，那就是本質清淨。就像虛空本質清淨，只是那個氣候的輪轉，所以抬頭看天，千變萬化的那個雲，不論是色、形等等。有時候看到一片藍等等，到底是真的虛空的色嗎？都不是。就像我們這片的心鏡，你照到外面的境界，這些境界，其實都不在心的裡面，就像不在這面鏡子裡面，不過，這面鏡子，它可以照萬物，這叫做「正覺知同圓種智」。因為佛智是知一切種種法，所以名叫做一切智。也就是「覺者大明、曉了」。
佛智
知一切種種之法
名為一切種智
覺者大明
曉了
今亦如是
種智圓明
這大覺者那個心，已經明了，曉曉明明，世間萬法的道理，都很清楚。這是大覺者的心智，叫大圓鏡智，完全很圓滿。
現在舍利弗在那個境界中，受佛陀授記，他的心已經趣向，開始要行菩薩道，往著這種大覺明了，這個心境。他不只要保護住，他要開心門，開始這念心，要好好保得很完整、清淨，走入人群，這就是舍利弗，在那時候的心境。聞法歡喜，解大道之後的那分歡喜，那分的歡喜，要如何說、如何來描述呢？
其實，光是說就歡喜了，何況說，真正體解大道、這種發無上心，那個心靈開闊，得未曾有的歡喜呢！聽到佛在授記，大家都是很歡喜，心開意解了。
描述了那個華光佛，還很長久以後能夠成佛，這個時間，還是舍利弗都要在人間，來來回回，入人群中。所以我們對人人，都要很尊重、很感恩，說不定你的身邊，舍利弗在你的身邊，和我們一起,要入人群中去，也說不定。所以要用很長久的時間，入人群。
未來華光佛的佛土，是那麼莊嚴，人人的心境，都是這樣清淨，都是發大心。又在那裡進修的菩薩，就像我們常常在辦營隊，來的人，都共同一念心：要如何再吸收，更多、更多的法，準備要如何，投入人群去。和這樣的意思一樣。
所以：「華光如來過十二小劫，授堅滿菩薩，阿耨多羅三藐三菩提記。」
華光如來
過十二小劫
授堅滿菩薩
阿耨多羅
三藐三菩提記
《法華經 譬喻品第三》
前面我們說過了華光佛，他的壽命有十二小劫，在他那個國土的人，壽命還有八小劫，這是我們說過的。所以華光佛，在這個十二小劫將盡，就是壽命將盡時，他在這些菩薩群眾中，還是又再授堅滿菩薩，又為一位菩薩授記。
過十二劫長時間後
有精修大乘法
行大菩提道者
名堅滿
得華光如來
授成佛之記
這個過十二小劫，是一個長時間。這麼長的時間，這還是因為要告訴我們，在那個菩薩群，還有更精進的菩薩、好人群中，還有比好人，更好的人、在精進中，有最精進的，那就是精修大乘法，那個完全的心，都是大乘法，要行菩薩道的人，行大菩提道，名叫做堅滿。
堅滿菩薩，是在那些菩薩群眾中，特別最精進，要行大菩提道。他將來就是，得阿耨多羅三藐三菩提記，就是堅滿菩薩，未來開始能夠得覺悟。
阿耨多羅
三藐三菩提記：
即真如契無為法
合匯大覺智海
所說的就是真如，如何叫做覺悟？是真如，我們人人真如本性，契無為法，真如的本性，與這個無為法，就是真理，這樣互相契合起來，那個覺悟。
過去也描述過佛，釋迦佛在夜睹明星，看到天體間那顆星，那個清淨如來的本性，與那個天體契合起來，恍然大悟，所有所有一切無為法，納入覺海中。所以，一切的大法，佛無所不知、無所不曉，同圓種智，這就是覺悟的境界，在那個剎那間。
所以華光佛，向堅滿菩薩授記，未來也是有這樣會合，覺悟於，阿耨多羅三藐三菩提，能夠成佛。這「阿耨多羅三藐三菩提」，就是無上正等正覺，就是至高無上正覺知。
得阿耨多羅
三藐三菩提記
至高無上
正等正覺
再「告諸比丘：是堅滿菩薩次當作佛，號曰華足安行。」
告諸比丘
是堅滿菩薩
次當作佛
號曰華足安行
《法華經 譬喻品第三》
那位在華光佛世界，很精進的菩薩，堅滿，將來也能夠覺悟、成佛，他成佛之後，他的名就是「華足安行」。這是未來堅滿菩薩，成佛之後的名。
這段(經)文就是這樣說，為什麼叫做堅滿？堅滿的意思就是說，意志堅定、真實。
堅滿：
意志堅實精進
以菩薩運行利他
所作成就意
我們昨天說過誠意、正念，誠正信實，所以這位堅滿菩薩所發心的，於誠正信實，意志很堅定、所以很精進，心心念念，法在心，行在法中，都是在運行利他。所做的一切，運行，這幫我運送過去，意思就是說，所做的動作，無不都是利益眾生，所以叫做運行。
所以菩薩，這位菩薩精進，以最堅定、最實在精進的心，就是無不都是分分秒秒，都在運行利他，都是為了利他，所作成就，這樣叫做堅滿。
華足安行：
由聞法華佛果
圓滿具足
皆成佛真實之因行
並行法華之安樂行
此皆菩薩因名顯德
之別號
這個「華足安行」就是從，聞法華佛果，這個法華是佛果。清淨的法，用蓮花來譬喻。花，蓮花可以淨化污濁，蓮花，花開果成，蓮藕、蓮子、蓮花，都是於蓮出自污泥，所以「法華佛果圓滿」，都是云云眾生中，入人群中，因為芸芸的眾生，都是濁氣很重，這位堅滿菩薩，同樣也要在生生世世，人群中、濁氣中，心不受污染。
可見這段(經)文，我們就可以知道，每一尊佛，必定要經過了，這個五濁惡世的地方，為人群去付出，才能夠成佛。所以就像蓮花，靠污泥的養分，那個營養素，成就了這朵蓮花，這朵蓮花於淤泥中，不受影響。和我們現在菩薩，要在人群中，了解很多的法，更加堅定我們的心。這就是「法華佛果圓滿具足」，那時候「皆成佛真實之因(行)」。這是堅滿菩薩，在過去人群中所修行，現在又再受「華足安行」這個記，因為華光如來為他授記。
又再「行法華安樂行」。除了在這個因，芸芸眾生中，他就是要在法華，那個安樂(行)，雖然在人群中，他的心不受障礙。這就是我們常常在說，甘願，我們大家若甘願做、歡喜受，這叫做「法華安樂行」。
在污濁的泥之中，還是保持著那麼美、燦爛的蓮花，還是成就那個蓮花的果實，所以我們要成佛，就要在人群中，行法華之安樂行。這就是菩薩的因名顯德，那個名，將這個德行，顯現出來。
昨天有告訴大家，「富潤屋，德潤身」。我們是這樣修行，我們有這樣的德，在我們的身行裡，你不必表達，我是多有修行，你不必表達，你就是平時這樣做，讓人看了就很歡喜。這就是我們真正，有在法華佛果的因，這樣在做。
還有法華安樂之行。法華的這個果，和法華的行為，這全都是要保持我們這念心，不會受大眾的形形色色所污染，還是要不斷地發心投入。
所以我們要記著，「法華之安樂行」，就是要入人群中，才能夠成就，「法華佛果圓滿具足」。這是要我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Perfect Awareness, Perfect Wisdom (正覺正知 同圓種智)
Date: February.16. 2015
“Understanding the great path brings us joy never known before. As we interact with people, our mind must remain undefiled. After attaining a prediction of Buddhahood, we go into the world to create karmic connections. Perfect awareness is the same as perfect wisdom.”
Recently, we have been describing how Sakyamuni Buddha bestowed a prediction of Buddhahood upon Sariputra. This makes us feel very happy because Sariputra was very joyful. During the time he was a Hearer, he received the teachings that the Buddha spoke. The Buddha taught how to maintain the purity of his mind and understand all things in the universe. He understood all these principles, but he had not opened his mind to go among people to transform them. But the Buddha did not give up; He endlessly praised the Dharma for being subtle and wondrous and praised those who walked the Bodhisattva-path. Those who can enter the Bodhisattva-path can return to their nature of True Suchness. This was what previous passages were explaining.
The Buddha gave so many teachings, and those who could understand had many different capabilities. Those who had sharper capabilities and wisdom could immediately accept the Dharma, form great aspirations and be willing to walk the Bodhisattva-path. But even the one foremost in wisdom had stopped at the state [of Hearers], so everyone else was also affected by this. Thus, the Buddha put in His most heartfelt efforts, waiting until everyone’s capacities were equal before beginning to open up His mind and freely proclaim the Buddha-Dharma. Now that everyone saw that Sariputra understood everything, all of these Hearers also comprehended the great path. They had also opened up their minds. To teach the Dharma, the Buddha turned the Dharma-wheel; He turned the wheel in His mind and had already opened up His mind to freely teach the Buddha-Dharma, so everyone understood “Understanding the great path brings joy never known before.” Everyone was very joyful; this was a very harmonious state.
Then everyone started to form aspirations. After they were inspired, they could intentionally go among people without their minds becoming defiled. They were already mentally prepared for this. The minds of the multitudes of ordinary people are very stubborn and hard to train, because they come from the Three Evil Destinies and Four [Evil] Realms.
The asura, hell, hungry ghost and animal realms are all found in the human realm. Coming from these different realms, their habitual tendencies are all different. When people form Bodhisattva-aspirations and are about to go among people, they must calm their minds and be prepared so that their minds remain undefiled. They cannot, “when trying to transform sentient beings, be transformed by them instead.” That would become very taxing. Take Sariputra, for example He originally formed great aspirations and made great vows. He wanted to transform sentient beings, to give of himself to help them, but he could not withstand the challenges. So, he began to close off his aspirations to walk the Bodhisattva-path. He no longer wanted to go among the people. So, he was transformed by sentient beings instead.
Fortunately, he could still maintain the purity of his heart. He had only obstructed his Bodhisattva-aspirations. We are just like him. We know that it is good to do things that benefit others, so we go among people.
In Tzu Chi, everyone shares the same aspirations of going among and helping people. Our society is very complicated. Regardless of the good work we do, sometimes we hear slander and misunderstandings of Tzu Chi. Even when we want to help others, they may not happily accept it.
But we cannot bear to abandon them, so we patiently endure all of this and do our best to convince them to be willing to accept [our help].Therefore, we must go among the people and keep our minds from becoming defiled or influenced by others.We must do what we know is right.If it is the right thing, we just do it.When we walk the Bodhisattva-path, this is the hard part.
Sariputra, at this [Dharma-assembly], had already opened up his mind and severed his web of doubts.He also formed aspirations to go among the people.So, the Buddha promptly bestowed a prediction of Buddhahood upon him.This lets everyone know that as long as they form great aspirations and make great vows, the Buddha will promise, affirm and verify that they will definitely attain this result.
Bestowing a prediction affirms and certifies that this will be their future karmic retribution.Receiving a prediction of Buddhahood does not mean one attains Buddhahood right away.After receiving a prediction of Buddhahood, we must decisively go among the people to form karmic connections.
In the future, we must unceasingly go among them.“Wisdom comes from experience”.Each sentient being is part of our treasury of teachings.The Dharma for living in the world and for transcending it are both fond among the people .When we see suffering, we recognize our blessings.
“Bodhisattvas arise because of suffering sentient beings”.Among suffering sentient beings, amidst all thing in the world, we can experience many truths.It will take a very long period of time to experience all these things.So, this is “perfect awareness”.After we realize these things, our understanding of all phenomena, all people, matters, objects and principles will be correct; we will understand it all.If we can achieve this state, that is the same as prefect wisdom.
Having perfect wisdom is such a wonderful state.Just now, when I walked outside, I stood for a little while in the corridor.I lifted my head and looked at the sky.It was such a beautiful sight.The whole sky was completely free of clouds; it looked so clear and so gentle.
Far away, I could see orange and yellow light, gradually rising above the horizon.In this kind of state, the feeling of the great prefect mirror will surface in our minds.Isn’t this so?It is like a clear sky, free of could, when that first ray of dawn is about to appear.When our mind has not been defiled by any kind of impurities, it will be in such a state.This is an analogy.
The most important thing is that this mirror, the mirror of our minds, is pure in essence.Similarly, the empty space around us is pure in essence; what we see is simply changes in the weather.
So, when we look up into the sky, we see could of many descriptions, of all different colors and shapes.Sometimes we see patch of blue sky.Is that the true color of empty space?No.
This is just like how our external state is reflected by the mirror of our mind.These states are not actually in our minds, just like they are not truly inside a mirror.However, this mirror can reflect all things.Thus, “perfect awareness is the same as perfect wisdom”.
The Buddha has the wisdom to understand all Dharma.This is all-encompassing wisdom.It is the Enlightened One’s great clarity and complete comprehension.
The enlightened One has great clarity and complete comprehension.Thus His all-encompassing wisdom is also perfect and clear.
The Great Enlightened One’s mind is already clear.He clearly understands the principles of all things in the world.This is the wisdom of a Great Enlightened One.It is called great perfect mirror wisdom, which is prefect and complete.When Sariputra, at that [Dharma-assembly], received the Buddha’s prediction, his mind was heading in the direction of walking the Bodhisattva-path, going toward this great enlightened clarity.He not only wanted to protect this state of mind, he wanted to open the door to his heart and keep his mind intact and pure and thus go among the people.This was Sariputra’s state of mind at the time.
Listening to the Dharma, he felt joyful.This was the joy of comprehending the great path. How can that joy be explained or described? Actually, just talking about it brings happiness, let alone truly comprehending the great path. By forming the unsurpassed, our heart and mind will be so open that we attain joy never know before.
Hearing the Buddha bestow this prediction, everyone was very happy. Their minds became open and understanding. The Buddha described how Flower Light Buddha would not attain Buddhahood for a long time. Until then, Sariputra has to remain in the human realm, repeatedly going among people. When we interact with other people, we must do so with respect and gratitude. Perhaps Sariputra is by our side, going among the people together with us. That is possible. He must spend a long period of time among people, so that Flower Light’s future Buddha-land will be magnificent. Everyone’s state of mind will be so pure; they will all be Bodhisattvas who have formed great aspirations and continue to advance in their practice.
This is like the volunteer camps we often organize. Those who come all have the same aspirations; they want to absorb more Dharma and prepare themselves to go among and help people. These camps are just like [that land].
So, “Flower Light Tathagata, after 12 small kalpas pass, will bestow upon Firm and Compelete Bodhisattva the prediction of attaining. Anuttara-samyak-sambodhi”.
We have said before that Flower Light Buddha will have a lifespan of 12 small kalpas. People in His land will have a lifespan of 8 small kalpas. This is what we have discussed. So, Flower Light Buddha, when these 12 small kalpas draw to an end, when His life is about to end, among these Bodhisattvas He will bestow a prediction of Buddhahood on Firm ad Complete Bodhisattva. He will also bestow a prediction on a Bodhisattva.
“After a long period of 12 kalpas, a practitioner of the great Bodhi-path who diligently cultivated the Great Vehicle Dharma, named Firm ad Complete, will receive Flower Light Tathagata’s prediction of attaining Buddhahood.
For these 12 small kalpas to pass will take a very long time. He has to wait such a long time. He will do this in order to tell everyone that among that group of Bodhisattvas, some will be more diligent than others. Similarly, among virtuous people, some are more virtuous than others. Among the diligent, one who diligently cultivates the Great Vehicle. He will be wholeheartedly focused on the Great Vehicle Dharma and will walk the Bodhisattva-path, walk the great Bodhi-path. His name will be Firm and Complete.
Firm and Complete Bodhisattva, among that group of Bodhisattvas, will be the most diligent in practicing the great Bodhi-path. Firm ad Complete Bodhisattva will, in the future, attain Anuttara-samyak-sambodhi. Thus, Firm and Complete Bodhisattva will attain enlightenment in the future.
“The prediction of attaining. Auttara-samyak-sambodhi: This happens when True Suchness resonates with unconditioned Dharma, and together, they flow into the sea of great enlightenment and wisdom.”
This is speaking of True Suchness. What is enlightenment? It is True Suchness, our intrinsic nature of True Suchness. It resonates with unconditioned Dharma. The nature of True Suchness and the unconditioned Dharma, which is the true principles, will resonate with each other and come together. This is enlightenment; in the past, we have also discussed how Sakyamuni Buddha watched the stars at night. When He saw that star in sky, His pure Tathagata-nature converged with the universe and He suddenly had a great awakening. All unconditioned Dharma flowed into His ocean of enlightenment. So, all Great Dharma was known and understood by the Buddha. This is perfect wisdom; this is the state of enlightenment. All this happened in an instant.
So, Flower Light Buddha will bestow a prediction on Firm ad Complete Bodhisattva that he will achieve this convergence in the future. He will realize Anuttara-samyak-sambodhi and thus attain Buddhahood.
“Anuttara-samyak-sambodhi” is supreme, universal, perfect enlightenment, the utmost, unsurpassed perfect awareness”.
Furthermore, “He will announce to the bhiksus, Firm and Complete Bodhisattva will be the next to become a Buddha. He will be named Complete Lotus and Peaceful Conduct”.
In the world of Flower Light Buddha, that very diligent Bodhisattva, Firm and Complete, will also eventually awaken and attain Buddhahood. After He becomes a Buddha, His name will be “Complete Lotus ad Peaceful Conduct”. This will be Firm and Complete Bodhisattva’s name after He attains Buddhahood. This is what this passage of sutra text states. Why is he called Firm and Complete? Firm and Complete means he has a firm resolve and will be true.
“Firm and Complete: His name means his resolve to practice is firm and he carries out the Bodhisattva-practice of benefiting others and completely succeeds at what he does.”
Yesterday we discussed being sincere and having the proper mindset, sincerity, integrity, faith and steadfastness. Firm and Complete Bodhisattva aspired to cultivate sincerity, integrity, faith and steadfastness. His resolve will be very firm, so he will be very diligent. The Dharma exists in his every thought and manifests in his every action to benefit others. It is present in everything he does “Carrying out” is like moving things. It means that everything he does is beneficial to sentient beings. This is what he carries out.
So, this Bodhisattva will be diligent. With the strongest resolve, the most steadfast diligence, he uses every minute and every second to carry out the practice of benefiting others. He completely succeeds at what he does, thus his name is Firm and Complete.
“Complete Lotus ad Peaceful Conduct: By listening to the Lotus teachings, the First of Buddhahood, he will become perfect and replete with the true causes for attaining Buddhahood and cultivate the Lotus practice of peace and joy. Because of the virtues this Bodhisattva manifests, he will be name”.
“Complete Lotus and Peaceful Conduct” comes from listening to the Lotus teachings, the fruits of Buddha. The Lotus teachings are the fruit of Buddhahood. The lotus is used as an analogy for this pure Dharma. The lotus flower can purify turbid water. The lotus simultaneously blooms and bears fruit. The lotus root, lotus seeds and lotus flowers all come from the mud. “The Lotus teachings, the fruits of Buddhahood,” are taught among sentient beings to help.
Because myriad sentient beings are heavily defiled with turbidity, Firm and Complete Bodhisattva will also have to spend countless lifetimes among people, amidst this turbidity, without his mind becoming defiled.
From this passage of sutra text, we learn that every Buddha must pass through this evil world of Five Turbidities and help people in order to attain Buddhahood. They are like a lotus flower, relying on the nutrients in the mud. These nutrients help the lotus grow. The lotus is unaffected by the filthy mud. This is like the bodhisattvas who go among the people to understand the Dharma and thus strengthen their resolve. This is how they are “replete with the Lotus teachings, the fruit of Buddhahood”. At that moment, “ all true cause for attaining Buddhahood.” This is how Firm and Complete Bodhisattva has engaged in spiritual practice in the past and in the present. So in the future, he will receive the prediction to become. Complete Lotus and Peaceful Conduce Buddha.
Because Flower Light Tathagata will bestow this prediction on him, he will then “cultivate the Lotus practice of peace and joy. In addition to cultivating that cause among myriad sentient beings, He will have the [flower], the Lotus practice of peace and joy. Although He will be among people, His mind will not be obstacle. As we often say, this comes from willingness. If we happily accept the consequences of what we willingly do, we are cultivating the “Lotus practice of peace and joy.”
In the dirty and filthy mud, the lotus flower retains its splendor and beauty and produces the lotus fruit. Thus, to attain Buddhahood, we need to go among people and cultivate the lotus practice peace and joy.
This is how this Bodhisattva’s name manifests his virtue. His name reflects his virtue. As I said yesterday, “Wealth enriches the house, virtue enriches the body.” By engaging in spiritual practice like this, we will express these kind of virtue in our actions. We do not have to say, “I have engaged in so much spiritual practice.” We so not have to say it, we just need to do it regularly. Then when others see us, they will become very happy. This will happen when we truly are replete with the cause of the Lotus-teachings and the fruit of Buddhahood.
We must also cultivate the “Lotus practice of peace and joy.” The fruit of the Lotus teachings and the conduce of the Lotus teachings are all about protecting our minds so that we will not be defiled by any kind of person. We must unceasingly aspire to help others.
So, we must remember to cultivate the “Lotus practice of peace and joy. Thus we must go among people in order to attain and “be replete with the Lotus teachings, the fruit of Buddhahood.” Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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