20150218《靜思妙蓮華》成佛普至尊 (第504集)
（法華經•譬喻品第三）
⊙「佛性眾生本具，慧根善種恆存，信生疑斷緣熟，見證授記圓覺。」
⊙「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」《法華經 譬喻品第三》
⊙「爾時，世尊欲重宣此義，而說偈言：舍利弗來世，成佛普智尊，號名曰華光，當度無量眾。」《法華經 譬喻品第三》
⊙為助益聞法者記憶，所以重宣說偈：舍利弗未來一大事因緣，成佛之始，滅度之終。
⊙此重述舍利弗得佛授記：將於未來，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，當得成佛，號曰華光如來。
【證嚴上人開示】
「佛性眾生本具，慧根善種恆存，信生疑斷緣熟，見證授記圓覺。」
佛性眾生本具
慧根善種恆存
信生疑斷緣熟
見證授記圓覺
這是時時都和大家分享，眾生人人本具佛性，卻是我們自己，自我將無明遮蓋住，變成了凡夫，與佛一段很長、很長的距離。我們人人，佛性既是本具，慧根善種也是恆存，所以我們現在開始，要如何找回來，我們的真如本性？我們的智慧，要自己重新來啟發。
智是分別智，慧是平等慧。智能夠分別人世間是非，是對的，是不對的，是道理，或者是事，人對事，是不是有合道理否？這個人我是非，我們若是智清淨，自然我們就分很清楚。
在這個很大的惡濁的時代裡，更需要智慧來分別，所以，大時代須明大是非。在這個大時代，我們若沒有好好明白大是非，我們會容易去受，這個時代濁氣的見解，將我們拉下去，會將我們拖去。常常告訴大家，善惡在拔河，何況在這個時代呢？這個時代科技發達，更是會模糊、迷糊了我們的見解。
看看現在電視也好等等，能夠用合成，用別的境，將人抓來這個境的前面，表示這個人有去到那個地方；明明沒去，卻是將那個景，能夠搬到這個人的背後裡，看到的人都認為：「真的哦！」所以這是一個大時代，會使我們眼根，受境界這樣將我們拖過去，是真、是假我們分不清楚。所以我們現在才更需要，大智慧來分別大是非。
所說說，智是分別智，慧就是平等慧。我們常常在說，慈悲等觀。我們要培養和佛同樣的慈悲心，佛心看眾生一律平等，視眾生為一子，這麼平等的心。沒有什麼，哪一個人的地位，有多高，哪一個人的家境，有多富有，哪一個人事業有多大，一律平等，因為都是人，這就是慈悲。
我們最近不是一直在說嗎？最貧窮的地方、最貧窮的人，他除了在他的國家裡面，雖然沒錢，他能夠用力去救濟。南非不就是嗎？他自己已經信受了，自己的心輪轉了。不只是他會去幫助人，又不只是在他的國家，還能夠跨過了二個國家，到莫三比克、史瓦濟蘭，;還不止，南非裡面最中間的一個國家，那就是賴索托，還有在非洲裡，這個辛巴威。
它離它是那麼遠，一千多公里的遠，這為了求法，為了要在那個地方，去幫助人，他要了解方法，去南非取經。
看，南非變成了，在非洲在轉法輪了，也是這粒種子，從臺灣慈濟，這種的種子，帶到那個地方去，去開啟了心靈的財富，去將那些貧困苦難人，變成了能夠幫助人的人。尤其是愈來愈廣，能夠幫助人的菩薩，已經好幾千人，甚至被他幫助過，不知幾十萬人過去了。
今年的冬令救濟，在非洲的國家，現在已經是在過年了，這種冬令的時候，看到每一個國家，最貧困的地方，同樣他們的同種族的人，不同的衣服，麼的整齊；「灰衣菩薩」、「藍天白雲」，這樣在貧困的人群中，拿著重重一包，二十公斤的米，能夠彎腰鞠躬，貧困的人，同樣要來接受，也是彎腰鞠躬，這樣將它接過來。一個是說：「祝福你。」一個就是說：「感恩。」次序整齊。常常看到這樣的畫面傳回來，感覺這不就是佛性嗎？這不就是慧根嗎？
這個慧根，慈悲等觀，這就是善種。這個善的種子這樣播，撒播在那個土地裡，看到那粒種子，纍纍成果了，粒粒萌芽了，這粒種子永恆，是永遠永遠都存在。善的種子是人的本性，所以「慧根善種恆存」，而我們人人若能信，這一念的信，「信為道源功德母」，我們若能夠從這個善法生，這個善的慧根，若一生，就疑，就斷了。
舍利弗不就是這樣嗎？他心清淨，不知道幾生幾世，累積下來，不斷追隨著釋迦牟尼佛修行。他就很長久、長久以前，原來也是發心要行菩薩道，只是這樣一個境界現前，讓他整個菩薩道的心退失，卻是他還是，這分清淨的本性，還是堅持著、保持著這分清淨的心，所以他才能夠智慧第一。不過，就是欠那分啟開大心，走入人群行菩薩道，行善事、造福業、結好緣，只差在這裡而已。
現在釋迦佛已經開始看到，舍利弗已經發心了，向舍利弗印證：「這就對了。」舍利弗所有的疑，全都斷除了，再也沒有疑了——只要在人群中投入，保持著這一念清淨的心，人群中不受污染，去行善、造福、結好緣，這樣就是叫做菩薩道。所以他過去的疑都斷了，這樣因緣才會成熟，所以「信生疑斷緣熟」。
這個信念一生起來，所有的疑全都斷掉了。所以，這個「疑」，就是我們的障礙道，所以我們要除掉了那個障礙，成佛的緣開始就能成熟。這是佛為舍利弗的授記，叫做「見證授記圓覺」。
佛陀向弟子見證，「你這樣就對了，這樣的修行，從現在開始，往前走，方向正確往前走，精進就對了。」「還要走多久？」「還很久。因為你的善緣、福果還沒完成，所以必定要再在人群中，去廣度眾生。」所以在無量無邊的時間，但是總有成佛的一天。所以我們應該好好用心。
既然受記要能夠成佛，必定要到與佛平等的境界，與佛平等的境界，那就是要十號具足。所以舍利弗既成佛，華光如來，華命如來壽命很長，但是也是有窮盡，後來還要為堅滿菩薩授記，佛佛，這樣不斷地傳承下去。
所以：「舍利弗！是華光佛滅度之後，正法住世三十二小劫。」三十二小劫很長，「像法住世亦三十二小劫。」
舍利弗
是華光佛
滅度之後
正法住世
三十二小劫
像法住世
亦三十二小劫
《法華經 譬喻品第三》
所以，華光佛的世界，人壽很長，又很富有，人人都是菩薩，是多麼豐富的人間。所以我們現在在芸芸人群中，這麼多人，投入在這種苦難的人群裡，去付出無所求，這些人是不是其中有舍利弗？舍利弗那個國界的諸菩薩，全都還在人間嗎？開始在造福緣，造善、修福、結緣。
所以這些菩薩，慈濟人，我們一個都不可不尊重，我們對人人都要感恩。不只是會救人的人是菩薩，現最苦難形象的苦難人，他們也是菩薩。因為菩薩，若沒有這個苦難的境界，世間，佛陀所說的真理，苦諦，我們無法去體會到，所以說我們要愛，真誠的愛去付出，所以我們必定要對任何一個人，我們都要尊重。
所以人人，我們都是感恩與尊重，這無私的大愛，同樣我們也面對著很多的菩薩，若這樣，我們造福人群、結福緣，這就沒有讓它漏掉，我們都可以很完全。這是《法華經》很重要的重點，希望我們人人要慈悲等觀。
就是要很平等，我們的慧根要扎很深，這我們才不會，菩薩在我們的面前現境界，要來磨練我們，我們竟然就是經不起了一個聲色，我們就已經漏掉了。總而言之，要好好對任何一個人，還是感恩、尊重、愛。
很長久的時間，接下來這段(經)文就說，「爾時，世尊欲重宣此義，而說偈言。」這段(經)文，「舍利弗來世，成佛普智尊，號名曰華光，當度無量眾。」
爾時世尊
欲重宣此義
而說偈言
舍利弗來世
成佛普智尊
號名曰華光
當度無量眾
《法華經 譬喻品第三》
在這個地方，又再浮現了偈，偈，偈文，也就是說，這部經非常重要。大家聽了不要忘記它，為了要幫助將這段(經)文，佛陀所說，與舍利弗所互動的，應該我們要很深去記憶，所以集經的人，就將這段(經)文又再重述，再一次，所以這就是要助益，聞法者的記憶，聽法的人要深深記住。
為助益聞法者記憶
所以重宣說偈
舍利弗未來
一大事因緣
成佛之始
滅度之終
因為諸佛出世，都是為一大事因緣，舍利弗將來能夠成佛，也是一大事因緣。經過了這個一大事的因緣，不斷增長他的慧命，不斷在人群中，結好緣，一直到最後的成佛。成佛還是在那個國土，同樣用三乘法來說法，還是又再說方便法，還是同樣用妙權權教，來教育，這是他教育的一大事。因為在那個國土，雖然大家都發菩薩心，但是菩薩就是需要受教育，教育未來度生的法。這是佛佛道同，都是要這樣循環的教育。
每一尊佛，都是因一大事因緣，所以一直壽命十二小劫後滅度，滅度以前，還是又授在菩薩中，堅滿菩薩的記。這是舍利弗成佛那個過程，一大事因緣，重新再敘述。
此重述舍利弗
得佛授記：
將於未來
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
當得成佛
號曰華光如來
所以舍利弗，未來成佛的「地方」，那就是普智尊，也是十號具足，同樣能夠度無量眾，這是重新再說的法。在未來世，就是再過無量無邊劫，他才能夠成佛。不是說這樣你今天發心，下輩子就開始成佛，不是。他還要再來世的來世，無量數劫的來世，所以過無量無邊不可思議劫，他還要再，供養若干千萬億佛，這樣「奉持正法」。
這百千萬億佛，是剛才向大家說過了，我們現在的人間菩薩，以及現在現相，在讓我們幫助的，說不定在這其中，全都是有菩薩在我們的面前。所以，我們將他們都當作，這些全都是，這樣我們也是能夠，供養若干百千萬億佛。
就是在人群中，簡單地說，在人群中，我們都要用這種的供養，奉持正法的心。對人人歡喜的心對待，對他笑一下，就是歡喜的布施；苦難的人，我們扛一包米給他，這叫做物質的布施。這全都是叫做供養，所以說我們可以與大家，結很多好緣。供養就是結好緣，這個結好緣是奉持正法，還是以正法，要如何來度眾生？要如何互相成就？要如何大家的力量，去救苦、救難？這都叫做正法。
他就是具足，具足菩薩所行之道。我們人人都要這樣學，舍利弗也是經過這樣，在這個五濁惡世之中，他同樣要投入，同樣要對所有的眾生去付出，還要持正法、行菩薩道。到了這樣，全都過了很長久的時間，結無量的緣，當得成佛，那就是號曰華光如來。
這就是我們應該要很謹慎用心，不要在人群中起煩惱心，我們要好好自我警惕，不只是防非止惡。防非，就是人與人之間，我們不要受到外面的境界，來影響我們的心，這叫做防非，不是說你做壞事情，這種的防非而已。人與人之間互相對待，我們都要用感恩心，「你們這些都是菩薩！你的語氣若不好，我也要感恩你。」這就是我們修行的道場，五濁惡世，才是菩薩的道場。
我們信要生，疑要斷，這樣我們才緣能成熟。人與人之間，我們一定要生出信心，普天之下，無不都是菩薩，所以若能這樣，菩薩道具足才能夠成佛。各位，真的時時都要多用心。
Explanations by Master Cheng-Yan
Subject: Becoming a Buddha Is Most Honored(成佛普至尊)
Date: February.18. 2015
“Buddha-nature is intrinsic to sentient beings and the Roots of Wisdom and seeds of goodness will always exist in them. When faith arises, doubts cease and conditions mature. The Buddha gave verification and a prediction of attaining perfect enlightenment.”
This is something I constantly talk about. All sentient beings inherently have Buddha-nature, but we ourselves cover over our nature with ignorance. We have become unenlightened beings and put a great distance between ourselves and the Buddha. Since we intrinsically have Buddha-nature, our Roots of Wisdom and seeds of goodness will always exist.
So, starting now, we must find a way to recover our nature of True Suchness. We must also re-awaken our wisdom. “Wisdom” includes both discerning wisdom and impartial wisdom. With wisdom, we can discern between what is right and what is wrong, what is correct and what is incorrect, what is a principle and what is a matter and whether or not people are acting in harmony with the principles. When we encounter interpersonal conflicts, if we have pure wisdom, then we can discern the situation very clearly. In this era of great turbidity, we have a greater need of discerning wisdom. So, “In this great era, we must clearly distinguish right from wrong.”
In this great era, if we do not make an effort to be clear on what is right and wrong, then we will easily be influenced by the turbid perspectives of this era and be pulled down and dragged along by them. I often tell everyone that good and evil are in a tug of war. Isn’t that particularly true in this era? Technology is very advanced right now, so it is even more able to cloud our perspectives. Take television, for example. We can create a composite image. We can find a background and then put a person in front of it to make it seem like he was there. Clearly, he was not there, but we can put that scenery behind him. Then the people who see it think that it is real. So, in this great era, our eyes can be led along by that kind of scene, and we will be unable to tell whether it is real. So, now more than ever, we need great wisdom to distinguish right from wrong.
Thus, we talk about having discerning wisdom and impartial wisdom. We always say to “show compassion to all equally”. We must cultivate a heart of compassion, like that of the Buddha’s. The Buddha treats all sentient beings equally and sees every sentient being as His only child. A heart that is so impartial does not [discriminate] at all. No matter how right a person’s status is, how well off a person’s family is, how successful a person’s career is, everyone is equal, because we are all human. This is His compassion. Haven’t we been talking about this recently? Even the poorest people in the poorest places, though they have no money, they can use their strength to help people in and beyond their own country. Isn’t this true of our South African volunteers? They have faithfully accepted [the Dharma] and used it to turn the wheel in their minds. Not only do they help other people, not only do they work in their own country, but they also go help people in two other countries, in Mozambique and Swaziland. That is not all; they also go to a country which is in the middle of South Africa, Lesotho, and another country in Africa, Zimbabwe, which is farther away. It is over 1000 kilometers away. Tzu Chi volunteers in those countries seek to learn ways to help their own country, so they go on a pilgrimage to South Africa to learn the methods they use.
You see, South Africa has turned into the place in Africa where the Dharma is taught.This came about because seeds from Tzu Chi in Taiwan were bought to that place to inspire people to realize their spiritual wealth.The people who were poor and suffering were transformed into people who could help others, and the scope of their work is expanding.
The number of Bodhisattva[-volunteers] is already in the thousands.And the people they have helped number in the hundreds of thousands.This year’s winter aid distribution in Africa happened around New Year’s.During the distributions, we saw that in each country, in the poorest areas, the African Tzu Chi volunteers, wearing various uniforms, organized everything neatly.Some were “Bodhisattvas in grey”; others were in the blue and white uniforms.In the midst of all those poor people, they could carry a 20-kilo bag of rice and still bow deeply.
When the poor people came to receive the rice, they also bowed when they took it into their arms.One would say, “Bless you,” the other, “Thank you”.Everything was neat and orderly.Often, when I see these kind of images I wonder, isn’t this Buddha-nature?
Isn’t this the Root of Wisdom?
With the Root of wisdom, we show compassion to all equally; this is a seed of goodness.A seed of goodness was sown in that land.Then that seeded produced many fruits, which then produce seeds, which sprout into seedlings.The [original] seed will be there forever and will always exist.The seed of goodness is our pure intrinsic nature.So, “Roots of Wisdom and seeds of goodness will always exist in [us].”
And if we can each have faith, “Faith is the source of the Way, mother of merits.”If we can cultivate virtuous Dharma, if we can give rise to the Root of Wisdom, all our doubts will be eliminated.
Wasn’t Sariputra like this?His heart was pure. For countless lifetimes, he unceasingly followed Sakyamuni Buddha in his spiritual practice.A long time ago, Sariputra had aspired to walk the Bodhisattva-path.But a challenging situation cause him to lose his Bodhisattva-aspirations.
However, he was able to maintain the purity in his heart.By keeping his heart pure, he was able to be foremost in wisdom.
Yet, he was still lacking the great aspiration to walk the Bodhisattva-path among people, to do good deeds, benefit others and form good karmic affinities.This was what he was missing.
Once Sakyamuni Buddha saw that Sariputra had now formed this great aspiration, He verified that [this understanding] was correct.Thus all of Sariputra’s doubts were eliminated.He had no more doubts.He would go among the people to help them while sustaining a pure heart, undefiled by his interactions with others.
He would do good deeds, benefit others and form good karmic affinities.This is the way to walk the Bodhisattva-path.
Once his past doubts were eliminated, his courses and conditions matured.Therefore, “When faith arises, doubts cease and conditions mature.”Once faith arises, all doubts are eliminated.Since “doubt” obstructs the Path, we must rid ourselves of these obstacles, so that the conditions for attaining Buddhahood can begin to matureThis was the prediction the Buddha bestowed on Sariputra, thus, “The Buddha gave verification and a prediction of attaining perfect enlightenment.”
The Buddha verified this for His disciples, “This is the right thing to do. With this spiritual practice, you must continue on from this point. This is the right direction, so keep going and must diligently advance.”
How much farther do they have to go? Very far, because their karmic affinities and blessings are not yet complete.So, they must still go among people to extensive transform sentient beings.Then after a boundless period of time, one day they will attain Buddhahood. So, we must make an effort to be mindful. Since we have received a prediction of attaining Buddhahood, we must reach a state equal to the Buddha’s. To reach a state equal to the Buddha’s, we must be endowed with the ten epithets. Once Sariputra attains Buddhahood and becomes Flower Light Tathagata, He will live a very long life. However, His time will still come to an end. Eventually, He will bestow a prediction of Buddhahood upon Firm and Complete Bodhisattva. Each Buddha continues to pass on the lineage like this.
“Sariputra, after Flower Light Buddha enters Parinirvana, Right Dharma will abide I the world for 32 small kaplas. 32 small kalpas is very long time. “Dharma-semblance will also abide in the world for 32 small kalpas.”
So, I Flower Light Buddha’s world, people will live long and prosperous lives. Everyone will be a Bodhisattva, and it will be a world of great abundance. Currently, we live among a multitude of people and there are many people who devote themselves to helping the suffering. They give without expecting anything in return. Is Sariputra among them? Are the Bodhisattvas of Sariputra’s Buddha-land all currently in this world? They may be creating blessed conditions by doing good deeds, cultivating blessings and forming good karmic affinities. Therefore, we must respect every one of our Bodhisattva-volunteers.
We must be grateful to each and every one. Not only are people who help others Bodhisattvas, but these people who are manifesting the appearances of great suffering are also Bodhisattvas. This is because if Bodhisattvas do not encounter these conditions of suffering, they will not be able to realize the world’s truths of suffering as taught by the Buddha. And so, they must [help the suffering] out of a genuine sense of love. We must respect every single person. We must treat everyone with gratitude, respect and selfless great love. Then we see them all as Bodhisattvas. If we can do this, as we benefit people and form good affinities, we will not miss a single [opportunity]. We will be able to do this very thoroughly. This is a very important point in the Lotus Sutra. The Buddha hopes everyone will show compassion to all equally, which means we must be impartial. Our Root of Wisdom must be deeply planted so that when Bodhisattvas appear in front of us to challenge ad train us, we will not succumb to the challenge and lose our spiritual aspirations.
In summary, we must make an effort to treat everyone with gratitude, respect and love. We must do this for a very long time.
The next sutra passage states, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”, which is this passage, “Sariputra, in a future life, will become a Buddha, an honored one of universal wisdom, with the name Flower Light. He will transform countless beings”.
In this part of the sutra, verses appear again. A verse indicates that this part of the sutra is very important. After we hear it, we must not forget it. [Verses] help us remember this sutra passage. The Buddha’s words and His interactions with Sariputra are things we must deeply commit to memory so those compiling the sutras wanted to repeat this sutra passage. This was to help those who listen to the Dharma remember; those who hear must commit this to memory.
“To help those who listen to the Dharma remember, the Buddha restated in verses Sariputra’s one great cause in the future, the beginning of his attainment of Buddhahood and his end in Parinirvana.”
Because all Buddhas manifest in the world for one great cause, when Sariputra attains Buddhahood in the future, it will also be for one great cause. Through the causes ad conditions [leading to] this one great cause, he will continuously grow in wisdom-life and form good affinities with others until he eventually attains Buddhahood. After attaining Buddhahood in that future land, he will likewise teach the Three Vehicles and teach with skillful means. He will still give wondrous and provisional teachings. This will be the great cause of his teachings. Even though in that land, everyone will have formed Bodhisattva-aspirations, Bodhisattvas must still be taught ways to transform sentient beings in the future. All Buddhas share the same path, and They go through this cycle of teaching.
Every Buddha comes to the world for one great cause. So, [Flower Light Buddha] will do this for 12 kalpas until He enters Parinirvana. Before He enters Parinirvana. Before He enters Parinirvana, He will, from among all the Bodhisattvas, bestow a prediction of Buddhahood on. This is how Sariputra’s journey of becoming a Buddha and his one great cause are described again.
“Here it describes again how Sariputra attained the prediction of Buddhahood: In the future,after countless and boundless,inconceivable kalpas of making offerings to trillions of Buddhas and practicing Right Dharma, Sariputra will fully perfect the path of Bodhisattvas and will become a Buddha by the name of Flower Light Tathagata.
So, Sariputra, when he attains Buddhahood in this land in the future, will be honored one of universal wisdom, be endowed with the ten epithets and will be able to transform countless beings. This was the Dharma that was repeated. In a future lifetime, only after countless and boundless kalpas, he will be able to attain Buddhahood. One cannot simply form aspirations today and attain Buddha hood in one’s next lifetime. No. He must go through lifetime after lifetime, countless kalpas of lifetimes, aboundless and inconceivable number of kalpas.
He must also “make offerings to trillions of Buddhas.” Thus he will “uphold and practice Right Dharma.” As for these trillions of Buddhas, as I was just telling you before, the Bodhisattva-volunteers in this world and those who manifest appearances [of suffering] so that we can help them may include these Bodhisattvas among them.
So, we treat all of them as Buddhas. In this way, we can also “make offerings to trillions of Buddhas.” because They are among the people. To put it simple, when we interact with people, we must see ourselves as making offerings to them and upholding and practicing the Right Dharma.When we interact with everyone with joyful hearts, a simple can be an offering of joy. When we give a bag of rice to someone experiencing hardship, that is a material offering. These are all considered offerings. Through them we can form good karmic affinities with everyone. By making offerings we form good affinities. Forming affinities is part of upholding and practicing the Right Dharma. We still apply the Right Dharma to transform sentient beings, to help each other achieve realizations and to gather everyone’s strength to help those suffering and enduring hardships.
This is all part of the Right Dharma. This is how Sariputra will fully perfect the path of Bodhisattvas. We must all learn to do the same Sariputra also has to go through this. In this evil world of Five Turbidities, he also has to dedicate himself, to help all sentient beings, to uphold the Right Dharma and walk the Bodhisattva-path. In this way, after a very long period of time has passed, Sariputra will form countless affinities and attain Buddhahood His name will be Flower Light Tathagata.This is why we must always be mindful. When among others, we must not become afflicted. We must make an effort to be vigilant of this. We cannot just guard against wrongs and stop evil. Guarding against wrongs means we must not allow our interactions with people and external states to influence our minds. This is called guarding against wrongs. This is not just about refraining from doing bad things. When we interact with other people, we must feel grateful to them.
“You are all Bodhisattvas to me. Even if you do not speak kindly to me, I still feel grateful to you”. This is where we engage in spiritual cultivation. This evil world of Five Turbidities. We must give rise to faith to eliminate doubts. Only in this way will our karmic conditions mature. As we interact with people, we must have faith that everyone in this world is a Bodhisattva. If this is our spiritual practice, we can perfect the Bodhisattva-path and then attain Buddhahood. Everyone, truly, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「佛性眾生本具，慧根善種恆存，信生疑斷緣熟，見證授記圓覺。」
⊙「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」《法華經 譬喻品第三》
⊙「爾時，世尊欲重宣此義，而說偈言：舍利弗來世，成佛普智尊，號名曰華光，當度無量眾。」《法華經 譬喻品第三》
⊙為助益聞法者記憶，所以重宣說偈：舍利弗未來一大事因緣，成佛之始，滅度之終。
⊙此重述舍利弗得佛授記：將於未來，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，當得成佛，號曰華光如來。
【證嚴上人開示】
「佛性眾生本具，慧根善種恆存，信生疑斷緣熟，見證授記圓覺。」
佛性眾生本具
慧根善種恆存
信生疑斷緣熟
見證授記圓覺
這是時時都和大家分享，眾生人人本具佛性，卻是我們自己，自我將無明遮蓋住，變成了凡夫，與佛一段很長、很長的距離。我們人人，佛性既是本具，慧根善種也是恆存，所以我們現在開始，要如何找回來，我們的真如本性？我們的智慧，要自己重新來啟發。
智是分別智，慧是平等慧。智能夠分別人世間是非，是對的，是不對的，是道理，或者是事，人對事，是不是有合道理否？這個人我是非，我們若是智清淨，自然我們就分很清楚。
在這個很大的惡濁的時代裡，更需要智慧來分別，所以，大時代須明大是非。在這個大時代，我們若沒有好好明白大是非，我們會容易去受，這個時代濁氣的見解，將我們拉下去，會將我們拖去。常常告訴大家，善惡在拔河，何況在這個時代呢？這個時代科技發達，更是會模糊、迷糊了我們的見解。
看看現在電視也好等等，能夠用合成，用別的境，將人抓來這個境的前面，表示這個人有去到那個地方；明明沒去，卻是將那個景，能夠搬到這個人的背後裡，看到的人都認為：「真的哦！」所以這是一個大時代，會使我們眼根，受境界這樣將我們拖過去，是真、是假我們分不清楚。所以我們現在才更需要，大智慧來分別大是非。
所說說，智是分別智，慧就是平等慧。我們常常在說，慈悲等觀。我們要培養和佛同樣的慈悲心，佛心看眾生一律平等，視眾生為一子，這麼平等的心。沒有什麼，哪一個人的地位，有多高，哪一個人的家境，有多富有，哪一個人事業有多大，一律平等，因為都是人，這就是慈悲。
我們最近不是一直在說嗎？最貧窮的地方、最貧窮的人，他除了在他的國家裡面，雖然沒錢，他能夠用力去救濟。南非不就是嗎？他自己已經信受了，自己的心輪轉了。不只是他會去幫助人，又不只是在他的國家，還能夠跨過了二個國家，到莫三比克、史瓦濟蘭，;還不止，南非裡面最中間的一個國家，那就是賴索托，還有在非洲裡，這個辛巴威。
它離它是那麼遠，一千多公里的遠，這為了求法，為了要在那個地方，去幫助人，他要了解方法，去南非取經。
看，南非變成了，在非洲在轉法輪了，也是這粒種子，從臺灣慈濟，這種的種子，帶到那個地方去，去開啟了心靈的財富，去將那些貧困苦難人，變成了能夠幫助人的人。尤其是愈來愈廣，能夠幫助人的菩薩，已經好幾千人，甚至被他幫助過，不知幾十萬人過去了。
今年的冬令救濟，在非洲的國家，現在已經是在過年了，這種冬令的時候，看到每一個國家，最貧困的地方，同樣他們的同種族的人，不同的衣服，麼的整齊；「灰衣菩薩」、「藍天白雲」，這樣在貧困的人群中，拿著重重一包，二十公斤的米，能夠彎腰鞠躬，貧困的人，同樣要來接受，也是彎腰鞠躬，這樣將它接過來。一個是說：「祝福你。」一個就是說：「感恩。」次序整齊。常常看到這樣的畫面傳回來，感覺這不就是佛性嗎？這不就是慧根嗎？
這個慧根，慈悲等觀，這就是善種。這個善的種子這樣播，撒播在那個土地裡，看到那粒種子，纍纍成果了，粒粒萌芽了，這粒種子永恆，是永遠永遠都存在。善的種子是人的本性，所以「慧根善種恆存」，而我們人人若能信，這一念的信，「信為道源功德母」，我們若能夠從這個善法生，這個善的慧根，若一生，就疑，就斷了。
舍利弗不就是這樣嗎？他心清淨，不知道幾生幾世，累積下來，不斷追隨著釋迦牟尼佛修行。他就很長久、長久以前，原來也是發心要行菩薩道，只是這樣一個境界現前，讓他整個菩薩道的心退失，卻是他還是，這分清淨的本性，還是堅持著、保持著這分清淨的心，所以他才能夠智慧第一。不過，就是欠那分啟開大心，走入人群行菩薩道，行善事、造福業、結好緣，只差在這裡而已。
現在釋迦佛已經開始看到，舍利弗已經發心了，向舍利弗印證：「這就對了。」舍利弗所有的疑，全都斷除了，再也沒有疑了——只要在人群中投入，保持著這一念清淨的心，人群中不受污染，去行善、造福、結好緣，這樣就是叫做菩薩道。所以他過去的疑都斷了，這樣因緣才會成熟，所以「信生疑斷緣熟」。
這個信念一生起來，所有的疑全都斷掉了。所以，這個「疑」，就是我們的障礙道，所以我們要除掉了那個障礙，成佛的緣開始就能成熟。這是佛為舍利弗的授記，叫做「見證授記圓覺」。
佛陀向弟子見證，「你這樣就對了，這樣的修行，從現在開始，往前走，方向正確往前走，精進就對了。」「還要走多久？」「還很久。因為你的善緣、福果還沒完成，所以必定要再在人群中，去廣度眾生。」所以在無量無邊的時間，但是總有成佛的一天。所以我們應該好好用心。
既然受記要能夠成佛，必定要到與佛平等的境界，與佛平等的境界，那就是要十號具足。所以舍利弗既成佛，華光如來，華命如來壽命很長，但是也是有窮盡，後來還要為堅滿菩薩授記，佛佛，這樣不斷地傳承下去。
所以：「舍利弗！是華光佛滅度之後，正法住世三十二小劫。」三十二小劫很長，「像法住世亦三十二小劫。」
舍利弗
是華光佛
滅度之後
正法住世
三十二小劫
像法住世
亦三十二小劫
《法華經 譬喻品第三》
所以，華光佛的世界，人壽很長，又很富有，人人都是菩薩，是多麼豐富的人間。所以我們現在在芸芸人群中，這麼多人，投入在這種苦難的人群裡，去付出無所求，這些人是不是其中有舍利弗？舍利弗那個國界的諸菩薩，全都還在人間嗎？開始在造福緣，造善、修福、結緣。
所以這些菩薩，慈濟人，我們一個都不可不尊重，我們對人人都要感恩。不只是會救人的人是菩薩，現最苦難形象的苦難人，他們也是菩薩。因為菩薩，若沒有這個苦難的境界，世間，佛陀所說的真理，苦諦，我們無法去體會到，所以說我們要愛，真誠的愛去付出，所以我們必定要對任何一個人，我們都要尊重。
所以人人，我們都是感恩與尊重，這無私的大愛，同樣我們也面對著很多的菩薩，若這樣，我們造福人群、結福緣，這就沒有讓它漏掉，我們都可以很完全。這是《法華經》很重要的重點，希望我們人人要慈悲等觀。
就是要很平等，我們的慧根要扎很深，這我們才不會，菩薩在我們的面前現境界，要來磨練我們，我們竟然就是經不起了一個聲色，我們就已經漏掉了。總而言之，要好好對任何一個人，還是感恩、尊重、愛。
很長久的時間，接下來這段(經)文就說，「爾時，世尊欲重宣此義，而說偈言。」這段(經)文，「舍利弗來世，成佛普智尊，號名曰華光，當度無量眾。」
爾時世尊
欲重宣此義
而說偈言
舍利弗來世
成佛普智尊
號名曰華光
當度無量眾
《法華經 譬喻品第三》
在這個地方，又再浮現了偈，偈，偈文，也就是說，這部經非常重要。大家聽了不要忘記它，為了要幫助將這段(經)文，佛陀所說，與舍利弗所互動的，應該我們要很深去記憶，所以集經的人，就將這段(經)文又再重述，再一次，所以這就是要助益，聞法者的記憶，聽法的人要深深記住。
為助益聞法者記憶
所以重宣說偈
舍利弗未來
一大事因緣
成佛之始
滅度之終
因為諸佛出世，都是為一大事因緣，舍利弗將來能夠成佛，也是一大事因緣。經過了這個一大事的因緣，不斷增長他的慧命，不斷在人群中，結好緣，一直到最後的成佛。成佛還是在那個國土，同樣用三乘法來說法，還是又再說方便法，還是同樣用妙權權教，來教育，這是他教育的一大事。因為在那個國土，雖然大家都發菩薩心，但是菩薩就是需要受教育，教育未來度生的法。這是佛佛道同，都是要這樣循環的教育。
每一尊佛，都是因一大事因緣，所以一直壽命十二小劫後滅度，滅度以前，還是又授在菩薩中，堅滿菩薩的記。這是舍利弗成佛那個過程，一大事因緣，重新再敘述。
此重述舍利弗
得佛授記：
將於未來
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
當得成佛
號曰華光如來
所以舍利弗，未來成佛的「地方」，那就是普智尊，也是十號具足，同樣能夠度無量眾，這是重新再說的法。在未來世，就是再過無量無邊劫，他才能夠成佛。不是說這樣你今天發心，下輩子就開始成佛，不是。他還要再來世的來世，無量數劫的來世，所以過無量無邊不可思議劫，他還要再，供養若干千萬億佛，這樣「奉持正法」。
這百千萬億佛，是剛才向大家說過了，我們現在的人間菩薩，以及現在現相，在讓我們幫助的，說不定在這其中，全都是有菩薩在我們的面前。所以，我們將他們都當作，這些全都是，這樣我們也是能夠，供養若干百千萬億佛。
就是在人群中，簡單地說，在人群中，我們都要用這種的供養，奉持正法的心。對人人歡喜的心對待，對他笑一下，就是歡喜的布施；苦難的人，我們扛一包米給他，這叫做物質的布施。這全都是叫做供養，所以說我們可以與大家，結很多好緣。供養就是結好緣，這個結好緣是奉持正法，還是以正法，要如何來度眾生？要如何互相成就？要如何大家的力量，去救苦、救難？這都叫做正法。
他就是具足，具足菩薩所行之道。我們人人都要這樣學，舍利弗也是經過這樣，在這個五濁惡世之中，他同樣要投入，同樣要對所有的眾生去付出，還要持正法、行菩薩道。到了這樣，全都過了很長久的時間，結無量的緣，當得成佛，那就是號曰華光如來。
這就是我們應該要很謹慎用心，不要在人群中起煩惱心，我們要好好自我警惕，不只是防非止惡。防非，就是人與人之間，我們不要受到外面的境界，來影響我們的心，這叫做防非，不是說你做壞事情，這種的防非而已。人與人之間互相對待，我們都要用感恩心，「你們這些都是菩薩！你的語氣若不好，我也要感恩你。」這就是我們修行的道場，五濁惡世，才是菩薩的道場。
我們信要生，疑要斷，這樣我們才緣能成熟。人與人之間，我們一定要生出信心，普天之下，無不都是菩薩，所以若能這樣，菩薩道具足才能夠成佛。各位，真的時時都要多用心。
Explanations by Master Cheng-Yan
Subject: Becoming a Buddha Is Most Honored(成佛普至尊)
Date: February.18. 2015
“Buddha-nature is intrinsic to sentient beings and the Roots of Wisdom and seeds of goodness will always exist in them. When faith arises, doubts cease and conditions mature. The Buddha gave verification and a prediction of attaining perfect enlightenment.”
This is something I constantly talk about. All sentient beings inherently have Buddha-nature, but we ourselves cover over our nature with ignorance. We have become unenlightened beings and put a great distance between ourselves and the Buddha. Since we intrinsically have Buddha-nature, our Roots of Wisdom and seeds of goodness will always exist.
So, starting now, we must find a way to recover our nature of True Suchness. We must also re-awaken our wisdom. “Wisdom” includes both discerning wisdom and impartial wisdom. With wisdom, we can discern between what is right and what is wrong, what is correct and what is incorrect, what is a principle and what is a matter and whether or not people are acting in harmony with the principles. When we encounter interpersonal conflicts, if we have pure wisdom, then we can discern the situation very clearly. In this era of great turbidity, we have a greater need of discerning wisdom. So, “In this great era, we must clearly distinguish right from wrong.”
In this great era, if we do not make an effort to be clear on what is right and wrong, then we will easily be influenced by the turbid perspectives of this era and be pulled down and dragged along by them. I often tell everyone that good and evil are in a tug of war. Isn’t that particularly true in this era? Technology is very advanced right now, so it is even more able to cloud our perspectives. Take television, for example. We can create a composite image. We can find a background and then put a person in front of it to make it seem like he was there. Clearly, he was not there, but we can put that scenery behind him. Then the people who see it think that it is real. So, in this great era, our eyes can be led along by that kind of scene, and we will be unable to tell whether it is real. So, now more than ever, we need great wisdom to distinguish right from wrong.
Thus, we talk about having discerning wisdom and impartial wisdom. We always say to “show compassion to all equally”. We must cultivate a heart of compassion, like that of the Buddha’s. The Buddha treats all sentient beings equally and sees every sentient being as His only child. A heart that is so impartial does not [discriminate] at all. No matter how right a person’s status is, how well off a person’s family is, how successful a person’s career is, everyone is equal, because we are all human. This is His compassion. Haven’t we been talking about this recently? Even the poorest people in the poorest places, though they have no money, they can use their strength to help people in and beyond their own country. Isn’t this true of our South African volunteers? They have faithfully accepted [the Dharma] and used it to turn the wheel in their minds. Not only do they help other people, not only do they work in their own country, but they also go help people in two other countries, in Mozambique and Swaziland. That is not all; they also go to a country which is in the middle of South Africa, Lesotho, and another country in Africa, Zimbabwe, which is farther away. It is over 1000 kilometers away. Tzu Chi volunteers in those countries seek to learn ways to help their own country, so they go on a pilgrimage to South Africa to learn the methods they use.
You see, South Africa has turned into the place in Africa where the Dharma is taught.This came about because seeds from Tzu Chi in Taiwan were bought to that place to inspire people to realize their spiritual wealth.The people who were poor and suffering were transformed into people who could help others, and the scope of their work is expanding.
The number of Bodhisattva[-volunteers] is already in the thousands.And the people they have helped number in the hundreds of thousands.This year’s winter aid distribution in Africa happened around New Year’s.During the distributions, we saw that in each country, in the poorest areas, the African Tzu Chi volunteers, wearing various uniforms, organized everything neatly.Some were “Bodhisattvas in grey”; others were in the blue and white uniforms.In the midst of all those poor people, they could carry a 20-kilo bag of rice and still bow deeply.
When the poor people came to receive the rice, they also bowed when they took it into their arms.One would say, “Bless you,” the other, “Thank you”.Everything was neat and orderly.Often, when I see these kind of images I wonder, isn’t this Buddha-nature?
Isn’t this the Root of Wisdom?
With the Root of wisdom, we show compassion to all equally; this is a seed of goodness.A seed of goodness was sown in that land.Then that seeded produced many fruits, which then produce seeds, which sprout into seedlings.The [original] seed will be there forever and will always exist.The seed of goodness is our pure intrinsic nature.So, “Roots of Wisdom and seeds of goodness will always exist in [us].”
And if we can each have faith, “Faith is the source of the Way, mother of merits.”If we can cultivate virtuous Dharma, if we can give rise to the Root of Wisdom, all our doubts will be eliminated.
Wasn’t Sariputra like this?His heart was pure. For countless lifetimes, he unceasingly followed Sakyamuni Buddha in his spiritual practice.A long time ago, Sariputra had aspired to walk the Bodhisattva-path.But a challenging situation cause him to lose his Bodhisattva-aspirations.
However, he was able to maintain the purity in his heart.By keeping his heart pure, he was able to be foremost in wisdom.
Yet, he was still lacking the great aspiration to walk the Bodhisattva-path among people, to do good deeds, benefit others and form good karmic affinities.This was what he was missing.
Once Sakyamuni Buddha saw that Sariputra had now formed this great aspiration, He verified that [this understanding] was correct.Thus all of Sariputra’s doubts were eliminated.He had no more doubts.He would go among the people to help them while sustaining a pure heart, undefiled by his interactions with others.
He would do good deeds, benefit others and form good karmic affinities.This is the way to walk the Bodhisattva-path.
Once his past doubts were eliminated, his courses and conditions matured.Therefore, “When faith arises, doubts cease and conditions mature.”Once faith arises, all doubts are eliminated.Since “doubt” obstructs the Path, we must rid ourselves of these obstacles, so that the conditions for attaining Buddhahood can begin to matureThis was the prediction the Buddha bestowed on Sariputra, thus, “The Buddha gave verification and a prediction of attaining perfect enlightenment.”
The Buddha verified this for His disciples, “This is the right thing to do. With this spiritual practice, you must continue on from this point. This is the right direction, so keep going and must diligently advance.”
How much farther do they have to go? Very far, because their karmic affinities and blessings are not yet complete.So, they must still go among people to extensive transform sentient beings.Then after a boundless period of time, one day they will attain Buddhahood. So, we must make an effort to be mindful. Since we have received a prediction of attaining Buddhahood, we must reach a state equal to the Buddha’s. To reach a state equal to the Buddha’s, we must be endowed with the ten epithets. Once Sariputra attains Buddhahood and becomes Flower Light Tathagata, He will live a very long life. However, His time will still come to an end. Eventually, He will bestow a prediction of Buddhahood upon Firm and Complete Bodhisattva. Each Buddha continues to pass on the lineage like this.
“Sariputra, after Flower Light Buddha enters Parinirvana, Right Dharma will abide I the world for 32 small kaplas. 32 small kalpas is very long time. “Dharma-semblance will also abide in the world for 32 small kalpas.”
So, I Flower Light Buddha’s world, people will live long and prosperous lives. Everyone will be a Bodhisattva, and it will be a world of great abundance. Currently, we live among a multitude of people and there are many people who devote themselves to helping the suffering. They give without expecting anything in return. Is Sariputra among them? Are the Bodhisattvas of Sariputra’s Buddha-land all currently in this world? They may be creating blessed conditions by doing good deeds, cultivating blessings and forming good karmic affinities. Therefore, we must respect every one of our Bodhisattva-volunteers.
We must be grateful to each and every one. Not only are people who help others Bodhisattvas, but these people who are manifesting the appearances of great suffering are also Bodhisattvas. This is because if Bodhisattvas do not encounter these conditions of suffering, they will not be able to realize the world’s truths of suffering as taught by the Buddha. And so, they must [help the suffering] out of a genuine sense of love. We must respect every single person. We must treat everyone with gratitude, respect and selfless great love. Then we see them all as Bodhisattvas. If we can do this, as we benefit people and form good affinities, we will not miss a single [opportunity]. We will be able to do this very thoroughly. This is a very important point in the Lotus Sutra. The Buddha hopes everyone will show compassion to all equally, which means we must be impartial. Our Root of Wisdom must be deeply planted so that when Bodhisattvas appear in front of us to challenge ad train us, we will not succumb to the challenge and lose our spiritual aspirations.
In summary, we must make an effort to treat everyone with gratitude, respect and love. We must do this for a very long time.
The next sutra passage states, “At that time, the World-Honored One, wishing to restate His meaning, spoke in verse”, which is this passage, “Sariputra, in a future life, will become a Buddha, an honored one of universal wisdom, with the name Flower Light. He will transform countless beings”.
In this part of the sutra, verses appear again. A verse indicates that this part of the sutra is very important. After we hear it, we must not forget it. [Verses] help us remember this sutra passage. The Buddha’s words and His interactions with Sariputra are things we must deeply commit to memory so those compiling the sutras wanted to repeat this sutra passage. This was to help those who listen to the Dharma remember; those who hear must commit this to memory.
“To help those who listen to the Dharma remember, the Buddha restated in verses Sariputra’s one great cause in the future, the beginning of his attainment of Buddhahood and his end in Parinirvana.”
Because all Buddhas manifest in the world for one great cause, when Sariputra attains Buddhahood in the future, it will also be for one great cause. Through the causes ad conditions [leading to] this one great cause, he will continuously grow in wisdom-life and form good affinities with others until he eventually attains Buddhahood. After attaining Buddhahood in that future land, he will likewise teach the Three Vehicles and teach with skillful means. He will still give wondrous and provisional teachings. This will be the great cause of his teachings. Even though in that land, everyone will have formed Bodhisattva-aspirations, Bodhisattvas must still be taught ways to transform sentient beings in the future. All Buddhas share the same path, and They go through this cycle of teaching.
Every Buddha comes to the world for one great cause. So, [Flower Light Buddha] will do this for 12 kalpas until He enters Parinirvana. Before He enters Parinirvana. Before He enters Parinirvana, He will, from among all the Bodhisattvas, bestow a prediction of Buddhahood on. This is how Sariputra’s journey of becoming a Buddha and his one great cause are described again.
“Here it describes again how Sariputra attained the prediction of Buddhahood: In the future,after countless and boundless,inconceivable kalpas of making offerings to trillions of Buddhas and practicing Right Dharma, Sariputra will fully perfect the path of Bodhisattvas and will become a Buddha by the name of Flower Light Tathagata.
So, Sariputra, when he attains Buddhahood in this land in the future, will be honored one of universal wisdom, be endowed with the ten epithets and will be able to transform countless beings. This was the Dharma that was repeated. In a future lifetime, only after countless and boundless kalpas, he will be able to attain Buddhahood. One cannot simply form aspirations today and attain Buddha hood in one’s next lifetime. No. He must go through lifetime after lifetime, countless kalpas of lifetimes, aboundless and inconceivable number of kalpas.
He must also “make offerings to trillions of Buddhas.” Thus he will “uphold and practice Right Dharma.” As for these trillions of Buddhas, as I was just telling you before, the Bodhisattva-volunteers in this world and those who manifest appearances [of suffering] so that we can help them may include these Bodhisattvas among them.
So, we treat all of them as Buddhas. In this way, we can also “make offerings to trillions of Buddhas.” because They are among the people. To put it simple, when we interact with people, we must see ourselves as making offerings to them and upholding and practicing the Right Dharma.When we interact with everyone with joyful hearts, a simple can be an offering of joy. When we give a bag of rice to someone experiencing hardship, that is a material offering. These are all considered offerings. Through them we can form good karmic affinities with everyone. By making offerings we form good affinities. Forming affinities is part of upholding and practicing the Right Dharma. We still apply the Right Dharma to transform sentient beings, to help each other achieve realizations and to gather everyone’s strength to help those suffering and enduring hardships.
This is all part of the Right Dharma. This is how Sariputra will fully perfect the path of Bodhisattvas. We must all learn to do the same Sariputra also has to go through this. In this evil world of Five Turbidities, he also has to dedicate himself, to help all sentient beings, to uphold the Right Dharma and walk the Bodhisattva-path. In this way, after a very long period of time has passed, Sariputra will form countless affinities and attain Buddhahood His name will be Flower Light Tathagata.This is why we must always be mindful. When among others, we must not become afflicted. We must make an effort to be vigilant of this. We cannot just guard against wrongs and stop evil. Guarding against wrongs means we must not allow our interactions with people and external states to influence our minds. This is called guarding against wrongs. This is not just about refraining from doing bad things. When we interact with other people, we must feel grateful to them.
“You are all Bodhisattvas to me. Even if you do not speak kindly to me, I still feel grateful to you”. This is where we engage in spiritual cultivation. This evil world of Five Turbidities. We must give rise to faith to eliminate doubts. Only in this way will our karmic conditions mature. As we interact with people, we must have faith that everyone in this world is a Bodhisattva. If this is our spiritual practice, we can perfect the Bodhisattva-path and then attain Buddhahood. Everyone, truly, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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