20150219《靜思妙蓮華》 六度十力離垢莊嚴 (第505集)
（法華經•譬喻品第三）
⊙「一念淨心弘誓願，守志奉道念無悔，持六度行到彼岸，離垢me>莊嚴菩薩地。」
⊙「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》
⊙「供養無數佛，具足菩薩行，十力等功德，證於無上道，過無量劫已，劫名大寶嚴，世界名離垢，清淨無瑕穢。」《法華經譬喻品第三》
⊙具足菩薩應修道行，常以十力妙觀智，觀察一切諸法，悉皆明了，通達無礙。佛及菩薩所具十種之力用也。
⊙達事理，無能壞、無能勝，故名十力等功德，證於無上道。
⊙離垢，清淨無瑕穢。離惡行之過失，離煩惱之垢染，安住清澄，堅固菩薩地。
【證嚴上人開示】
「一念淨心弘誓願，守志奉道念無悔，持六度行到彼岸，離垢莊嚴菩薩地。」
一念淨心弘誓願
守志奉道念無悔
持六度行到彼岸
離垢莊嚴菩薩地
我們時時都要一念淨心，一念的清淨，我們才 才有辦法弘誓願，堅持在這個初發心的，大弘誓願。修行不是為自己，修行應該是為普天下眾生。人間平安，就是我們日日的平安，所以我們必定要，自己要做起，守志奉道。
發心立願，我們必定要堅持這念志願，心心念念絕對沒有後悔。這種「守志奉道念無悔」，是多麼的清高啊！修行者本來就該具足。
所以，這條路上該走的路，那個方法，那就是六度行，布施、持戒、忍辱、精進、禪定、智慧，一直到彼岸去。這是修行的方向，也就是守志奉道，絕對永遠沒有後悔，就是為人間行六度行。自己自度，也能度人，從凡夫的此岸，度到聖人、菩薩、佛的彼岸去，這是我們必定要來來回回，這樣「離垢莊嚴菩薩地」
我們的心，因為一念淨心，那就時時，和這個垢穢，就分離了。保持著這念心的清淨，投入在人群裡，要為他們行六度，來帶動人人能夠不走錯的路，往前前進，自然這個離垢、污染，不會再來惹我們的心，也不會讓眾生走錯路。
雖然我們聽經，常常感覺好像路途很長，還要很久、很久，才能夠成佛。聽到舍利弗受佛陀的授記，雖然是歡喜，歡喜在他終於有信心能夠成佛，有信心能成佛，那麼這條路要走就要很長，這麼長的時間，要經過無數生世，在人群中廣度眾生。這必定六度行具足，才有辦法來來回回，這到彼岸，是不斷地來回，那就是駕慈航。
這種倒駕慈航，去了又再回來；回來，修行、度人、結善緣、做好事、造福人群，將人度起來，送到彼岸。那個彼岸就是人的心，將人的凡夫心，度過了那個煩惱千尺浪的河。我們人人的煩惱，常常是波濤洶湧，也必定要有這樣的導師，知道水路，如何能避過了洶濤波浪。這就是需要有人願意發心，將眾生的煩惱，將它降伏下來，讓他知道，人心穩定下來，去除無明，然後將這個心，人人心的本性現前，也發心來行菩薩道，這叫做到彼岸。
所以，一世、一世，生生世世，這樣不斷反覆來去，就是持六度行，來來回回，將法輪這樣轉到眾生的心，眾生的心輪轉，彼岸就到了。所以因為這樣，能夠社會人群離垢穢，那種心念煩惱、垢穢，完全離開，讓這個人間成為祥和，社會祥和、一片溫暖的福地。這就是菩薩地，這種的莊嚴心地，人人做好事，人人是菩薩，這就是「離垢莊嚴菩薩地」。
就像印尼，在今年浴佛節的時候，我們的印尼靜思堂，外面非常特別的景象。有一群戴著白帽子，穿著藍色服裝，這一百八十位的青年，他(們)就是，穿梭在那個會場上，一百八十位的青年，服裝整齊，負責的就是引導大眾，很有次序的行列，這樣將他們引入到靜思堂，指導人人就位。
時間到，開始要浴佛了，他們他那裡當輔導員，要如何站整齊、要如何禮佛足、接花香等等。這群是在習經院的年輕人，習經院，他(們)是穆斯林，萬多個的孩子，年輕人，就是與慈濟結到很好的緣，每一次慈濟有什麼活動，他們就一定是投入來承擔志工。
看，這也是莊嚴人間。宗教不同，卻是那分愛是相同，這種愛的互動，這也是在轉法輪。人人的心不分你、我等等，不分宗教，你看，這就是人間菩薩莊嚴地。
我們前面的(經)文說，「爾時，世尊欲重宣此義，而說偈言。」意思就是，前面佛陀要為舍利弗授記之前，說盡了人間的菩薩道，那種的微妙，要將眾生轉小乘的法輪，為大乘的法輪，所以用很長的時間，為僧團來說法。那段的過程，舍利弗心境的起伏，一直到發心立願，舍利弗受記之後的國土等等，時間、國土的莊嚴。
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》
這都很重要的(經)文，所以因為這樣，就要再重複，不要忘記。大家聽了之後，還要再重新回復，前面所說的法，這樣法才能入心，我們才能記得，舍利弗來世成佛，是普智尊。再也沒有執偏空了，他已經是發大乘心，入人群中，將來成佛就是普智尊，非常普遍的智慧，就是通達宇宙萬物真理，這非常尊嚴的一位覺者，名叫做華光如來。未來所度的是無量的眾生，甚至供養無數佛，這是表示時間很長。
「供養無數佛，具足菩薩行，十力等功德，證於無上道，過無量劫已，劫名大寶嚴，世界名離垢，清淨無瑕穢。」
供養無數佛
具足菩薩行
十力等功德
證於無上道
過無量劫已
劫名大寶嚴
世界名離垢
清淨無瑕穢
《法華經譬喻品第三》
就是這段(經)文，就是在描述那尊佛，未來的華光佛，他就是這樣經過了，供養無數佛，度了無量眾，所以他已經是具足菩薩行。菩薩行若沒有全部具足，哪有辦法成佛呢？要成佛，行菩薩道的過程，要經過很多的佛所教化。
這也常常告訴大家，我們入人群中，人人本具佛性，人人在人群中，我們就要用感恩、尊重，無不是眾生互相成就，無不是眾生互相教育，所以我們在人群中能，「具足菩薩行」，甚至在人群中，「十力等功德」。因為「十力」，是種種的智慧，合會起來，有十種的力量，才有辦法來降伏眾生。
具足菩薩應修道行
常以十力妙觀智
觀察一切諸法
悉皆明了
通達無礙
佛及菩薩
所具十種之力用也
「證於無上道」。一定要十力具足，在人群中不受人群影響，還能將人群，從煩惱的凡夫此岸，度到菩薩發心的彼岸去，這必定要具足十力的功德，證到無上道。
「過無量劫已」。還要過了很久的時間，那時候的時代，那時候的名稱，叫做「大寶莊嚴」，那個世界名稱是「離垢」，就是遠離了垢穢的世界，完全很清淨，「清淨無瑕穢」。
這就是我們今天，所要說的這段(經)文，供養無數佛，必定要有具足菩薩行，而這個具足菩薩行，就是菩薩應修的道行。我們菩薩應修什麼行呢？大家知道嗎？六度；布施、持戒、忍辱、精進、禪定、智慧，這每一尊佛，必定要先具足，這六度行。
除了「六度」之外，還有「四諦」，我們要知道，人生的疾苦來自於「集」，所以苦、集、滅、道；這「四諦」、「六度」，同時還要知道，我們人的去來，「十二因緣」。這我們過去也說過，人是為何來做人？去來，到底是什麼？讓我們這樣去，又再來人生，人生之後何去？
又，常以十力妙觀智，來觀察一切諸法，全都瞭解。因為這十種的智力，無不都是針對著著人世間，眾生種種的習氣。菩薩在這些眾生的習氣中，如何去瞭解他？用什麼法對治？總共有十種。
這十種，不離開妙觀察智，非常微妙，用我們的智慧，去觀察世間種種眾生的煩惱。用什麼方法呢？去瞭解他們所集來的煩惱？如何用法去對治？所以叫做觀察一切諸法，悉皆明了。
「悉皆明了」，全都清楚了，這樣通達無礙。所以，佛及菩薩，所具足十種之力的用途，我們修菩薩行，必定要在人群中磨練出，瞭解眾生的性，才有辦法，將之轉變為，人人本具的佛性，從凡夫心轉為清淨的如來本性。又如來要具足一切菩薩善行，每一尊佛都是要經過菩薩行，這個善行、福緣，要造福人間，結好眾生緣。
常常告訴大家，釋迦佛與彌勒菩薩的因緣。彌勒菩薩的智慧，那時候一起在修行，二位修行者，那時候的佛（編按：弗沙佛），要如何來選擇前、後成佛？後來選擇釋迦菩薩，他因為眾生緣具足，所以先於彌勒菩薩，比彌勒菩薩，早先成佛。彌勒菩薩，雖然智慧通達，卻是眾生緣不夠，所以因為眾生緣不夠，他就是在釋迦佛的後面。
所以，會常常告訴大家，我們要感恩、我們要尊重、我們要愛。我們若常常對人人感恩、對人人尊重、對人人有愛，我們結好緣，未成佛前，先結好人緣，這樣我們一樣，能很快來成佛。
達事理
無能壞、無能勝
故名十力等功德
證於無上道
總而言之，要成佛，必定要具足，一切菩薩善行與福緣，才證得實相妙有之智。在人群中行善行、結福緣，慢慢瞭解了，人生就是這樣，瞭解了眾生的法，同時，慧，智慧也是這樣成長起來，所以了達一切。
因為眾生相與法，佛法的實相，全都相對，你體會了這項，就能瞭解言項——眾生的煩惱是由「集」來？哦！體會到了：佛道就是要在眾生中成長起來。這樣瞭解之後，真的是通達事理，人群中的事，人事，在佛菩薩的世界的道理，這已經都通達。
事理：事就是對眾生，理那是從佛菩薩得來，將這個道理運用在事裡、人群中，所以「無能壞」。若能這樣，用真實法在人間，就沒有什麼能破壞這個真理。所以「無能勝」，又沒有其他的法，勝過這個真實的妙法。因為世間邪道很多，我們若用正法在人間，所有的邪法，就無法勝過了佛的正法，所以說「通達事理無能壞」，沒人會來破壞它，也沒有人比這個法，更加殊勝，所以「故名十力等功德，證(於)無上道」。
「過無量劫已」。像這樣的修行，還要再經過無量劫，很長久的時間，「劫名大寶(嚴)，世界名離垢，清淨無瑕穢」，那就是離惡行的過失。
離垢 清淨無瑕穢
離惡行之過失
離煩惱之垢染
安住清澄
堅固菩薩地
清淨無瑕穢，意思就是說，已經離開惡行的過失，我們不會再做錯事了，方向不會再偏差了，所以離惡行之過失，斷煩惱之垢穢，所有的煩惱全都去除，能得清淨無瑕穢，自然就除掉了一切的障礙，所以這個世界的名，「離垢清淨」，一點都沒有污染。離惡行的過失，就是已經沒煩惱，這種安住，安住在清澄堅固的菩薩地。
所以，一念心清淨，念在初心，立四弘誓願，堅持我們的志節，在這條道路，永遠不後悔，堅持六度萬行，度眾生到彼岸去。這種離開了垢穢，莊嚴人間菩薩道，這人人做得到，不是做不到，所以只要有一念心，人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Transcend Defilements to Attain Magnificence (六度十力離垢莊嚴)
Date: February.19. 2015
“With a pure heart and mind, make the [Four] Great Vows. Resolve to follow the Path without regret. Practice the Six Paramitas to reach the other shore. Be free of defilements to reach the magnificent state of Bodhisattvas.”
We must always maintain a pure heart and mind. Only with a pure mind can we make great vows and sustain our initial aspirations of the [Four] Great Vows. We do not engage in spiritual practice for own sake, but for the sake of all sentient beings. When the world is peaceful, our daily lives will be peaceful. Thus, we absolutely must begin with ourselves by resolving to follow the Path. After we form aspirations and make vows, we must sustain our resolve. There must be no regrets in our minds at all. “Resolving to follow the Path without regret” is such a pure and admirable state of mind; every spiritual practitioner should be replete with it.
Therefore, the path we must follow, the methods we use, are the Six Paramitas. We practice giving, upholding precepts, patience, diligence, Samadhi and wisdom until we reach the other shore. This is the direction of our spiritual practice. We must resolve to follow the Path and never have any regrets. Thus we practice the Six Paramitas for the sake of the world. Not only can we transform ourselves, but we can also transform others, ferrying them from the shore of ordinary beings to the shore of sages, Bodhisattvas and Buddhas. We must travel back and forth between these two. Thus we can “be free of defilements to reach the magnificent state of Bodhisattvas.” With a pure heart and mind, at all times, we can leave our defilements behinds. We can maintain a pure mind and dedicate ourselves to helping others.
We practice the Six Paramitas for their sake and guide everyone so that they can avoid going down the wrong road and can keep moving forward. Naturally, in a state free of defilements, these contaminants will never disturb us again, nor lead sentient beings down the wrong road. When we listen to the teachings, we may feel like the road is very long and a lot of times still has to pass before we can attain Buddhahood. When Sariputra received the prediction of Buddhahood from the Buddha, though he was happy that he finally had faith that he would be able to attain Buddhahood, though he believed he would attain it, he still had a long way to go on this path. This will take a very long time and requires countless lifetimes of transforming sentient beings among the people.
Thus, he must be replete with the Six Paramitas in order to repeatedly return to this world. He repeatedly returns from the other shore. This is called returning on the ship of compassion. Returning on the ship of compassion means he goes to the other shore and then comes back. He comes back to engage in spiritual practice, transform people, form good affinities, do good deeds and benefit people. He transforms people and ferries them to the other shore. To reach the other shore, our ordinary minds must cross the 1000-foot swells of the river of afflictions. Our afflictions are like turbulent waves, so we need to have a guide who knows a way through the waters so that we can avoid these turbulent waves. Thus, we need someone who willingly aspires to subdue sentient beings’ afflictions to help us understand how to calm our minds and eliminate our ignorance.Then, our intrinsic nature can manifest, and we will also aspire to walk the Bodhisattva-path.This means we have reached the other shore.
So, lifetime after lifetime, as we repeatedly come to this world, we must practice the Six Paramitas.We repeatedly come back to turn the Dharma-wheel and transform the minds of sentient beings.
Once the wheels in their minds begin turning, they will reach the other shore.Because of this, people in society can transcend defilements.They can completely free ethemselves from afflictions and defilements, so that this world can be harmonious.A harmonious society is a comforting and blessed place.
This is the state of Bodhisattvas, a cvery magnificent state.
Everyone who does good deeds is a Bodhisattva.Thus everyone can “be free of defilements to reach the magnificent state of Bodhisattvas”.
For example, in Indonesia, during this year’s Buddha Bathing ceremony, there was a very unique scene right outside the Jing Si Hall.There was a group of people wearing white hats and blue uniforms.These 180 young people wove back and forth through the assembly.This group of 180 youths, dressed tidily, were responsible for guiding people to enter the Jing Si Hal in an orderly fashion.After guiding everyone to their place, it was the time for the bathing of the Buddha.
The youths stood there to direct them on how to stand properly, how to bow respectfully to the Buddha, how to receiver the flower, and so on.They were all from an Islamic bording school, so the students from this school are all Muslims.More than 10,000 of the students there have formed very good relationships with Tzu Chi.
Whenever Tzu Chi holds an event, they always come to volunteer.
Look at this magnificent state in the world!
These people follow different religions, but the love they share is the same.Interacting with each other out of love is also a way of tirning the Dharma-wheel.If people do not separate themselvesw from others, nor discrimiante based on religion, the magnificent state of Bodhisattvas will be in this world.t
The previous sutra passage states,.“At that time, the World-Honored One, wishing to restate His meaning, spoke in verse.”This refers to the section before the Buddha bestowed a prediction fo Buddhahood on Sariputra.He fully explained the subtlety and wonder of the Bodhisattva-path through this world.
In order to transform sentient beings’.Small Vehicle Dharma-wheels into Great Vehcile Dharma-wheels, He spent a very long time teaching the Dharma to the Sangha.
During that time, Sariputra’s state fo midn wavered back and forth until he formed aspirations and made vows.The era and the land in which Sariputra will attain Buddhahood will be magnificent.
At that time, the World-Honored One, wishing to restate His meaning, spoke in verse: Sariputra, in a future era, will become a Buddha, an honored one of universal wisdom, with the name Flower Light.He will transform countless beings.
This is a very important sutra passage.Because of this, it had to be repeated again so we will not forget.After we listen to it, we must go back to review the Dharma that was taught earlier.This is the way for us to take the Dharma to heart and to remember these teachings.
When Sariputrta becoems a Buddha in the future, He will be an honored one of universal wiasom, no long biased toward emptiness.He has already formed Great Vehicle aspirations to go among the people. Once will be a honored one of universal wisdom. His wisdom will be completely universal, which means He will thoroughly understand the true peinciples of all things in the universe. This enlightened one of great dignity will be called Flower Light Tathagata.
He will transform countless sentient beings and make offerings to countless Buddhas. this will take a very long time.
Having made offerings to countless Buddhas and perfected the Bodhisattva-practice, the Ten Powers and other merits and virtues, he will realize the unsurpassed way. After countless kalpas have passed, there will be a kalpa named Great Treasure Adornment and a world named Free of Defilements, pure and without flaws.”
This passage describes the future Buddha, Flower Light.After making offerings to countless Buddhas and transforming countless beings, Sariputra will have perfected the Bodhisattva-practice. Without perfecting the Bodhisattva-practice, how can he attain Buddhahood?
In the process of attaining Buddhahood, he has to taught and transformed by many Buddhas. I always tell everyone that we must go among the people, as they all intrinsically have Buddha-nature. When we are among the people, we must treat with gratitude and respect. Sentient beings can help each other succeed. Sentient beings can teach each other.
So, when we go among people we can “perfect the Bodhisattva-practice”. Furthermore, we can perfect “the Ten Powers and other merits and virtues”. The Ten Powers come from bringing various kinds of wisdom together. Only when we have these ten kinds of powers will it be possible to train sentient beings.
“Having perfected the practice of Bodhisattvas, one will always contemplate all things with the Then Powers ad profound discerning wisdom so everything will be clear, and one’s thorough understanding will be unhindered. This is the use of the ten kinds of powers of Buddhas and Bodhisattvas.”
To “realize the unsurpassed way”, he has to perfect the Ten Powers, so that he ca go among people without being influenced by them. He can also ferry them from the shore of ordinary people and afflictions to the shore of forming Bodhisattva-aspirations. This requires the merits and virtues that come from perfecting the Ten Powers and realizing the unsurpassed way. “After countless kalpas have passed” means a long time still needs to pass. The name of that era will be “Great Treasure Adornment”. The name of that world will be “Free of Defilements”. This will be a world that has transcended defilements”. It is very pure, “pure ad without flaws”. This is in the sutra passage we are discussing today”.
“Having made offerings to countless Buddhas” requires us to perfect Bodhisattva-practices. To perfect Bodhisattva-practices, we must cultivate what Bodhisattvas must practice. What must Bodhisattvas practice? Do all of you know? The Six Paramitas, giving, upholding precepts, patience, diligence, Samadhi and wisdom. Each Buddha must first perfect of the Six Paramitas. Other than the Six Paramitas, [we must also understad] the Four Noble Truths. We need to understand that suffering in life arises from “causation”. With suffering, causation, cessation and the Path, the Four Noble Truths, and the Six Paramitas, we also must understand how people come and go from life through the 12 Links of Cyclic Existence. We have discussed them before. How do people become humans? How do we come ad go from our lives? Why do we leave and come back in another life? Where do we go when our lives end? Then, we must always contemplate all things with the Ten Powers and profound discerning wisdom.
Then we can understand everything because the power of these ten kinds of wisdom are directed at understanding sentient beings’ various kinds of habitual tendencies. Bodhisattvas need to understand these tendencies and how to eliminate them. There are ten of these powers in total, which all require profound discerning wisdom. This wisdom is very subtle and wondrous. We must exercise our wisdom to observe the afflictions of various sentient beings in this world and know what methods to use to understand the afflictions they have accumulated and how to treat them with the Dharma.
Therefore, we must contemplate all things so everything will be clear. “Everything will be clear” means that when everything is clear to us, we understand everything, without obstacles. So, Buddhas and Bodhisattvas have perfected the application of the Ten Powers. To cultivate the Bodhisattva-practice, we must go among people to train ourselves. We must understand their disposition before we are able to turn them back toward their intrinsic Buddha-nature. Ordinary beings must return to their pure Tathagatas-nature, and Tathagatas must perfect all these wholesome Bodhisattvas-practices.
Each Buddha must first cultivate the Bodhisattva-practice of doing wholesome deeds and forming blessed conditions. We must benefit this world and create good affinities with sentient beings.
I constantly tell everyone about the causes and conditions of Sakyamuni Buddha and Maitreya Bodhisattva. Maitreya Bodhisattva was very wise.
At one time, they engaged in spiritual practice together. How did the Buddha of that time decide the order in which they would attain Buddhahood? He entered up choosing Sakyamuni Bodhisattva first because He was replete with good affinities with sentient beings. So, he would attain Buddhahood before Maitreya. Though Maitreya had wisdom and understanding, he did not form enough karmic affinities. Because his affinities were insufficient, he will attain Buddhahood after Sakyamui. Therefore, I constantly tell everyone that we must treat everyone with gratitude respect and love. If we are always grateful, respectful ad loving, we will form good karmic affinities. Before attaining Buddhahood, we must first form good karmic affinities. Then we can be like [Sakyamui] and attain Buddhahood more quickly.
“The state of realizing the workings of things and their principles is indestructible and unsurpassable.
Thus, [having perfected] the Ten Powers and others merits and virtues, he will reqalize the unsurpassed way.
In summary, in order to attain Buddhahood, we must have perfected all wholesome Bodhisattva-practices and blessed conditions so we can realize the wisdom of ultimate reality and wondrous existence.
When we interact with others to do good deeds and form good affinities, we will gradually understand the way life is and the workings of sentient beings. At the same time, this is how we develop our wisdom so we can understand everything.
Because sentient beings’ appearances are connected to the Buddha’s True Appearance, once we realize one, we can understand the other. Sentient beings’ afflictions arise from “causation.” Understanding this, we know we have to go among people in order to walk the path to Buddhahood. Once we have this understanding, we will truly comprehend the workings of things and their principles. The workings of people and matters can be thoroughly understood with the principles of the state of Buddhas and Bodhisattva.
The working of things are learned from sentient beings, and principles are learned from Buddhas and Bodhisattvas. These principles can then be applied to dealing with matters in the world. So, they are “indestructible.” If we can apply the True Dharma in this world, there is nothing that can destroy these truths.
This state is also unsurpassable. There is no other teaching that can surpass this true and wondrous Dharma. Because there are many deviant paths, we must apply the Right Dharma in this world. No deviant teaching can surpass the Buddha’s Right Dharma, thus, “The state of realizing the workings of things and their principles is indestructible and nothing can surpass it”.
Thus, “[having perfected] the Ten Powers and other merits and virtues, he realized the unsurpassed way.” “After countless kalpas have passed” means spiritual practices like this take countless kalpas, which is a very long time. “There will be a kalpas named Great Treasure Adornmant and a world named Free of Defilements, pure and without flaws. It is free of the transgressions of evil acts.
Being pure and without flaws means being free of the transgressions of evil acts, being free of the defilement of afflictions, and abiding in a clear, pure and firm Bodhisattva state of mind.
“Pure and without flaws” means we are free of the transgressions of evil acts. We will no longer make mistakes and will not deviate from our course, so we are free of the transgressions of evil acts. When we are free of the defilement of afflictions, all our afflictions will be eliminated and we can become pure and without flaws. Then naturally we can eliminate all hindrances. Thus, the name of this world will be Free of Defilements, which means it has no impurities. Free of the transgressions of evil acts, we will be free of afflictions and abide in a clear, pure and firm Bodhisattva state of mind.
So, with a pure heart, we can focus on our initial aspirations and make the Four Great Vows. We must strictly maintain our moral integrity and walk on this path without regrets. We must persevere in actualizing the Six Paramitas in all actions and ferry sentient beings to the others shore. When we can free ourselves from defilements, we bring dignity to the Bodhisattva-path we walk. This is something everyone can do. It is not impossible, as long as we have the will. Therefore, everyone 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）
⊙「一念淨心弘誓願，守志奉道念無悔，持六度行到彼岸，離垢me>莊嚴菩薩地。」
⊙「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》
⊙「供養無數佛，具足菩薩行，十力等功德，證於無上道，過無量劫已，劫名大寶嚴，世界名離垢，清淨無瑕穢。」《法華經譬喻品第三》
⊙具足菩薩應修道行，常以十力妙觀智，觀察一切諸法，悉皆明了，通達無礙。佛及菩薩所具十種之力用也。
⊙達事理，無能壞、無能勝，故名十力等功德，證於無上道。
⊙離垢，清淨無瑕穢。離惡行之過失，離煩惱之垢染，安住清澄，堅固菩薩地。
【證嚴上人開示】
「一念淨心弘誓願，守志奉道念無悔，持六度行到彼岸，離垢莊嚴菩薩地。」
一念淨心弘誓願
守志奉道念無悔
持六度行到彼岸
離垢莊嚴菩薩地
我們時時都要一念淨心，一念的清淨，我們才 才有辦法弘誓願，堅持在這個初發心的，大弘誓願。修行不是為自己，修行應該是為普天下眾生。人間平安，就是我們日日的平安，所以我們必定要，自己要做起，守志奉道。
發心立願，我們必定要堅持這念志願，心心念念絕對沒有後悔。這種「守志奉道念無悔」，是多麼的清高啊！修行者本來就該具足。
所以，這條路上該走的路，那個方法，那就是六度行，布施、持戒、忍辱、精進、禪定、智慧，一直到彼岸去。這是修行的方向，也就是守志奉道，絕對永遠沒有後悔，就是為人間行六度行。自己自度，也能度人，從凡夫的此岸，度到聖人、菩薩、佛的彼岸去，這是我們必定要來來回回，這樣「離垢莊嚴菩薩地」
我們的心，因為一念淨心，那就時時，和這個垢穢，就分離了。保持著這念心的清淨，投入在人群裡，要為他們行六度，來帶動人人能夠不走錯的路，往前前進，自然這個離垢、污染，不會再來惹我們的心，也不會讓眾生走錯路。
雖然我們聽經，常常感覺好像路途很長，還要很久、很久，才能夠成佛。聽到舍利弗受佛陀的授記，雖然是歡喜，歡喜在他終於有信心能夠成佛，有信心能成佛，那麼這條路要走就要很長，這麼長的時間，要經過無數生世，在人群中廣度眾生。這必定六度行具足，才有辦法來來回回，這到彼岸，是不斷地來回，那就是駕慈航。
這種倒駕慈航，去了又再回來；回來，修行、度人、結善緣、做好事、造福人群，將人度起來，送到彼岸。那個彼岸就是人的心，將人的凡夫心，度過了那個煩惱千尺浪的河。我們人人的煩惱，常常是波濤洶湧，也必定要有這樣的導師，知道水路，如何能避過了洶濤波浪。這就是需要有人願意發心，將眾生的煩惱，將它降伏下來，讓他知道，人心穩定下來，去除無明，然後將這個心，人人心的本性現前，也發心來行菩薩道，這叫做到彼岸。
所以，一世、一世，生生世世，這樣不斷反覆來去，就是持六度行，來來回回，將法輪這樣轉到眾生的心，眾生的心輪轉，彼岸就到了。所以因為這樣，能夠社會人群離垢穢，那種心念煩惱、垢穢，完全離開，讓這個人間成為祥和，社會祥和、一片溫暖的福地。這就是菩薩地，這種的莊嚴心地，人人做好事，人人是菩薩，這就是「離垢莊嚴菩薩地」。
就像印尼，在今年浴佛節的時候，我們的印尼靜思堂，外面非常特別的景象。有一群戴著白帽子，穿著藍色服裝，這一百八十位的青年，他(們)就是，穿梭在那個會場上，一百八十位的青年，服裝整齊，負責的就是引導大眾，很有次序的行列，這樣將他們引入到靜思堂，指導人人就位。
時間到，開始要浴佛了，他們他那裡當輔導員，要如何站整齊、要如何禮佛足、接花香等等。這群是在習經院的年輕人，習經院，他(們)是穆斯林，萬多個的孩子，年輕人，就是與慈濟結到很好的緣，每一次慈濟有什麼活動，他們就一定是投入來承擔志工。
看，這也是莊嚴人間。宗教不同，卻是那分愛是相同，這種愛的互動，這也是在轉法輪。人人的心不分你、我等等，不分宗教，你看，這就是人間菩薩莊嚴地。
我們前面的(經)文說，「爾時，世尊欲重宣此義，而說偈言。」意思就是，前面佛陀要為舍利弗授記之前，說盡了人間的菩薩道，那種的微妙，要將眾生轉小乘的法輪，為大乘的法輪，所以用很長的時間，為僧團來說法。那段的過程，舍利弗心境的起伏，一直到發心立願，舍利弗受記之後的國土等等，時間、國土的莊嚴。
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》
這都很重要的(經)文，所以因為這樣，就要再重複，不要忘記。大家聽了之後，還要再重新回復，前面所說的法，這樣法才能入心，我們才能記得，舍利弗來世成佛，是普智尊。再也沒有執偏空了，他已經是發大乘心，入人群中，將來成佛就是普智尊，非常普遍的智慧，就是通達宇宙萬物真理，這非常尊嚴的一位覺者，名叫做華光如來。未來所度的是無量的眾生，甚至供養無數佛，這是表示時間很長。
「供養無數佛，具足菩薩行，十力等功德，證於無上道，過無量劫已，劫名大寶嚴，世界名離垢，清淨無瑕穢。」
供養無數佛
具足菩薩行
十力等功德
證於無上道
過無量劫已
劫名大寶嚴
世界名離垢
清淨無瑕穢
《法華經譬喻品第三》
就是這段(經)文，就是在描述那尊佛，未來的華光佛，他就是這樣經過了，供養無數佛，度了無量眾，所以他已經是具足菩薩行。菩薩行若沒有全部具足，哪有辦法成佛呢？要成佛，行菩薩道的過程，要經過很多的佛所教化。
這也常常告訴大家，我們入人群中，人人本具佛性，人人在人群中，我們就要用感恩、尊重，無不是眾生互相成就，無不是眾生互相教育，所以我們在人群中能，「具足菩薩行」，甚至在人群中，「十力等功德」。因為「十力」，是種種的智慧，合會起來，有十種的力量，才有辦法來降伏眾生。
具足菩薩應修道行
常以十力妙觀智
觀察一切諸法
悉皆明了
通達無礙
佛及菩薩
所具十種之力用也
「證於無上道」。一定要十力具足，在人群中不受人群影響，還能將人群，從煩惱的凡夫此岸，度到菩薩發心的彼岸去，這必定要具足十力的功德，證到無上道。
「過無量劫已」。還要過了很久的時間，那時候的時代，那時候的名稱，叫做「大寶莊嚴」，那個世界名稱是「離垢」，就是遠離了垢穢的世界，完全很清淨，「清淨無瑕穢」。
這就是我們今天，所要說的這段(經)文，供養無數佛，必定要有具足菩薩行，而這個具足菩薩行，就是菩薩應修的道行。我們菩薩應修什麼行呢？大家知道嗎？六度；布施、持戒、忍辱、精進、禪定、智慧，這每一尊佛，必定要先具足，這六度行。
除了「六度」之外，還有「四諦」，我們要知道，人生的疾苦來自於「集」，所以苦、集、滅、道；這「四諦」、「六度」，同時還要知道，我們人的去來，「十二因緣」。這我們過去也說過，人是為何來做人？去來，到底是什麼？讓我們這樣去，又再來人生，人生之後何去？
又，常以十力妙觀智，來觀察一切諸法，全都瞭解。因為這十種的智力，無不都是針對著著人世間，眾生種種的習氣。菩薩在這些眾生的習氣中，如何去瞭解他？用什麼法對治？總共有十種。
這十種，不離開妙觀察智，非常微妙，用我們的智慧，去觀察世間種種眾生的煩惱。用什麼方法呢？去瞭解他們所集來的煩惱？如何用法去對治？所以叫做觀察一切諸法，悉皆明了。
「悉皆明了」，全都清楚了，這樣通達無礙。所以，佛及菩薩，所具足十種之力的用途，我們修菩薩行，必定要在人群中磨練出，瞭解眾生的性，才有辦法，將之轉變為，人人本具的佛性，從凡夫心轉為清淨的如來本性。又如來要具足一切菩薩善行，每一尊佛都是要經過菩薩行，這個善行、福緣，要造福人間，結好眾生緣。
常常告訴大家，釋迦佛與彌勒菩薩的因緣。彌勒菩薩的智慧，那時候一起在修行，二位修行者，那時候的佛（編按：弗沙佛），要如何來選擇前、後成佛？後來選擇釋迦菩薩，他因為眾生緣具足，所以先於彌勒菩薩，比彌勒菩薩，早先成佛。彌勒菩薩，雖然智慧通達，卻是眾生緣不夠，所以因為眾生緣不夠，他就是在釋迦佛的後面。
所以，會常常告訴大家，我們要感恩、我們要尊重、我們要愛。我們若常常對人人感恩、對人人尊重、對人人有愛，我們結好緣，未成佛前，先結好人緣，這樣我們一樣，能很快來成佛。
達事理
無能壞、無能勝
故名十力等功德
證於無上道
總而言之，要成佛，必定要具足，一切菩薩善行與福緣，才證得實相妙有之智。在人群中行善行、結福緣，慢慢瞭解了，人生就是這樣，瞭解了眾生的法，同時，慧，智慧也是這樣成長起來，所以了達一切。
因為眾生相與法，佛法的實相，全都相對，你體會了這項，就能瞭解言項——眾生的煩惱是由「集」來？哦！體會到了：佛道就是要在眾生中成長起來。這樣瞭解之後，真的是通達事理，人群中的事，人事，在佛菩薩的世界的道理，這已經都通達。
事理：事就是對眾生，理那是從佛菩薩得來，將這個道理運用在事裡、人群中，所以「無能壞」。若能這樣，用真實法在人間，就沒有什麼能破壞這個真理。所以「無能勝」，又沒有其他的法，勝過這個真實的妙法。因為世間邪道很多，我們若用正法在人間，所有的邪法，就無法勝過了佛的正法，所以說「通達事理無能壞」，沒人會來破壞它，也沒有人比這個法，更加殊勝，所以「故名十力等功德，證(於)無上道」。
「過無量劫已」。像這樣的修行，還要再經過無量劫，很長久的時間，「劫名大寶(嚴)，世界名離垢，清淨無瑕穢」，那就是離惡行的過失。
離垢 清淨無瑕穢
離惡行之過失
離煩惱之垢染
安住清澄
堅固菩薩地
清淨無瑕穢，意思就是說，已經離開惡行的過失，我們不會再做錯事了，方向不會再偏差了，所以離惡行之過失，斷煩惱之垢穢，所有的煩惱全都去除，能得清淨無瑕穢，自然就除掉了一切的障礙，所以這個世界的名，「離垢清淨」，一點都沒有污染。離惡行的過失，就是已經沒煩惱，這種安住，安住在清澄堅固的菩薩地。
所以，一念心清淨，念在初心，立四弘誓願，堅持我們的志節，在這條道路，永遠不後悔，堅持六度萬行，度眾生到彼岸去。這種離開了垢穢，莊嚴人間菩薩道，這人人做得到，不是做不到，所以只要有一念心，人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Transcend Defilements to Attain Magnificence (六度十力離垢莊嚴)
Date: February.19. 2015
“With a pure heart and mind, make the [Four] Great Vows. Resolve to follow the Path without regret. Practice the Six Paramitas to reach the other shore. Be free of defilements to reach the magnificent state of Bodhisattvas.”
We must always maintain a pure heart and mind. Only with a pure mind can we make great vows and sustain our initial aspirations of the [Four] Great Vows. We do not engage in spiritual practice for own sake, but for the sake of all sentient beings. When the world is peaceful, our daily lives will be peaceful. Thus, we absolutely must begin with ourselves by resolving to follow the Path. After we form aspirations and make vows, we must sustain our resolve. There must be no regrets in our minds at all. “Resolving to follow the Path without regret” is such a pure and admirable state of mind; every spiritual practitioner should be replete with it.
Therefore, the path we must follow, the methods we use, are the Six Paramitas. We practice giving, upholding precepts, patience, diligence, Samadhi and wisdom until we reach the other shore. This is the direction of our spiritual practice. We must resolve to follow the Path and never have any regrets. Thus we practice the Six Paramitas for the sake of the world. Not only can we transform ourselves, but we can also transform others, ferrying them from the shore of ordinary beings to the shore of sages, Bodhisattvas and Buddhas. We must travel back and forth between these two. Thus we can “be free of defilements to reach the magnificent state of Bodhisattvas.” With a pure heart and mind, at all times, we can leave our defilements behinds. We can maintain a pure mind and dedicate ourselves to helping others.
We practice the Six Paramitas for their sake and guide everyone so that they can avoid going down the wrong road and can keep moving forward. Naturally, in a state free of defilements, these contaminants will never disturb us again, nor lead sentient beings down the wrong road. When we listen to the teachings, we may feel like the road is very long and a lot of times still has to pass before we can attain Buddhahood. When Sariputra received the prediction of Buddhahood from the Buddha, though he was happy that he finally had faith that he would be able to attain Buddhahood, though he believed he would attain it, he still had a long way to go on this path. This will take a very long time and requires countless lifetimes of transforming sentient beings among the people.
Thus, he must be replete with the Six Paramitas in order to repeatedly return to this world. He repeatedly returns from the other shore. This is called returning on the ship of compassion. Returning on the ship of compassion means he goes to the other shore and then comes back. He comes back to engage in spiritual practice, transform people, form good affinities, do good deeds and benefit people. He transforms people and ferries them to the other shore. To reach the other shore, our ordinary minds must cross the 1000-foot swells of the river of afflictions. Our afflictions are like turbulent waves, so we need to have a guide who knows a way through the waters so that we can avoid these turbulent waves. Thus, we need someone who willingly aspires to subdue sentient beings’ afflictions to help us understand how to calm our minds and eliminate our ignorance.Then, our intrinsic nature can manifest, and we will also aspire to walk the Bodhisattva-path.This means we have reached the other shore.
So, lifetime after lifetime, as we repeatedly come to this world, we must practice the Six Paramitas.We repeatedly come back to turn the Dharma-wheel and transform the minds of sentient beings.
Once the wheels in their minds begin turning, they will reach the other shore.Because of this, people in society can transcend defilements.They can completely free ethemselves from afflictions and defilements, so that this world can be harmonious.A harmonious society is a comforting and blessed place.
This is the state of Bodhisattvas, a cvery magnificent state.
Everyone who does good deeds is a Bodhisattva.Thus everyone can “be free of defilements to reach the magnificent state of Bodhisattvas”.
For example, in Indonesia, during this year’s Buddha Bathing ceremony, there was a very unique scene right outside the Jing Si Hall.There was a group of people wearing white hats and blue uniforms.These 180 young people wove back and forth through the assembly.This group of 180 youths, dressed tidily, were responsible for guiding people to enter the Jing Si Hal in an orderly fashion.After guiding everyone to their place, it was the time for the bathing of the Buddha.
The youths stood there to direct them on how to stand properly, how to bow respectfully to the Buddha, how to receiver the flower, and so on.They were all from an Islamic bording school, so the students from this school are all Muslims.More than 10,000 of the students there have formed very good relationships with Tzu Chi.
Whenever Tzu Chi holds an event, they always come to volunteer.
Look at this magnificent state in the world!
These people follow different religions, but the love they share is the same.Interacting with each other out of love is also a way of tirning the Dharma-wheel.If people do not separate themselvesw from others, nor discrimiante based on religion, the magnificent state of Bodhisattvas will be in this world.t
The previous sutra passage states,.“At that time, the World-Honored One, wishing to restate His meaning, spoke in verse.”This refers to the section before the Buddha bestowed a prediction fo Buddhahood on Sariputra.He fully explained the subtlety and wonder of the Bodhisattva-path through this world.
In order to transform sentient beings’.Small Vehicle Dharma-wheels into Great Vehcile Dharma-wheels, He spent a very long time teaching the Dharma to the Sangha.
During that time, Sariputra’s state fo midn wavered back and forth until he formed aspirations and made vows.The era and the land in which Sariputra will attain Buddhahood will be magnificent.
At that time, the World-Honored One, wishing to restate His meaning, spoke in verse: Sariputra, in a future era, will become a Buddha, an honored one of universal wisdom, with the name Flower Light.He will transform countless beings.
This is a very important sutra passage.Because of this, it had to be repeated again so we will not forget.After we listen to it, we must go back to review the Dharma that was taught earlier.This is the way for us to take the Dharma to heart and to remember these teachings.
When Sariputrta becoems a Buddha in the future, He will be an honored one of universal wiasom, no long biased toward emptiness.He has already formed Great Vehicle aspirations to go among the people. Once will be a honored one of universal wisdom. His wisdom will be completely universal, which means He will thoroughly understand the true peinciples of all things in the universe. This enlightened one of great dignity will be called Flower Light Tathagata.
He will transform countless sentient beings and make offerings to countless Buddhas. this will take a very long time.
Having made offerings to countless Buddhas and perfected the Bodhisattva-practice, the Ten Powers and other merits and virtues, he will realize the unsurpassed way. After countless kalpas have passed, there will be a kalpa named Great Treasure Adornment and a world named Free of Defilements, pure and without flaws.”
This passage describes the future Buddha, Flower Light.After making offerings to countless Buddhas and transforming countless beings, Sariputra will have perfected the Bodhisattva-practice. Without perfecting the Bodhisattva-practice, how can he attain Buddhahood?
In the process of attaining Buddhahood, he has to taught and transformed by many Buddhas. I always tell everyone that we must go among the people, as they all intrinsically have Buddha-nature. When we are among the people, we must treat with gratitude and respect. Sentient beings can help each other succeed. Sentient beings can teach each other.
So, when we go among people we can “perfect the Bodhisattva-practice”. Furthermore, we can perfect “the Ten Powers and other merits and virtues”. The Ten Powers come from bringing various kinds of wisdom together. Only when we have these ten kinds of powers will it be possible to train sentient beings.
“Having perfected the practice of Bodhisattvas, one will always contemplate all things with the Then Powers ad profound discerning wisdom so everything will be clear, and one’s thorough understanding will be unhindered. This is the use of the ten kinds of powers of Buddhas and Bodhisattvas.”
To “realize the unsurpassed way”, he has to perfect the Ten Powers, so that he ca go among people without being influenced by them. He can also ferry them from the shore of ordinary people and afflictions to the shore of forming Bodhisattva-aspirations. This requires the merits and virtues that come from perfecting the Ten Powers and realizing the unsurpassed way. “After countless kalpas have passed” means a long time still needs to pass. The name of that era will be “Great Treasure Adornment”. The name of that world will be “Free of Defilements”. This will be a world that has transcended defilements”. It is very pure, “pure ad without flaws”. This is in the sutra passage we are discussing today”.
“Having made offerings to countless Buddhas” requires us to perfect Bodhisattva-practices. To perfect Bodhisattva-practices, we must cultivate what Bodhisattvas must practice. What must Bodhisattvas practice? Do all of you know? The Six Paramitas, giving, upholding precepts, patience, diligence, Samadhi and wisdom. Each Buddha must first perfect of the Six Paramitas. Other than the Six Paramitas, [we must also understad] the Four Noble Truths. We need to understand that suffering in life arises from “causation”. With suffering, causation, cessation and the Path, the Four Noble Truths, and the Six Paramitas, we also must understand how people come and go from life through the 12 Links of Cyclic Existence. We have discussed them before. How do people become humans? How do we come ad go from our lives? Why do we leave and come back in another life? Where do we go when our lives end? Then, we must always contemplate all things with the Ten Powers and profound discerning wisdom.
Then we can understand everything because the power of these ten kinds of wisdom are directed at understanding sentient beings’ various kinds of habitual tendencies. Bodhisattvas need to understand these tendencies and how to eliminate them. There are ten of these powers in total, which all require profound discerning wisdom. This wisdom is very subtle and wondrous. We must exercise our wisdom to observe the afflictions of various sentient beings in this world and know what methods to use to understand the afflictions they have accumulated and how to treat them with the Dharma.
Therefore, we must contemplate all things so everything will be clear. “Everything will be clear” means that when everything is clear to us, we understand everything, without obstacles. So, Buddhas and Bodhisattvas have perfected the application of the Ten Powers. To cultivate the Bodhisattva-practice, we must go among people to train ourselves. We must understand their disposition before we are able to turn them back toward their intrinsic Buddha-nature. Ordinary beings must return to their pure Tathagatas-nature, and Tathagatas must perfect all these wholesome Bodhisattvas-practices.
Each Buddha must first cultivate the Bodhisattva-practice of doing wholesome deeds and forming blessed conditions. We must benefit this world and create good affinities with sentient beings.
I constantly tell everyone about the causes and conditions of Sakyamuni Buddha and Maitreya Bodhisattva. Maitreya Bodhisattva was very wise.
At one time, they engaged in spiritual practice together. How did the Buddha of that time decide the order in which they would attain Buddhahood? He entered up choosing Sakyamuni Bodhisattva first because He was replete with good affinities with sentient beings. So, he would attain Buddhahood before Maitreya. Though Maitreya had wisdom and understanding, he did not form enough karmic affinities. Because his affinities were insufficient, he will attain Buddhahood after Sakyamui. Therefore, I constantly tell everyone that we must treat everyone with gratitude respect and love. If we are always grateful, respectful ad loving, we will form good karmic affinities. Before attaining Buddhahood, we must first form good karmic affinities. Then we can be like [Sakyamui] and attain Buddhahood more quickly.
“The state of realizing the workings of things and their principles is indestructible and unsurpassable.
Thus, [having perfected] the Ten Powers and others merits and virtues, he will reqalize the unsurpassed way.
In summary, in order to attain Buddhahood, we must have perfected all wholesome Bodhisattva-practices and blessed conditions so we can realize the wisdom of ultimate reality and wondrous existence.
When we interact with others to do good deeds and form good affinities, we will gradually understand the way life is and the workings of sentient beings. At the same time, this is how we develop our wisdom so we can understand everything.
Because sentient beings’ appearances are connected to the Buddha’s True Appearance, once we realize one, we can understand the other. Sentient beings’ afflictions arise from “causation.” Understanding this, we know we have to go among people in order to walk the path to Buddhahood. Once we have this understanding, we will truly comprehend the workings of things and their principles. The workings of people and matters can be thoroughly understood with the principles of the state of Buddhas and Bodhisattva.
The working of things are learned from sentient beings, and principles are learned from Buddhas and Bodhisattvas. These principles can then be applied to dealing with matters in the world. So, they are “indestructible.” If we can apply the True Dharma in this world, there is nothing that can destroy these truths.
This state is also unsurpassable. There is no other teaching that can surpass this true and wondrous Dharma. Because there are many deviant paths, we must apply the Right Dharma in this world. No deviant teaching can surpass the Buddha’s Right Dharma, thus, “The state of realizing the workings of things and their principles is indestructible and nothing can surpass it”.
Thus, “[having perfected] the Ten Powers and other merits and virtues, he realized the unsurpassed way.” “After countless kalpas have passed” means spiritual practices like this take countless kalpas, which is a very long time. “There will be a kalpas named Great Treasure Adornmant and a world named Free of Defilements, pure and without flaws. It is free of the transgressions of evil acts.
Being pure and without flaws means being free of the transgressions of evil acts, being free of the defilement of afflictions, and abiding in a clear, pure and firm Bodhisattva state of mind.
“Pure and without flaws” means we are free of the transgressions of evil acts. We will no longer make mistakes and will not deviate from our course, so we are free of the transgressions of evil acts. When we are free of the defilement of afflictions, all our afflictions will be eliminated and we can become pure and without flaws. Then naturally we can eliminate all hindrances. Thus, the name of this world will be Free of Defilements, which means it has no impurities. Free of the transgressions of evil acts, we will be free of afflictions and abide in a clear, pure and firm Bodhisattva state of mind.
So, with a pure heart, we can focus on our initial aspirations and make the Four Great Vows. We must strictly maintain our moral integrity and walk on this path without regrets. We must persevere in actualizing the Six Paramitas in all actions and ferry sentient beings to the others shore. When we can free ourselves from defilements, we bring dignity to the Bodhisattva-path we walk. This is something everyone can do. It is not impossible, as long as we have the will. Therefore, everyone must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment