20150223《靜思妙蓮華》圓眾生緣而成道(第507集)
（法華經•譬喻品第三）
⊙「菩提大道廣直，覺有情人弘願，潔身自愛護心，圓眾生緣成道。」
⊙「以琉璃為地，金繩界其道，七寶雜色樹，常有華果實；彼國諸菩薩，志念常堅固，神通波羅密，皆已悉具足。」《法華經 譬喻品第三》
⊙「於無數佛所，善學菩薩道，如是等大士，華光佛所化。佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」《法華經 譬喻品第三》
⊙菩薩的通稱「大士」，是成大事的意思；指成辦上求佛果，下化眾生的大事志業之士，如觀世音菩薩即叫做觀音大士。
⊙「是二萬佛，皆同一字，號日月燈明。其最後佛未出家時，有八王子；聞父出家，悉捨王位亦隨出家。」《法華經序品第一》
⊙最後身：即生死界中最後有之身；即在生死中最後一次受生的菩薩，最後出家成佛道。
【證嚴上人開示】
「菩提大道廣直，覺有情人弘願，潔身自愛護心，圓眾生緣成道。」
菩提大道廣直
覺有情人弘願
潔身自愛護心
圓眾生緣成道
菩薩道其實是很廣、很直，一條的菩薩道，可以從凡夫地、起點，對準了真如清淨的本性，向前直道這樣走過，讓我們能夠很安全到達。不過，還是要我們，真正要有覺悟。這個法，我們若是覺，則所站的方向就正；而若是迷，一念偏差，迷失了，那個迀迴的路，就是彎彎曲曲，很長的岔路，就是這樣，將我們分岔去了，所以我們會在迷途中，怎麼樣走，都走不到。
所以，覺有情人，就是已經覺悟的人了，也是已經發大心，知道這條路，要回歸成佛。只(要)我們大家發四弘誓願，芸芸眾生都是我們將要度的人，因為「眾生無邊誓願度」。
眾生普遍到什麼程度，什麼樣的境界、空間範圍，菩薩的心，就隨著眾生那個境界、範圍，無不都是菩薩要用心、用情。要用心，心若一念偏差，受眾生將我們誘引，本欲度眾生，卻是被眾生度。這就是因為，我們那個覺，還未明，所以在模糊中；知道佛法很好，救人的事情很對，幫助人的時候很歡喜，這只是知道。
為什麼要去救人呢？為什麼你付出，會那麼歡喜呢？我們若信得深，法就明。深，信深、法明，這樣，這種的覺悟的有情人，用這樣的覺悟，瞭解佛法，不捨離眾生。
我們既然學佛，就是要與佛一樣，入人群中。人群有多少，境界有多廣，我們的心就能夠，隨著眾生的境界、因緣，抱持著我們覺悟這種深信，心非常明朗，這樣入人群中，才有辦法施情。
我們常常說拉長情，擴大愛。人群中行善、造福、結好緣，這都是一分情。這些有情人，我們全都與他結好緣，未來就是我們成就道業的眷屬。
所以「覺有情人弘願」，就是四弘誓願。在這條大菩提道廣又直，這群的覺有情人弘誓願，要入人群中去。但是人群，滾滾紅塵，芸芸眾生，我們要入眾生的範圍，必定要具備條件，那就是「潔身自愛護心」。我們自己的心要保持得很清淨，不只是心要清淨，我們的行為要潔身自愛。
這樣將心保護好，人我是非中，我們能夠用覺有情的智慧，去與他結好緣，解開他心中的迷惑；不要我們也入迷、無明的漩渦之中。所以這在人群中，不受影響，這叫做潔身自愛。這樣圓眾生緣，然後成道。我們要與眾生要來圓一個緣。
最近一直都在這樣的範圍，與大家分享，舍利弗受佛陀授記，受記之後，知道他的國土境界的豐富，那麼莊嚴，以菩薩為大寶，「以琉璃為地」。我們娑婆世界的土地，是砂、土、石、污泥等等，但是在華光如來的國土，它是以琉璃為地。
琉璃，就像我們看向清晨天空，還未很亮之時，太陽才剛始要浮上，是金黃色，很亮麗，其他的天色，看起來就是那樣藍藍的，灰灰的、藍藍的，一片非常的清，非常的美！那種的美，不是有辦法，用語言，用東西來譬喻，因為它的美，很快會變化了，不論它什麼樣的轉變，天色都是很美。
這一片的琉璃，應該在不同的角度來看它，有不同樣角度的美，這就是那個國土的表達。其實，琉璃為地，金繩界其道，七寶雜色樹，常有華果實」，是非常美。
以琉璃為地
金繩界其道
七寶雜色樹
常有華果實
彼國諸菩薩
志念常堅固
神通波羅密，皆已悉具足
《法華經 譬喻品第三》
這是華光佛的境界。因為他過去，也就是已經圓滿那麼多，成就了很多有情，圓滿了眾生緣，成道之後，未來他的國土就是這樣。所以這個「圓眾生緣」來「成道」是多麼重要。
接下來這段(經)文這樣說，「於無數佛所，善學菩薩道，如是等大士，華光佛所化。佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」
於無數佛所
善學菩薩道
如是等大士
華光佛所化
佛為王子時
棄國捨世榮
於最末後身
出家成佛道
《法華經 譬喻品第三》
這段(經)文，我們稍微來瞭解它。「於無數佛所，善學菩薩道」。佛，每一尊佛的成佛，他必定要經過了無數佛(所)，這樣去修，去發心，發心、立願修菩薩道。
於無數佛所
善學菩薩道：
始自初發心
立弘誓願
從佛聞法
學菩薩道
圓滿自利利他
二利並行
善學菩薩道
華光佛所化
始自初發心，立弘誓願。每一尊佛、每一尊菩薩，開始要成佛，他的第一個願，必定是發這樣的願這，就是立四弘誓願。「無邊眾生誓願度」，這是每一尊佛最初的願；從開始一直到終，成佛為止。所以常常說，我們的方向若正確，對著這個方向走。方向，就是你站的方向正確。什麼樣的方向叫做正確？度眾生。你若不度眾生，絕對無法成佛，所以必定要去圓眾生緣，你才能夠成佛。
所以從佛聞法，開始發心立願，要來度眾生，生生世世，很長久的時間，無量佛所去聞法聽，學菩薩道。學，就要投入去做，身體力行，就是要生生世世行菩薩道，一直到自利、利他，這樣圓滿，二利並行。二利就是自利、利他，這樣平行，從累生累世「善學菩薩道」。那些菩薩都是這樣，累生累世在行菩薩道。
這些菩薩是華光佛所化。因為從舍利弗開始，他就有他的眷屬，他願意開始，入人群中，度眾生，他若每一生世，去度眾生，拉長情、擴大愛，這些眾生，都成為他的眷屬，累生累世，就跟隨他同樣，這樣在修行。所以說，在這個地方，「善學菩薩道」。
這些菩薩都是大士，「如是等大士」。菩薩也是稱為「大士」，或者是叫做「開士」。菩薩有三個名稱，我們平常在說，都是說「菩薩」，覺有情人；其實，菩薩在人間，還可以稱為「大士」，菩薩，這個大士，什麼叫做「大士」？「大士」的意思，就是成就大事業的人，這叫做「大士」，也就是「指成辦上求佛道、下化眾生的大事志業的人」，這叫做「大士」。
菩薩的通稱
大士
是成大事的意思
指成辦上求佛果
下化眾生的
大事志業之士
如觀世音菩薩
即叫做觀音大士
他發大心、立大願，上求佛道、下化眾生，所在教化眾生，一切的事情，這些事情都皆辦了，一切皆辦。立我們的弘誓願，在人間去做事情，這叫做「大士」。如觀世音菩薩，觀世音菩薩，也是稱為「觀音大士」。
另外一個名，叫做「開士」。已經開悟了，瞭解了，要走入人群，人群中，去成就他的緣，要圓緣。「開士」、「大士」都是叫做菩薩，利益人群。
接下來說，「佛為王子時，棄國捨世榮」。大家應該要記得，佛開始將要說，《法華經》的<序品>開始，在那個當中，文殊菩薩開始引述，過去二萬日月燈明佛，他就解釋在最後，二萬尊日月燈明佛，同名、同姓，前後出現在人間。在那個最後的那尊佛，還未出家以前，他也有八王子。
是二萬佛
皆同一字
號日月燈明
其最後佛
未出家時
有八王子
聞父出家
悉捨王位
亦隨出家
《法華經序品第一》
這八王子，還未出家以前，就是在領導國土的大眾。卻是聽到他的父王出家了，甚至成佛了，所以這八王子，也開始發心去出家，隨著他的父王出家。
在二萬日月燈明佛的時代，那個時候，開始發心修行，這八王子，他們全都出家，他們各人在不同的國土，去度眾生，所以各人所度的眾生，一直一直這樣跟隨著，生生世世不斷地累積，結來的眾生緣，來來回回，來圓眾生緣。最後「其最末後身」，就是在這個生死中，最末後身。
最後身
即生死界中
最後有之身
即在生死中
最後一次
受生的菩薩
最後出家成佛道
過去隨著業緣，生生世世在人間度眾生，最末後，那就是已經斷了生死，就是在這個業緣生死中，都完全斷除了，即使還有再來，都是乘願再來，不是業力牽引來的，所以這就是叫做最末後身。成佛之後，他就要入大涅槃。
大涅槃不是死去、往生，才叫做涅槃，「涅槃」就是大寂靜，叫做「入寂光土」。佛的心地，已經是在大寂光土，他的心地，永遠都是那麼寂靜，寂靜如琉璃的光，如琉璃光，很清淨的光明，這叫做大涅槃。大涅槃這種的寂靜，自然就是無生無滅，無生無滅，叫做寂靜。在這個入大寂靜的境界，叫做寂光土，這就是佛成佛之後，這個最末後身，那就是生死界中，最後的身體，這就是覺悟，就是在生死中，最後一次受生死的菩薩，結束了菩薩的修行，就是最後就是成佛了。
所以說，釋迦佛，他這一生在娑婆世界，就是算他行菩薩道的末後身，生生世世，不斷、不斷行菩薩道，最後的末後身。所以二千多年前，悉達多太子，降生在皇宮，這就是他最後一次行菩薩道，完成之後，來人間，那就是出家、修行、成佛，讓現在的人人知道，要修行，就是要經過這樣的路，走過來。
為什麼要修行？人生疾苦多。這麼多的苦難，從佛，他在人群中，芸芸的人群，看盡了人群的苦難，其實這在菩薩，釋迦菩薩在行菩薩道的過程中，都已經很清楚了。為了要教導人人，怎樣是叫做成佛，所以他就現這樣的相，與凡夫群在一起，在凡夫群出生，在凡夫群出生，那個世界種種的生態，從他那個內心，表達出來，讓大家知道。
一個年輕的王子，享受了榮華富貴，看盡了人間的苦難，心不忍！為了要解決人人的苦，所以脫離了皇宮，經過了非常多的辛苦，所以他最後如何的苦行，到了最後，他在大自然的境界中，大樹下坐著，大自然的境界、星空，天空的星這樣閃亮著，忽然之間，與那顆星的接觸，心光，與那個星的光，互相來會合著，完全，這個光，完全開朗起來。
用這樣要讓大家知道，我們大家也是在凡夫中出生，我們大家也就是，看到這樣的人間疾苦，聽到佛陀所講的道理，他是過來人，我們體會到了，所以我們也出家，我們也修行，所以我們從這樣開始，我們要發四弘誓願。成佛的開頭，就是要立四弘誓願，從這樣生生世世，拉長情、擴大愛，在人群中圓了眾生的緣，同樣，我們也是，從凡夫地走回來，到我們真如清淨無染的，大寂光地。
這我們也是做得到，不過時間要長，我們才能夠與大家結眾生緣。所以這是一項很自然的法，也是不困難的法，只是我們要開闊我們的心，我們若眾生緣，愈早圓滿，我們就愈早成佛。你愈早去行善，愈早去造福，愈早去結好緣，若這樣，我們因緣若圓滿，我們自然就回歸如來這種，寂，大寂光土的心地。所以「最後末後身，出家成佛道」，這是每一尊佛的過程。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Attaining Buddhahood by Perfecting Affinities (圓眾生緣而成道)
Date: February.23. 2015
“The great Bodhi-path is wide and direct. Awakened beings make the [Four] Great Vows. They keep their bodies pure and guard their minds. By perfecting their affinities with all beings, they attain Buddhahood.”
The Bodhisattva-path is indeed wide and straight. It can take us from the state of unenlightened beings very precisely to our pure intrinsic nature of True Suchness. Walking straight forward in this way allows us to arrive safely at our destination. However, we still need to truly achieve an awakening.
With this Dharma, if we can awaken, we will start off in the right direction. If we are deluded, if a single thought deviates, we will get lost. We will end up on a winding and roundabout road. This very long detour began because we went down the wrong fork in the road. Thus we became lost, and no matter how far we go, we will not reach our destination.
So, awakened sentient beings are those who have already attained realizations and have already formed great aspirations. They know they must return to this road to attain Buddhahood. Once we make the Four Great Vows, our goal will be to transform all sentient beings. This is because [the first vow is to] “deliver countless beings”. No matter how widespread sentient beings are, what state they are in, how big of an area they cover, Bodhisattvas’ hearts must be able to embrace them however and wherever they are so that Bodhisattvas can always be mindful and compassionate.
They must be mindful because if a single thought deviates, they can be tempted by sentient beings. They wish to transform sentient beings, but can end up being transformed by them. This may happen to us because we have not yet awakened and cannot see clearly, so we are in a state of confusion. We know that the Buddha-Dharma is wonderful, saving people is the right thing to do and that we are very happy when we help others. This is just knowledge. Why do we need to save others? Why, when we give of ourselves, are we so happy? If our faith is deep, the Dharma will be clear. When faith is deep, the Dharma is clear. Thus, these awakened sentient beings will use their awakening, their understanding of the Buddha-Dharma, to persist [in transforming] sentient beings.
Since we are learning the Buddha’s Way, we must go among people just as the Buddha did. However many people there are, however widespread they are, we must also have a state of mind that can adapt to them however and wherever they are so we can maintain the deep faith and clear mind that come from our awakening. Then, when we go among the people, we will be able to exercise our compassion.
We often talk about extending our compassion and spreading great love. We must go among people to do good deeds, benefit others and form good karmic connections. All this [comes from] a feeling of compassion. People have feelings, so by making good connections with them, in the future they will be members of our spiritual family who help us perfect our spiritual practice.
So, “awakened beings make the [Four] Great Vows.” On this broad and direct Bodhi-path, awakened sentient beings make the great vow to go among the people. However, the human realm is a turbulent world full of temptations and many different beings. Before entering the world of sentient beings, we must make preparations. That is, we must “keep our bodies pure and guard our minds.” We must keep our minds pure. Not only must we keep our minds pure, in all the actions we take we must maintain the purity of our bodies. By safeguarding our minds, when we encounter interpersonal conflicts, we will be able to apply the wisdom of awakened sentient beings to form good affinities with those people and help resolve the delusion in their minds.We must not get caught up in the whirlpool of confusion and ignorance.
Then, while among people, we will not be affected by them.
Thus, we can keep our bodies and minds pure.Thus we can perfect affinities with sentient beings and then attain Buddhahood.We must form these perfect karmic connections.
Recently, I have been sharing about this topic.Sariputra received the Buddha’s prediction of Buddhahood.Afterwards, he realized how prosperous his land will be and how magnificent; Bodhisattvas will be its great treasures, and “its ground is mind of crystal”.
The ground of our Saha World is made of sand, soil, rocks, mud and so on.However, the land of Flower Light Tathagata will have a ground made of crystal.The “crystal” here is just like the color of the sky in the very early morning.As the sun is just about to rise, there is a golden hue that is very beautiful.The rest of the sky seems very blue, with slight hints of gray.It is such a clear and beautiful sky.It is hard to describe that kind of beauty with language or with something as an analogy.This beauty changes very quickly.
No matter how it changes, the color of the sky is always very beautiful.When we look at a ground made of crystals, if we observe it from different angles, we will find different kinds of beauty.This shows what that land will be like.
Indeed, its ground will be made of crystal, “with roads bordered with golden ropes”.“Its multicolored trees of the Seven Treasures will always have flowers and fruits.”It is very beautiful.“The Bodhisattvas in this land will always be firm and solid in their resolve. Their spiritual powers and Paramitas have all been perfected.”
This will be the state of Flower Light Buddha because, in His past, He perfected so many [connections] by helping so many sentient beings.After perfecting these karmic connections and attaining Buddhahood, this is what His future land will be like.Therefore, “perfecting affinities with sentient beings” in order to “attain Buddhahood” is very important.
The next sutra passage states, “In the presence of countless Buddhas, they will learn well the Bodhisattva-path. Great saints such as these will be transformed by Flower Light Buddha. That Buddha, while still a prince, will renounce his kingdom and worldly glory. In his final body, he will become a monastic and attain Buddhahood.”
Let us briefly consider this passage.“In the presence of countless Buddhas, they will learn well the Bodhisattva-path.”In order for a Buddha to attain Buddhahood, He must [follow] countless Buddhas in spiritual cultivation and forming aspirations.He aspires and vows to follow the Bodhisattva-path.
In the presence of countless Buddhas, they will learn well the Bodhisattva-path:Upon first forming their initial aspirations, they will make the [Four] Great Vows.From the Buddha, they hear the Dharma and learn the Bodhisattva-path.
They perfectly benefit themselves and others, and practice the two beneficial conducts concurrently.By learning well the Bodhisattva-path, they will be transformed by Flower Light Buddha.
Upon first forming their initial aspirations, they will make the [Four] Great Vows.When any Buddha or Bodhisattva begins to walk the path to Buddhahood, the first vows he makes must be the Four Great Vows. “We vow to deliver countless sentient beings.”This is the first vow of all Buddhas, from the very beginning to the end, when They attain Buddhahood.
So, we always say that once we find the right course, we must follow it precisely.This starts with facing in the right direction.
Which direction if the right direction?Moving toward delivering sentient beings.If we do not transform them, then we definitively will not attain Buddhahood.So, we must perfect our karmic affinities in order to attain Buddhahood.
From the Buddha, Bodhisattvas hear the Dharma and aspire and vow to deliver sentient beings.For such a long time, life after life, in the presence of countless Buddhas they hear the Dharma and learn the Bodhisattva-path.
Once they learn it, they must put it into practice.So, they must walk the Bodhisattva-path lifetime after lifetime until they perfectly benefit themselves as well as others and practice the two beneficial conducts concurrently.
The two beneficial conducts are benefiting ourselves and benefiting others; we must practice them simultaneously.Over many lifetimes, we must “learn well the Bodhisattva-path”.
The Bodhisattvas [in this land] will have walked the Bodhisattva-path, lifetime after lifetime. These Bodhisattvas will all be transformed by Flower Light Buddha. Beginning in his lifetime as Sariputra, He has had a spiritual family. He was willing to go among the people and deliver them. By transforming sentient beings in each lifetime, extending His compassion and spreading love, these beings become His spiritual family members. Then lifetime after lifetime, they will follow Him in their spiritual cultivation.
So, the text here says, “they will learn well the Bodhisattva-path”. These Bodhisattvas are all great saints. “Great saints such as these”. Bodhisattvas are also called “great saints” or “ones who open the way”. Bodhisattvas are referred to in three ways. Usually, we call them “Bodhisattvas”, awakened sentient beings. Actually, Bodhisattvas in the world can also be called “great saints”. So, Bodhisattvas are called great saints. What does it mean to be a “great saint”? Great saints are the people who accomplish great things. This is what makes them great saints. They also have “take on the great mission of seeking the Buddha’s Way and transforming sentient beings”. This is what makes them great saints.
“A common name for Bodhisattvas is great saints. This means they accomplish great things. They are those with the great mission of seeking the fruit of Buddhahood and transforming sentient beings. Therefore, Guanyin Bodhisattva is also called the Great Saint Guanyin.”
They form great aspirations and make great vows. They seek the Buddha’s Way and transform sentient beings. Thus all the matters involved with teaching and transforming sentient beings are all accomplished. People who make the great vows to do these things in the human realm are called great saints.
They are like Guanyin Bodhisattva. Guanyin Bodhisattva is also called the Great Saint Guanyin. Bodhisattvas can also be called “ones who open the way”. That means they have already awakened: they want to go among people in order to perfect their karmic connections. “Ones who open the way” and “great saints” both refer to Bodhisattvas; they are those who work to benefit all people.
The next verse continues, “That Buddha, while still a prince, will renounce his kingdom and world glory.” Everyone should remember what the Buddha did before teaching the Lotus Sutra in the Introductory Chapter. This was when Manjusri Bodhisattva began to describe the past 20,000 Sun-Moon-Lamp Radiant Buddhas.
He explained that these 20,000 Sun-Moon-Lamp Radiant Buddhas shared the same first name and last name and appeared in the human realm, one after another. The very last of the Buddhas, before He left the lay life, had eight sons. His eight sons, before becoming monastics, governed his kingdom. But after hearing that their father had become a monastic and had even attained Buddhahood, the eight sons also aspired to leave the lay life and follow their father to become monastics.
This was in the era of the 20,000 Sun-Moon-Lamp Radiant Buddhas. At that time, the princes began to aspire to engage in spiritual practice. These eight princes all became monastics and went to different lands to deliver sentient beings. The sentient beings that they transformed also continued to follow them. Life after life, they continued to accumulate karmic affinities with sentient beings. Life after life they returned to perfect karmic connections with sentient beings. Eventually, they attained “their final bodies”. These were their final incarnations in the cycle of birth and death.
“The final body is one’s final incarnation in samsara. This is their final cycle of birth and death. These Bodhisattvas will be born, then ultimately become monastics and attain Buddhahood”.
In the past, they followed their karmic conditions and spent lifetimes in this world to transform sentient beings. At the very end, they had put an end to their rebirth. They completely eliminated the karmic conditions that would continue their cyclic existence. If they came to this world again, it would be because of their vows, not because they were led here by their karma. So, this is their final body. After attaining Buddhahood, They would enter Parinirvana. Parinirvana does not have anything to do with death or passing away. “Nirvana” is a state that is tranquil and still, so this is “entering the land of calm illumination”.
The Buddha’s mind is already in the land of calm illumination. His mind will always be as tranquil and still as the light of a crystal, which is a very pure and bright light. This is called Parinirvana. The tranquil and still state of Parinirvana is naturally one of non-arising and non-ceasing. A state without arising and ceasing is a tranquil and still state. This tranquil and still state is called a land of calm illumination. After the Buddha attains enlightenment, His final body is His last incarnation in samsara. This is due to enlightenment. Bodhisattva who is experiencing his last cycle of birth and death in samsara has completed his Bodhisattva-practices and in the end will attain Buddhahood. Therefore, for Sakyamuni Buddha, that lifetime in the Saha World was the final body He used to walk the Bodhisattva-path. For countless lifetimes, He had been walking the Bodhisattva-path and this was His final body.
So, over 2000 years ago, when Prince Siddhartha was born into the palace, that was the last time He would walk the Bodhisattva-path. To complete it, He would come to the world. Become a monastic, engage in spiritual practice and attain Buddhahood. This was to let everybody know that if they want to engage in spiritual cultivation, this is the road to follow. Why do we need to engage in spiritual practice? Because life is full of suffering; there is so much hardship. The Buddha, having spent time among the multitude of sentient beings had seen all kinds of human suffering.
In fact, while Sakyamuni Bodhisattva was still walking the Bodhisattva-path, this was already clear to him. In order teach everyone what it means to attain Buddhahood, He manifested this appearance and lived among ordinary people by being born among them. He was born among ordinary people and with various ways of living expressed what was in His heart to help people understand.
This young prince enjoyed glory, status, wealth and luxuries, but when he saw how people were suffering, he could not bear it. To find a solution for everyone’s suffering, he left the palace after experiencing many hardships and engaging in ascetic practices, in the end, he sat beneath a tree, surrounded by nature. In this natural state, under the starry sky, he watched the twinkling of the stars. Suddenly, his mind connected with that star; the light of his mind and the light of the star came together and became one. This light opened up his mind completely. The Buddha manifested this to show us that, like Him, we were born in the state of ordinary people, and all of us have seen the pain and suffering of this world. When we hear the principles taught by the Buddha, we can comprehend His experience for ourselves.
So, we also become monastics and engage in spiritual practice. This is how we begin. We must also make the Four Great Vows. To start on the path to Buddhahood, we must make the Four Great Vows. Then for countless lifetimes, we extend our compassion and spread great love. Living among people, we perfect our karmic connections with them.
Then we can also walk from the state of ordinary people back to our pure, undefiled nature of True Suchness, which is the land of calm illumination. We can also achieve this, but it will take a very long time for us to form karmic connections with everyone. This is a very natural [process] and it is not particularly difficult, as long as we can open up and broaden our hearts.
The sooner we perfect these karmic connections, the sooner we will attain Buddhahood. The sooner we do good deeds, the sooner we benefit others and the sooner we form good karmic connections. Then once our causes and conditions are perfect, we will return to the Tathagata’s state of mind in the land of calm illumination.
So, “in his final body, he will become a monastic and attain Buddhahood. This is the journey of every Buddha. So, 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）
⊙「菩提大道廣直，覺有情人弘願，潔身自愛護心，圓眾生緣成道。」
⊙「以琉璃為地，金繩界其道，七寶雜色樹，常有華果實；彼國諸菩薩，志念常堅固，神通波羅密，皆已悉具足。」《法華經 譬喻品第三》
⊙「於無數佛所，善學菩薩道，如是等大士，華光佛所化。佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」《法華經 譬喻品第三》
⊙菩薩的通稱「大士」，是成大事的意思；指成辦上求佛果，下化眾生的大事志業之士，如觀世音菩薩即叫做觀音大士。
⊙「是二萬佛，皆同一字，號日月燈明。其最後佛未出家時，有八王子；聞父出家，悉捨王位亦隨出家。」《法華經序品第一》
⊙最後身：即生死界中最後有之身；即在生死中最後一次受生的菩薩，最後出家成佛道。
【證嚴上人開示】
「菩提大道廣直，覺有情人弘願，潔身自愛護心，圓眾生緣成道。」
菩提大道廣直
覺有情人弘願
潔身自愛護心
圓眾生緣成道
菩薩道其實是很廣、很直，一條的菩薩道，可以從凡夫地、起點，對準了真如清淨的本性，向前直道這樣走過，讓我們能夠很安全到達。不過，還是要我們，真正要有覺悟。這個法，我們若是覺，則所站的方向就正；而若是迷，一念偏差，迷失了，那個迀迴的路，就是彎彎曲曲，很長的岔路，就是這樣，將我們分岔去了，所以我們會在迷途中，怎麼樣走，都走不到。
所以，覺有情人，就是已經覺悟的人了，也是已經發大心，知道這條路，要回歸成佛。只(要)我們大家發四弘誓願，芸芸眾生都是我們將要度的人，因為「眾生無邊誓願度」。
眾生普遍到什麼程度，什麼樣的境界、空間範圍，菩薩的心，就隨著眾生那個境界、範圍，無不都是菩薩要用心、用情。要用心，心若一念偏差，受眾生將我們誘引，本欲度眾生，卻是被眾生度。這就是因為，我們那個覺，還未明，所以在模糊中；知道佛法很好，救人的事情很對，幫助人的時候很歡喜，這只是知道。
為什麼要去救人呢？為什麼你付出，會那麼歡喜呢？我們若信得深，法就明。深，信深、法明，這樣，這種的覺悟的有情人，用這樣的覺悟，瞭解佛法，不捨離眾生。
我們既然學佛，就是要與佛一樣，入人群中。人群有多少，境界有多廣，我們的心就能夠，隨著眾生的境界、因緣，抱持著我們覺悟這種深信，心非常明朗，這樣入人群中，才有辦法施情。
我們常常說拉長情，擴大愛。人群中行善、造福、結好緣，這都是一分情。這些有情人，我們全都與他結好緣，未來就是我們成就道業的眷屬。
所以「覺有情人弘願」，就是四弘誓願。在這條大菩提道廣又直，這群的覺有情人弘誓願，要入人群中去。但是人群，滾滾紅塵，芸芸眾生，我們要入眾生的範圍，必定要具備條件，那就是「潔身自愛護心」。我們自己的心要保持得很清淨，不只是心要清淨，我們的行為要潔身自愛。
這樣將心保護好，人我是非中，我們能夠用覺有情的智慧，去與他結好緣，解開他心中的迷惑；不要我們也入迷、無明的漩渦之中。所以這在人群中，不受影響，這叫做潔身自愛。這樣圓眾生緣，然後成道。我們要與眾生要來圓一個緣。
最近一直都在這樣的範圍，與大家分享，舍利弗受佛陀授記，受記之後，知道他的國土境界的豐富，那麼莊嚴，以菩薩為大寶，「以琉璃為地」。我們娑婆世界的土地，是砂、土、石、污泥等等，但是在華光如來的國土，它是以琉璃為地。
琉璃，就像我們看向清晨天空，還未很亮之時，太陽才剛始要浮上，是金黃色，很亮麗，其他的天色，看起來就是那樣藍藍的，灰灰的、藍藍的，一片非常的清，非常的美！那種的美，不是有辦法，用語言，用東西來譬喻，因為它的美，很快會變化了，不論它什麼樣的轉變，天色都是很美。
這一片的琉璃，應該在不同的角度來看它，有不同樣角度的美，這就是那個國土的表達。其實，琉璃為地，金繩界其道，七寶雜色樹，常有華果實」，是非常美。
以琉璃為地
金繩界其道
七寶雜色樹
常有華果實
彼國諸菩薩
志念常堅固
神通波羅密，皆已悉具足
《法華經 譬喻品第三》
這是華光佛的境界。因為他過去，也就是已經圓滿那麼多，成就了很多有情，圓滿了眾生緣，成道之後，未來他的國土就是這樣。所以這個「圓眾生緣」來「成道」是多麼重要。
接下來這段(經)文這樣說，「於無數佛所，善學菩薩道，如是等大士，華光佛所化。佛為王子時，棄國捨世榮，於最末後身，出家成佛道。」
於無數佛所
善學菩薩道
如是等大士
華光佛所化
佛為王子時
棄國捨世榮
於最末後身
出家成佛道
《法華經 譬喻品第三》
這段(經)文，我們稍微來瞭解它。「於無數佛所，善學菩薩道」。佛，每一尊佛的成佛，他必定要經過了無數佛(所)，這樣去修，去發心，發心、立願修菩薩道。
於無數佛所
善學菩薩道：
始自初發心
立弘誓願
從佛聞法
學菩薩道
圓滿自利利他
二利並行
善學菩薩道
華光佛所化
始自初發心，立弘誓願。每一尊佛、每一尊菩薩，開始要成佛，他的第一個願，必定是發這樣的願這，就是立四弘誓願。「無邊眾生誓願度」，這是每一尊佛最初的願；從開始一直到終，成佛為止。所以常常說，我們的方向若正確，對著這個方向走。方向，就是你站的方向正確。什麼樣的方向叫做正確？度眾生。你若不度眾生，絕對無法成佛，所以必定要去圓眾生緣，你才能夠成佛。
所以從佛聞法，開始發心立願，要來度眾生，生生世世，很長久的時間，無量佛所去聞法聽，學菩薩道。學，就要投入去做，身體力行，就是要生生世世行菩薩道，一直到自利、利他，這樣圓滿，二利並行。二利就是自利、利他，這樣平行，從累生累世「善學菩薩道」。那些菩薩都是這樣，累生累世在行菩薩道。
這些菩薩是華光佛所化。因為從舍利弗開始，他就有他的眷屬，他願意開始，入人群中，度眾生，他若每一生世，去度眾生，拉長情、擴大愛，這些眾生，都成為他的眷屬，累生累世，就跟隨他同樣，這樣在修行。所以說，在這個地方，「善學菩薩道」。
這些菩薩都是大士，「如是等大士」。菩薩也是稱為「大士」，或者是叫做「開士」。菩薩有三個名稱，我們平常在說，都是說「菩薩」，覺有情人；其實，菩薩在人間，還可以稱為「大士」，菩薩，這個大士，什麼叫做「大士」？「大士」的意思，就是成就大事業的人，這叫做「大士」，也就是「指成辦上求佛道、下化眾生的大事志業的人」，這叫做「大士」。
菩薩的通稱
大士
是成大事的意思
指成辦上求佛果
下化眾生的
大事志業之士
如觀世音菩薩
即叫做觀音大士
他發大心、立大願，上求佛道、下化眾生，所在教化眾生，一切的事情，這些事情都皆辦了，一切皆辦。立我們的弘誓願，在人間去做事情，這叫做「大士」。如觀世音菩薩，觀世音菩薩，也是稱為「觀音大士」。
另外一個名，叫做「開士」。已經開悟了，瞭解了，要走入人群，人群中，去成就他的緣，要圓緣。「開士」、「大士」都是叫做菩薩，利益人群。
接下來說，「佛為王子時，棄國捨世榮」。大家應該要記得，佛開始將要說，《法華經》的<序品>開始，在那個當中，文殊菩薩開始引述，過去二萬日月燈明佛，他就解釋在最後，二萬尊日月燈明佛，同名、同姓，前後出現在人間。在那個最後的那尊佛，還未出家以前，他也有八王子。
是二萬佛
皆同一字
號日月燈明
其最後佛
未出家時
有八王子
聞父出家
悉捨王位
亦隨出家
《法華經序品第一》
這八王子，還未出家以前，就是在領導國土的大眾。卻是聽到他的父王出家了，甚至成佛了，所以這八王子，也開始發心去出家，隨著他的父王出家。
在二萬日月燈明佛的時代，那個時候，開始發心修行，這八王子，他們全都出家，他們各人在不同的國土，去度眾生，所以各人所度的眾生，一直一直這樣跟隨著，生生世世不斷地累積，結來的眾生緣，來來回回，來圓眾生緣。最後「其最末後身」，就是在這個生死中，最末後身。
最後身
即生死界中
最後有之身
即在生死中
最後一次
受生的菩薩
最後出家成佛道
過去隨著業緣，生生世世在人間度眾生，最末後，那就是已經斷了生死，就是在這個業緣生死中，都完全斷除了，即使還有再來，都是乘願再來，不是業力牽引來的，所以這就是叫做最末後身。成佛之後，他就要入大涅槃。
大涅槃不是死去、往生，才叫做涅槃，「涅槃」就是大寂靜，叫做「入寂光土」。佛的心地，已經是在大寂光土，他的心地，永遠都是那麼寂靜，寂靜如琉璃的光，如琉璃光，很清淨的光明，這叫做大涅槃。大涅槃這種的寂靜，自然就是無生無滅，無生無滅，叫做寂靜。在這個入大寂靜的境界，叫做寂光土，這就是佛成佛之後，這個最末後身，那就是生死界中，最後的身體，這就是覺悟，就是在生死中，最後一次受生死的菩薩，結束了菩薩的修行，就是最後就是成佛了。
所以說，釋迦佛，他這一生在娑婆世界，就是算他行菩薩道的末後身，生生世世，不斷、不斷行菩薩道，最後的末後身。所以二千多年前，悉達多太子，降生在皇宮，這就是他最後一次行菩薩道，完成之後，來人間，那就是出家、修行、成佛，讓現在的人人知道，要修行，就是要經過這樣的路，走過來。
為什麼要修行？人生疾苦多。這麼多的苦難，從佛，他在人群中，芸芸的人群，看盡了人群的苦難，其實這在菩薩，釋迦菩薩在行菩薩道的過程中，都已經很清楚了。為了要教導人人，怎樣是叫做成佛，所以他就現這樣的相，與凡夫群在一起，在凡夫群出生，在凡夫群出生，那個世界種種的生態，從他那個內心，表達出來，讓大家知道。
一個年輕的王子，享受了榮華富貴，看盡了人間的苦難，心不忍！為了要解決人人的苦，所以脫離了皇宮，經過了非常多的辛苦，所以他最後如何的苦行，到了最後，他在大自然的境界中，大樹下坐著，大自然的境界、星空，天空的星這樣閃亮著，忽然之間，與那顆星的接觸，心光，與那個星的光，互相來會合著，完全，這個光，完全開朗起來。
用這樣要讓大家知道，我們大家也是在凡夫中出生，我們大家也就是，看到這樣的人間疾苦，聽到佛陀所講的道理，他是過來人，我們體會到了，所以我們也出家，我們也修行，所以我們從這樣開始，我們要發四弘誓願。成佛的開頭，就是要立四弘誓願，從這樣生生世世，拉長情、擴大愛，在人群中圓了眾生的緣，同樣，我們也是，從凡夫地走回來，到我們真如清淨無染的，大寂光地。
這我們也是做得到，不過時間要長，我們才能夠與大家結眾生緣。所以這是一項很自然的法，也是不困難的法，只是我們要開闊我們的心，我們若眾生緣，愈早圓滿，我們就愈早成佛。你愈早去行善，愈早去造福，愈早去結好緣，若這樣，我們因緣若圓滿，我們自然就回歸如來這種，寂，大寂光土的心地。所以「最後末後身，出家成佛道」，這是每一尊佛的過程。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Attaining Buddhahood by Perfecting Affinities (圓眾生緣而成道)
Date: February.23. 2015
“The great Bodhi-path is wide and direct. Awakened beings make the [Four] Great Vows. They keep their bodies pure and guard their minds. By perfecting their affinities with all beings, they attain Buddhahood.”
The Bodhisattva-path is indeed wide and straight. It can take us from the state of unenlightened beings very precisely to our pure intrinsic nature of True Suchness. Walking straight forward in this way allows us to arrive safely at our destination. However, we still need to truly achieve an awakening.
With this Dharma, if we can awaken, we will start off in the right direction. If we are deluded, if a single thought deviates, we will get lost. We will end up on a winding and roundabout road. This very long detour began because we went down the wrong fork in the road. Thus we became lost, and no matter how far we go, we will not reach our destination.
So, awakened sentient beings are those who have already attained realizations and have already formed great aspirations. They know they must return to this road to attain Buddhahood. Once we make the Four Great Vows, our goal will be to transform all sentient beings. This is because [the first vow is to] “deliver countless beings”. No matter how widespread sentient beings are, what state they are in, how big of an area they cover, Bodhisattvas’ hearts must be able to embrace them however and wherever they are so that Bodhisattvas can always be mindful and compassionate.
They must be mindful because if a single thought deviates, they can be tempted by sentient beings. They wish to transform sentient beings, but can end up being transformed by them. This may happen to us because we have not yet awakened and cannot see clearly, so we are in a state of confusion. We know that the Buddha-Dharma is wonderful, saving people is the right thing to do and that we are very happy when we help others. This is just knowledge. Why do we need to save others? Why, when we give of ourselves, are we so happy? If our faith is deep, the Dharma will be clear. When faith is deep, the Dharma is clear. Thus, these awakened sentient beings will use their awakening, their understanding of the Buddha-Dharma, to persist [in transforming] sentient beings.
Since we are learning the Buddha’s Way, we must go among people just as the Buddha did. However many people there are, however widespread they are, we must also have a state of mind that can adapt to them however and wherever they are so we can maintain the deep faith and clear mind that come from our awakening. Then, when we go among the people, we will be able to exercise our compassion.
We often talk about extending our compassion and spreading great love. We must go among people to do good deeds, benefit others and form good karmic connections. All this [comes from] a feeling of compassion. People have feelings, so by making good connections with them, in the future they will be members of our spiritual family who help us perfect our spiritual practice.
So, “awakened beings make the [Four] Great Vows.” On this broad and direct Bodhi-path, awakened sentient beings make the great vow to go among the people. However, the human realm is a turbulent world full of temptations and many different beings. Before entering the world of sentient beings, we must make preparations. That is, we must “keep our bodies pure and guard our minds.” We must keep our minds pure. Not only must we keep our minds pure, in all the actions we take we must maintain the purity of our bodies. By safeguarding our minds, when we encounter interpersonal conflicts, we will be able to apply the wisdom of awakened sentient beings to form good affinities with those people and help resolve the delusion in their minds.We must not get caught up in the whirlpool of confusion and ignorance.
Then, while among people, we will not be affected by them.
Thus, we can keep our bodies and minds pure.Thus we can perfect affinities with sentient beings and then attain Buddhahood.We must form these perfect karmic connections.
Recently, I have been sharing about this topic.Sariputra received the Buddha’s prediction of Buddhahood.Afterwards, he realized how prosperous his land will be and how magnificent; Bodhisattvas will be its great treasures, and “its ground is mind of crystal”.
The ground of our Saha World is made of sand, soil, rocks, mud and so on.However, the land of Flower Light Tathagata will have a ground made of crystal.The “crystal” here is just like the color of the sky in the very early morning.As the sun is just about to rise, there is a golden hue that is very beautiful.The rest of the sky seems very blue, with slight hints of gray.It is such a clear and beautiful sky.It is hard to describe that kind of beauty with language or with something as an analogy.This beauty changes very quickly.
No matter how it changes, the color of the sky is always very beautiful.When we look at a ground made of crystals, if we observe it from different angles, we will find different kinds of beauty.This shows what that land will be like.
Indeed, its ground will be made of crystal, “with roads bordered with golden ropes”.“Its multicolored trees of the Seven Treasures will always have flowers and fruits.”It is very beautiful.“The Bodhisattvas in this land will always be firm and solid in their resolve. Their spiritual powers and Paramitas have all been perfected.”
This will be the state of Flower Light Buddha because, in His past, He perfected so many [connections] by helping so many sentient beings.After perfecting these karmic connections and attaining Buddhahood, this is what His future land will be like.Therefore, “perfecting affinities with sentient beings” in order to “attain Buddhahood” is very important.
The next sutra passage states, “In the presence of countless Buddhas, they will learn well the Bodhisattva-path. Great saints such as these will be transformed by Flower Light Buddha. That Buddha, while still a prince, will renounce his kingdom and worldly glory. In his final body, he will become a monastic and attain Buddhahood.”
Let us briefly consider this passage.“In the presence of countless Buddhas, they will learn well the Bodhisattva-path.”In order for a Buddha to attain Buddhahood, He must [follow] countless Buddhas in spiritual cultivation and forming aspirations.He aspires and vows to follow the Bodhisattva-path.
In the presence of countless Buddhas, they will learn well the Bodhisattva-path:Upon first forming their initial aspirations, they will make the [Four] Great Vows.From the Buddha, they hear the Dharma and learn the Bodhisattva-path.
They perfectly benefit themselves and others, and practice the two beneficial conducts concurrently.By learning well the Bodhisattva-path, they will be transformed by Flower Light Buddha.
Upon first forming their initial aspirations, they will make the [Four] Great Vows.When any Buddha or Bodhisattva begins to walk the path to Buddhahood, the first vows he makes must be the Four Great Vows. “We vow to deliver countless sentient beings.”This is the first vow of all Buddhas, from the very beginning to the end, when They attain Buddhahood.
So, we always say that once we find the right course, we must follow it precisely.This starts with facing in the right direction.
Which direction if the right direction?Moving toward delivering sentient beings.If we do not transform them, then we definitively will not attain Buddhahood.So, we must perfect our karmic affinities in order to attain Buddhahood.
From the Buddha, Bodhisattvas hear the Dharma and aspire and vow to deliver sentient beings.For such a long time, life after life, in the presence of countless Buddhas they hear the Dharma and learn the Bodhisattva-path.
Once they learn it, they must put it into practice.So, they must walk the Bodhisattva-path lifetime after lifetime until they perfectly benefit themselves as well as others and practice the two beneficial conducts concurrently.
The two beneficial conducts are benefiting ourselves and benefiting others; we must practice them simultaneously.Over many lifetimes, we must “learn well the Bodhisattva-path”.
The Bodhisattvas [in this land] will have walked the Bodhisattva-path, lifetime after lifetime. These Bodhisattvas will all be transformed by Flower Light Buddha. Beginning in his lifetime as Sariputra, He has had a spiritual family. He was willing to go among the people and deliver them. By transforming sentient beings in each lifetime, extending His compassion and spreading love, these beings become His spiritual family members. Then lifetime after lifetime, they will follow Him in their spiritual cultivation.
So, the text here says, “they will learn well the Bodhisattva-path”. These Bodhisattvas are all great saints. “Great saints such as these”. Bodhisattvas are also called “great saints” or “ones who open the way”. Bodhisattvas are referred to in three ways. Usually, we call them “Bodhisattvas”, awakened sentient beings. Actually, Bodhisattvas in the world can also be called “great saints”. So, Bodhisattvas are called great saints. What does it mean to be a “great saint”? Great saints are the people who accomplish great things. This is what makes them great saints. They also have “take on the great mission of seeking the Buddha’s Way and transforming sentient beings”. This is what makes them great saints.
“A common name for Bodhisattvas is great saints. This means they accomplish great things. They are those with the great mission of seeking the fruit of Buddhahood and transforming sentient beings. Therefore, Guanyin Bodhisattva is also called the Great Saint Guanyin.”
They form great aspirations and make great vows. They seek the Buddha’s Way and transform sentient beings. Thus all the matters involved with teaching and transforming sentient beings are all accomplished. People who make the great vows to do these things in the human realm are called great saints.
They are like Guanyin Bodhisattva. Guanyin Bodhisattva is also called the Great Saint Guanyin. Bodhisattvas can also be called “ones who open the way”. That means they have already awakened: they want to go among people in order to perfect their karmic connections. “Ones who open the way” and “great saints” both refer to Bodhisattvas; they are those who work to benefit all people.
The next verse continues, “That Buddha, while still a prince, will renounce his kingdom and world glory.” Everyone should remember what the Buddha did before teaching the Lotus Sutra in the Introductory Chapter. This was when Manjusri Bodhisattva began to describe the past 20,000 Sun-Moon-Lamp Radiant Buddhas.
He explained that these 20,000 Sun-Moon-Lamp Radiant Buddhas shared the same first name and last name and appeared in the human realm, one after another. The very last of the Buddhas, before He left the lay life, had eight sons. His eight sons, before becoming monastics, governed his kingdom. But after hearing that their father had become a monastic and had even attained Buddhahood, the eight sons also aspired to leave the lay life and follow their father to become monastics.
This was in the era of the 20,000 Sun-Moon-Lamp Radiant Buddhas. At that time, the princes began to aspire to engage in spiritual practice. These eight princes all became monastics and went to different lands to deliver sentient beings. The sentient beings that they transformed also continued to follow them. Life after life, they continued to accumulate karmic affinities with sentient beings. Life after life they returned to perfect karmic connections with sentient beings. Eventually, they attained “their final bodies”. These were their final incarnations in the cycle of birth and death.
“The final body is one’s final incarnation in samsara. This is their final cycle of birth and death. These Bodhisattvas will be born, then ultimately become monastics and attain Buddhahood”.
In the past, they followed their karmic conditions and spent lifetimes in this world to transform sentient beings. At the very end, they had put an end to their rebirth. They completely eliminated the karmic conditions that would continue their cyclic existence. If they came to this world again, it would be because of their vows, not because they were led here by their karma. So, this is their final body. After attaining Buddhahood, They would enter Parinirvana. Parinirvana does not have anything to do with death or passing away. “Nirvana” is a state that is tranquil and still, so this is “entering the land of calm illumination”.
The Buddha’s mind is already in the land of calm illumination. His mind will always be as tranquil and still as the light of a crystal, which is a very pure and bright light. This is called Parinirvana. The tranquil and still state of Parinirvana is naturally one of non-arising and non-ceasing. A state without arising and ceasing is a tranquil and still state. This tranquil and still state is called a land of calm illumination. After the Buddha attains enlightenment, His final body is His last incarnation in samsara. This is due to enlightenment. Bodhisattva who is experiencing his last cycle of birth and death in samsara has completed his Bodhisattva-practices and in the end will attain Buddhahood. Therefore, for Sakyamuni Buddha, that lifetime in the Saha World was the final body He used to walk the Bodhisattva-path. For countless lifetimes, He had been walking the Bodhisattva-path and this was His final body.
So, over 2000 years ago, when Prince Siddhartha was born into the palace, that was the last time He would walk the Bodhisattva-path. To complete it, He would come to the world. Become a monastic, engage in spiritual practice and attain Buddhahood. This was to let everybody know that if they want to engage in spiritual cultivation, this is the road to follow. Why do we need to engage in spiritual practice? Because life is full of suffering; there is so much hardship. The Buddha, having spent time among the multitude of sentient beings had seen all kinds of human suffering.
In fact, while Sakyamuni Bodhisattva was still walking the Bodhisattva-path, this was already clear to him. In order teach everyone what it means to attain Buddhahood, He manifested this appearance and lived among ordinary people by being born among them. He was born among ordinary people and with various ways of living expressed what was in His heart to help people understand.
This young prince enjoyed glory, status, wealth and luxuries, but when he saw how people were suffering, he could not bear it. To find a solution for everyone’s suffering, he left the palace after experiencing many hardships and engaging in ascetic practices, in the end, he sat beneath a tree, surrounded by nature. In this natural state, under the starry sky, he watched the twinkling of the stars. Suddenly, his mind connected with that star; the light of his mind and the light of the star came together and became one. This light opened up his mind completely. The Buddha manifested this to show us that, like Him, we were born in the state of ordinary people, and all of us have seen the pain and suffering of this world. When we hear the principles taught by the Buddha, we can comprehend His experience for ourselves.
So, we also become monastics and engage in spiritual practice. This is how we begin. We must also make the Four Great Vows. To start on the path to Buddhahood, we must make the Four Great Vows. Then for countless lifetimes, we extend our compassion and spread great love. Living among people, we perfect our karmic connections with them.
Then we can also walk from the state of ordinary people back to our pure, undefiled nature of True Suchness, which is the land of calm illumination. We can also achieve this, but it will take a very long time for us to form karmic connections with everyone. This is a very natural [process] and it is not particularly difficult, as long as we can open up and broaden our hearts.
The sooner we perfect these karmic connections, the sooner we will attain Buddhahood. The sooner we do good deeds, the sooner we benefit others and the sooner we form good karmic connections. Then once our causes and conditions are perfect, we will return to the Tathagata’s state of mind in the land of calm illumination.
So, “in his final body, he will become a monastic and attain Buddhahood. This is the journey of every Buddha. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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