www.youtube.com/watch?v=hqpOodpvbwk
20150225《靜思妙蓮華》和敬供養盡形壽(第509集)
（法華經•譬喻品第三）
⊙「心正法正道恆正，長情大愛菩提道，和敬供養盡形壽。」
⊙「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」《法華經 譬喻品第三》
⊙「正法滅盡已，像法三十二，舍利廣流布，天人普供養。華光佛所為，其事皆如是。」《法華經 譬喻品第三》
⊙正法時，教理行證備具【現量體】。
⊙去聖愈遠，人惟以比量倣效，為像法。
⊙正、像、末三時，在佛入滅後五百年為正法時代。其後一千年間所行之法，與正法相似，而非正法，故名像法時代。故云：自古多聖賢，解佛道傳聖教，敬佛相似如佛在，稱謂像法。
⊙舍利又云靈骨，即身後遺骨，通名舍利。是戒定慧之所熏修，甚難可得。
⊙大論云：碎骨是生身舍利，經卷是法身舍利。
⊙華光佛所為，其事皆如是：覺道妙法，髓脈相傳，如燈燈相續明照，傳妙法繼光輝。
【證嚴上人開示】
「心正法正道恆正，長情大愛菩提道，和敬供養盡形壽。」
心正法正道恆正
長情大愛菩提道
和敬供養盡形壽
我們的心，方向必定要正確，心向若正確，路就不會偏差。在儒教，孔夫子也是這樣說「明明德」，我們必定要「格物致知」。我們要如何能夠，明明德於天下？我們必定要將，所有的道理、所有的事物，我們都要通通了解。
前面的「明」，就是要去求知、要了解。後面的「明」——明德，那就是透徹人的本性。而我們在學佛，不就是這樣嗎？我們本來人人，本具這個真如本性，而真如本性，就是最透徹的「明德」。所以說，他有這種的「明明德」，所以對外面一切的境界、事物，要很清楚，很清楚了事物、境界，還要再誠意正心。
誠意就是「致知」。用我們最最虔誠的心去付出，心沒有雜念，心就是用那分的良知，互相，盡我們的心付出，所以這也就是我們修身。這個人心若正、意若誠，這樣做事情，這就人人必肯定我們。我們的心意若正，這個法，自然就正，這樣這就是我們在修行。修行這條路，我們要很正確向前走，自然長情大愛，就是菩提道。
用很長的時間，生生世世，每一尊佛來人間，就是一項特色，拉長情，因為他不捨眾生。每一尊佛，都不肯捨離眾生，眾生的情與緣，他就要拉長情、擴大愛，這就是人間，行善、造福、結福緣，這要很長的時間。
所以說，長情大愛就是我們的菩薩道。我們要如何走上這一條，康莊、正確的菩薩道呢？我們要什麼時候開始？現在就要開始了。我們現在聽到法，現在我們就要及時發心。開始要如何來表達呢？「和敬供養」。和與敬來供養人與人之間彼此和敬，用和與敬來供養。人與人之間，我們要和，我們要敬，彼此之間和敬，又是盡形壽，不只是這一生，我們還有生生世世的來生，每一生世，都要從這個時候開始。
我們若帶人，做事情，讓大家歡喜，可見這都是和我們過去，有同心、同志、同道、同行過，所以我們可以同一件事情，大家共同的歡喜。這就是說，我們過去有結了緣。未來這分緣，是不是繼續下去呢？是啊！所以我們生生世世，同樣要發這樣的願，四弘誓願，這不一生世，要生生世世。
每一世，我們共修、共住，我們要和敬。我看到你，你來幫助我，我感恩你，我很甘願為你付出，響應你所提議的，我也會幫忙你。這種彼此幫忙、互相協助，大家和和氣氣，合著這個心，心與心，互相交會起來，這樣我們這個叢林修行，每天都是很歡喜，這叫做「和敬」。
「和敬」的供養，這是在一個叢林，盡形壽、獻身命，我們就是為了修學佛法，我們都願意獻身命、盡形壽了，怎麼不能人與人之間，和與敬，彼此供養呢？社會也需要和敬，家庭也需要，這必定我們要自己發願，從我們做起，這是理所當然。
在過去，韓國那個地方，有一個小城市的鄉村裡，這個鄉村，整個村大家的生活，就是簡單、樸素，而且家境不是很好，住的地方，這樣彎彎曲曲，很小條的巷道，甚至巷道的盡頭，也就是山坡。
有一條巷子，這條巷子很窄小，彎彎曲曲，晚上常常會發生問題，走路不小心會跌倒。那個巷子的盡頭，有一戶人家，這戶人家房子很破，不過，每晚若到黃昏時，就會聽到一位阿婆，叫著她的老先生的名字：「外面的電燈點亮了沒？」老先生就說：「這是很重要的事情，哪能不點亮呢？」其實這對夫妻，原來兩個人的眼睛都看不見。
眼睛都看不見的老夫妻，到底點燈是要做什麼呢？因為他們住的這條巷子，是這麼窄小，所以常常聽到人踢到東西，跌倒下去的聲音，所以他們兩個人，雖然點燈與不點燈，對他們兩人來說沒差，不過對明眼人，眼睛明亮的人，就幫助很大。
在那一年，就是雪下得很大，竟然有一位住在山坡的上面，一位老人家，他拖著一輛車，用手拖的車，那輛車的上面，就載著一輛滿滿燒過的木炭。這些小小的、燒過的木炭，他就一直拖到，這對盲眼夫妻的門口，他開始就在那個地方，這樣將它倒下去，慢慢鋪啊鋪，將這些木炭，這樣鋪到巷口去。
一早起來，這二位老夫妻，門一開，倆夫妻就這樣說：「一早天未亮，就已經有人在外面地上，鋪什麼東西呢？讓我們這樣走過的路，不會滑倒，真感恩！若不是，像今天下這麼大的雪，那個路又是坡，有一點微微的坡，很滑。很感恩，是哪一位好心的人，這樣來鋪這條路呢？」
看，這是多麼溫馨的故事，這種彼此恭敬、互相尊重，彼此珍惜這分情，也展現這分的愛。人生就是這樣，平時這麼簡單，可以付出，我們要知道別人的需要，我們用法，用我們的方法，我們是盡量去付出。
所以，前面我們《法華經》說過，「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」
華光佛住世
壽十二小劫
其國人民眾
壽命八小劫
佛滅度之後
正法住於世
三十二小劫
廣度諸眾生
《法華經 譬喻品第三》
華光佛，是舍利弗未來成佛的名稱，他的壽命十二小劫，很長。那個國家的人民壽命，也有八小劫，也是很長。佛滅度之後，那個正法能夠住世三十二小劫，很長。
那樣的世界是多麼光明！多麼的，這個福，這就是我們所要修的行，這就是我們要修的世界，希望未來的世界就是這樣。
下面再接著說，「正法滅盡已，像法三十二，舍利廣流布，天人普供養。華光佛所為，其事皆如是。」
正法滅盡已
像法三十二
舍利廣流布
天人普供養
華光佛所為
其事皆如是
《法華經 譬喻品第三》
那個正法，三十二小劫，正法若退了之後，像法，同樣是三十二小劫，那時候「舍利廣流布」。我們在人間，釋迦佛的舍利，過去的傳說中，有阿育王發願建塔，八萬多個塔，這樣來供養舍利。這是在娑婆世界，有這樣的國家，阿育王。
聽說幾年前，為釋迦佛造的塔，在緬甸的哪一個地方，被發現了。也有幾年前，佛牙，佛牙也來過臺灣，這也就是舍利。這是在像法的時代，這樣遺留下來的東西。所以在這個像法，形象很盛行，所以這是在人間，或者是天堂，大家所恭敬、所供養，所以「天人普供養」。
「華光佛所為」，這是華光佛的過程，這個「正法滅盡已，像法三十二」，時間都很長。這個正法的意思就是，教、理、行、證四項，很正確。
正法時
教理行證
備具【現量體】
佛陀親自教育，這個「教」。所說的道理，是佛所說的道理，又再受教之後的人。行，身體力行，佛如何教育，受教就如何去力行。
就像釋迦佛，帶著他的僧團弟子修行，也是要一步一步修行，不了解的，就不斷地聽——佛陀是專程為僧團說法嗎？或者是為人間說法？都是很用心聽。聽入心，法在心中，甚至身體力行，行在法中，這樣去身心誠意修行，所以「證」悟的人很多。這叫做教、理、行、證。這四項全部具備，這是在正法，佛住世之時，那麼這叫做「現量體」。
「現量」，就是現在這樣的形態——人在、佛在、法在，這樣一切的一切都是在現在，這叫做「現量體」。所以人人，有形可看，有典範可跟隨，所以身體力行，這種的正法時，要能夠證果，修行證果的人，就很多。
但是佛過了之後，「去聖愈遠」，與聖人愈離愈遠時，「人惟以比量倣效」，這叫做像法。
去聖愈遠
人惟以比量倣效
為像法
比量，佛就不在了，法就是這樣，過去人是這樣修，佛是這樣說。過去的高僧、大德，已經慢慢凋零掉了，而後面的人愈來愈來，惟有以「比量」──差不多是這樣。這只是「差不多和你一般高。」「沒有，沒那麼高，再矮一些。」這種比較看看，這叫做「比量體」。過去的法是這樣，我們盡量學過去，這叫做像法。盡量學過去，要如何學？所以只能夠盡量，將佛的形象，憑空想像。
像法過了之後，叫做末法，就是我們現在。所以說，在佛滅度之後，那個五百年間的正法時代，能夠按照佛陀所教育的，很接近，這樣在教、理、行、證，這樣去實行。
但是過了（佛入滅後），這五百年後，就是一千年間的時代，那就是所行的法，就是相似法，差不多、盡量。不論是建塔、,不論是造廟、不論是雕刻形象等等，像法很昌盛，所以叫做像法時代。
正、像、末三時
在佛入滅後五百年
為正法時代
其後一千年間
所行之法
與正法相似
而非正法
故名像法時代
故云：
自古多聖賢
解佛道傳聖教
敬佛相似如佛在
稱謂像法
「自古多聖賢」。自古以來，這種那個時代，古時代，人很單純，很好樂學問、好樂佛法，從這個無常的道理，他求解脫，所以知道、相信，信會很深。所以這全都是聖賢，不論是釋迦牟尼佛、孔夫子、老子、墨子等等，那個時代全都差不多是，這些聖人出現人間之時。
看他們對學、對法，都是那麼認真用功。學，求佛法的人，「解佛道傳聖教，敬佛相似如佛(在)」，在敬佛，好像佛在。孔夫子也這樣說「敬神如神在」。當然，我們佛教徒，敬佛如佛在，這種敬仰，這種愛的敬，這是我們學佛者應該有。
所以華光如來，他在那個世界十二劫，這麼長久的時間。但是那麼長，也是有入滅的時候，所以因為這樣「舍利廣流布」。那個身，身後的遺骨，留下來的骨，身體所留下的東西，都叫做「舍利」。這個「舍利」，是戒、定、慧所薰修下來的，人人都是很尊敬，都稱為很難得。
舍利
又云靈骨
即身後遺骨
通名舍利
是戒、定、慧
之所熏修
甚難可得
所以《大智度論》中，這個「舍利」，碎骨是「生身舍利」，身體火化之後，骨散了，這也是叫做舍利。經卷則是「法身舍利」。雖然身，是已經過去了，卻是法還留住，這是法身舍利。
大論云：
碎骨是生身舍利
經卷是法身舍利
所以說，覺道妙法的這個法髓，覺悟這個道，妙法如髓，法髓就是脈，法脈相傳。
華光佛所為
其事皆如是：
覺道妙法
髓脈相傳
如燈燈相續明照
傳妙法繼光輝
佛陀傳給舍利弗，為他授記；未來的華光佛，再傳給堅滿菩薩，也是這樣授記。這可見是覺道妙法髓，是法脈相傳。像燈，燈燈相續明照，好像燈能夠照路一樣，這樣在傳妙法，讓這個妙法，相繼讓它光輝，發亮起來。
所以心正、法正，道遠都是正，長情大愛就是菩提道，我們日常生活一定，「和敬供養盡形壽」，這是在我們的生活中，好像佛佛法脈相傳，為人間的祥和，我們就要時時多用心。
Explanations by Master Cheng-Yan
Subject: Make Offering of Harmony and Reverence (和敬供養盡形壽)
Date: February.25. 2015
“With the right mindset and Right Dharma, our path will always be right. With long-lasting compassion and great love, we will walk the Bodhi-path. To make offerings of harmony and reverence, we completely dedicate our bodies and life.”
Our minds must be oriented in the right direction. If our mindset is correct, then we will not go astray. In Confucianism, Confucius also made a point to talk about “illuminating luminous virtue.” We must “thoroughly study things to understand their principles.” For us to find a way to illuminate luminous virtue in this world, we must [study] all principles and all matters and things to thoroughly understand them.
To be able to “illuminate,” we must first seek knowledge, must first understand. Then with “luminous virtue,” we can penetrate our intrinsic nature. When we learn the Buddha’s Way, isn’t this what we are doing? We all intrinsically have a nature of True Suchness. This Buddha-nature manifests as the most penetrating “luminous virtue”. Therefore, for us to “illuminate luminous virtue,” we must clearly understand all external states, matters and things.
After we clearly understand them, we must be sincere and have the right mindset. To be sincere, we must “understand the principles”. When we give to others with utmost reverence, our minds are free of discursive thoughts; we simply do our best to help each other out of the goodness in our hearts. This is how we cultivate ourselves. If we have the right mindset and are sincere, when we do things, everyone will affirm our efforts. If we are in the right state of mind, then the Dharma [we learn] will naturally be right. This is how we engage in spiritual practice.
On the path of spiritual practice, we must walk in the right direction. Then naturally, with long-lasting compassion and great love, we walk the Bodhi-path. We must do this for a long time, life after life. Each Buddha that comes to the world has this characteristic; He extends His compassion because He will never abandon sentient beings. No Buddha is willing to give up on them. They have affinities with sentient beings, so They extend Their compassion and spread great love. This is how They do good deeds and benefit others to form good karmic connections. This will take a very long time.
Thus we say that long-lasting compassion and great love is our Bodhisattva-path. How do we step onto this broad and correct Bodhisattva-path? When do we begin? We must begin right now. As we listen to the Dharma, we must form aspirations right away. Then how do we express that we have begun? By making offerings of harmony and reverence. Harmony and reverence are the offerings we make. When we interact with others, we must do so harmoniously and with reverence. With harmony and reverence between us, we completely dedicate our bodies and life, not only in this lifetime, but also in lifetime after lifetime in the future. We will continue this through all of our lifetimes, starting now. When the way we lead people and handle matters brings other people happiness, clearly those people have shared the same aspiration, mission, path and practice in the past.
So, if the same thing can make all of us happy, then that means we have formed good karmic connections in the past. Will these connections extend into the future? Yes. So, lifetime after lifetime, we must make the same vows, the Four Great Vows. These are not for just one lifetime, but for lifetime after lifetime. Then in each lifetime we will practice together and live together. We will practice reverence and harmony.
“When I see how you help me, I’m grateful to you and I’m very willing to help you. I will respond to what you propose and help you.”When we help each other and act in concert, there is a sense of harmony and unity of purpose.When our hearts and minds are connected, engaging in practice in this spiritual community will bring us happiness every day.This comes from “harmony and reverence”.
Offerings of “harmony and reverence” take place in a monastic community.We completely dedicate our bodies and our life to learning and practicing the Buddha-Dharma.If we are willing to dedicate our bodies and life, why wouldn’t we be able to make offerings of harmonly and reverence to each other?
Our society also needs harmonly and reverence and so families.
We must vow to do this, starting with ourselves; this is the way it should be.
There was once a village outside of a small town in rural Korea.
In this village, everyone lived a very simple life.They were not very well-off and they lived along narrow and winding streets.
These streets led all the way up into the hills.There was one particular street, which was so narrow and winding that at night people frequently had accidents.It was easy to stumble and fall there.
In the cluster of houses at the end of this street, there lived a family.The family’s house was very run down.But even so, every night when the sun went down, one would hear an old woman calling her husband’s name and asking, “Did you turn on the light outside?”And her husband would reply, “This is such an important matter, how could I forget to turn it on?”
Actually, both of them were blind.Why would an elderly couple who could not see need to turn on the light?Because the street they lived on was very narrow.They often heard people tripping on things and then falling down.So, whether or not the light was on did not make a difference to the two of them, but for the people who could see, this was a great help.
One year, it snowed a lot.There was an old man who lived up in the hills who pulled a cart up this street.The cart was piled high with burned charcoal.He brought this cart of tiny pieces of charcoal all the way up to the doorway of this couple’s home.
Then he dumped to the contents on the ground and slowly spread them.He spread this all the way down the street.
In the morning, the elderly couple opened the door and said, “It is not even light out and someone has already covered the streets outside with something that will keep up from slipping and falling as we walk; we feel so grateful. If not for this person, after a large snowstorm, this steep road becomes very slippery. We are so grateful; which kind person laid out this path for us?”
You see, what a heartwarming story this is!This shows people’s mutual reverence and respect.This shows how they cherish this relationship and display their love for each other.This is the way life works.It can be very simple to help others.
We must understand the needs of others and then apply the Dharma, apply our methods, to do our best to meet those needs.
In the previous passage, the Lotus Sutra states, “Flower Light Buddha will abide in this world for a lifespan of 12 small kalpas. The people of His kingdom will have a lifespan of 8 small kalpas. When that Buddha enters Parinirvana, Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings.”
Flower Light Buddha is the name of the Buddha Sariputra will become. He will live for 12 small kalpas, which is a very long time. The lifespan of people of that land will be 8 kalpas, which is also a long time. When that Buddha enters Parinirvana, Right Dharma will abide in the world for 32 small kalpas. That is a long time. A world like that will be so radiant; it will be so blessed. This is what we cultivate in our spiritual practice; this is the kind of world we hope to achieve. We hope that in the future the world will be like this. Next,
“When the Right Dharma becomes extinct, Dharma-semblance will last 32 kalpas. That Buddha’s sariras will circulate widely, heavenly beings and humans everywhere will make offerings to them. The deeds of Flower Light Buddha will be as I have stated”.
The Right Dharma will abide for 32 small kalpas. After the Right Dharma recedes, Dharma-semblance will last for 32 small kalpas. During that time, “The Buddha’s sariras will circulate widely”. In our world, which Sakyamuni Buddha’s sariras, King Ashoka, according to legend, vowed to build over 80,000 stupas so people can make offerings to these relics.
In the Saha World, there was really a king like this, King Ashoka. Several years ago, I heard about a stupa built for Sakyamuni Buddha that was discovered somewhere in Myanmar. Also, a few years ago, the Buddha’s tooth also came to Taiwan. This is also one of His sariras. During the era of Dharma-semblance, these objects were preserved [and venerated].
So, during the era of Dharma-semblance, images [of the Buddha] were prevalent. Both in the human and the heaven realm, everyone respected and made offerings [to these images]. So, “Heavenly beings and humans everywhere will make offerings to them. The deeds of Flower Light Buddha” refers to what Flower Light Buddha will do. “When Right Dharma becomes extinct. Dharma-semblance will last 32 kalpas”. That will be a very long time.
During the era of Right Dharma, the teachings, principles, practice and realization will all be correct. The Buddha personally gave these “teachings”.
All of these “principles” were spoken by Buddha. Those who receive the teachings will then put them into “practice”. Whatever the Buddha taught will be what they put into practice.
For example, when Sakyamuni Buddha led His monastic disciples in spiritual practice, He also had to guide them step by step. Those who did not understand had to continue to listen. Was the Buddha only teaching the Dharma for the monastics, or was He teaching it for the world? They listened very mindfully so they could take it to heart and keep it in mind. They even put it into practice and manifested the Dharma in their actions. This was how, with both body and mind, they sincerely engaged in spiritual practice.
So, there were many who attained “realization”. This is the process of teachings, principles, practice and realization. All four were present in the era of Right Dharma, or when the Buddha was in this world. People “experienced it with direct awareness”. “Direct awareness” is experiencing the present situation. The people, the Buddha, the Dharma were all present in that moment, so they could “experience it with direct awareness”. Thus everyone had a tangible example to follow, and people were able to put Right Dharma into practice and attain realization. There were many spiritual practitioners who were able to do this.
But after the Buddha left this world, “the ancient noble beings were farther away”.
“After noble beings become farther away, people can analyze [the Dharma] with relative awareness for a seeming effect”. This is Dharma-semblance.
Because the Buddha left, there was just relative awareness. The Dharma is like this, in the past, people practice like this. As esteemed monks and great sages gradually passed away, the people who followed them could only analyze things with relative awareness. “It was more or less like this”. The difference is like saying, “I’m almost as tall as you are. No. you’re not, you’re a little bit shorter”. This kind of comparative analysis is called “relative awareness”.
In the past, the Dharma was like this, so we try our best to learn it as it was taught; this is called Dharma-semblance. But how do we try to learn what was taught? All we can do is try our best and use our imaginations to come up with an image of the Buddha.
After the era of Dharma-semblance came the era of Dharma-degeneration, which is the era we are in now. So, after the Buddha entered Parinirvana, during the 500 years of the era of Right Dharma, people were able to practice according to the Buddha’s original teachings, as they were still very close. Teachings, principles, practice and realization were put into action. But after these 500 years, there was an era lasting 1000 years when the Dharma that was being practiced resembled the Right Dharma. It was similar, very close.
Whether through building stupas or temples, or by creating sculptures and so on, Dharma-semblances flourished. So, this was the era of Dharma-semblance.
The three periods are Right Dharma, Dharma-semblance and Dharma-degeneration. The 500 years after the Buddha’s Parinirvana was the period of Right Dharma. For 1000 years after that, the Dharma people practiced resembled Right Dharma, but was not Right Dharma. So, it was called the era of Dharma-semblance. Thus, it is said, “Since ancient times, many noble beings and sages understood the path to Buddhahood and transmitted the noble teachings.” “The Buddha’s images were respected, as if He was present.Thus, this era is called Dharma-semblance.Since ancient times, many noble beings and sages…”
Ancient times refers to an era when people were very simple and pure. They delighted in acquiring knowledge and learning the Buddha-Dharma. After learning about impermanence, they sought liberation. So, when they understood and believed something, their faith would be deep. This was what noble beings and sages were like. Whether it be Sakyamuni Buddha or Confucius, Lao Tzu or Mozi and so on, that era was when most of these sages appeared. When it came to learning , or the Dharma, they were all very earnest and worked very hard.
People who sought and learned the Buddha-Dharma “understood the path to Buddhahood and transmitted the noble teachings.” “The Buddha’s images were respected, as if He was present.” The Buddha’s images were respected, as if He was present Confucius also said to “respect gods, as if gods were present.” Of course, as Buddhist practitioners, were respect the Buddha, as if He is here. This kind of reverence and love is what we Buddhist practitioners should have.
So, Flower Light Buddha will live in that world for 12 kalpas. It will be such a long time.But though His lifespan will be long, He still eventually enter Parinirvana.
This is why “the Buddha’s sariras will circulate widely.” His body, His body’s remains, the bones that He left behind and other parts of the body He left behind are called “sariras.” These “sariras” were formed through (His) cultivation of precepts, Samadhi and wisdom. Everyone respected them and recognized how precious they were.
So, in the Treatise on Great Perfection of Wisdom, they are described thus. Bone fragments are “sariras of the physical body.” After the body is cremated and bones scattered, these pieces are also called sariras. What about sutras? They are “sariras of the Dharmakaya.”
Even though His physical body is gone, the Dharma still remains. Teachings are the sariras of the Dharmakaya. So, we talk about the Dharma-essence of the wondrous Dharma of the path to enlightenment. For the path to enlightenment, the wondrous Dharma is its essence. The Dharma-essence is in the lineage and the Dharma-lineage must be passed on.
The deeds of Flower Light Buddha will be as I have stated: The wondrous Dharma of the path to enlightenment, the essence of the lineage, will be passed on like a series of lamps that are successively lit to clearly illuminate all things. Transmitting wondrous Dharma extends this radiance.
The present Buddha passed it onto Sariputra and bestowed a prediction of Buddhahood upon him In the future, Flower Light Buddha will pass it on to Firm and Complete Bodhisattva and bestow a prediction upon him in the same way. We can clearly see that the essence of this wondrous Dharma of the path to enlightenment is transmitted through the Dharma-lineage. This is like lighting a series of lamps, so they can light the way. This is how the wondrous Dharma is passed on Passing on this wondrous Dharma sustains and expands its radiance.
So, with the right mindset and Right Dharma, we will always ravel on the right path Long-lasting compassion and great love are the Bodhi-path. In our daily living, we must “make offerings of harmony and reverence” by “completely dedicating our bodies and life.” This is how, in our lives, we transmit the Dharma-lineage like Buddhas. For the sake of harmony in the world, 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）
⊙「心正法正道恆正，長情大愛菩提道，和敬供養盡形壽。」
⊙「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」《法華經 譬喻品第三》
⊙「正法滅盡已，像法三十二，舍利廣流布，天人普供養。華光佛所為，其事皆如是。」《法華經 譬喻品第三》
⊙正法時，教理行證備具【現量體】。
⊙去聖愈遠，人惟以比量倣效，為像法。
⊙正、像、末三時，在佛入滅後五百年為正法時代。其後一千年間所行之法，與正法相似，而非正法，故名像法時代。故云：自古多聖賢，解佛道傳聖教，敬佛相似如佛在，稱謂像法。
⊙舍利又云靈骨，即身後遺骨，通名舍利。是戒定慧之所熏修，甚難可得。
⊙大論云：碎骨是生身舍利，經卷是法身舍利。
⊙華光佛所為，其事皆如是：覺道妙法，髓脈相傳，如燈燈相續明照，傳妙法繼光輝。
【證嚴上人開示】
「心正法正道恆正，長情大愛菩提道，和敬供養盡形壽。」
心正法正道恆正
長情大愛菩提道
和敬供養盡形壽
我們的心，方向必定要正確，心向若正確，路就不會偏差。在儒教，孔夫子也是這樣說「明明德」，我們必定要「格物致知」。我們要如何能夠，明明德於天下？我們必定要將，所有的道理、所有的事物，我們都要通通了解。
前面的「明」，就是要去求知、要了解。後面的「明」——明德，那就是透徹人的本性。而我們在學佛，不就是這樣嗎？我們本來人人，本具這個真如本性，而真如本性，就是最透徹的「明德」。所以說，他有這種的「明明德」，所以對外面一切的境界、事物，要很清楚，很清楚了事物、境界，還要再誠意正心。
誠意就是「致知」。用我們最最虔誠的心去付出，心沒有雜念，心就是用那分的良知，互相，盡我們的心付出，所以這也就是我們修身。這個人心若正、意若誠，這樣做事情，這就人人必肯定我們。我們的心意若正，這個法，自然就正，這樣這就是我們在修行。修行這條路，我們要很正確向前走，自然長情大愛，就是菩提道。
用很長的時間，生生世世，每一尊佛來人間，就是一項特色，拉長情，因為他不捨眾生。每一尊佛，都不肯捨離眾生，眾生的情與緣，他就要拉長情、擴大愛，這就是人間，行善、造福、結福緣，這要很長的時間。
所以說，長情大愛就是我們的菩薩道。我們要如何走上這一條，康莊、正確的菩薩道呢？我們要什麼時候開始？現在就要開始了。我們現在聽到法，現在我們就要及時發心。開始要如何來表達呢？「和敬供養」。和與敬來供養人與人之間彼此和敬，用和與敬來供養。人與人之間，我們要和，我們要敬，彼此之間和敬，又是盡形壽，不只是這一生，我們還有生生世世的來生，每一生世，都要從這個時候開始。
我們若帶人，做事情，讓大家歡喜，可見這都是和我們過去，有同心、同志、同道、同行過，所以我們可以同一件事情，大家共同的歡喜。這就是說，我們過去有結了緣。未來這分緣，是不是繼續下去呢？是啊！所以我們生生世世，同樣要發這樣的願，四弘誓願，這不一生世，要生生世世。
每一世，我們共修、共住，我們要和敬。我看到你，你來幫助我，我感恩你，我很甘願為你付出，響應你所提議的，我也會幫忙你。這種彼此幫忙、互相協助，大家和和氣氣，合著這個心，心與心，互相交會起來，這樣我們這個叢林修行，每天都是很歡喜，這叫做「和敬」。
「和敬」的供養，這是在一個叢林，盡形壽、獻身命，我們就是為了修學佛法，我們都願意獻身命、盡形壽了，怎麼不能人與人之間，和與敬，彼此供養呢？社會也需要和敬，家庭也需要，這必定我們要自己發願，從我們做起，這是理所當然。
在過去，韓國那個地方，有一個小城市的鄉村裡，這個鄉村，整個村大家的生活，就是簡單、樸素，而且家境不是很好，住的地方，這樣彎彎曲曲，很小條的巷道，甚至巷道的盡頭，也就是山坡。
有一條巷子，這條巷子很窄小，彎彎曲曲，晚上常常會發生問題，走路不小心會跌倒。那個巷子的盡頭，有一戶人家，這戶人家房子很破，不過，每晚若到黃昏時，就會聽到一位阿婆，叫著她的老先生的名字：「外面的電燈點亮了沒？」老先生就說：「這是很重要的事情，哪能不點亮呢？」其實這對夫妻，原來兩個人的眼睛都看不見。
眼睛都看不見的老夫妻，到底點燈是要做什麼呢？因為他們住的這條巷子，是這麼窄小，所以常常聽到人踢到東西，跌倒下去的聲音，所以他們兩個人，雖然點燈與不點燈，對他們兩人來說沒差，不過對明眼人，眼睛明亮的人，就幫助很大。
在那一年，就是雪下得很大，竟然有一位住在山坡的上面，一位老人家，他拖著一輛車，用手拖的車，那輛車的上面，就載著一輛滿滿燒過的木炭。這些小小的、燒過的木炭，他就一直拖到，這對盲眼夫妻的門口，他開始就在那個地方，這樣將它倒下去，慢慢鋪啊鋪，將這些木炭，這樣鋪到巷口去。
一早起來，這二位老夫妻，門一開，倆夫妻就這樣說：「一早天未亮，就已經有人在外面地上，鋪什麼東西呢？讓我們這樣走過的路，不會滑倒，真感恩！若不是，像今天下這麼大的雪，那個路又是坡，有一點微微的坡，很滑。很感恩，是哪一位好心的人，這樣來鋪這條路呢？」
看，這是多麼溫馨的故事，這種彼此恭敬、互相尊重，彼此珍惜這分情，也展現這分的愛。人生就是這樣，平時這麼簡單，可以付出，我們要知道別人的需要，我們用法，用我們的方法，我們是盡量去付出。
所以，前面我們《法華經》說過，「華光佛住世，壽十二小劫；其國人民眾，壽命八小劫。佛滅度之後，正法住於世，三十二小劫，廣度諸眾生。」
華光佛住世
壽十二小劫
其國人民眾
壽命八小劫
佛滅度之後
正法住於世
三十二小劫
廣度諸眾生
《法華經 譬喻品第三》
華光佛，是舍利弗未來成佛的名稱，他的壽命十二小劫，很長。那個國家的人民壽命，也有八小劫，也是很長。佛滅度之後，那個正法能夠住世三十二小劫，很長。
那樣的世界是多麼光明！多麼的，這個福，這就是我們所要修的行，這就是我們要修的世界，希望未來的世界就是這樣。
下面再接著說，「正法滅盡已，像法三十二，舍利廣流布，天人普供養。華光佛所為，其事皆如是。」
正法滅盡已
像法三十二
舍利廣流布
天人普供養
華光佛所為
其事皆如是
《法華經 譬喻品第三》
那個正法，三十二小劫，正法若退了之後，像法，同樣是三十二小劫，那時候「舍利廣流布」。我們在人間，釋迦佛的舍利，過去的傳說中，有阿育王發願建塔，八萬多個塔，這樣來供養舍利。這是在娑婆世界，有這樣的國家，阿育王。
聽說幾年前，為釋迦佛造的塔，在緬甸的哪一個地方，被發現了。也有幾年前，佛牙，佛牙也來過臺灣，這也就是舍利。這是在像法的時代，這樣遺留下來的東西。所以在這個像法，形象很盛行，所以這是在人間，或者是天堂，大家所恭敬、所供養，所以「天人普供養」。
「華光佛所為」，這是華光佛的過程，這個「正法滅盡已，像法三十二」，時間都很長。這個正法的意思就是，教、理、行、證四項，很正確。
正法時
教理行證
備具【現量體】
佛陀親自教育，這個「教」。所說的道理，是佛所說的道理，又再受教之後的人。行，身體力行，佛如何教育，受教就如何去力行。
就像釋迦佛，帶著他的僧團弟子修行，也是要一步一步修行，不了解的，就不斷地聽——佛陀是專程為僧團說法嗎？或者是為人間說法？都是很用心聽。聽入心，法在心中，甚至身體力行，行在法中，這樣去身心誠意修行，所以「證」悟的人很多。這叫做教、理、行、證。這四項全部具備，這是在正法，佛住世之時，那麼這叫做「現量體」。
「現量」，就是現在這樣的形態——人在、佛在、法在，這樣一切的一切都是在現在，這叫做「現量體」。所以人人，有形可看，有典範可跟隨，所以身體力行，這種的正法時，要能夠證果，修行證果的人，就很多。
但是佛過了之後，「去聖愈遠」，與聖人愈離愈遠時，「人惟以比量倣效」，這叫做像法。
去聖愈遠
人惟以比量倣效
為像法
比量，佛就不在了，法就是這樣，過去人是這樣修，佛是這樣說。過去的高僧、大德，已經慢慢凋零掉了，而後面的人愈來愈來，惟有以「比量」──差不多是這樣。這只是「差不多和你一般高。」「沒有，沒那麼高，再矮一些。」這種比較看看，這叫做「比量體」。過去的法是這樣，我們盡量學過去，這叫做像法。盡量學過去，要如何學？所以只能夠盡量，將佛的形象，憑空想像。
像法過了之後，叫做末法，就是我們現在。所以說，在佛滅度之後，那個五百年間的正法時代，能夠按照佛陀所教育的，很接近，這樣在教、理、行、證，這樣去實行。
但是過了（佛入滅後），這五百年後，就是一千年間的時代，那就是所行的法，就是相似法，差不多、盡量。不論是建塔、,不論是造廟、不論是雕刻形象等等，像法很昌盛，所以叫做像法時代。
正、像、末三時
在佛入滅後五百年
為正法時代
其後一千年間
所行之法
與正法相似
而非正法
故名像法時代
故云：
自古多聖賢
解佛道傳聖教
敬佛相似如佛在
稱謂像法
「自古多聖賢」。自古以來，這種那個時代，古時代，人很單純，很好樂學問、好樂佛法，從這個無常的道理，他求解脫，所以知道、相信，信會很深。所以這全都是聖賢，不論是釋迦牟尼佛、孔夫子、老子、墨子等等，那個時代全都差不多是，這些聖人出現人間之時。
看他們對學、對法，都是那麼認真用功。學，求佛法的人，「解佛道傳聖教，敬佛相似如佛(在)」，在敬佛，好像佛在。孔夫子也這樣說「敬神如神在」。當然，我們佛教徒，敬佛如佛在，這種敬仰，這種愛的敬，這是我們學佛者應該有。
所以華光如來，他在那個世界十二劫，這麼長久的時間。但是那麼長，也是有入滅的時候，所以因為這樣「舍利廣流布」。那個身，身後的遺骨，留下來的骨，身體所留下的東西，都叫做「舍利」。這個「舍利」，是戒、定、慧所薰修下來的，人人都是很尊敬，都稱為很難得。
舍利
又云靈骨
即身後遺骨
通名舍利
是戒、定、慧
之所熏修
甚難可得
所以《大智度論》中，這個「舍利」，碎骨是「生身舍利」，身體火化之後，骨散了，這也是叫做舍利。經卷則是「法身舍利」。雖然身，是已經過去了，卻是法還留住，這是法身舍利。
大論云：
碎骨是生身舍利
經卷是法身舍利
所以說，覺道妙法的這個法髓，覺悟這個道，妙法如髓，法髓就是脈，法脈相傳。
華光佛所為
其事皆如是：
覺道妙法
髓脈相傳
如燈燈相續明照
傳妙法繼光輝
佛陀傳給舍利弗，為他授記；未來的華光佛，再傳給堅滿菩薩，也是這樣授記。這可見是覺道妙法髓，是法脈相傳。像燈，燈燈相續明照，好像燈能夠照路一樣，這樣在傳妙法，讓這個妙法，相繼讓它光輝，發亮起來。
所以心正、法正，道遠都是正，長情大愛就是菩提道，我們日常生活一定，「和敬供養盡形壽」，這是在我們的生活中，好像佛佛法脈相傳，為人間的祥和，我們就要時時多用心。
Explanations by Master Cheng-Yan
Subject: Make Offering of Harmony and Reverence (和敬供養盡形壽)
Date: February.25. 2015
“With the right mindset and Right Dharma, our path will always be right. With long-lasting compassion and great love, we will walk the Bodhi-path. To make offerings of harmony and reverence, we completely dedicate our bodies and life.”
Our minds must be oriented in the right direction. If our mindset is correct, then we will not go astray. In Confucianism, Confucius also made a point to talk about “illuminating luminous virtue.” We must “thoroughly study things to understand their principles.” For us to find a way to illuminate luminous virtue in this world, we must [study] all principles and all matters and things to thoroughly understand them.
To be able to “illuminate,” we must first seek knowledge, must first understand. Then with “luminous virtue,” we can penetrate our intrinsic nature. When we learn the Buddha’s Way, isn’t this what we are doing? We all intrinsically have a nature of True Suchness. This Buddha-nature manifests as the most penetrating “luminous virtue”. Therefore, for us to “illuminate luminous virtue,” we must clearly understand all external states, matters and things.
After we clearly understand them, we must be sincere and have the right mindset. To be sincere, we must “understand the principles”. When we give to others with utmost reverence, our minds are free of discursive thoughts; we simply do our best to help each other out of the goodness in our hearts. This is how we cultivate ourselves. If we have the right mindset and are sincere, when we do things, everyone will affirm our efforts. If we are in the right state of mind, then the Dharma [we learn] will naturally be right. This is how we engage in spiritual practice.
On the path of spiritual practice, we must walk in the right direction. Then naturally, with long-lasting compassion and great love, we walk the Bodhi-path. We must do this for a long time, life after life. Each Buddha that comes to the world has this characteristic; He extends His compassion because He will never abandon sentient beings. No Buddha is willing to give up on them. They have affinities with sentient beings, so They extend Their compassion and spread great love. This is how They do good deeds and benefit others to form good karmic connections. This will take a very long time.
Thus we say that long-lasting compassion and great love is our Bodhisattva-path. How do we step onto this broad and correct Bodhisattva-path? When do we begin? We must begin right now. As we listen to the Dharma, we must form aspirations right away. Then how do we express that we have begun? By making offerings of harmony and reverence. Harmony and reverence are the offerings we make. When we interact with others, we must do so harmoniously and with reverence. With harmony and reverence between us, we completely dedicate our bodies and life, not only in this lifetime, but also in lifetime after lifetime in the future. We will continue this through all of our lifetimes, starting now. When the way we lead people and handle matters brings other people happiness, clearly those people have shared the same aspiration, mission, path and practice in the past.
So, if the same thing can make all of us happy, then that means we have formed good karmic connections in the past. Will these connections extend into the future? Yes. So, lifetime after lifetime, we must make the same vows, the Four Great Vows. These are not for just one lifetime, but for lifetime after lifetime. Then in each lifetime we will practice together and live together. We will practice reverence and harmony.
“When I see how you help me, I’m grateful to you and I’m very willing to help you. I will respond to what you propose and help you.”When we help each other and act in concert, there is a sense of harmony and unity of purpose.When our hearts and minds are connected, engaging in practice in this spiritual community will bring us happiness every day.This comes from “harmony and reverence”.
Offerings of “harmony and reverence” take place in a monastic community.We completely dedicate our bodies and our life to learning and practicing the Buddha-Dharma.If we are willing to dedicate our bodies and life, why wouldn’t we be able to make offerings of harmonly and reverence to each other?
Our society also needs harmonly and reverence and so families.
We must vow to do this, starting with ourselves; this is the way it should be.
There was once a village outside of a small town in rural Korea.
In this village, everyone lived a very simple life.They were not very well-off and they lived along narrow and winding streets.
These streets led all the way up into the hills.There was one particular street, which was so narrow and winding that at night people frequently had accidents.It was easy to stumble and fall there.
In the cluster of houses at the end of this street, there lived a family.The family’s house was very run down.But even so, every night when the sun went down, one would hear an old woman calling her husband’s name and asking, “Did you turn on the light outside?”And her husband would reply, “This is such an important matter, how could I forget to turn it on?”
Actually, both of them were blind.Why would an elderly couple who could not see need to turn on the light?Because the street they lived on was very narrow.They often heard people tripping on things and then falling down.So, whether or not the light was on did not make a difference to the two of them, but for the people who could see, this was a great help.
One year, it snowed a lot.There was an old man who lived up in the hills who pulled a cart up this street.The cart was piled high with burned charcoal.He brought this cart of tiny pieces of charcoal all the way up to the doorway of this couple’s home.
Then he dumped to the contents on the ground and slowly spread them.He spread this all the way down the street.
In the morning, the elderly couple opened the door and said, “It is not even light out and someone has already covered the streets outside with something that will keep up from slipping and falling as we walk; we feel so grateful. If not for this person, after a large snowstorm, this steep road becomes very slippery. We are so grateful; which kind person laid out this path for us?”
You see, what a heartwarming story this is!This shows people’s mutual reverence and respect.This shows how they cherish this relationship and display their love for each other.This is the way life works.It can be very simple to help others.
We must understand the needs of others and then apply the Dharma, apply our methods, to do our best to meet those needs.
In the previous passage, the Lotus Sutra states, “Flower Light Buddha will abide in this world for a lifespan of 12 small kalpas. The people of His kingdom will have a lifespan of 8 small kalpas. When that Buddha enters Parinirvana, Right Dharma will abide in the world for 32 small kalpas, widely transforming sentient beings.”
Flower Light Buddha is the name of the Buddha Sariputra will become. He will live for 12 small kalpas, which is a very long time. The lifespan of people of that land will be 8 kalpas, which is also a long time. When that Buddha enters Parinirvana, Right Dharma will abide in the world for 32 small kalpas. That is a long time. A world like that will be so radiant; it will be so blessed. This is what we cultivate in our spiritual practice; this is the kind of world we hope to achieve. We hope that in the future the world will be like this. Next,
“When the Right Dharma becomes extinct, Dharma-semblance will last 32 kalpas. That Buddha’s sariras will circulate widely, heavenly beings and humans everywhere will make offerings to them. The deeds of Flower Light Buddha will be as I have stated”.
The Right Dharma will abide for 32 small kalpas. After the Right Dharma recedes, Dharma-semblance will last for 32 small kalpas. During that time, “The Buddha’s sariras will circulate widely”. In our world, which Sakyamuni Buddha’s sariras, King Ashoka, according to legend, vowed to build over 80,000 stupas so people can make offerings to these relics.
In the Saha World, there was really a king like this, King Ashoka. Several years ago, I heard about a stupa built for Sakyamuni Buddha that was discovered somewhere in Myanmar. Also, a few years ago, the Buddha’s tooth also came to Taiwan. This is also one of His sariras. During the era of Dharma-semblance, these objects were preserved [and venerated].
So, during the era of Dharma-semblance, images [of the Buddha] were prevalent. Both in the human and the heaven realm, everyone respected and made offerings [to these images]. So, “Heavenly beings and humans everywhere will make offerings to them. The deeds of Flower Light Buddha” refers to what Flower Light Buddha will do. “When Right Dharma becomes extinct. Dharma-semblance will last 32 kalpas”. That will be a very long time.
During the era of Right Dharma, the teachings, principles, practice and realization will all be correct. The Buddha personally gave these “teachings”.
All of these “principles” were spoken by Buddha. Those who receive the teachings will then put them into “practice”. Whatever the Buddha taught will be what they put into practice.
For example, when Sakyamuni Buddha led His monastic disciples in spiritual practice, He also had to guide them step by step. Those who did not understand had to continue to listen. Was the Buddha only teaching the Dharma for the monastics, or was He teaching it for the world? They listened very mindfully so they could take it to heart and keep it in mind. They even put it into practice and manifested the Dharma in their actions. This was how, with both body and mind, they sincerely engaged in spiritual practice.
So, there were many who attained “realization”. This is the process of teachings, principles, practice and realization. All four were present in the era of Right Dharma, or when the Buddha was in this world. People “experienced it with direct awareness”. “Direct awareness” is experiencing the present situation. The people, the Buddha, the Dharma were all present in that moment, so they could “experience it with direct awareness”. Thus everyone had a tangible example to follow, and people were able to put Right Dharma into practice and attain realization. There were many spiritual practitioners who were able to do this.
But after the Buddha left this world, “the ancient noble beings were farther away”.
“After noble beings become farther away, people can analyze [the Dharma] with relative awareness for a seeming effect”. This is Dharma-semblance.
Because the Buddha left, there was just relative awareness. The Dharma is like this, in the past, people practice like this. As esteemed monks and great sages gradually passed away, the people who followed them could only analyze things with relative awareness. “It was more or less like this”. The difference is like saying, “I’m almost as tall as you are. No. you’re not, you’re a little bit shorter”. This kind of comparative analysis is called “relative awareness”.
In the past, the Dharma was like this, so we try our best to learn it as it was taught; this is called Dharma-semblance. But how do we try to learn what was taught? All we can do is try our best and use our imaginations to come up with an image of the Buddha.
After the era of Dharma-semblance came the era of Dharma-degeneration, which is the era we are in now. So, after the Buddha entered Parinirvana, during the 500 years of the era of Right Dharma, people were able to practice according to the Buddha’s original teachings, as they were still very close. Teachings, principles, practice and realization were put into action. But after these 500 years, there was an era lasting 1000 years when the Dharma that was being practiced resembled the Right Dharma. It was similar, very close.
Whether through building stupas or temples, or by creating sculptures and so on, Dharma-semblances flourished. So, this was the era of Dharma-semblance.
The three periods are Right Dharma, Dharma-semblance and Dharma-degeneration. The 500 years after the Buddha’s Parinirvana was the period of Right Dharma. For 1000 years after that, the Dharma people practiced resembled Right Dharma, but was not Right Dharma. So, it was called the era of Dharma-semblance. Thus, it is said, “Since ancient times, many noble beings and sages understood the path to Buddhahood and transmitted the noble teachings.” “The Buddha’s images were respected, as if He was present.Thus, this era is called Dharma-semblance.Since ancient times, many noble beings and sages…”
Ancient times refers to an era when people were very simple and pure. They delighted in acquiring knowledge and learning the Buddha-Dharma. After learning about impermanence, they sought liberation. So, when they understood and believed something, their faith would be deep. This was what noble beings and sages were like. Whether it be Sakyamuni Buddha or Confucius, Lao Tzu or Mozi and so on, that era was when most of these sages appeared. When it came to learning , or the Dharma, they were all very earnest and worked very hard.
People who sought and learned the Buddha-Dharma “understood the path to Buddhahood and transmitted the noble teachings.” “The Buddha’s images were respected, as if He was present.” The Buddha’s images were respected, as if He was present Confucius also said to “respect gods, as if gods were present.” Of course, as Buddhist practitioners, were respect the Buddha, as if He is here. This kind of reverence and love is what we Buddhist practitioners should have.
So, Flower Light Buddha will live in that world for 12 kalpas. It will be such a long time.But though His lifespan will be long, He still eventually enter Parinirvana.
This is why “the Buddha’s sariras will circulate widely.” His body, His body’s remains, the bones that He left behind and other parts of the body He left behind are called “sariras.” These “sariras” were formed through (His) cultivation of precepts, Samadhi and wisdom. Everyone respected them and recognized how precious they were.
So, in the Treatise on Great Perfection of Wisdom, they are described thus. Bone fragments are “sariras of the physical body.” After the body is cremated and bones scattered, these pieces are also called sariras. What about sutras? They are “sariras of the Dharmakaya.”
Even though His physical body is gone, the Dharma still remains. Teachings are the sariras of the Dharmakaya. So, we talk about the Dharma-essence of the wondrous Dharma of the path to enlightenment. For the path to enlightenment, the wondrous Dharma is its essence. The Dharma-essence is in the lineage and the Dharma-lineage must be passed on.
The deeds of Flower Light Buddha will be as I have stated: The wondrous Dharma of the path to enlightenment, the essence of the lineage, will be passed on like a series of lamps that are successively lit to clearly illuminate all things. Transmitting wondrous Dharma extends this radiance.
The present Buddha passed it onto Sariputra and bestowed a prediction of Buddhahood upon him In the future, Flower Light Buddha will pass it on to Firm and Complete Bodhisattva and bestow a prediction upon him in the same way. We can clearly see that the essence of this wondrous Dharma of the path to enlightenment is transmitted through the Dharma-lineage. This is like lighting a series of lamps, so they can light the way. This is how the wondrous Dharma is passed on Passing on this wondrous Dharma sustains and expands its radiance.
So, with the right mindset and Right Dharma, we will always ravel on the right path Long-lasting compassion and great love are the Bodhi-path. In our daily living, we must “make offerings of harmony and reverence” by “completely dedicating our bodies and life.” This is how, in our lives, we transmit the Dharma-lineage like Buddhas. For the sake of harmony in the world, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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