20150310《靜思妙蓮華》勤修且隨喜 (第518集)
（法華經•譬喻品第三）
⊙「眾生本具淨法性，習氣違背妙諦理，菩薩弘誓播善種，菩提勤修根深固。」
⊙「今復轉最妙，無上大法輪，是法甚深奧，少有能信者。」《法華經 譬喻品第三》
⊙「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」《法華經 譬喻品第三》
⊙我等：自慶幸從久遠以來，經常聞世尊說種種法，卻未曾聞如是甚深一乘微妙大法。
⊙世尊說於是無量諸佛所，而行深妙道。見人之善事，隨之歡喜心，而得甚深微妙之上法。
【證嚴上人開示】
「眾生本具淨法性，習氣違背妙諦理，菩薩弘誓播善種，菩提勤修根深固。」
眾生本具淨法性
習氣違背妙諦理
菩薩弘誓播善種
菩提勤修根深固
這個本性清淨，大家常常都這樣聽，但是過了之後，是不是我們有人人，去找我們的本性？本性長什麼樣？本性是怎樣清淨？能和佛同等清淨的那個本性，這個本性，它是長成什麼樣的形？若是問我，我自己的答案就是，無形無影、無長無短，卻是時時，與我們的生活，就是連在一起，只是它隱藏得很深。不過，我們常常曲解了，它原來的良能。是什麼東西，有這個力量來曲解了，我們的真如本性？那就是習氣。
因為我們的習氣，無始以來，六道輪轉，所以我們原來清淨的本性，受到外面這樣污染我們，所以無明生識，就掩蓋掉我們那分真如的良能。所以，這個習氣違背了妙諦理，習氣若改，我們真如本性就呈現出來。這我們是否有在改呢？
只要有心發願，接觸了佛法，我們要有心，我們要信心、我們要深心，信心、深心，發起我們的弘誓願。菩薩弘誓願，我們不離開眾生，就是在迷茫的群眾中，我們才有覺悟的機會，所以我們立弘誓願，必定要發願行菩薩道。
我們既然是學佛，我們就要習，就是要來好好薰習，佛陀慈悲無染穢。所以我們常常說，研究，想要升博士，你就要去做研究，寫論文，去瞭解你所要做的東西，要很用心，在研究室裡，實務分析、(論)文要好好寫，將你的體會、瞭解，那個文章，要分析出來。經過了實驗、體解，(寫)斗章等等，這樣這篇文章受過審核之後，才通過，已經博士學位拿到了。可見，我們的志願在哪裡，我們必定要投入，要去身體力行，在身體力行過程中，我們要學的東西，要不斷實驗，而我們菩薩道的實驗，就是在人群中，因為佛那種覺性，那就是要我們入人群，才能夠體會到那個明覺，我們的性，我們的本性。
經一事，長一智，看到一項的迷，就發現到一個覺；這我們要多分覺，就是要在眾生迷中，去取得了多分覺。
我們聽，知道，知道，那個，知道是很少分；我瞭解了，體會得到，但是這和那個真正道理，入我們的覺海之中，不同啊！
像別人的手端著一杯冰水，很熱的天，看到他端著那杯冰水，他會告訴你：很涼。你應該是相信，冰一定是涼。涼的程度是怎樣呢？他手端著那個時候的感覺，和你知道，「對，那是涼的！」那個感覺是不同，這是斯人飲水，冷暖自知。真正體會到覺悟，所看到的境界，人、事、物，同樣一個境界，看法是不同。這種有為法，凡夫所看的有為法，與覺悟者、大覺者所看到的，有形象，有為法，絕對是不同。
凡夫所見的就是追求，分別我所愛；佛陀所看到的，覺者所認知的，這些物質就是人應該感恩，是感恩，不是佔有。沒有這些物質，人無法生活，就是有這些物質，來點綴了人間的美，所以覺悟的人，對大地一切景物是愛惜的，若是迷的凡夫，看到大地寶貴的東西是佔有的，這種疼惜，與佔有的愛的追求，就不同了。
所以要如何才能夠得到，所看到的一切有為法，歸納在無為法，一切法皆平等，沒有在這個有為法，物質上去起心動念，這必定就是要歷練。所以你要歷練，去哪裡歷練？就是在人群中歷練出來。所以菩薩，我們要行菩薩道，這個弘誓願入人群中，這樣去播善種子。在這個菩提道要勤修，甚至那個根要能堅固，社會人間才能夠很平靜。
慈濟世界，常常人間的菩薩，在這個人間濁氣滾滾，卻是他能夠穩固他的道心，也是很不簡單。這二天，在這九月九日這一天，菲律賓三寶顏，發生了反叛軍已經深入，三寶顏的市中心進去了，攻進去裡面去，也發生了街道(衝突)，槍彈已經發動起來。
三寶顏那裡的慈濟人，有十個已受證，他們擔心本會師父會擔心，就趕緊打電話回來，先報一個平安，慈濟人，人人平安，但是，那裡，那個地方已經是受反叛軍，包圍起來了，尤其是他們有好幾百人，抓起來當人質，而我們三寶顏的眼科的中心，在那裡設立，也已經很多年了，我們裡面有同仁，裡面有病人，那一天，被包圍著那個範圍，離這個醫院才有二、三公尺遠，等於是在隔壁而已，非常近。也可以說，在受包圍的境界裡面，就趕快用車，將病患和醫師、護士，趕快撤退掉，去安置在那個大學的，一個室內操場，現在裡面就已經，收容了上萬人的難民。
有的人的家，也已經在炮火中毀滅了，有的人受傷，有的人死亡，也有人已經被綁架了。這個反叛軍所求的，是要成立一個他們可以獨立起來的宗教，穆斯林的獨立國，像這樣，在那裡僵持著，所以大家都很緊張。
其實，三寶顏這個地方，十五年前，我們在那裡一次的義診，也是幫助很多人，從此開始，楊偉順居士，他是一位虔誠的天主教徒。其實，三寶顏那個地方，多數都是天主教徒，尤其是偉順，但是他被慈濟這分的愛感動到，在那個地方開始就勇於承擔，在那裡開始做很多的慈濟事，承擔了慈濟要如何培養人，要如何在那裡守護苦難人。
在那個地方，他們也成立了一個義肢中心（大愛復健暨義足製造中心），要如何去做義肢。因為三寶顏以來，一直以來就是都常常，有反叛軍出沒，常常都有炮火，或者是地雷，所以受傷的人，腳斷、手斷，殘廢的人很多。要幫助他們，就是用義肢，讓他們可以雙腳能走，可以雙手能做事情，所以他們，開了義肢(復健中心)，也是幫助，那全都是義務幫助，同時，可以以工代賑，我們若治療好他，開始教他如何做義肢；做義肢可以幫助人，而我們給他生活薪水。用這樣的方式，那個義肢，也已經六百多人，已經裝了這個義肢，而且可以自由走路。
其中就有一個家庭，這位先生兩隻腳斷掉了，他雖然不是炮火，槍炮而截肢，不是，他是抽菸抽到，血管都硬化、腳黑了，所以，有一天，他自己這樣，看到黑黑，刮、刮、刮，刮到不知覺中，他的指甲和趾頭掉了，才開始知道事情嚴重，看醫生，醫生將他兩隻腳鋸掉了，這個家庭就開始，陷入了貧窮苦難。
家裡最大的孩子，那時候十三歲，十三歲的女兒，就要到馬尼拉去當小工，這樣賺錢來維持家庭。從那一年，我們(幫他)將義肢，裝起來之後，現在在走路，看不出這位是裝義肢的人，那兩隻腳走得很好，所以他也是在這個，列入我們以工代賑，讓他學會做義肢，還會去為人裝義肢。那念心已經轉變得，雖然身殘廢，卻是換回他的心理健康，願意幫助人，改善他的家庭、改善別人截肢的人生。女兒也回到家裡了，一家人和樂融融。
像這樣，也能感覺到，人生實在可以改變。那些願意投入，去幫助人的志工，也是受幫助之後，現在願意去回饋的人，也不算少。所以，這全都是用心來轉法，將法轉入心，能夠改變人生這個苦，或者是改變人生，轉苦為樂。這也就要人間的菩薩，也就是在這個人間，看到心態不平衡，我們才能體會到，佛陀所說的一念，一念心心墮地獄，一念心生天堂，一念心成凡夫，一念心成覺者，全都在一念心。
我們要覺悟這個有情，從這個凡夫有情的苦難，我們入我們的心去思考，如何來覺悟人生的苦難。而要用什麼樣的方式，去轉人生的苦難呢？就是快樂的人生。這只是在覺與迷之間，一轉就可以幫助別人，而若是另外一面一轉，就要受人幫助。總而言之，就是在一念間。
菩薩弘誓播善種子，在這樣苦難的地方，善種子還是堅持在那個地方。這二、三天，他們都一直送食物、送用品，到收容所的地方。在急難中在膚慰，這就是人間菩薩。
菩薩，菩提道要很耕耘、勤修，這個根要深、要堅固。所以，佛陀開始在轉法輪，要如何讓人人的心，能夠震動起來。若沒有動，輪不會轉，所以佛陀說大乘法，轉大法輪。
前面的(經)文是這樣說，「今復轉最妙，無上大法輪，是法甚深奧，少有能信者。」
今復轉最妙
無上大法輪
是法甚深奧
少有能信者
《法華經 譬喻品第三》
這個法很深，也是不離開法，佛法不離世間法，佛陀從最開始「四諦法」，一直到現在轉一乘大法，一實相的真實妙法，有的人要相信，也不是那麼簡單。
所以下面這段(經)文，再這樣說，「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」
我等從昔來
數聞世尊說
未曾聞如是
深妙之上法
世尊說是法
我等皆隨喜
《法華經 譬喻品第三》
從很早期以來，常常在聽釋迦佛說話，佛陀這四十多年間，還不曾敞開他的心胸，說出了他內心的真實法。這個真實法一說出來，大家都很驚喜，也是很震驚！因為人人都有成佛的機會，人人只要這樣，方向正確，不偏差地走，也是到成佛的境界。所以這個法，過去還不曾聽過，現在聽到了，要能夠徹底相信，不是那麼簡單。這是深妙上法，不過，大家都很相信。相信佛是真語者、實語者、如語者、不妄語者。所以大家已經都很相信，所以我等自欣慶，我們大家很慶幸，既然佛陀會向舍利弗授記，我們大家應該前後同樣有份。
所以大家表示，「我等，自慶幸從久遠以來，經常聞世尊說種種法。」
我等 自慶幸
從久遠以來
經常聞世尊
說種種法
卻未曾聞
如是甚深
一乘微妙大法
常常都在聽，聽了好像很習慣，卻未曾聽過這麼深的，一乘微妙的大法。
所以「世尊說於無量諸佛所，而行深妙道」，大家也很相信，世尊在過去無量諸佛所，是修很多、很長久的行，接受了無量數的佛的教導，都是在人群中來回行善、造福、結盡了福緣，生生世世很長久。這是《法華經》，佛陀不斷反覆說，過去親近過無量無數佛，累積來的功德，現在才能夠成佛。
世尊說
於是無量諸佛所
而行深妙道
見人之善事
隨之歡喜心而得
甚深微妙之上法
所以，可以看，看到舍利弗受佛陀授記，所以看別人受記，自己隨之歡喜；自己也歡喜，所以別人得，我們歡喜，這實在是甚深微妙無上法，這樣也是無上法。
各位菩薩，很簡單，我們成就別人成功之後，我們也是很歡喜，這是不容易。看到人，我也拚得這樣，為什麼受稱讚的人，都是他受人稱讚？為什麼功勞都他得呢？這種計較，這叫做凡夫心。
若看到人家在做，我們趕快過去幫忙他，你趕快成功。成功了，你歡喜，你有所得，我歡喜，若這樣的心，也是一分功德，這是多麼微妙！所以說來，人的心，若能夠時時，不論多久的時間，我們付出，看到別人的成功，就是我們的成功，看到別人的付出，我們見聞隨喜，也讚歎他。若能這樣，這也就是菩薩在撒的種子，菩薩所撒的種子，就是希望人人都是可以，在這個菩提道上，去鋪上了這種覺悟之道，這叫做菩提道。
別人成就，我們歡喜；即使種子是我們播下去，他成就，我們也要很歡喜。所以「菩提勤修根深固」，這樣的菩提根就會深。所以，學佛我們必定在這念心，所以希望人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Practice Diligently and Rejoice for Others (勤修且隨喜)
Date: March.10. 2015
“All beings intrinsically have pure Dharma-nature, but their habitual tendencies lead them to go against wondrous true principles. Bodhisattvas vow to spread the seeds of goodness. By diligently cultivating Bodhi, their roots grow deeply and solidly.”
This pure intrinsic nature is something that we often hear about. But when [the discussion] is over, do we attempt to seek it out? What does this intrinsic nature look like? In what way is it pure? If our intrinsic nature is as pure as the Buddha’s, what does it look like? If you ask me, my own answer will be that it is formless and leaves no trace; it is not long or short, but it is always connected to our lives. It is just that it is deeply concealed. Still, we often misunderstand the pure potential we have.
What is it that has the power of cause us to misunderstand our nature of True Suchness? Our habitual tendencies. Because of our habitual tendencies, we have transmigrated in the Six Realms since Beginningless Time. Therefore, our original, pure intrinsic nature has been defiled by external phenomena, and our consciousness gives rise to much ignorance. This obscures the potential of our nature of True Suchness. Thus our habitual tendencies lead us to go against the wondrous true principles. If we can change them, then our nature of True Suchness will emerge.
Are we working on changing them? All we need is the aspiration and contact with the Buddha-Dharma. We must have the will to do this. We must have faith and a penetrating mind. With faith and a penetrating mind, we make the [Four] Great Vows. Bodhisattvas make these vows to never leave sentient beings behind. Only by being among the many lost people will we have the opportunity to become awakened. So, as we make these [Four] Great Vows, we must vow to walk the Bodhisattva-path. Because we are learning the Buddha’s Way, we must thoroughly absorb and be permeated by the Buddha’s undefiled compassion. We often say that if we want to obtain a doctorate, we must conduct research and write a thesis. We must understand what we want to do, then mindfully conduct practical research and analysis in the lab. Then we must meticulously write a thesis so that our experience and understanding is completely explained through our writing. After conducting experiments, attaining an understanding and writing the dissertation and so on, the thesis must still be reviewed and accepted by a committee before we can receive our doctorate.
Clearly, whatever our aspiration is, we must dedicate ourselves to it and work to achieve it. As we do the practical part of our research, in order to learn new things, we must continually conduct experiments. When we walk the Bodhisattva-path, these experiments are conducted among people, because to realize the Buddha’s awakened nature we must interact with people. Only then can we experience that clear awakening of our own intrinsic nature.
“Wisdom comes from experience.” By examining one delusion, we can reach one awakening. We hope to awaken to more things, so we must go among the delusions of sentient beings to attain more awakenings. When we hear something, we may say, “I know this.” But knowing is only a small part of it. “I understand; I have experienced it.” Yet this is still different from talking the true principles into our ocean of enlightenment. When someone is carrying a glass of ice water on a very hot day, the person carrying that ice water may tell us, it is very cold.We believe him, because ice is indeed cold.But how cold is it really?The coolness that he feels from holding the glass and our knowledge that the glass is cool, are not the same.
“Only the person who drinks the water knows the temperature of the water.”When one has truly experienced awakening, the world that He sees,. The people, matters and objects, is the same as our world, but He will perceive them differently.The way ordinary people see conditioned phenomena and the way the Great Enlightened One sees tangible, conditioned phenomena are completely different.
Ordinary people pursue what they see and discriminate based on what they like.What the Buddha sees, what the Enlightened One recognizes, is that we must be grateful for these material things.
We must feel a sense of gratitude, not ownership.Without these things, we cannot survive.These material things also adorn the human realm with beauty.
So, people who are awakened cherish all things on the planet with love.But when deluded, ordinary people see precious natural resources, they want to possess them.Cherishing them and pursuing them out of the desire to possess them are not the same.
How can we reach a level where all the conditioned phenomena that we see leads us back to unconditioned Dharma and we see all things as inherently equal, thus not giving rise to afflictions because of conditioned phenomena or material things?This certainly requires training.
If we want to train ourselves to do this, where should we go?
We must train ourselves by going among people.So, we must walk the Bodhisattva-path.This is the vow to go among people and spread the seeds of goodness.We must diligently cultivate this Bodhi-path and deeply and firmly plant our [Bodhi]-roots.
Only then will society and the world be peaceful.
In Tzu Chi we often see Living Bodhisattvas who live in this world of turbulent turbidities but remain solid in their spiritual aspirations.This is not an easy matter.One the day of September 9, in Zamboanga, Philippines, rebel forces moved into the heart of the city.When they attacked, there was armed conflict in the streets, and shots were fired.
The Tzu Chi volunteers in Zamboanga, ten of whom were Commissioners, were concerned that I would worry about them.
They called here soon after things calmed down to report that they were safe.“The Tzu Chi volunteers are all safe.”
However, part of the city had already been surrounded and occupied by rebel forces.Hundreds of people had been seized as hostages, Tzu Chi’s Eye Center in Zamboanga had been in operation for many years.Both Tzu Chi staff and patients were there when a nearby area, only two to three km away from the clinic, was occupied by rebels.It was practically next door, very close, so it was considered part of the occupied area.
Quickly, the parents, doctors and nurses were evacuated in cars.
They were settled in the indoor arena of a university.By this time, the arena was already filled with tens of thousands of the displaced.
Some people’s homes had been destroyed in the fighting.People were hurt, some had been killed, and some had even been kidnapped.What the rebels were asking for was to establish an autonomous Muslim region.Because of this, there was a stalemate.This made everyone very nervous.
In fact, 15 years ago in Zamboanga, we held our first free clinic there and were able to help many people.
At that time, in that place, there was a man named Yang Weishun, a devout Catholic.Actually, most people in Zamboanga are Catholic, Weishun was as well, yet he was moved by the love shown by Tzu Chi, so he courageously took on the responsibility
and began to do quite a lot of Tzu Chi work there. He took charge of training volunteers and caring for people who were suffering.
In Zamboanga, they also established a prosthesis center, which manufactured prosthetics. The reason was that, in Zamboanga, there have always been rebels lurking around. With all the gunfire and exploding landmines, many people had lost their hands or feet and become disabled.
The way to help them was to provide prosthetics so they could walk on two feet again or use their two hands. So, Tzu Chi established a prosthesis manufacturing [and rehabilitation] center to help them. This was all provided free of charge. They could also work in a “cash for work” program. If we could successfully treat them, we could teach them how to make prosthetics so they could, in turn, help other people. Then we could pay them a salary.
By using this method, the prosthetics center has fitted over 600 people with prosthetics; all of them are now able to walk on their own. Among them, there was one family with a man who had lost both feet. However, he had not lost them to gun fire. It was that he smoked so much that his arteries hardened and his feet turned black. One day, seeing how black his feet were, he scraped away at them until, without noticing, his nails and toes fell off. Only then was he aware of how serious this was. He went to the doctor, who amputated both his feet. Thus his family fell into poverty and hardship.
His eldest child was only 13 at the time. His 13-year-old daughter had to go to Manila to do odd jobs in order to earn money to support the family. From the year we helped fit him with prosthetics until today, he has been able to walk without anyone realizing that he was wearing them. He walks very well with those two feet. So, he has also joined our “cash for work” program, which taught him how to make prosthetics ad fit them for other people. This has changed his mindset.
Although he was physically disabled, his mind became healthy. He is willing to help others, improve his family circumstances and improve the lives of other amputees. His daughter was also able to return home. They became a happy family again. Seeing something like this, people can feel that lives can truly be changed. And the volunteers who were willing to dedicate themselves to helping others, the people who were willing to give back after they themselves had received assistance, were quite numerous. This shows that mindfully sharing the Dharma can deliver it to people’s hearts and transform the suffering they face in life. It can even turn their suffering into joy. Doing this requires Living Bodhisattvas.
In this world, only by seeing the disharmony in people’s minds, can we comprehend what the Buddha taught about the mind. Our minds can lead us to heaven or hell. Our minds can make us unenlightened or lead us to Buddhahood. Everything is determined by our minds. We must become awakened sentient beings. We must take the suffering of ordinary people into our minds and contemplate how we can awaken to the suffering of life and what methods we can use to transform the suffering of life into the joy of living. We stand between awakening and delusion. Turning one way, we can help others.
Turning the other way, we will need help from others. In summary, this is determined in the space of a thought. Bodhisattvas vow to spread the seeds of goodness. In this place of great suffering, the seeds of goodness (volunteers) still persevere. In these past two or three days, they have delivered food and necessities to the emergency shelters. They bring comfort in these times of crisis. This makes them Living Bodhisattvas. Bodhisattvas must diligently cultivate the Bodhi-path. Their roots must be deep and solid.
So, the Buddha turned the Dharma-wheel in order to help shake up everyone’s minds. Without movement, the wheel ceases to turn. So, the Buddha taught the Great Vehicle Dharma to turn the great Dharma-wheel.
The previous passage states, “Now, again, You turn the most wondrous, unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. There are few who can believe it”.
The Dharma is very profound. Everything I just said is related to the Dharma. The Buddha-Dharma is inseparable from the working of the world. After beginning with the Four Noble Truths, the Buddha is now teaching the One Vehicle Dharma, the true wondrous Dharma of One Reality. It was not easy for some people to believe in the teachings. So, in this next sutra passage, it states again,
“From the past until now, I and the others have heard the World-Honored One teach many times. But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly”.
For a very long time,everyone had often heard Sakyamuni Buddha speak.In more then 40 years, the Buddha had never opened up His heart to speak the True Dharma that was in His mind.When this True Dharma was taught, everyone was very delighted and very shocked as well because they learned that everyone could attain Buddhahood. As long as they keep walking in the right direction without deviating, they will reach the state of Buddhahood. They had never heard this Dharma before. Now that they had heard it, fully believing in it was not very easy, for it is a profound, wondrous and supreme Dharma.
Still, they deeply believed that “the Buddha speaks the truth, what is real, what is such; He does not lie.” So, everyone already believed in Him “I and the others feel very fortunate.” They all felt very fortunate. Once Buddha bestowed this prediction on Sariputra, they would also eventually have a part in this.
Therefore, they all expressed that “I and the others feel very fortunate.From long ago until this moment, we have often heard the World-Honored One teach many kinds of Dharma.” They listened often so it seemed very familiar, but they had ever heard this profound, subtle and wondrous Great Dharma of the One Vehicle.
So, “the World-Honored One said that, in the presence of countless Buddhas, He practiced the profound and wondrous path.” Everyone also believed that in the past, the World-Honored One, in the presence of countless Buddhas, had engaged in many spiritual practices over a very long time. He had accepted the teachings of countless Buddhas and was always doing good deeds, benefiting others and forming good connections among the people.
He did this for a long time, over many lifetimes. In the Lotus Sutra, the Buddha repeatedly talked about this. In the past, He drew near countless Buddhas and accumulated much merit so that He was now able to attain Buddhahood.
The World-Honored One said that, in the presence of countless Buddhas. He practiced the profound and wondrous path. By seeing others do good deeds and rejoicing in them, He attained extremely profound, subtle and wondrous supreme Dharma.
Therefore, after seeing the Buddha bestowing the prediction of Buddhahood upon Sariputra, by seeing another receive such a prediction, everyone rejoiced on his behalf.They were also happy for themselves. When others attain something and we are happy for them too, this is truly the profound, subtle, wondrous and supreme Dharma. This is also unsurpassed Dharma.
Dear Bodhisattvas, this is very simple. After we help others succeed, we also feel happy for them. This is quite extraordinary. If we see others and think, “I also work very hard, why is it that other people always get praised? Why is it that other people always get praised?” “Why do they get all the credit?” This kind of taking issue over things is a sign that we have an unenlightened mind. When we see other people doing something, we should quickly jump in to help. “We want you to succeed quickly.”
“Once you succeed, you will be joyful.” “And when you have gained something, I will also be joyful.” Having this mindset also gives rise to merit. This is a very subtle and wondrous thing. Therefore, we should try to always have the mindset that no matter how long we have helped others, we see their success as our own success. When we see other people give of themselves, we rejoice in this and praise them. If we can do this, we are Bodhisattvas spreading seeds. The seeds spread by the Bodhisattvas are the hopes that everyone can walk on the Bodhi-path and help pave the path to enlightenment. This is the Bodhi-path.
When others succeed, we rejoice. Even if we planted the seeds, if they bring them to fruition, we must still rejoice. So, “by diligently cultivating Bodhi, our roots will grow deeply and solidly.”
This type of Bodhi-root grows very deeply. So, as Buddhist practitioners, we must focus on our minds. So, I hope everyone will always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「眾生本具淨法性，習氣違背妙諦理，菩薩弘誓播善種，菩提勤修根深固。」
⊙「今復轉最妙，無上大法輪，是法甚深奧，少有能信者。」《法華經 譬喻品第三》
⊙「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」《法華經 譬喻品第三》
⊙我等：自慶幸從久遠以來，經常聞世尊說種種法，卻未曾聞如是甚深一乘微妙大法。
⊙世尊說於是無量諸佛所，而行深妙道。見人之善事，隨之歡喜心，而得甚深微妙之上法。
【證嚴上人開示】
「眾生本具淨法性，習氣違背妙諦理，菩薩弘誓播善種，菩提勤修根深固。」
眾生本具淨法性
習氣違背妙諦理
菩薩弘誓播善種
菩提勤修根深固
這個本性清淨，大家常常都這樣聽，但是過了之後，是不是我們有人人，去找我們的本性？本性長什麼樣？本性是怎樣清淨？能和佛同等清淨的那個本性，這個本性，它是長成什麼樣的形？若是問我，我自己的答案就是，無形無影、無長無短，卻是時時，與我們的生活，就是連在一起，只是它隱藏得很深。不過，我們常常曲解了，它原來的良能。是什麼東西，有這個力量來曲解了，我們的真如本性？那就是習氣。
因為我們的習氣，無始以來，六道輪轉，所以我們原來清淨的本性，受到外面這樣污染我們，所以無明生識，就掩蓋掉我們那分真如的良能。所以，這個習氣違背了妙諦理，習氣若改，我們真如本性就呈現出來。這我們是否有在改呢？
只要有心發願，接觸了佛法，我們要有心，我們要信心、我們要深心，信心、深心，發起我們的弘誓願。菩薩弘誓願，我們不離開眾生，就是在迷茫的群眾中，我們才有覺悟的機會，所以我們立弘誓願，必定要發願行菩薩道。
我們既然是學佛，我們就要習，就是要來好好薰習，佛陀慈悲無染穢。所以我們常常說，研究，想要升博士，你就要去做研究，寫論文，去瞭解你所要做的東西，要很用心，在研究室裡，實務分析、(論)文要好好寫，將你的體會、瞭解，那個文章，要分析出來。經過了實驗、體解，(寫)斗章等等，這樣這篇文章受過審核之後，才通過，已經博士學位拿到了。可見，我們的志願在哪裡，我們必定要投入，要去身體力行，在身體力行過程中，我們要學的東西，要不斷實驗，而我們菩薩道的實驗，就是在人群中，因為佛那種覺性，那就是要我們入人群，才能夠體會到那個明覺，我們的性，我們的本性。
經一事，長一智，看到一項的迷，就發現到一個覺；這我們要多分覺，就是要在眾生迷中，去取得了多分覺。
我們聽，知道，知道，那個，知道是很少分；我瞭解了，體會得到，但是這和那個真正道理，入我們的覺海之中，不同啊！
像別人的手端著一杯冰水，很熱的天，看到他端著那杯冰水，他會告訴你：很涼。你應該是相信，冰一定是涼。涼的程度是怎樣呢？他手端著那個時候的感覺，和你知道，「對，那是涼的！」那個感覺是不同，這是斯人飲水，冷暖自知。真正體會到覺悟，所看到的境界，人、事、物，同樣一個境界，看法是不同。這種有為法，凡夫所看的有為法，與覺悟者、大覺者所看到的，有形象，有為法，絕對是不同。
凡夫所見的就是追求，分別我所愛；佛陀所看到的，覺者所認知的，這些物質就是人應該感恩，是感恩，不是佔有。沒有這些物質，人無法生活，就是有這些物質，來點綴了人間的美，所以覺悟的人，對大地一切景物是愛惜的，若是迷的凡夫，看到大地寶貴的東西是佔有的，這種疼惜，與佔有的愛的追求，就不同了。
所以要如何才能夠得到，所看到的一切有為法，歸納在無為法，一切法皆平等，沒有在這個有為法，物質上去起心動念，這必定就是要歷練。所以你要歷練，去哪裡歷練？就是在人群中歷練出來。所以菩薩，我們要行菩薩道，這個弘誓願入人群中，這樣去播善種子。在這個菩提道要勤修，甚至那個根要能堅固，社會人間才能夠很平靜。
慈濟世界，常常人間的菩薩，在這個人間濁氣滾滾，卻是他能夠穩固他的道心，也是很不簡單。這二天，在這九月九日這一天，菲律賓三寶顏，發生了反叛軍已經深入，三寶顏的市中心進去了，攻進去裡面去，也發生了街道(衝突)，槍彈已經發動起來。
三寶顏那裡的慈濟人，有十個已受證，他們擔心本會師父會擔心，就趕緊打電話回來，先報一個平安，慈濟人，人人平安，但是，那裡，那個地方已經是受反叛軍，包圍起來了，尤其是他們有好幾百人，抓起來當人質，而我們三寶顏的眼科的中心，在那裡設立，也已經很多年了，我們裡面有同仁，裡面有病人，那一天，被包圍著那個範圍，離這個醫院才有二、三公尺遠，等於是在隔壁而已，非常近。也可以說，在受包圍的境界裡面，就趕快用車，將病患和醫師、護士，趕快撤退掉，去安置在那個大學的，一個室內操場，現在裡面就已經，收容了上萬人的難民。
有的人的家，也已經在炮火中毀滅了，有的人受傷，有的人死亡，也有人已經被綁架了。這個反叛軍所求的，是要成立一個他們可以獨立起來的宗教，穆斯林的獨立國，像這樣，在那裡僵持著，所以大家都很緊張。
其實，三寶顏這個地方，十五年前，我們在那裡一次的義診，也是幫助很多人，從此開始，楊偉順居士，他是一位虔誠的天主教徒。其實，三寶顏那個地方，多數都是天主教徒，尤其是偉順，但是他被慈濟這分的愛感動到，在那個地方開始就勇於承擔，在那裡開始做很多的慈濟事，承擔了慈濟要如何培養人，要如何在那裡守護苦難人。
在那個地方，他們也成立了一個義肢中心（大愛復健暨義足製造中心），要如何去做義肢。因為三寶顏以來，一直以來就是都常常，有反叛軍出沒，常常都有炮火，或者是地雷，所以受傷的人，腳斷、手斷，殘廢的人很多。要幫助他們，就是用義肢，讓他們可以雙腳能走，可以雙手能做事情，所以他們，開了義肢(復健中心)，也是幫助，那全都是義務幫助，同時，可以以工代賑，我們若治療好他，開始教他如何做義肢；做義肢可以幫助人，而我們給他生活薪水。用這樣的方式，那個義肢，也已經六百多人，已經裝了這個義肢，而且可以自由走路。
其中就有一個家庭，這位先生兩隻腳斷掉了，他雖然不是炮火，槍炮而截肢，不是，他是抽菸抽到，血管都硬化、腳黑了，所以，有一天，他自己這樣，看到黑黑，刮、刮、刮，刮到不知覺中，他的指甲和趾頭掉了，才開始知道事情嚴重，看醫生，醫生將他兩隻腳鋸掉了，這個家庭就開始，陷入了貧窮苦難。
家裡最大的孩子，那時候十三歲，十三歲的女兒，就要到馬尼拉去當小工，這樣賺錢來維持家庭。從那一年，我們(幫他)將義肢，裝起來之後，現在在走路，看不出這位是裝義肢的人，那兩隻腳走得很好，所以他也是在這個，列入我們以工代賑，讓他學會做義肢，還會去為人裝義肢。那念心已經轉變得，雖然身殘廢，卻是換回他的心理健康，願意幫助人，改善他的家庭、改善別人截肢的人生。女兒也回到家裡了，一家人和樂融融。
像這樣，也能感覺到，人生實在可以改變。那些願意投入，去幫助人的志工，也是受幫助之後，現在願意去回饋的人，也不算少。所以，這全都是用心來轉法，將法轉入心，能夠改變人生這個苦，或者是改變人生，轉苦為樂。這也就要人間的菩薩，也就是在這個人間，看到心態不平衡，我們才能體會到，佛陀所說的一念，一念心心墮地獄，一念心生天堂，一念心成凡夫，一念心成覺者，全都在一念心。
我們要覺悟這個有情，從這個凡夫有情的苦難，我們入我們的心去思考，如何來覺悟人生的苦難。而要用什麼樣的方式，去轉人生的苦難呢？就是快樂的人生。這只是在覺與迷之間，一轉就可以幫助別人，而若是另外一面一轉，就要受人幫助。總而言之，就是在一念間。
菩薩弘誓播善種子，在這樣苦難的地方，善種子還是堅持在那個地方。這二、三天，他們都一直送食物、送用品，到收容所的地方。在急難中在膚慰，這就是人間菩薩。
菩薩，菩提道要很耕耘、勤修，這個根要深、要堅固。所以，佛陀開始在轉法輪，要如何讓人人的心，能夠震動起來。若沒有動，輪不會轉，所以佛陀說大乘法，轉大法輪。
前面的(經)文是這樣說，「今復轉最妙，無上大法輪，是法甚深奧，少有能信者。」
今復轉最妙
無上大法輪
是法甚深奧
少有能信者
《法華經 譬喻品第三》
這個法很深，也是不離開法，佛法不離世間法，佛陀從最開始「四諦法」，一直到現在轉一乘大法，一實相的真實妙法，有的人要相信，也不是那麼簡單。
所以下面這段(經)文，再這樣說，「我等從昔來，數聞世尊說，未曾聞如是，深妙之上法。世尊說是法，我等皆隨喜。」
我等從昔來
數聞世尊說
未曾聞如是
深妙之上法
世尊說是法
我等皆隨喜
《法華經 譬喻品第三》
從很早期以來，常常在聽釋迦佛說話，佛陀這四十多年間，還不曾敞開他的心胸，說出了他內心的真實法。這個真實法一說出來，大家都很驚喜，也是很震驚！因為人人都有成佛的機會，人人只要這樣，方向正確，不偏差地走，也是到成佛的境界。所以這個法，過去還不曾聽過，現在聽到了，要能夠徹底相信，不是那麼簡單。這是深妙上法，不過，大家都很相信。相信佛是真語者、實語者、如語者、不妄語者。所以大家已經都很相信，所以我等自欣慶，我們大家很慶幸，既然佛陀會向舍利弗授記，我們大家應該前後同樣有份。
所以大家表示，「我等，自慶幸從久遠以來，經常聞世尊說種種法。」
我等 自慶幸
從久遠以來
經常聞世尊
說種種法
卻未曾聞
如是甚深
一乘微妙大法
常常都在聽，聽了好像很習慣，卻未曾聽過這麼深的，一乘微妙的大法。
所以「世尊說於無量諸佛所，而行深妙道」，大家也很相信，世尊在過去無量諸佛所，是修很多、很長久的行，接受了無量數的佛的教導，都是在人群中來回行善、造福、結盡了福緣，生生世世很長久。這是《法華經》，佛陀不斷反覆說，過去親近過無量無數佛，累積來的功德，現在才能夠成佛。
世尊說
於是無量諸佛所
而行深妙道
見人之善事
隨之歡喜心而得
甚深微妙之上法
所以，可以看，看到舍利弗受佛陀授記，所以看別人受記，自己隨之歡喜；自己也歡喜，所以別人得，我們歡喜，這實在是甚深微妙無上法，這樣也是無上法。
各位菩薩，很簡單，我們成就別人成功之後，我們也是很歡喜，這是不容易。看到人，我也拚得這樣，為什麼受稱讚的人，都是他受人稱讚？為什麼功勞都他得呢？這種計較，這叫做凡夫心。
若看到人家在做，我們趕快過去幫忙他，你趕快成功。成功了，你歡喜，你有所得，我歡喜，若這樣的心，也是一分功德，這是多麼微妙！所以說來，人的心，若能夠時時，不論多久的時間，我們付出，看到別人的成功，就是我們的成功，看到別人的付出，我們見聞隨喜，也讚歎他。若能這樣，這也就是菩薩在撒的種子，菩薩所撒的種子，就是希望人人都是可以，在這個菩提道上，去鋪上了這種覺悟之道，這叫做菩提道。
別人成就，我們歡喜；即使種子是我們播下去，他成就，我們也要很歡喜。所以「菩提勤修根深固」，這樣的菩提根就會深。所以，學佛我們必定在這念心，所以希望人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Practice Diligently and Rejoice for Others (勤修且隨喜)
Date: March.10. 2015
“All beings intrinsically have pure Dharma-nature, but their habitual tendencies lead them to go against wondrous true principles. Bodhisattvas vow to spread the seeds of goodness. By diligently cultivating Bodhi, their roots grow deeply and solidly.”
This pure intrinsic nature is something that we often hear about. But when [the discussion] is over, do we attempt to seek it out? What does this intrinsic nature look like? In what way is it pure? If our intrinsic nature is as pure as the Buddha’s, what does it look like? If you ask me, my own answer will be that it is formless and leaves no trace; it is not long or short, but it is always connected to our lives. It is just that it is deeply concealed. Still, we often misunderstand the pure potential we have.
What is it that has the power of cause us to misunderstand our nature of True Suchness? Our habitual tendencies. Because of our habitual tendencies, we have transmigrated in the Six Realms since Beginningless Time. Therefore, our original, pure intrinsic nature has been defiled by external phenomena, and our consciousness gives rise to much ignorance. This obscures the potential of our nature of True Suchness. Thus our habitual tendencies lead us to go against the wondrous true principles. If we can change them, then our nature of True Suchness will emerge.
Are we working on changing them? All we need is the aspiration and contact with the Buddha-Dharma. We must have the will to do this. We must have faith and a penetrating mind. With faith and a penetrating mind, we make the [Four] Great Vows. Bodhisattvas make these vows to never leave sentient beings behind. Only by being among the many lost people will we have the opportunity to become awakened. So, as we make these [Four] Great Vows, we must vow to walk the Bodhisattva-path. Because we are learning the Buddha’s Way, we must thoroughly absorb and be permeated by the Buddha’s undefiled compassion. We often say that if we want to obtain a doctorate, we must conduct research and write a thesis. We must understand what we want to do, then mindfully conduct practical research and analysis in the lab. Then we must meticulously write a thesis so that our experience and understanding is completely explained through our writing. After conducting experiments, attaining an understanding and writing the dissertation and so on, the thesis must still be reviewed and accepted by a committee before we can receive our doctorate.
Clearly, whatever our aspiration is, we must dedicate ourselves to it and work to achieve it. As we do the practical part of our research, in order to learn new things, we must continually conduct experiments. When we walk the Bodhisattva-path, these experiments are conducted among people, because to realize the Buddha’s awakened nature we must interact with people. Only then can we experience that clear awakening of our own intrinsic nature.
“Wisdom comes from experience.” By examining one delusion, we can reach one awakening. We hope to awaken to more things, so we must go among the delusions of sentient beings to attain more awakenings. When we hear something, we may say, “I know this.” But knowing is only a small part of it. “I understand; I have experienced it.” Yet this is still different from talking the true principles into our ocean of enlightenment. When someone is carrying a glass of ice water on a very hot day, the person carrying that ice water may tell us, it is very cold.We believe him, because ice is indeed cold.But how cold is it really?The coolness that he feels from holding the glass and our knowledge that the glass is cool, are not the same.
“Only the person who drinks the water knows the temperature of the water.”When one has truly experienced awakening, the world that He sees,. The people, matters and objects, is the same as our world, but He will perceive them differently.The way ordinary people see conditioned phenomena and the way the Great Enlightened One sees tangible, conditioned phenomena are completely different.
Ordinary people pursue what they see and discriminate based on what they like.What the Buddha sees, what the Enlightened One recognizes, is that we must be grateful for these material things.
We must feel a sense of gratitude, not ownership.Without these things, we cannot survive.These material things also adorn the human realm with beauty.
So, people who are awakened cherish all things on the planet with love.But when deluded, ordinary people see precious natural resources, they want to possess them.Cherishing them and pursuing them out of the desire to possess them are not the same.
How can we reach a level where all the conditioned phenomena that we see leads us back to unconditioned Dharma and we see all things as inherently equal, thus not giving rise to afflictions because of conditioned phenomena or material things?This certainly requires training.
If we want to train ourselves to do this, where should we go?
We must train ourselves by going among people.So, we must walk the Bodhisattva-path.This is the vow to go among people and spread the seeds of goodness.We must diligently cultivate this Bodhi-path and deeply and firmly plant our [Bodhi]-roots.
Only then will society and the world be peaceful.
In Tzu Chi we often see Living Bodhisattvas who live in this world of turbulent turbidities but remain solid in their spiritual aspirations.This is not an easy matter.One the day of September 9, in Zamboanga, Philippines, rebel forces moved into the heart of the city.When they attacked, there was armed conflict in the streets, and shots were fired.
The Tzu Chi volunteers in Zamboanga, ten of whom were Commissioners, were concerned that I would worry about them.
They called here soon after things calmed down to report that they were safe.“The Tzu Chi volunteers are all safe.”
However, part of the city had already been surrounded and occupied by rebel forces.Hundreds of people had been seized as hostages, Tzu Chi’s Eye Center in Zamboanga had been in operation for many years.Both Tzu Chi staff and patients were there when a nearby area, only two to three km away from the clinic, was occupied by rebels.It was practically next door, very close, so it was considered part of the occupied area.
Quickly, the parents, doctors and nurses were evacuated in cars.
They were settled in the indoor arena of a university.By this time, the arena was already filled with tens of thousands of the displaced.
Some people’s homes had been destroyed in the fighting.People were hurt, some had been killed, and some had even been kidnapped.What the rebels were asking for was to establish an autonomous Muslim region.Because of this, there was a stalemate.This made everyone very nervous.
In fact, 15 years ago in Zamboanga, we held our first free clinic there and were able to help many people.
At that time, in that place, there was a man named Yang Weishun, a devout Catholic.Actually, most people in Zamboanga are Catholic, Weishun was as well, yet he was moved by the love shown by Tzu Chi, so he courageously took on the responsibility
and began to do quite a lot of Tzu Chi work there. He took charge of training volunteers and caring for people who were suffering.
In Zamboanga, they also established a prosthesis center, which manufactured prosthetics. The reason was that, in Zamboanga, there have always been rebels lurking around. With all the gunfire and exploding landmines, many people had lost their hands or feet and become disabled.
The way to help them was to provide prosthetics so they could walk on two feet again or use their two hands. So, Tzu Chi established a prosthesis manufacturing [and rehabilitation] center to help them. This was all provided free of charge. They could also work in a “cash for work” program. If we could successfully treat them, we could teach them how to make prosthetics so they could, in turn, help other people. Then we could pay them a salary.
By using this method, the prosthetics center has fitted over 600 people with prosthetics; all of them are now able to walk on their own. Among them, there was one family with a man who had lost both feet. However, he had not lost them to gun fire. It was that he smoked so much that his arteries hardened and his feet turned black. One day, seeing how black his feet were, he scraped away at them until, without noticing, his nails and toes fell off. Only then was he aware of how serious this was. He went to the doctor, who amputated both his feet. Thus his family fell into poverty and hardship.
His eldest child was only 13 at the time. His 13-year-old daughter had to go to Manila to do odd jobs in order to earn money to support the family. From the year we helped fit him with prosthetics until today, he has been able to walk without anyone realizing that he was wearing them. He walks very well with those two feet. So, he has also joined our “cash for work” program, which taught him how to make prosthetics ad fit them for other people. This has changed his mindset.
Although he was physically disabled, his mind became healthy. He is willing to help others, improve his family circumstances and improve the lives of other amputees. His daughter was also able to return home. They became a happy family again. Seeing something like this, people can feel that lives can truly be changed. And the volunteers who were willing to dedicate themselves to helping others, the people who were willing to give back after they themselves had received assistance, were quite numerous. This shows that mindfully sharing the Dharma can deliver it to people’s hearts and transform the suffering they face in life. It can even turn their suffering into joy. Doing this requires Living Bodhisattvas.
In this world, only by seeing the disharmony in people’s minds, can we comprehend what the Buddha taught about the mind. Our minds can lead us to heaven or hell. Our minds can make us unenlightened or lead us to Buddhahood. Everything is determined by our minds. We must become awakened sentient beings. We must take the suffering of ordinary people into our minds and contemplate how we can awaken to the suffering of life and what methods we can use to transform the suffering of life into the joy of living. We stand between awakening and delusion. Turning one way, we can help others.
Turning the other way, we will need help from others. In summary, this is determined in the space of a thought. Bodhisattvas vow to spread the seeds of goodness. In this place of great suffering, the seeds of goodness (volunteers) still persevere. In these past two or three days, they have delivered food and necessities to the emergency shelters. They bring comfort in these times of crisis. This makes them Living Bodhisattvas. Bodhisattvas must diligently cultivate the Bodhi-path. Their roots must be deep and solid.
So, the Buddha turned the Dharma-wheel in order to help shake up everyone’s minds. Without movement, the wheel ceases to turn. So, the Buddha taught the Great Vehicle Dharma to turn the great Dharma-wheel.
The previous passage states, “Now, again, You turn the most wondrous, unsurpassed, great Dharma-wheel. This Dharma is very profound and mysterious. There are few who can believe it”.
The Dharma is very profound. Everything I just said is related to the Dharma. The Buddha-Dharma is inseparable from the working of the world. After beginning with the Four Noble Truths, the Buddha is now teaching the One Vehicle Dharma, the true wondrous Dharma of One Reality. It was not easy for some people to believe in the teachings. So, in this next sutra passage, it states again,
“From the past until now, I and the others have heard the World-Honored One teach many times. But never have we heard such profound, wondrous and supreme Dharma. When the World-Honored One taught this Dharma, we all rejoiced accordingly”.
For a very long time,everyone had often heard Sakyamuni Buddha speak.In more then 40 years, the Buddha had never opened up His heart to speak the True Dharma that was in His mind.When this True Dharma was taught, everyone was very delighted and very shocked as well because they learned that everyone could attain Buddhahood. As long as they keep walking in the right direction without deviating, they will reach the state of Buddhahood. They had never heard this Dharma before. Now that they had heard it, fully believing in it was not very easy, for it is a profound, wondrous and supreme Dharma.
Still, they deeply believed that “the Buddha speaks the truth, what is real, what is such; He does not lie.” So, everyone already believed in Him “I and the others feel very fortunate.” They all felt very fortunate. Once Buddha bestowed this prediction on Sariputra, they would also eventually have a part in this.
Therefore, they all expressed that “I and the others feel very fortunate.From long ago until this moment, we have often heard the World-Honored One teach many kinds of Dharma.” They listened often so it seemed very familiar, but they had ever heard this profound, subtle and wondrous Great Dharma of the One Vehicle.
So, “the World-Honored One said that, in the presence of countless Buddhas, He practiced the profound and wondrous path.” Everyone also believed that in the past, the World-Honored One, in the presence of countless Buddhas, had engaged in many spiritual practices over a very long time. He had accepted the teachings of countless Buddhas and was always doing good deeds, benefiting others and forming good connections among the people.
He did this for a long time, over many lifetimes. In the Lotus Sutra, the Buddha repeatedly talked about this. In the past, He drew near countless Buddhas and accumulated much merit so that He was now able to attain Buddhahood.
The World-Honored One said that, in the presence of countless Buddhas. He practiced the profound and wondrous path. By seeing others do good deeds and rejoicing in them, He attained extremely profound, subtle and wondrous supreme Dharma.
Therefore, after seeing the Buddha bestowing the prediction of Buddhahood upon Sariputra, by seeing another receive such a prediction, everyone rejoiced on his behalf.They were also happy for themselves. When others attain something and we are happy for them too, this is truly the profound, subtle, wondrous and supreme Dharma. This is also unsurpassed Dharma.
Dear Bodhisattvas, this is very simple. After we help others succeed, we also feel happy for them. This is quite extraordinary. If we see others and think, “I also work very hard, why is it that other people always get praised? Why is it that other people always get praised?” “Why do they get all the credit?” This kind of taking issue over things is a sign that we have an unenlightened mind. When we see other people doing something, we should quickly jump in to help. “We want you to succeed quickly.”
“Once you succeed, you will be joyful.” “And when you have gained something, I will also be joyful.” Having this mindset also gives rise to merit. This is a very subtle and wondrous thing. Therefore, we should try to always have the mindset that no matter how long we have helped others, we see their success as our own success. When we see other people give of themselves, we rejoice in this and praise them. If we can do this, we are Bodhisattvas spreading seeds. The seeds spread by the Bodhisattvas are the hopes that everyone can walk on the Bodhi-path and help pave the path to enlightenment. This is the Bodhi-path.
When others succeed, we rejoice. Even if we planted the seeds, if they bring them to fruition, we must still rejoice. So, “by diligently cultivating Bodhi, our roots will grow deeply and solidly.”
This type of Bodhi-root grows very deeply. So, as Buddhist practitioners, we must focus on our minds. So, I hope everyone will always mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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