20150312《靜思妙蓮華》福業功德迴向佛道(第520集)
（法華經•譬喻品第三）
⊙「無為真空無形像，妙有為法合成相，諸因緣聚名相會，假合蘊藏如是法。」
⊙「大智舍利弗，今得受尊記，我等亦如是，必當得作佛，於一切世間，最尊無有上。」《法華經 譬喻品第三》
⊙「佛道叵思議，方便隨宜說，我所有福業，今世若過世，及見佛功德，盡迴向佛道。」《法華經 譬喻品第三》
⊙佛道：菩提道。道者通達之義，佛智圓通無壅塞，故名之為道。
⊙佛道叵思議，方便隨宜說：謂佛所得無上菩提道，不可思議。如是覺道境界，非是凡夫小乘人所能體解思議，唯能以方便隨宜譬喻說事會理。
⊙三種之福業：世福、戒福、行福。一、世福：孝養父母，奉事師長，持十善戒。
⊙二、戒福：持三皈五戒，乃至具足戒。
⊙三、行福：發菩提心，而行佛道。
⊙及見佛功德，盡迴向佛道：回者，回轉也；向者，趣向也。回轉自己所修之功德而趣向於菩薩道，謂之回小向大。
⊙眾生無善，我以善施，施眾生已，正向菩提，如吹奏鼓樂聲，迴響聞則遠，迴獨小善向為大利。
【證嚴上人開示】
「無為真空無形像，妙有為法合成相，諸因緣聚名相會，假合蘊藏如是法。」
無為真空無形像
妙有為法合成相
諸因緣聚名相會
假合蘊藏如是法
一切的道理都是沒看到，看不到，因為它是真空。在我們的空間裡，是不是什麼都沒有呢？這個大空間，實在是什麼都有，只是我們看不到，因為它的道理存在，它有水分，它有空氣，它看來有很多的微塵。從呼吸間，污染的病菌，也是不少，我們眼睛看不到。電長得什麼樣子呢？就是看不到；它若是如果漏電，就是很危險。
總而言之，我們若能夠從日常生活中，你看不到的東西，不要疏忽掉它，因為它是真空，雖然它沒有影像，卻是妙有為法。這個很微妙，那個真空裡面都有它，很威力強的那個妙有的法存在。所以這種妙有，只要我們人如何用心，科學、科技在發展，如何去研究，研究出了將這個無為法，將它合成，借重有形的東西，電燈的形像，利用它這個相，透過了真空的法，借重這個相，燈就亮起來。所以，這個「諸因緣具」，用種種的東西，這樣將它會合，借重這個有形，傳送無形，所以變成了相。
有了相，就有名。各位都是人，人的相，卻是張三、李四，各人有名，卻是我們共同一個名稱，叫做「人」。人的名、因為人的相，這叫做「名相」，這個名相的因緣，就是「假合蘊藏」。張三、李四，你是我的親人，這個叫做爸爸、這個叫做媽媽，媽媽、爸爸會合起來，這是我的女兒、這是我的兒子。這樣，同一家人，有層次名詞，在這個層次名詞，它就開始有這個人倫道理。
這就是人，用這個人倫道理來維持，我們人間的生活道德觀念。這就像我們在修行，修行，所以，以戒為體，人間人倫道德為體，這樣，這種的名相層次不同，這是人維持著我們人間的法，所以要瞭解。佛法的瞭解，不只是需要守好人間法，還要守好出世法。
出世法是，佛陀將這些人間的道理，這樣一重一重，剝開讓我們看，一層一層讓我們瞭解。因為我們學佛的方向，已經久來，就已經這條路模糊掉了，凡夫，人人的心中，無明起，所以我們這個菩薩道的路，就已經「濛煙罩霧」起來，我們看不清這條路。佛陀開始來為我們指導，在這個「濛煙散霧」中，有一條很踏實、很鞏固的道路，可以讓我們安心向前走。你走到哪個地方，進一步，這條路就是一步的鞏固，很安全；再進一步，步步安全，步步踏實。
所以我們要相信「無為真空無形像」，這是真理。因為真理讓你看不到，只要有種種的因緣，將它會合起來，這種妙有，在這個真空中就是有妙有。雖然它是真空，卻是妙有永恆。
很多人的科技研究，研究出了電視。這個電視，以前用天線，現在已經用網路了。網路就要管道，線去牽，現在又再發明到全都不用，在天上，叫做「雲端」，只要一個源頭一按，這個化身就可以，普天之下都是看得到。
現在我在這裡坐，不只是前面那臺電視，有我的形象，它現在全省這個時候，二百多個點，就是與我們同時在聽，聽師父在說話，也看到影，影像，我也已經到他們那個地方。這就是妙有，真正的「妙有為法」。這種的真理，要借重有形的東西，將它合成起來。這雖然是假合，但是它裡面是，蘊藏著「如是法」，就是如是法，我們人人真如本性，在天地之間，無不都是這樣的法，所以我們學佛在日常生活中我們多用一些心，道理一通，萬理透徹。要真的時時要有心。
前面這段(經)文，「大智舍利弗，今得受尊記，我等亦如是，必當得作佛，於一切世間，最尊無有上。」
大智舍利弗
今得受尊記
我等亦如是
必當得作佛
於一切世間
最尊無有上
《法華經 譬喻品第三》
在會的聽眾，在聽佛陀為舍利弗授記，大家很歡喜：舍利弗既然能夠受佛記，我也可以很隨喜。所隨喜的，我也有份，將來我也可以受佛，來為我授記，我也一定將來能作佛。
所以「於一切世間」，一切的世間，就涵蓋了十法界。十法界是佛、菩薩、緣覺、聲聞，再者天、人、地獄、餓鬼、畜生等等，這叫做十法界，這叫做一切世間。覺者成佛之後，他可以普遍十法界中，來教導眾生，所以叫做「最尊無有上」，也是十法界中，最高、最尊、最貴，那就是成佛了。
下面這段（經）文再說，「佛道叵思議，方便隨宜說，我所有福業，今世若過世，及見佛功德，盡迴向佛道。」
佛道叵思議
方便隨宜說
我所有福業
今世若過世
及見佛功德
盡迴向佛道
《法華經 譬喻品第三》
佛道真是很不可思議，很深、很難得解，理解，但是佛陀他用「方便隨宜說」，就是要經過了，種種方法、譬喻、言辭，讓我們瞭解：原來是這樣。
這個佛道，那就是菩提道。我們每天都在說菩提道，菩提大道直，這條康莊的大道很直，從凡夫的起點，這樣到達佛的境界，就是一條線，不彎不曲，這樣我們步步精進，這是一條平坦的道路。
佛道 菩提道
道者通達之義
佛智圓通無壅塞
故名之為道
有這條路，我們就能通。通到哪裡？佛智，佛的智慧。我們若是用心，深心信解，將這個法，我們用智慧接受下來，我們要守志奉道，將這個法，如何利用在人間，「經一事，長一智」，入很複雜的範圍中，但是都不受掛礙。就像雲過月，月在那個地方，雲過，月沒有受到雲染到，月還是永遠都是，那麼清、那麼明。同樣的道理，我們若能夠行在菩提道，道就通達，可以通達到「佛智圓通無壅塞」，沒有阻塞到，但是一路通。
就像一條路，我們現在常常說塞車，塞車，就是因為車子很多，大家不照軌道走，所以你閃我、我閃你，有的沒有閃到，就在那裡擋住。我們康莊的道路，大路直，人人照那個軌道線向前走，那就是圓通，沒有一點塞住我們，阻礙到我們，所以這叫做「道」。這個道可以通，可以達，達到佛那個無上菩提道。這是很不可思議。
佛道叵思議
方便隨宜說：
謂佛所得
無上菩提道
不可思議
如是覺道境界
非是凡夫小乘人
所能體解思議
唯能以方便
隨宜譬喻
說事會理
如是覺道，覺道的這個境界，不是凡夫、小乘的人，能夠體解，能夠去思考：到底佛陀他的那個心、腦中，心之中，到底是瞭解多少東西呢？在心腦的覺海中，他到底通徹了多少的道理？這是不可思議。所以「佛道叵思議」，就是不可思議。唯有能以方便法，這樣「隨宜譬喻」，用這個事來會理，將世間一切的事相，來譬喻這個道理，譬喻到讓你能夠瞭解，這樣這是佛的慈悲、佛的智慧，芸芸眾生，能夠體會到法。所以我們要很感恩佛陀，用心良苦。
「我所有福業，今世若過世」。我們大家要自己很慶幸，我們都很有福，至少有三種福，我們自己要很慶幸。
三種之福業：
一、 世福
二、 戒福
三、 行福。
一、 世福：
孝養父母
奉事師長
持十善戒
第一種是世福，世間的福。世間的福，你要怎麼做，沒做就沒福，你一定要知道如何造福。世間第一種的世福，那就是孝養父母、奉事師長。所以常常說，行善、行孝不能等。這個孝，父母生我們的身體，老師增長我們的常識，所以我們要，尊師重道、孝養父母。這就是世間福。同時，要持十善戒。我們要行十善，還要再持十戒。持十戒，我們才不會犯錯誤，行十善是造福人間。
二、 戒福：
持三皈五戒
乃至具足戒
第二種是戒福。戒福是我們自己。我們應該要如何，這個戒能夠成福？就是「持三皈五戒，乃至具足戒」。這就是保護我們的慧命，持戒保護我們的慧命，增長我們的福業。我們要能夠三皈，三皈就是皈依佛、皈依法、皈依僧。將佛陀的法，不斷輪轉在人間，輪輪相接，這樣凡夫地能夠轉動到佛地去，所以這就是三皈。
五戒，保持好，做人根本的戒，又再到了具足戒，就是出家了。我們持戒持得愈是精細，愈精愈微細，我們的真如本性愈清淨，所以這是我們的福，有這個戒福。
三、 行福：
發菩提心
而行佛道
第三，行，行福，我們要身體力行，聽法之後，我們必定要身體力行，來發菩提心，而且要行佛道。
所以「及見佛功德，盡迴向佛道」。能夠看到佛的功德，我們就是要學佛。前面的三福，我們若照次序這樣走過來，造這樣的福、守這樣的戒，所有所有的，我們「盡迴向佛道」。我們的目的地，就是要到佛道去，我們不是要求(生)天道，不是要再求來人間享受，不是拜拜，你要保佑我賺錢，不是要求這樣的功德，是要求最終我們能夠成佛。累積一切的善法，結盡了一切的福緣，度盡了一切的眾生，最後我們能夠覺悟、成佛，我們所要的是迴向佛道。
及見佛功德
盡迴向佛道：
回者 回轉也
向者 趣向也
回轉自己所修
之功德
而趣向於菩薩道
謂之回小向大
所以迴者，回轉；回轉歸於我們真如本性。向，就是趣向。我們已經在凡夫，路線走亂了，現在亂掉的路線，要如何回歸回來到，真如清淨的本性，所以這個趣，趣向，我們要回頭是岸。所以「回轉自己所修之功德，趣向菩薩道」，這叫做迴小向大。你要再回到我們真如本性，唯有要修一切的功德。這個功德趣向，一直到菩薩道，不斷不斷累積，天下眾生，是我們的趣向，我們的趣向，到達了，那時候我們就完全，回歸到我們的真如來。
所以「眾生無善」，眾生無善，因為不懂得造善。「我以善施」，菩薩就是這樣，我用善法來布施。
眾生無善
我以善施
施眾生已
正向菩提
如吹奏鼓樂聲
迴響聞則遠
迴獨小善向為大利
「施眾生已」，眾生，這些法我都讓你瞭解，這樣就是「正向菩提」。意思就是度眾生，眾生已經迷了，不知道方法，我們入人群中去，我們去付出、我們去教導，所以這個「正向菩提」，這樣就是菩提。
就像在吹奏鼓樂，它會迴旋，聲音很大在周圍裡，那個聲音，就擴得很大，這叫做迴小向大。那個「大」，回歸真如本性。但是，你要回歸真如本性，必定要為眾生大利。總而言之，法就是這樣這麼大，縮起來是這麼的小，不是說的，我們聽就瞭解，一定要用心去體會。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Be Dedicated to the Path of Buddhahood (福業功德迴向佛道)
Date: March.12. 2015
“Unconditioned Dharma is true emptiness and is without form. Wondrous existence is conditioned phenomena, the union [of conditions] that form appearances. The coming together of causes and conditions gives rose to names and appearances. Within this temporary union is concealed the Dharma of Suchness.”
Principles are not things that we can see. We cannot see them because they are in a state of true emptiness. In this space that we live in, is there truly nothing at all? This vast space actually contains everything; it is just that we cannot see it. But the principles behind everything do exist. There is moisture and there is air; looking at things, there are many incredibly tiny particles. As we breathe, there are also numerous infectious germs in the air. But our eyes cannot see them. What does electricity look like? We cannot see it, but if there is a [live wire], it could be very dangerous.
In conclusion, even if we cannot see something in our daily living, we must not overlook it, because it is actually true emptiness. Though it does not seem to have any form, actually wondrous existence, conditioned phenomena, this very subtle and wondrous thing, exists within true emptiness. The power of this wondrous existence is there. So, with wondrous existence, as long as we are mindful, science and technology will develop. We conduct research into how, from unconditioned Dharma, a [tangible] union is formed. By putting together various material things, the appearance of this lamp is manifested. With the lamp’s appearance and the workings of true emptiness, consistent with its form, this lamp can light up.
This “coming together of causes and conditions” is the convergence of many things. Through this tangible thing, something intangible is transmitted. So, this is the formation of an appearance. Once something has an appearance, it gets a name. We all have the appearance of a human, but we each have different names. We each have different names, but we can collectively be called “human”. We are called “human” because of our appearance. This is our label.
The label for these causes and conditions is a “temporary union.” We each have different names, and within each family, one person is the father and another person is the mother. When a mother and a father come together, there are daughters and sons. All are members of the same family, but each one is addressed differently. Because of these different forms of address, there are morals that guide the relationships.
So, people use these morals in their relationships to maintain their ethical standards in daily life. Similarly, the essence of our spiritual practice is embodied in the precepts. For life in the mundane world, the essence is found in these morals and ethics. Having these different levels of address helps to maintain the way things work in the world. So, we must understand them.
To understand the Buddha-Dharma, we must not only uphold worldly Dharma, we must also uphold world-transcending Dharma. The world-transcending Dharma is what was revealed by the Buddha as He peeled open these worldly principles, layer by layer, for us to see and understand. He did this because our course in learning the Buddha’s Way has already been obscured for such a long time. As ordinary people, in all of our minds ignorance has arisen, so this Bodhisattva-path has become covered by “dense smoke and fog.”Thus we cannot see the path clearly.
The Buddha came to point out that, within this “dense smoke and fog,” there is a stable and solid path that we can walk without worries.No matter how far we go, each step forward will be on very solid ground.It is very safe.As we advance, our every step toward is sate and steady.
So, we must believe that “Auncondiitoned Dharma is true emptiness and is without form.”This is truth.True principles cannot be seen, except when various causes and conditions come together.That is wondrous existence; within true emptiness is wondrous existence.Although there is true emptiness, the wondrous existence within is everlasting.
Through the technological research of many people, the television was created.Early televisions used to receive signals through an antenna, but now everything is sent over the internet.
The internet is connected by cables and wires.Now, with more inventions many of these wires are completely unnecessary information can be accessed through “the could”.
Just by pushing the “on” button, this physical body of mine can be seen all over the world.As I sit here right now, no tony is that screen in front of me showing my image, but volunteers at over 200 locations in this country are listening to me speak at the same time.They are able to see my image, so I have already reached the place where they are.This is wondrous existence.
Truly, wondrous existence is conditioned phenomena.These true principals can only manifest through the convergence of tangible things.Although this union is temporary and illusory, within it is conceited the Dharma of Suchness.This Dharma of Suchness is our intrinsic nature of True Suchness.
In this world, everything contains this Dharma.So, we must learn the Buddha’s Way in our daily living.If we can be a little more mindful, by understanding one principle, we can penetrate all principles.Thus, we must have this resolve at all times.
The previous sutra verse states, Sariputra, the Wise One, has now received this prediction from the Honored One. We are also like him.”
Sariputra, the Wise One, has now revived this prediction from the Honored One.We are also like him and will certainly attain Buddhahood in the future.In all the world, we will be the most honored and unsurpassed.
The listeners at the Lotus Assembly heard the Buddha bestow the prediction of Buddhahood upon Sariputra.They were all joyful, since Sariputra had received this prediction of Buddhahood, they took joy in his achievement.They were happy because they will also have a part in this.In the future they will also receive this prediction from the Buddha.They will also attain Buddhahood in the future.
So, “in all the world” encompasses the Ten Dharma-realms.The Ten Dharma-realms are Buddhas, Bodhisattvas, Solitary Realizes, Hearers, then heavenly beings, humans, and those in the hell,, hungry ghost, animal realms, etc.These are the Ten Dharma-realms.This is considered “all the world”.
After the Enlightened One became a Buddha, He could go anywhere in the Ten Dharma-realms to teach and guide sentient beings.So, He was “the most honored and unsurpassed”.In the Ten Dharma-realms, the greatest, the most honored and most respected are those who attain Buddhahood.
The next passage states, “The path to Buddhahood is difficult to fathom so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”
The path to Buddhahood is incredible; it is very profound and difficult to understand.But the Buddha “taught suitable skilful means”.The Dharma must be explained teach many methods, analogies and expressions so that we can understand how things really are. The path to Buddhahood is the Bodhi-path.
Every day we talk about the Bodhi-path, how the great Bodhi-path is direct.This broad path leads directly from the state of ordinary people to the state of Buddhahood.This straight line does not curve or bend.Thus we can advance diligently with each step.This is a very smooth and level path.
The path to Buddhahood is the Bodhi-path.A path is unobstructed and leads somewhere. The Buddha’s wisdom is perfect and unobstructed. Therefore it is sailed a path.”
The Bodhi-path is “a path that is unobstructed and leads somewhere. By taking this road, we ca arrive somewhere. Where will we arrive? At the Buddha’s wisdom. If we are mindful and use a penetrating mind to have faith and understand, we will accept the Dharma with wisdom. Then we must uphold our vows and follow the path. How do we accept the Dharma and apply it in this world? “Wisdom comes from experience”. Then we can enter very completed environments without facing any hindrances at all. This is like clouds passing in front of the moon. The moon remains where it is as the clouds pass and is never affected by the passing clouds. The moon will always remain so clear and bright. The same principle applies here, if we are able to walk the Bodhi-path, this path allows us to reach “the Buddha’s wisdom [which] is perfect and unobstructed”. The way there is direct and unobstructed.
Consider a road, for example. There are often traffic jams nowadays. This is because there are too many cars and drivers do not stay in their lanes. They dodge between each another. If they cannot get in the lane they want, they slow down and block the cars behind them. The broad [Bodhi-]path is great and straight, and everyone can follow that path forward. Thus it is perfect, there is nothing that will obstruct or hinder us. Thus, it is called a path. This path is unobstructed and can lead us to the Buddha’s unsurpassed Bodhi-path. This is inconceivable.
“The path to Buddhahood is difficult to fathom so He taught suitable skillful means: The unsurpassed Bodhi-path attained by the Buddha is inconceivable. The path to enlightenment is such that this state is not something ordinary people or. Small Vehicle practitioners can realize or conceive of. All He could do was use skillful means and suitable analogies to speak of matters so they could understand these principles.”
The path to enlightenment is such; the state of this path is not something ordinary people or Small Vehicle practitioners can realize or conceive.
In the Buddha’s heart and in His mind, how many things does He understand? Within the scean of enlightenment in His minds, how many truths has He penetrated? This is inconceivable. “The path to Buddhahood is difficult to fathom”. It is inconceivable, so He could only use skillful means “and suitable analogies” [to teach it]. Through matters, He helped them understand principles. He used the workings of things in the world to draw analogies to explain principles until people could understand them. It is due to His compassion and wisdom that all sentient beings can realize the Dharma.
Therefore, we must be very grateful that the Buddha took such great care [in teaching us]. “May our good karma from this life and all past lives…”. We should feel very fortunate that we are so blessed. We have at least three kinds of good karma, so we should all feel very fortunate.
“The three kinds of good karma:
1.Blessings from woridly deeds
2.Blessings from upholding precepts
3.Blessings from practice
1.Blessings from worldly deeds: These come from being filial to parents, respecting teachers and elders, and from upholding the Ten Good Deeds and Ten Precepts.
The first is blessings from worldly deeds. How do we create these worldly blessings? Without action, we will not have blessings, so we must know how to create blessing. The first kind of blessing from worldly deeds, some from being filial to our parents, then from respecting our teachers and elders. So, I often say, “Being filial and doing good deeds cannot wait.” We should be filial because our parents gave us this body and our teachers helped us grow in knowledge. Therefore, we must respect our teachers and be filial to our parents. These are blessings from worldly deeds.
At the same time, we must uphold the Ten Good Deeds and Ten Precepts. We must practice the Ten Good Deeds and uphold the Ten Precepts. When we uphold the Ten Precepts, we can avoid making mistakes. When we practice the Ten Good Deeds, we create blessings to benefit the world.
“The second is blessings from upholding precepts on us. ” How do we create blessings by upholding precepts? By “upholding the Three Refuges, Five Precepts and even the complete [monastic] precepts.”
This protects our wisdom-life. By upholding precepts, we protect our wisdom-life and increase our good karma. We must take the Three Refuges. The Three Refuges are refuge in the Buddha, refuge in the Dharma and refuge in the Sangha, who are continuously transmitting the Buddha’s teachings in the world. They will continue to pass it on so that people can move from the state of ordinary beings to the state of Buddhahood. There are the Three Refuges. We must carefully uphold the Five Precepts, which are fundamental to being human.
There are also the complete precepts for those who become monastics. The more meticulously and carefully we uphold the precepts the more clearly our Buddha-nature will manifest. So, these are our blessings. These are blessings from precepts.
The third is blessings from practices, which comes from putting teachings into practice. After we hear the Dharma, we must put it into practice. We give rise to Bodhicitta and walk the path to Buddhahood.
“The merits gained by seeing the Buddha” will “be dedicated to the path to Buddhahood.” With the merits of being able see the Buddha, we must learn to be like Him. If we create those three kinds of blessings in that particular sequence and also uphold those precepts, everyone we do can be dedicated to the path of Buddhahood.
Our goal is to reach the [state] of Buddhahood. We do not seek to be born in the heaven realm, we so not seek to return to the comforts of the human realm. We do not pray to make a lot of money. These are not the kinds of merit we seek. We seek to ultimate attain Buddhahood. We amass all the good [deeds] we can, create as many blessed connections as possible and transform as many sentient beings as possible. In the end, we will be awakened and attain Buddhahood. We must be dedicated to the path to Buddhahood.
The merits gained from seeing the Buddha [will] be dedicated to the path to Buddhahood: To [dedicated] is to turn around and move toward certain direction. We turn and dedicated the merits we have cultivated toward the Bodhisattva-path. This is turning from the Small to the Great.
To [dedicate] is to turn around; we return to our intrinsic nature of True Suchness. There we move toward a certain direction. In the state of ordinary people, we have already strayed from the path. From being lost and confused, we must find a way to return to our pure intrinsic nature of True Suchness.
To do this, we must toward a certain direction; once we turn around, we see [the way back]. So, “We turn and dedicate the merits we have cultivated toward the Bodhisattva-path.” This is turning from the Small to the Great. To return to our intrinsic nature of True Suchness, we must cultivate all merits. Then we dedicate our merits toward the Bodhisattva-path.We must continually accumulate them. We dedicate ourselves to all sentient beings. When we have reached our destination, then we will have completely returned to our intrinsic nature of True Suchness. So it is “for sentient beings without good [karma].
Sentient beings lack good [karma] because they have not done good deeds. Thus “We give them virtuous Dharma.” This is what Bodhisattvas do. They will give virtuous Dharma to everyone.
For sentient beings without good [karma], we give them virtuous Dharma. After giving them these teachings, they will head precisely toward Bodhi, just as when we play drums and other music, the echoing sounds can be heard from far away, we can turn small good deeds into great benefits.
After giving them these teachings, means that [Bodhisattvas] will help them to understand the Dharma. By doing this, they will head precisely toward Bodhi. This is how we transform sentient beings. Many sentient beings are deluded and no longer know way.So, we go among people to help and teach them so they will head precisely toward Bodhi. This is Bodhi.
This is like playing music. When someone taps on a drum, it rings through the surroundings; the sound will spread far and wide. This is turning from Small to the Great. Here, “Great” refers to returning to our intrinsic nature of True Suchness.
However, if we wish to return to this pure nature, we must work for the benefit of all sentient beings. In summary, the Dharma can be very great, and it can also be very small. We cannot just talk about it, we must hear it, understand it and then mindfully devote ourselves to realizing it. Therefore, 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）
⊙「無為真空無形像，妙有為法合成相，諸因緣聚名相會，假合蘊藏如是法。」
⊙「大智舍利弗，今得受尊記，我等亦如是，必當得作佛，於一切世間，最尊無有上。」《法華經 譬喻品第三》
⊙「佛道叵思議，方便隨宜說，我所有福業，今世若過世，及見佛功德，盡迴向佛道。」《法華經 譬喻品第三》
⊙佛道：菩提道。道者通達之義，佛智圓通無壅塞，故名之為道。
⊙佛道叵思議，方便隨宜說：謂佛所得無上菩提道，不可思議。如是覺道境界，非是凡夫小乘人所能體解思議，唯能以方便隨宜譬喻說事會理。
⊙三種之福業：世福、戒福、行福。一、世福：孝養父母，奉事師長，持十善戒。
⊙二、戒福：持三皈五戒，乃至具足戒。
⊙三、行福：發菩提心，而行佛道。
⊙及見佛功德，盡迴向佛道：回者，回轉也；向者，趣向也。回轉自己所修之功德而趣向於菩薩道，謂之回小向大。
⊙眾生無善，我以善施，施眾生已，正向菩提，如吹奏鼓樂聲，迴響聞則遠，迴獨小善向為大利。
【證嚴上人開示】
「無為真空無形像，妙有為法合成相，諸因緣聚名相會，假合蘊藏如是法。」
無為真空無形像
妙有為法合成相
諸因緣聚名相會
假合蘊藏如是法
一切的道理都是沒看到，看不到，因為它是真空。在我們的空間裡，是不是什麼都沒有呢？這個大空間，實在是什麼都有，只是我們看不到，因為它的道理存在，它有水分，它有空氣，它看來有很多的微塵。從呼吸間，污染的病菌，也是不少，我們眼睛看不到。電長得什麼樣子呢？就是看不到；它若是如果漏電，就是很危險。
總而言之，我們若能夠從日常生活中，你看不到的東西，不要疏忽掉它，因為它是真空，雖然它沒有影像，卻是妙有為法。這個很微妙，那個真空裡面都有它，很威力強的那個妙有的法存在。所以這種妙有，只要我們人如何用心，科學、科技在發展，如何去研究，研究出了將這個無為法，將它合成，借重有形的東西，電燈的形像，利用它這個相，透過了真空的法，借重這個相，燈就亮起來。所以，這個「諸因緣具」，用種種的東西，這樣將它會合，借重這個有形，傳送無形，所以變成了相。
有了相，就有名。各位都是人，人的相，卻是張三、李四，各人有名，卻是我們共同一個名稱，叫做「人」。人的名、因為人的相，這叫做「名相」，這個名相的因緣，就是「假合蘊藏」。張三、李四，你是我的親人，這個叫做爸爸、這個叫做媽媽，媽媽、爸爸會合起來，這是我的女兒、這是我的兒子。這樣，同一家人，有層次名詞，在這個層次名詞，它就開始有這個人倫道理。
這就是人，用這個人倫道理來維持，我們人間的生活道德觀念。這就像我們在修行，修行，所以，以戒為體，人間人倫道德為體，這樣，這種的名相層次不同，這是人維持著我們人間的法，所以要瞭解。佛法的瞭解，不只是需要守好人間法，還要守好出世法。
出世法是，佛陀將這些人間的道理，這樣一重一重，剝開讓我們看，一層一層讓我們瞭解。因為我們學佛的方向，已經久來，就已經這條路模糊掉了，凡夫，人人的心中，無明起，所以我們這個菩薩道的路，就已經「濛煙罩霧」起來，我們看不清這條路。佛陀開始來為我們指導，在這個「濛煙散霧」中，有一條很踏實、很鞏固的道路，可以讓我們安心向前走。你走到哪個地方，進一步，這條路就是一步的鞏固，很安全；再進一步，步步安全，步步踏實。
所以我們要相信「無為真空無形像」，這是真理。因為真理讓你看不到，只要有種種的因緣，將它會合起來，這種妙有，在這個真空中就是有妙有。雖然它是真空，卻是妙有永恆。
很多人的科技研究，研究出了電視。這個電視，以前用天線，現在已經用網路了。網路就要管道，線去牽，現在又再發明到全都不用，在天上，叫做「雲端」，只要一個源頭一按，這個化身就可以，普天之下都是看得到。
現在我在這裡坐，不只是前面那臺電視，有我的形象，它現在全省這個時候，二百多個點，就是與我們同時在聽，聽師父在說話，也看到影，影像，我也已經到他們那個地方。這就是妙有，真正的「妙有為法」。這種的真理，要借重有形的東西，將它合成起來。這雖然是假合，但是它裡面是，蘊藏著「如是法」，就是如是法，我們人人真如本性，在天地之間，無不都是這樣的法，所以我們學佛在日常生活中我們多用一些心，道理一通，萬理透徹。要真的時時要有心。
前面這段(經)文，「大智舍利弗，今得受尊記，我等亦如是，必當得作佛，於一切世間，最尊無有上。」
大智舍利弗
今得受尊記
我等亦如是
必當得作佛
於一切世間
最尊無有上
《法華經 譬喻品第三》
在會的聽眾，在聽佛陀為舍利弗授記，大家很歡喜：舍利弗既然能夠受佛記，我也可以很隨喜。所隨喜的，我也有份，將來我也可以受佛，來為我授記，我也一定將來能作佛。
所以「於一切世間」，一切的世間，就涵蓋了十法界。十法界是佛、菩薩、緣覺、聲聞，再者天、人、地獄、餓鬼、畜生等等，這叫做十法界，這叫做一切世間。覺者成佛之後，他可以普遍十法界中，來教導眾生，所以叫做「最尊無有上」，也是十法界中，最高、最尊、最貴，那就是成佛了。
下面這段（經）文再說，「佛道叵思議，方便隨宜說，我所有福業，今世若過世，及見佛功德，盡迴向佛道。」
佛道叵思議
方便隨宜說
我所有福業
今世若過世
及見佛功德
盡迴向佛道
《法華經 譬喻品第三》
佛道真是很不可思議，很深、很難得解，理解，但是佛陀他用「方便隨宜說」，就是要經過了，種種方法、譬喻、言辭，讓我們瞭解：原來是這樣。
這個佛道，那就是菩提道。我們每天都在說菩提道，菩提大道直，這條康莊的大道很直，從凡夫的起點，這樣到達佛的境界，就是一條線，不彎不曲，這樣我們步步精進，這是一條平坦的道路。
佛道 菩提道
道者通達之義
佛智圓通無壅塞
故名之為道
有這條路，我們就能通。通到哪裡？佛智，佛的智慧。我們若是用心，深心信解，將這個法，我們用智慧接受下來，我們要守志奉道，將這個法，如何利用在人間，「經一事，長一智」，入很複雜的範圍中，但是都不受掛礙。就像雲過月，月在那個地方，雲過，月沒有受到雲染到，月還是永遠都是，那麼清、那麼明。同樣的道理，我們若能夠行在菩提道，道就通達，可以通達到「佛智圓通無壅塞」，沒有阻塞到，但是一路通。
就像一條路，我們現在常常說塞車，塞車，就是因為車子很多，大家不照軌道走，所以你閃我、我閃你，有的沒有閃到，就在那裡擋住。我們康莊的道路，大路直，人人照那個軌道線向前走，那就是圓通，沒有一點塞住我們，阻礙到我們，所以這叫做「道」。這個道可以通，可以達，達到佛那個無上菩提道。這是很不可思議。
佛道叵思議
方便隨宜說：
謂佛所得
無上菩提道
不可思議
如是覺道境界
非是凡夫小乘人
所能體解思議
唯能以方便
隨宜譬喻
說事會理
如是覺道，覺道的這個境界，不是凡夫、小乘的人，能夠體解，能夠去思考：到底佛陀他的那個心、腦中，心之中，到底是瞭解多少東西呢？在心腦的覺海中，他到底通徹了多少的道理？這是不可思議。所以「佛道叵思議」，就是不可思議。唯有能以方便法，這樣「隨宜譬喻」，用這個事來會理，將世間一切的事相，來譬喻這個道理，譬喻到讓你能夠瞭解，這樣這是佛的慈悲、佛的智慧，芸芸眾生，能夠體會到法。所以我們要很感恩佛陀，用心良苦。
「我所有福業，今世若過世」。我們大家要自己很慶幸，我們都很有福，至少有三種福，我們自己要很慶幸。
三種之福業：
一、 世福
二、 戒福
三、 行福。
一、 世福：
孝養父母
奉事師長
持十善戒
第一種是世福，世間的福。世間的福，你要怎麼做，沒做就沒福，你一定要知道如何造福。世間第一種的世福，那就是孝養父母、奉事師長。所以常常說，行善、行孝不能等。這個孝，父母生我們的身體，老師增長我們的常識，所以我們要，尊師重道、孝養父母。這就是世間福。同時，要持十善戒。我們要行十善，還要再持十戒。持十戒，我們才不會犯錯誤，行十善是造福人間。
二、 戒福：
持三皈五戒
乃至具足戒
第二種是戒福。戒福是我們自己。我們應該要如何，這個戒能夠成福？就是「持三皈五戒，乃至具足戒」。這就是保護我們的慧命，持戒保護我們的慧命，增長我們的福業。我們要能夠三皈，三皈就是皈依佛、皈依法、皈依僧。將佛陀的法，不斷輪轉在人間，輪輪相接，這樣凡夫地能夠轉動到佛地去，所以這就是三皈。
五戒，保持好，做人根本的戒，又再到了具足戒，就是出家了。我們持戒持得愈是精細，愈精愈微細，我們的真如本性愈清淨，所以這是我們的福，有這個戒福。
三、 行福：
發菩提心
而行佛道
第三，行，行福，我們要身體力行，聽法之後，我們必定要身體力行，來發菩提心，而且要行佛道。
所以「及見佛功德，盡迴向佛道」。能夠看到佛的功德，我們就是要學佛。前面的三福，我們若照次序這樣走過來，造這樣的福、守這樣的戒，所有所有的，我們「盡迴向佛道」。我們的目的地，就是要到佛道去，我們不是要求(生)天道，不是要再求來人間享受，不是拜拜，你要保佑我賺錢，不是要求這樣的功德，是要求最終我們能夠成佛。累積一切的善法，結盡了一切的福緣，度盡了一切的眾生，最後我們能夠覺悟、成佛，我們所要的是迴向佛道。
及見佛功德
盡迴向佛道：
回者 回轉也
向者 趣向也
回轉自己所修
之功德
而趣向於菩薩道
謂之回小向大
所以迴者，回轉；回轉歸於我們真如本性。向，就是趣向。我們已經在凡夫，路線走亂了，現在亂掉的路線，要如何回歸回來到，真如清淨的本性，所以這個趣，趣向，我們要回頭是岸。所以「回轉自己所修之功德，趣向菩薩道」，這叫做迴小向大。你要再回到我們真如本性，唯有要修一切的功德。這個功德趣向，一直到菩薩道，不斷不斷累積，天下眾生，是我們的趣向，我們的趣向，到達了，那時候我們就完全，回歸到我們的真如來。
所以「眾生無善」，眾生無善，因為不懂得造善。「我以善施」，菩薩就是這樣，我用善法來布施。
眾生無善
我以善施
施眾生已
正向菩提
如吹奏鼓樂聲
迴響聞則遠
迴獨小善向為大利
「施眾生已」，眾生，這些法我都讓你瞭解，這樣就是「正向菩提」。意思就是度眾生，眾生已經迷了，不知道方法，我們入人群中去，我們去付出、我們去教導，所以這個「正向菩提」，這樣就是菩提。
就像在吹奏鼓樂，它會迴旋，聲音很大在周圍裡，那個聲音，就擴得很大，這叫做迴小向大。那個「大」，回歸真如本性。但是，你要回歸真如本性，必定要為眾生大利。總而言之，法就是這樣這麼大，縮起來是這麼的小，不是說的，我們聽就瞭解，一定要用心去體會。所以時時要多用心。
Explanations by Master Cheng-Yan
Subject: Be Dedicated to the Path of Buddhahood (福業功德迴向佛道)
Date: March.12. 2015
“Unconditioned Dharma is true emptiness and is without form. Wondrous existence is conditioned phenomena, the union [of conditions] that form appearances. The coming together of causes and conditions gives rose to names and appearances. Within this temporary union is concealed the Dharma of Suchness.”
Principles are not things that we can see. We cannot see them because they are in a state of true emptiness. In this space that we live in, is there truly nothing at all? This vast space actually contains everything; it is just that we cannot see it. But the principles behind everything do exist. There is moisture and there is air; looking at things, there are many incredibly tiny particles. As we breathe, there are also numerous infectious germs in the air. But our eyes cannot see them. What does electricity look like? We cannot see it, but if there is a [live wire], it could be very dangerous.
In conclusion, even if we cannot see something in our daily living, we must not overlook it, because it is actually true emptiness. Though it does not seem to have any form, actually wondrous existence, conditioned phenomena, this very subtle and wondrous thing, exists within true emptiness. The power of this wondrous existence is there. So, with wondrous existence, as long as we are mindful, science and technology will develop. We conduct research into how, from unconditioned Dharma, a [tangible] union is formed. By putting together various material things, the appearance of this lamp is manifested. With the lamp’s appearance and the workings of true emptiness, consistent with its form, this lamp can light up.
This “coming together of causes and conditions” is the convergence of many things. Through this tangible thing, something intangible is transmitted. So, this is the formation of an appearance. Once something has an appearance, it gets a name. We all have the appearance of a human, but we each have different names. We each have different names, but we can collectively be called “human”. We are called “human” because of our appearance. This is our label.
The label for these causes and conditions is a “temporary union.” We each have different names, and within each family, one person is the father and another person is the mother. When a mother and a father come together, there are daughters and sons. All are members of the same family, but each one is addressed differently. Because of these different forms of address, there are morals that guide the relationships.
So, people use these morals in their relationships to maintain their ethical standards in daily life. Similarly, the essence of our spiritual practice is embodied in the precepts. For life in the mundane world, the essence is found in these morals and ethics. Having these different levels of address helps to maintain the way things work in the world. So, we must understand them.
To understand the Buddha-Dharma, we must not only uphold worldly Dharma, we must also uphold world-transcending Dharma. The world-transcending Dharma is what was revealed by the Buddha as He peeled open these worldly principles, layer by layer, for us to see and understand. He did this because our course in learning the Buddha’s Way has already been obscured for such a long time. As ordinary people, in all of our minds ignorance has arisen, so this Bodhisattva-path has become covered by “dense smoke and fog.”Thus we cannot see the path clearly.
The Buddha came to point out that, within this “dense smoke and fog,” there is a stable and solid path that we can walk without worries.No matter how far we go, each step forward will be on very solid ground.It is very safe.As we advance, our every step toward is sate and steady.
So, we must believe that “Auncondiitoned Dharma is true emptiness and is without form.”This is truth.True principles cannot be seen, except when various causes and conditions come together.That is wondrous existence; within true emptiness is wondrous existence.Although there is true emptiness, the wondrous existence within is everlasting.
Through the technological research of many people, the television was created.Early televisions used to receive signals through an antenna, but now everything is sent over the internet.
The internet is connected by cables and wires.Now, with more inventions many of these wires are completely unnecessary information can be accessed through “the could”.
Just by pushing the “on” button, this physical body of mine can be seen all over the world.As I sit here right now, no tony is that screen in front of me showing my image, but volunteers at over 200 locations in this country are listening to me speak at the same time.They are able to see my image, so I have already reached the place where they are.This is wondrous existence.
Truly, wondrous existence is conditioned phenomena.These true principals can only manifest through the convergence of tangible things.Although this union is temporary and illusory, within it is conceited the Dharma of Suchness.This Dharma of Suchness is our intrinsic nature of True Suchness.
In this world, everything contains this Dharma.So, we must learn the Buddha’s Way in our daily living.If we can be a little more mindful, by understanding one principle, we can penetrate all principles.Thus, we must have this resolve at all times.
The previous sutra verse states, Sariputra, the Wise One, has now received this prediction from the Honored One. We are also like him.”
Sariputra, the Wise One, has now revived this prediction from the Honored One.We are also like him and will certainly attain Buddhahood in the future.In all the world, we will be the most honored and unsurpassed.
The listeners at the Lotus Assembly heard the Buddha bestow the prediction of Buddhahood upon Sariputra.They were all joyful, since Sariputra had received this prediction of Buddhahood, they took joy in his achievement.They were happy because they will also have a part in this.In the future they will also receive this prediction from the Buddha.They will also attain Buddhahood in the future.
So, “in all the world” encompasses the Ten Dharma-realms.The Ten Dharma-realms are Buddhas, Bodhisattvas, Solitary Realizes, Hearers, then heavenly beings, humans, and those in the hell,, hungry ghost, animal realms, etc.These are the Ten Dharma-realms.This is considered “all the world”.
After the Enlightened One became a Buddha, He could go anywhere in the Ten Dharma-realms to teach and guide sentient beings.So, He was “the most honored and unsurpassed”.In the Ten Dharma-realms, the greatest, the most honored and most respected are those who attain Buddhahood.
The next passage states, “The path to Buddhahood is difficult to fathom so He taught suitable skillful means. May our blessed karma from this life and all past lives and the merits gained from seeing the Buddha be dedicated to the path to Buddhahood.”
The path to Buddhahood is incredible; it is very profound and difficult to understand.But the Buddha “taught suitable skilful means”.The Dharma must be explained teach many methods, analogies and expressions so that we can understand how things really are. The path to Buddhahood is the Bodhi-path.
Every day we talk about the Bodhi-path, how the great Bodhi-path is direct.This broad path leads directly from the state of ordinary people to the state of Buddhahood.This straight line does not curve or bend.Thus we can advance diligently with each step.This is a very smooth and level path.
The path to Buddhahood is the Bodhi-path.A path is unobstructed and leads somewhere. The Buddha’s wisdom is perfect and unobstructed. Therefore it is sailed a path.”
The Bodhi-path is “a path that is unobstructed and leads somewhere. By taking this road, we ca arrive somewhere. Where will we arrive? At the Buddha’s wisdom. If we are mindful and use a penetrating mind to have faith and understand, we will accept the Dharma with wisdom. Then we must uphold our vows and follow the path. How do we accept the Dharma and apply it in this world? “Wisdom comes from experience”. Then we can enter very completed environments without facing any hindrances at all. This is like clouds passing in front of the moon. The moon remains where it is as the clouds pass and is never affected by the passing clouds. The moon will always remain so clear and bright. The same principle applies here, if we are able to walk the Bodhi-path, this path allows us to reach “the Buddha’s wisdom [which] is perfect and unobstructed”. The way there is direct and unobstructed.
Consider a road, for example. There are often traffic jams nowadays. This is because there are too many cars and drivers do not stay in their lanes. They dodge between each another. If they cannot get in the lane they want, they slow down and block the cars behind them. The broad [Bodhi-]path is great and straight, and everyone can follow that path forward. Thus it is perfect, there is nothing that will obstruct or hinder us. Thus, it is called a path. This path is unobstructed and can lead us to the Buddha’s unsurpassed Bodhi-path. This is inconceivable.
“The path to Buddhahood is difficult to fathom so He taught suitable skillful means: The unsurpassed Bodhi-path attained by the Buddha is inconceivable. The path to enlightenment is such that this state is not something ordinary people or. Small Vehicle practitioners can realize or conceive of. All He could do was use skillful means and suitable analogies to speak of matters so they could understand these principles.”
The path to enlightenment is such; the state of this path is not something ordinary people or Small Vehicle practitioners can realize or conceive.
In the Buddha’s heart and in His mind, how many things does He understand? Within the scean of enlightenment in His minds, how many truths has He penetrated? This is inconceivable. “The path to Buddhahood is difficult to fathom”. It is inconceivable, so He could only use skillful means “and suitable analogies” [to teach it]. Through matters, He helped them understand principles. He used the workings of things in the world to draw analogies to explain principles until people could understand them. It is due to His compassion and wisdom that all sentient beings can realize the Dharma.
Therefore, we must be very grateful that the Buddha took such great care [in teaching us]. “May our good karma from this life and all past lives…”. We should feel very fortunate that we are so blessed. We have at least three kinds of good karma, so we should all feel very fortunate.
“The three kinds of good karma:
1.Blessings from woridly deeds
2.Blessings from upholding precepts
3.Blessings from practice
1.Blessings from worldly deeds: These come from being filial to parents, respecting teachers and elders, and from upholding the Ten Good Deeds and Ten Precepts.
The first is blessings from worldly deeds. How do we create these worldly blessings? Without action, we will not have blessings, so we must know how to create blessing. The first kind of blessing from worldly deeds, some from being filial to our parents, then from respecting our teachers and elders. So, I often say, “Being filial and doing good deeds cannot wait.” We should be filial because our parents gave us this body and our teachers helped us grow in knowledge. Therefore, we must respect our teachers and be filial to our parents. These are blessings from worldly deeds.
At the same time, we must uphold the Ten Good Deeds and Ten Precepts. We must practice the Ten Good Deeds and uphold the Ten Precepts. When we uphold the Ten Precepts, we can avoid making mistakes. When we practice the Ten Good Deeds, we create blessings to benefit the world.
“The second is blessings from upholding precepts on us. ” How do we create blessings by upholding precepts? By “upholding the Three Refuges, Five Precepts and even the complete [monastic] precepts.”
This protects our wisdom-life. By upholding precepts, we protect our wisdom-life and increase our good karma. We must take the Three Refuges. The Three Refuges are refuge in the Buddha, refuge in the Dharma and refuge in the Sangha, who are continuously transmitting the Buddha’s teachings in the world. They will continue to pass it on so that people can move from the state of ordinary beings to the state of Buddhahood. There are the Three Refuges. We must carefully uphold the Five Precepts, which are fundamental to being human.
There are also the complete precepts for those who become monastics. The more meticulously and carefully we uphold the precepts the more clearly our Buddha-nature will manifest. So, these are our blessings. These are blessings from precepts.
The third is blessings from practices, which comes from putting teachings into practice. After we hear the Dharma, we must put it into practice. We give rise to Bodhicitta and walk the path to Buddhahood.
“The merits gained by seeing the Buddha” will “be dedicated to the path to Buddhahood.” With the merits of being able see the Buddha, we must learn to be like Him. If we create those three kinds of blessings in that particular sequence and also uphold those precepts, everyone we do can be dedicated to the path of Buddhahood.
Our goal is to reach the [state] of Buddhahood. We do not seek to be born in the heaven realm, we so not seek to return to the comforts of the human realm. We do not pray to make a lot of money. These are not the kinds of merit we seek. We seek to ultimate attain Buddhahood. We amass all the good [deeds] we can, create as many blessed connections as possible and transform as many sentient beings as possible. In the end, we will be awakened and attain Buddhahood. We must be dedicated to the path to Buddhahood.
The merits gained from seeing the Buddha [will] be dedicated to the path to Buddhahood: To [dedicated] is to turn around and move toward certain direction. We turn and dedicated the merits we have cultivated toward the Bodhisattva-path. This is turning from the Small to the Great.
To [dedicate] is to turn around; we return to our intrinsic nature of True Suchness. There we move toward a certain direction. In the state of ordinary people, we have already strayed from the path. From being lost and confused, we must find a way to return to our pure intrinsic nature of True Suchness.
To do this, we must toward a certain direction; once we turn around, we see [the way back]. So, “We turn and dedicate the merits we have cultivated toward the Bodhisattva-path.” This is turning from the Small to the Great. To return to our intrinsic nature of True Suchness, we must cultivate all merits. Then we dedicate our merits toward the Bodhisattva-path.We must continually accumulate them. We dedicate ourselves to all sentient beings. When we have reached our destination, then we will have completely returned to our intrinsic nature of True Suchness. So it is “for sentient beings without good [karma].
Sentient beings lack good [karma] because they have not done good deeds. Thus “We give them virtuous Dharma.” This is what Bodhisattvas do. They will give virtuous Dharma to everyone.
For sentient beings without good [karma], we give them virtuous Dharma. After giving them these teachings, they will head precisely toward Bodhi, just as when we play drums and other music, the echoing sounds can be heard from far away, we can turn small good deeds into great benefits.
After giving them these teachings, means that [Bodhisattvas] will help them to understand the Dharma. By doing this, they will head precisely toward Bodhi. This is how we transform sentient beings. Many sentient beings are deluded and no longer know way.So, we go among people to help and teach them so they will head precisely toward Bodhi. This is Bodhi.
This is like playing music. When someone taps on a drum, it rings through the surroundings; the sound will spread far and wide. This is turning from Small to the Great. Here, “Great” refers to returning to our intrinsic nature of True Suchness.
However, if we wish to return to this pure nature, we must work for the benefit of all sentient beings. In summary, the Dharma can be very great, and it can also be very small. We cannot just talk about it, we must hear it, understand it and then mindfully devote ourselves to realizing it. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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