【靜思妙蓮華】20150512 - 眾生心善有緣化度 - 第563集 Goodness Creates Conditions for Transformation (眾生心善有緣化度)

20150512《靜思妙蓮華》眾生心善有緣化度 (第563集)
（法華經•譬喻品第三）

⊙「眾生心善成則有緣化，若眾生善斷則無法度，權巧示方便說三乘教，得免受五濁八苦之害。」
⊙「是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。」《法華經譬喻品第三》
⊙「時諸子等各白父言：父先所許玩好之具，羊車、鹿車、牛車，願時賜與。」《法華經譬喻品第三》
⊙諸子聞父賜給所好，喻授與適應機宜。之子所索三車，父實為賜與一大車。
⊙若眾生有善成，則有機緣受化，亦應他之機緣而化現之佛身，為修菩提道者而立典範，引向與真如相應成等覺之佛身。

【證嚴上人開示】
「眾生心善成則有緣化，若眾生善斷則無法度，權巧示方便說三乘教，得免受五濁八苦之害。」

眾生心善成
則有緣化
若眾生善斷
則無法度
權巧示方便
說三乘教
得免受
五濁八苦之害

人間到底是苦、是樂？雖然這一生，生在很多因緣，就是讓人很苦，卻是有了佛法入心，成為了有福而快樂。

有的人，生在富有的家庭，他一直感覺，我還不夠，我煩惱還很多，所以我覺得苦。有的人生活貧困，但是他很滿足。

我們最近不是經常在說，非洲一大群，生活本來就是很貧困，你說他苦嗎？他真正就是人間菩薩，化相在人間。受這個國家環境，完全是貧困，他們能將他們生活中的困難，接觸了慈濟，能夠幫助人的快樂，去和大家分享，讓大家能夠瞭解——我接受了他們所說的法，受在我的心裡，我也身體力行，同樣，我也去幫助人。我得到了、見證了，原來貧困也能幫助人，也能夠變成這麼富有的人生。這是苦或樂，要看我們是如何去接受。

還有，在幾年前，有一位(慈濟)委員，很資深的委員了，帶了一位她的好朋友，但是二個人比較起來，是委員很開朗，滿面笑容，一個是說得很歡喜；另外一個垂頭喪氣，眉頭皺著，一直說：「妳就是很有福，妳能做慈濟。妳這樣這幾年來，真的看到妳是很歡喜、很幸福。」這位委員就說：「妳是帶我進來的人，我還要帶妳進來？」。

我就說：「妳那麼早？感謝妳，將我這位委員弟子帶進來。妳自己呢？」她就說：「不好意思，那時候，我的生意做得很好，很忙。」我說：「現在呢？」她說：「很難為情，一段時間，先生就說大陸的生意很好做，我們就把在臺灣的工廠，慢慢移到大陸去。」

就這樣開始，話頭打開了，說出了這幾十年間來，生活，在先生離開臺灣，慢慢就是在大陸遙遠的地方，不想要回來。去了，太太去看，才發覺先生原來，在那個地方的家庭，已經建立起來了。所以她回來之後，開始，心一直就是，想不開，很埋怨。

從過去事業開始，從無到有、從小到大，她和他並肩打拚，一直到生活很好了，開始產業移往大陸。孩子慢慢長大了，孩子慢慢與她遠離，孩子一直墮落、會吸毒，同時在外為非作歹，又發現到先生是這樣，真的是，變成我們這位，資深委員的(輔導)個案。我們的委員就說：「很傻，三番兩次自己要結束自己。我現在都把她拉得很緊。」

「拉很緊，換妳把她度進來。」我們這位委員只說：「有進步，現在有做環保。不過孩子還是一樣，先生都沒有回來。」就這樣，人生就是這樣，這種的人生苦不堪啊！過去是福，或是苦呢？她還在做人生夢時，其實她的先生在大陸，就已經家庭慢慢建設起來。她在臺灣還做著很美的夢，這就是人生。

所以說，「眾生心善成則有緣化」。就像那位委員，她有善心，一個會員告訴她：「有慈濟，慈濟每個月捐一點錢就能救人，你看，這裡面，這麼多人、這麼多人。五元、十元都能救人。」她這樣看了就起歡喜心，開始當會員，開始投入，她慢慢，現在就是委員，現在已經是八十多歲，身體健康，家庭幸福，還是在做救人的事情，這樣還很歡喜。所以這心善若成，這個因緣成，就「有法度」去度她，她也能換她在救人、度人。

若是「眾生善斷」，善根若斷了，則無法度。真的是，還每天在埋怨的，那一位也是會員，到底那個會員是不是有斷掉了？我就不知道了。不過，是我們現在，這位委員在關心她。現在的生活也很不好過，幸好她生命中還有一個貴人，那就是過去，她度進來的這位委員，是她現在生命中的貴人，帶她進來做環保。所以說，這是一個例子。

我們要知道，佛陀在人間時，就是，像這樣的剛強眾生，受苦而不自覺，這樣的人，就要用「權巧示方便」。說很多的方法，甚至說因緣果報，「這樣你知道嗎？」「知道了，知道了。」「如果知道，是不是覺醒了？」「很難啊！我若想到就很恨，我想到就很氣。」這「覺醒」她也聽得懂，不過想到就恨，還是不醒，同樣沉淪在那裡，佛在面前，也是無奈。

不過，佛陀還是用，這樣種種的方法在人間，盼望眾生總有一天，總有一天也有覺醒的機會；這輩子不覺醒，至少也為他種一個因。所以，「說三乘教」，就要看有善根的人嗎？有善根的人，就有因緣化度，善根若斷，就真的是「無法度」。所以眾生六道，有的善念生，生在天堂、人間富貴，富中之富；而若是善根斷，所以有三惡道，有地獄、餓鬼、畜生道，人間貧中之貧，苦不堪啊！所以佛陀說法，就是希望有一天因緣成熟，免得受五濁八苦之害。

看，這是不是，人間如在火宅之中呢？這段時間，一直在說，火宅裡的譬喻，譬喻眾生煩惱重重，習氣已經很重，儘管那位長者不斷呼喚：「孩子，快出來啊！」這些孩子還是沉迷在，這種火宅中，所以將種種的方法，長者為子設很多方法，就像釋迦佛為眾生說種種法，無非就是要度盡眾生，都能夠脫離這種火宅。

所以前的(經)文就說，「是時長者」已經一直呼喚了，將火宅外面排著，羊車、鹿車、大牛之車，已經在外面了，向孩子說：「外面有你們最愛的，來啊！快出來！」聽到外面，（有）能適應大家最愛的，所以開始心動了，開始大家互相競爭，要趕緊快出去。這個時候就是表示，已經大家開始慢慢在覺悟了，要要精進，煩惱開始要去除了，要去除這些煩惱、濁念，原來人人要趕緊離開這個火宅。

是時
長者見諸子等
安隱得出
皆於四衢道中
露地而坐
無復障礙
其心泰然
歡喜踊躍
《法華經譬喻品第三》

接受了佛法之後，這個煩惱放下了，開始能真正地俐落、精進，勇往直前衝出去。所以那個時候，「長者見諸子等安隱得出，皆於四衢道中露地而坐」。安全了，已經大家接受佛法了。苦、集、滅、道，四衢道就是苦、集、滅、道，學習佛法的基礎，人人已經知道人間的苦。

好好用心想，生下來就開始苦了，那種痛徹骨髓，離開母胎，全身赤裸裸的赤肉，接觸到這個空氣，刺激得他全身痛，痛徹骨髓，所以刺激他的神經，哭了。每個孩子生下來就是哭，就是苦，只是那時候我們的記憶消失了。慢慢地，孩子的時代，一直幼年、少年、青年、中年、壯年，一直到老年來。人間，時間苦短，壽命很短，說你到底是富貴人家，享受之後，又還有什麼呢？心裡還有煩惱；沒有吃、穿、住的煩惱，至少還有老的煩惱、病苦的煩惱，最煩惱的是死的煩憂，愈老來愈接近這一天。所以，怎能說是無苦呢？

何況這一生的過程中，愛的人，無法永遠都在身邊愛，就是「愛別離苦」；不愛的人，偏偏出現在我面前，聽到他的話、看到他的人，我就很煩惱，像這樣「怨憎會苦」。不論是親人，不論是朋友等等，不想要見面的，常常聽到他的名字，常常看到他的人；我很怨的人，偏偏聽到他就是成功、在快樂，這樣別人在成功，我們也很煩惱，這種「怨憎會苦」。種種的苦難在我們內心，「五蘊熾盛」，種種的苦，怎麼說沒有苦呢？

既然有苦，要知道集來的原因等等，這全都是我們要先瞭解。「此是苦，汝應知；此是集，汝應斷。」等等，所以「滅」就要證，「道」就要修。我們能夠這樣，這就是叫做佛教的基礎。大家接受了佛法，瞭解了「四諦法」的真理，出來了，「安隱得出」，所以「露地而坐」。只要我們能夠知道人間的苦難，懂得佛法的基礎，若這樣，開始就能慢慢，撥除煩惱，「無復障礙」，就沒有給我們障礙修行的道路，所以「其心泰然，歡喜踊躍」。這是前面說過的法。

接下來這段，「時諸子等各白父言：父先所許玩好之具，羊車、鹿車、牛車，願時賜與。」

時諸子等各白父言
父先所許玩好之具
羊車、鹿車、牛車
願時賜與
《法華經譬喻品第三》

這些孩子出來之後，向父親這樣說：「您已經答應要給我們，種種我所愛的東西，到底要給我們什麼？」開始，這就是表示，開始向父親要討東西了，就像我們學佛的人，開始向法，曉得要追求了。這段（經）文的意思是，「諸子聞父賜給所好」，要賜給你，你所愛的東西，這就是表示授，就是法，要教授給我們。給我們，到底我們的根機是什麼？要適應機宜。

諸子聞父賜給所好
喻授與適應機宜
之子所索三車
父實為賜與一大車

這些孩子，到底你是聲聞（根性）嗎？羊車，讓你知道人生苦難，好好去思考。若是對根機更高的，就讓他知道人生是如何來的？十二因緣，好好去思考。這十二因緣法，就是以緣覺，這種根機的人來接受。而若是大根機的人，就給他「六度」。六度，自度、度他，要用布施、持戒、忍辱、精進、禪定、智慧來行在人間。行菩薩道，這就是大白牛車，就是大型的牛車，這大型的牛車，他就能夠自己載自己，還能載別人，這是大型的牛車。

我們幾天前不是說過緬甸，我們去救濟他們那時候，發現那裡的農民，都是向人借稻穀，一直都是貧農。我們給他稻穀之後，輔導他們，豐收之後，他能不必再還人稻穀，將他們的豐收，還能將稻穀捐一些出來，給慈濟再去救濟別人；用牛車，載著他的稻穀，這樣來回饋。這就是大乘。那就是自己已經自救了，豐收了，還要再去救別人。

這就是眾生的根機，有的人就只想要自救，不想救他人；有的人聽了之後，慢慢來，這種的聲聞也是多，聽佛法的人很多，身體力行的人很少。所以，雖然有聽到佛法，卻是只是獨善其身的人，也是不少。

總而言之，真正接受佛法，又將佛法來付出，去度眾生，這才是真正佛陀辛苦在人間說法的目的。這表示「父實（為）賜與一大車」，不只是要送他們的羊車、鹿車。那位長者，他的心意是要讓這些孩子，人人都是（有）一輛大車，那就是牛車。所以，眾生有善成，就有機緣受化。這就是譬喻，「應他之機緣」，所以，化現佛之身。

若眾生有善成
則有機緣受化
亦應他之機緣
而化現之佛身
為修菩提道者
而立典範
引向與真如相應
成等覺之佛身

佛陀來人間，就是應眾生有緣的根機，所以，他化在人間，為人生修行的典範，所以他化相在人間成佛。這就是要教我們，如何走修行的路，所以「為修菩提道者而立典範，引向與真如相應，成等正覺(之佛身)」。用這樣要讓大家知道，人人本具佛性，人人都有成佛的可能。

所以，只要你經過，這樣的道路走過來，自然你也會發現，你的真如本性，不過，非行菩薩道不可。我們必定要走入人群，才能在人群中體會苦、集、滅、道的道理，這種我們才懂得，要如何滅除我們的煩惱，才是有辦法在菩薩道中，這樣穩穩當當向前進，這就是能回歸我們真如本性，我們原來的覺性。

所以常常說，將人間路鋪得平，自然就能與菩提道來會合，這就是要行菩薩道。人間菩薩緣苦眾生，有苦難的地方，就有菩薩出現，有菩薩出現，那就有救度的機會，這個機緣就是要不斷延續，彼此度化。各位菩薩，日日用心，時時多用心！

Explanations by Master Cheng-Yan

Subject: Goodness Creates Conditions for Transformation (眾生心善有緣化度)

Date: May.12. 2015

“Sentient beings who develop goodness in their hearts have the karmic condition to be transformed. If they cut off their goodness, they cannot be transformed. The Buddha skillfully taught the provisional by expounding the Three Vehicle teachings so that sentient beings could avoid being harmed by the Five Turbidities and the Eight Sufferings.”

Is this world filled with suffering or joy? In this lifetime, we may have been born into karmic conditions which cause us tremendous suffering. However, by talking the Buddha-Dharma to heart, we realize we are blessed, so we become happy. 

Some people, even if born in affluent families continue to feel, “I still don’t have enough. I still have many afflictions. So, I feel I’m suffering.” 

Some people are poor but feel very content. Recently, we have been talking a lot about a group of people in Africa who have always lived in poverty. Would you say they are suffering? These people are truly Living Bodhisattvas who have manifested in this world and been subjected to the poverty faced by everyone in their countries. They shared stories of how they had faced great difficulties in their lives, and how they came in contact with Tzu Chi and realized the joy that comes from helping others. They helped other people to understand, “I have accepted these volunteers’ teachings and have taken them to heart. I put them into practice as well. I also go out and help people. This is what I gained.” In this way, they clearly proved that even poor people are able to help others and thus live a rich and abundant life. 

Whether people experience suffering or joy depends on how they accept their life. Several years ago, there was a senior Tzu Chi Commissioner who brought her good friend to see me. If we compare the two of them, the Commissioner was cheerful and full of smiles; she was very happy as she spoke, while the other seemed to be in low spirits. She frowned and constantly said, “You are so blessed to volunteer with Tzu Chi. Over these years, I have seen how happy and blessed you are.” 

The Commissioner replied, “You were the one who introduced me to Tzu Chi. Now I have to bring you here.” I said to her, “You joined us very early on. I want to thank you for bringing this Commissioner into Tzu Chi. But what about you?” She replied, “I feel apologetic. At that time, my business was doing very well so I was really busy.” 

I said, “What about now?” She said, “I am embarrassed because at that period of time, my husband said business is booming in China, so we gradually moved our manufacturing from Taiwan to China.” 

From this point on, the story poured out of her. She spoke of how, over these past few decades, her husband shitted his life away from Taiwan and gradually spent more time far away in China. He did not want to come back. When she went to visit him, she found that her husband had established another family there. When she came back to Taiwan, she could not accept what she had seen and felt a deep resentment toward him. They had started this business together and built it up from nothing, expanding it greatly. They had worked side by side and built a good life for themselves. When they shifted their manufacturing to China, and their son grew older, the son slowly distanced himself from her. His behavior grew worse; he took drugs and committed all kinds of crimes. 

Then she found out about her husband’s affair. So, she became someone this Commissioner now counseled and cared for. The Commissioner said, “She did not know better, so she tried to commit suicide several times. Now I keep her close to me.” I said, “Now it is your turn to bring her into Tzu Chi.” The Commissioner said,“There has been some improvement, she is participating in our recycling work. However, her child hasn’t changed and her husband hasn’t come back.”This is the way this woman’s life is; it is filled with unbearable suffering.

In the past, was she blessed or was she suffering?While she was dreaming about the future, her husband was establishing a family in China her husband was establishing a family in China.She was in Taiwan, still having wonderful dreams.This is the way life works.

So I say, “Sentient beings who develop goodness have the karmic conditions to be transformed.”

That Commissioner had goodness in her heart.Her friend had told her, “With Tzu Chi you can help save lives by donating a little each month.Look at all the people who are donating, even NT$50 or NT$10 can save people.”

It made her very happy to see this, so she became a Tzu Chi member and began volunteering.Gradually she became a Tzu Chi Commissioner.Now, she is over 80 years old.She is healthy and has a blessed family life.She has also continued to help other people.Her volunteer work still makes her happy.

So, once goodness arose in her heart, the karmic conditions were right, and she was able to be transformed by the Dharma.Then she was able to save and transform others.“If sentient beings cut off their goodness,” if their roots of goodness are severed, they cannot be transformed.

Indeed, the woman who complained all the time had also been a Tzu Chi member.I do not know if she has continued to donate.Regardless, now this Commissioner is caring for her.This woman is having a very hard time.

But fortunately, she has a precious benefactor.This Commissioner she had introduced to Tzu Chi in the past is now her benefactor and has led her to join in the recycling work.

We often hear similar stories [in Tzu Chi].During the Buddha’s lifetime, He saw how these stubborn sentient beings were suffering, yet not aware of it.For people like her, the Buddha “skillfully taught the provisional”.

He used many methods, including the karmic law of cause and effect.[I asked the woman,] “Do you understand now?”

“Yes, I do.”“Since you understand, have you awakened?”

“It is difficult! Whenever I think about this, I feel hateful and very angry.”This woman knew what it meant to be awakened, but whenever she recalled what happened, she was not able to awaken from her hate.She was still trapped by it.Not even the Buddha could do anything about this.

Still, the Buddha continued to teach with various methods in the world, hoping that one day people will become awakened.Even if they do not awaken in this lifetime, at least He has planted a cause in them.

Thus He expounded “the Three Vehicle teachings.”Do these people have roots of goodness?If they do, they have the karmic condition to be transformed.If they have severed their roots of goodness, they really cannot be transformed.

Sentient beings transmigrate in the Six Realms.If they give rise to kind thoughts, they may be born in the heaven realm or with great riches in the human realm, to be the wealthiest among the wealthy.If their roots of goodness are severed, they will fall into the Three Evil Destinies, the hell, hungry ghost or animal realm.Or they may be the poorest among the poor and face unbearable suffering as humans.

So, the Buddha taught the Dharma in the hope that their karmic conditions will mature and they will no longer be harmed by the Five Turbidities and the Eight Sufferings.

See, isn’t living in this world like being in a burning house?

I have been talking about the parable of the burning house, an analogy for sentient beings’ severe afflictions

Our habitual tendencies are quite severe.Though the elder ceaselessly called to his children, “My children, please get out immediately,” these children were still deluded and remained in the burring house.Therefore, the elder came up with many methods [to entice them to come out].

Similarly, Sakyamuni Buddha gave many teachings, all to help deliver every sentient beings, to help them all escape this burning house.

The previous sutra passage states, “Then, the elder…”

He had been yelling to his children, telling them that outside the burning house were rows of sheep-carts, deer-carts and ox-carts.They were already outside.He told them, “Your favorite things are outside. Come on! Get out of the house.”

Hearing that their favorite things were outside, they became motivated [to leave].They began competing with each other to get out quickly.This signified that people were slowly starting to awaken and diligently practice so as to eliminate their afflictions. There were eliminating afflictions and turbidities so they could immediately leave this burning house.

Then, the elder saw that all his children had safely made their way out and were all at the crossroads, sitting out in the open; they had no more obstacles. His mind was composed and full of joy and jubilance.

Only after accepting the Dharma could they let go of their afflictions and rush out nimbly, diligently and courageously. There, at that time, "The elder saw that all his children have safely made their way out and were all at the crossroads, sitting out in the open." They were safe because they had already accepted the Buddha-Dharma. The crossroads were the truths of suffering, causation, cessation and the Path, the foundation for learning the Buddha- Dharma. They had recognized the suffering in the world. When we think about this carefully, we realize we suffer the moment we are born. We felt excruciating pain when we left our mother's womb, when our raw flesh came in contact with the air. That shock all over the body cut us to the bone. That trauma to our nerves caused us to cry out. All babies cry when they are born. That is suffering. However, our memories of this faded away. Gradually, we move from being children to being teenagers, then young adults and middle-aged. Then we move from the prime of life into old age. Our time in this world is painfully brief; our lifespan is very short. If you are from a wealthy and noble family, after enjoying yourself, what are you left with? You will still have afflictions. You may not worry about food, clothing or housing, but you will still worry about growing old and falling ill. Worst are the afflictions surrounding death; the older you get, the closer that day becomes. How can we say that we experience no suffering? Not to mention, over the course of our lives, the people we love cannot always be our side. This is "suffering of parting from those love". After same time, we constantly encounter people we do not like. We keep hearing and seeing them, which deeply vexes us. This is "the suffering of meeting those we hate" Whether they are our family, friends, etc... even if we do not want to see them, we end up constantly hearing their name or seeing their person. We resent them, yet always hear how successful and happy they are. In this way, other people's success can vex us deeply. This is "the suffering of meeting those we hate". There are various kinds of suffering in our minds, such as the suffering of the raging Five Aggregates. 

How can we possibly say we are free of suffering? Since we are suffering, we need to understand the cause of our suffering. We must first understand [the Four Noble Truths] " This is suffering; you should know it" "The is causation; you should end it" and so on. The cessation of suffering is what we must attain and the Path is what we must practice. Doing this is the foundation of learning the Buddha's teachings. 

After everybody accepted the Buddha-Dharma and understood the Four Noble Truths, they left and" safely made their way out". So, they were "setting out in the open" As long as we understand the suffering of the world and the fundamentals of the Buddha-Dharma, we can gradually eliminate afflictions so that "[We] have no more obstacles". The road of our spiritual practice will no longer be obstructed. Therefore, "[The elder's] mind was composed and full of joy and jubilance". This is what we discussed previously. 

The following sutra passage states, "The children each said to their father, You said that you many fun toys, such as sheep-carts, deer-carts and ox-carts. Please give them to us now".

After these children had emerged from the house, they said to their father, "You agreed to give us the various things we love. What exactly are you going to give us?” This means they were beginning to ask their father for certain things. Similarly, we Buddhist practitioners seek something from the Dharma; we know we must seek it. The meaning of this sutra passage is that "The children heard that their father would give them what they wanted". When the Buddha gives us what we desire, that means He is teaching, that He is giving us the Dharma. When He teaches, what kind of capacities do we have to accept it? He must teach according to our capabilities.

“The child heard that their father would give them what they wanted, which is an analogy for teachings given according to capabilities. Instead of the three carts the children wanted, their father actually only gave one great cart.”

Were these children [suited to be] Hearers? They would seek the sheep-cart and be taught about the various sufferings in life for them to earnestly contemplate. Those with higher capacities were taught how they came to be born human. They could earnestly contemplate the Twelve Links of Cyclic Existence. 

The Twelve Links of Cyclic Existence are for people with the capabilities of Solitary Realizers. People with great capabilities were taught the Six Perfections. The Six Perfections allow them to transform themselves and others. They practice giving, upholding precepts, patience, diligence, Samadhi and wisdom, which is the practice of the Bodhisattva-path. This is the cart drawn by a large white ox. The ox-carts were very big. With these large ox-carts, they could not only can transport themselves but also transport others. This is what we can do with a big ox-cart. 

A few days ago, we talked about how, in Myanmar, when we provided disaster relief, we found out the farmers had to borrow rice seeds. This was why the farmers remained poor. 

In addition to providing them with seeds, They had a bountiful harvest, and, not having to repay anyone for the seeds, they could even donate a part of their harvest to Tzu Chi so we could help other people. They loaded the extra rice onto an ox-cart and brought it to us as a way of giving back.This is what Great Vehicle practitioners do. 

After they were saved and reaped a bountiful harvest, they wanted to help other people. This shows sentient beings’ [differing] capacities. Some people just want to save themselves and do not think about saving others. Some, after hearing the Dharma, just want to take things slow; thus there are many Hearers. Many people have heard the Buddha-Dharma, but a fewer number put it into practice. There are also quite a few people who, after hearing the Dharma, only seek to awaken themselves. 

In the end, to have people who accept the Dharma and put it in practice by giving and transforming sentient beings is the Buddha’s true goal in tirelessly expounding the Dharma in the world .This is symbolized by, “Their father actually only gave one great cart”. 

The elder did not just want to give them sheep-carts and deer-carts. The elder intended for every child to have a great cart, which was the ox-cart. So, if sentient beings develop goodness, they will have the conditions to be transformed. This is an analogy for how, “responding to their capacities and conditions, the Buddha manifested a body accordingly.” 

If sentient beings have goodness in them, then they have the conditions to be transformed, and responding to their capacities and conditions, the Buddha manifested a body accordingly.

For the practitioners of the Bodhi-path, the Buddha set an example to guide them to connect to True Suchness and achieve a Buddha-body of universal enlightenment. 

The Buddha comes to the world in response to sentient beings who have the capabilities and karmic conditions. So, He manifested in the human realm as a rule model for spiritual practice .He manifested the attainment of Buddhahood. He did this to teach us how to walk the path of spiritual practice. 

“For the practitioners of the Bodhi-path, the Buddha set an example to guide them to connect to True Suchness and achieve. Universal enlightenment.” In this way, He helped everybody understand that they intrinsically have Buddha-nature and have the potential to attain Buddhahood. 

If we walk the same path, we will naturally discover our nature of True Suchness. To do this, we must walk the Bodhisattva-path. We must go among people so we can realize the principles of suffering, causation, cessation and the Path. Only by doing this care we learn who to eliminate our afflictions and have a way to move forward steadily along the Bodhisattvas-path. Then we return to our nature of True Suchness, our original enlightened nature our original. 

So, I always say that if we have a smooth road in this world it will connect with the Bodhi-path. This is the Bodhisattva-path we must walk. Living Bodhisattvas arise because of suffering sentient beings. Wherever these is suffering, Bodhisattvas will appear. When Bodhisattvas appear,people have a change to be save and delivered. There must be capabilities and conditions; this must continue so we can transform each other. 

Dear Bodhisattvas, we must be mindful every day; we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)