20150528《靜思妙蓮華》平等視子授大乘法(第575集)
（法華經•譬喻品第三）
⊙「稚子純真易受教育，導向真如開佛知見，具足一切正法知解，慈悲等心不宜差別。」
⊙「今此幼童皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心，各各與之，不宜差別。」《法華經譬喻品第三》
⊙今此幼童皆是吾子，愛無偏黨：喻眾生同具有出世無漏種子，並亦同聞佛法，同起於行，達法理、獲慧智，同修同學，同霑法益，即皆平等同為佛子，故應以慈悲平等心各與以大乘法授。
⊙喻以平等心，即視一切眾生怨親平等，各各與之，不宜差別。又於諸法平等修行之心。
⊙喻眾生同具出世無漏種子，同聞佛法，同起於行，即皆平等同為佛子，故應以平等心各與以大乘，不宜差別。
⊙今佛陀以自行已圓，智慧法富無量，化緣已熟，故愛無偏黨。各與大車等，喻今開顯大乘教菩薩法——受持大法，轉大法輪。
【證嚴上人開示】
「稚子純真易受教育，導向真如開佛知見，具足一切正法知解，慈悲等心不宜差別。」
稚子純真易受教育
導向真如開佛知見
具足一切正法知解
慈悲等心不宜差別
孩子出世本具善根，常常說這是人的本性，「人之初，性本善」。小小的孩子，看來那麼的幼稚，卻是他們的知識慢慢在增長中，在什麼樣的環境，受什麼樣的教育，在人與人之間這樣在薰習。
所以，我們人環境造化人生，但也有與生俱來，雖然出生在很好的環境，但是若過去生中，薰習來習氣很重，就從小開始他就不受教。後天的環境如何教育他，他就是那念那種潛在的調皮、不受教的心態，也是常常浮現出來。而有的是小時候很乖，你不必教他，他就很乖巧，但是到了長大時，忽然間環境變動了，已經與小時候的乖巧，完全變成了兩個人。這也就是，就像說，因緣若到時，惡因、惡緣跟來了，忽然間，他就受惡因、惡緣，這樣牽引出去。
人生很複雜，人人這個「性」，是過去的因果如何薰習而來，好壞、前後都是這樣注定了，所以，我們現在修行，才要很用心。學佛，要用純真的心來學佛，不要煩惱在前面，法就已經被你的煩惱障礙了，聽雖有聽，卻是自己的煩惱就將它擋掉，無法入心裡。心時時所浮現著的，就是不如意、不歡喜，所以法在你的心中無法起法喜。
所以，有心要接受，法就是我們的；無心，沒有敬師，就沒有重法，這種永遠都聽不懂。哪怕語言能通，但是法聽不進，若像這樣，已經不是赤子心了，已經都是煩惱心。人人若用赤子之心，就很容易受教，自然因為接受了法，就導向真如。法若入心，自然與真如，我們的本性，就能夠接觸到了，因為我們的心，沒有被煩惱障礙著我們。無煩惱、無顛倒，自然法能句句、點點滴滴入心頭。所以，法譬如水，哪怕是煩惱，點滴也可以淨化，所以，慢慢地「開佛知見」。
我們的知見，也期待可以接近佛，同樣開啟智慧，能夠覺海入我們的心，這就是「具足一切正法知解」。正法的知解，我們學佛一點都不能偏。人生的道路若是一點點的偏差、錯誤，這個人生的方向就完全亂了。人生到底有幾十年？幾十年的時間很快就過了，方向，我們必定要很清楚堅持，不要讓一點點的煩惱，亂了我們的心。
法是每天都是點滴點滴，來潤濕人人的心地，希望我們的心，法水來灌溉，慧命來成長。人人心地本具這顆種子，缺了水分、缺了因緣，若這樣，這顆種子永遠都是乾燥，沒有水分，沒辦法發芽、沒辦法成長，希望大家要用心。
佛陀對待眾生是平等，只是眾生的根機，佛陀不得不用種種的方法。不過，有的人還是無法接受。記得嗎？佛陀要涅槃之前，阿難哭得很傷心，阿那律陀看到阿難在外面在哭：「阿難，這麼時候，是這麼重要之時，你為何不趕緊去問佛？」「我要問佛什麼事情？」阿那律陀就說：「趕緊去問佛，佛陀在世時，這些僧團中，有人是剛強難調伏的人，佛陀若是入滅之後，這些僧團的比丘，若是不受教，是要如何來處理？佛陀入滅之後，經典，怎麼樣才能夠流傳下去？佛陀若是滅度之後，這些依教奉行的弟子，將來要如何傳承？阿難趕緊，要趕緊去問佛。」
「佛陀在世，我們大家以佛為師，佛陀若是離開之後，我們要依什麼為師？」佛陀就說：「以戒為師。」阿難再問：「還有，佛陀在世就不受教了，這種的比丘，佛陀滅度之後，要用什麼方法來教育他呢？」佛陀就說：「默擯。就隨便他，大家慈悲來感化他，若感化不動，就隨他去。」「隨他去！」多麼的無奈！佛陀的最後，對不受教的弟子是多麼無奈啊！
現在是不是有這樣呢？自己，每一位修行者自己問自己：我到底有受教否？我是不是在這個僧團中，修行團體中，我有以戒為制度來實行嗎？在人群中，是不是有以愛來自我管理呢？人人要懂得要自愛，人人自己要懂得要守戒，這永遠都是佛的，最清淨無染的弟子，就像那稚子一樣。孩子生下來，小時候就是那麼可愛，沒有善惡的分別，人家如何教，他就如何來接受。
「稚子純真易受教，導向真如開佛知見，具足一切正法知解，慈悲等心不宜差別。」
稚子純真易受教育
導向真如開佛知見
具足一切正法知解
慈悲等心不宜差別
這就是佛陀對弟子視為一子，不斷不斷地引導，要如何讓人人，能夠到達與佛同等的知見。完全以正法來教育，用慈悲平等的心，就是希望人人能夠接受。這段(經)文也就是這樣的意思。
今此幼童皆是吾子
愛無偏黨
我有如是七寶大車
其數無量
應當等心
各各與之
不宜差別
《法華經譬喻品第三》
佛陀看見所有的弟子，都將他當作是幼童這樣來疼惜，那個愛是平等。這是譬喻，「眾生同具有出世無漏種子」，因為每一個人，佛陀對這些弟子，他都是一視同仁，因為眾生全都，大家全都具足了無漏的種子，尤其是出世的種子，那就是真如本性，這是人人都具有的。所以常常說過，我們就明明與佛都是同等，佛陀也是因為，含藏著這顆種子而法萌芽了。
其實，我們人人內心，同樣也是隱藏著這顆種子，是出世無漏的種子，這是什麼人都拿不走的。我們生生世世，就是這樣帶來帶去，可惜是缺了那個因緣、法水的滋潤。我們現在有緣，我們同在一個環境中，我們將過去佛陀的法，用在我們現在，我們現在 「同聞佛法」，人人又是「同起於行」，大家發心，我們來共同在一個地方，共同修行，彼此都是同樣心受到法，同樣要有那分智慧。這是我們應該人人本具，所以「同修同學，同霑法益」，這不就是我們要很珍惜嗎？
若是這樣的話，佛陀他「即皆平等同為佛子」，這些人全都是佛的弟子。因為我們人人都是同時，包括我自己與大家，我們都同時接受到佛法。
今此幼童皆是吾子
愛無偏黨：
喻眾生同具有
出世無漏種子
並亦同聞佛法
同起於行
達法理、獲慧智
同修同學
同霑法益
即皆平等同為佛子
故應以慈悲平等心
各與以大乘法授
我們在佛的心目中就是平等，我們都是佛的弟子，我們應該要發心立願，永遠就是當佛的幼童，清淨、無污染，好像稚子之心，這樣來受教。我們所接受到的，無不都是平等大法。所以接下來說，「我有如是七寶大車，其數無量，應當等心，各各與之」。這段(經)文，譬喻平等心，「即視一切眾生，怨親平等」。
喻以平等心
即視一切眾生
怨親平等
各各與之
不宜差別
又於諸法
平等修行之心
佛陀也對所有所有的眾生，他是「四生慈父」、「三界導師」，不捨棄任何一個弟子。不論他是不受教，雖然是默擯，這輩子不受教，來生他還有因緣來接受。就像提婆達多這麼惡劣，不斷在傷害佛陀，不斷破壞僧團，佛陀在《法華經》，還為他授記，未來他也能夠作佛。
因為有了提婆達多，更證明佛的道心堅定；有了提婆達多的破壞，才有成長了佛陀的毅力、智慧。這是佛陀對提婆達多的感恩，所以對提婆達多授記，比一般的弟子授記，未來成佛的時間，住世更長，受化的眾生更多。這是佛陀對眾生的看法，都是平等，以德報怨。
所以「各各與之」，用平等心，不論是親、不論是怨，他說法都是平等。你要如何接受，由你自己的根機，所以對佛來說是沒有差別。你能夠接受，是你受法益多，你不肯接受，是在法中虧損，就要看你自己。佛是平等說法，所以「諸法平等修行之心」，這是佛陀向來就是這樣。也譬喻「眾生同具出世無漏種子」。
喻眾生同具
出世無漏種子
同聞佛法
同起於行
即皆平等同為佛子
故應以平等心
各與以大乘
不宜差別
剛剛說過了，我們肯定自己，佛陀也是這樣為我們證明，時時都是說心、佛、眾生，只要你有心，你就具足與佛同等這一念，你自己要相信，人人都有具足，存在這個出世無漏的種子，就是清淨的種子。同樣在聽法，所以同時發心，這就是平等，全都是佛子。「故(應)以平等心，各與以大乘，不宜差別。」是啊！既然是這樣，我們是不是要很精進呢？
佛陀「以自行已圓」。釋迦牟尼佛講《法華經》之時，那就是準備取入涅槃了，開始將要圓寂之前的七年間，開始講《法華經》，那就是佛陀「自行已圓」，他在這個人間的因緣盡了。
佛陀本來可以住世一劫，很長久的時間，因為魔王開始要佛入滅，因為佛陀若在人間，就會有很多人脫離三界，這個魔王，就沒辦法在人間作怪了。所以他就來作亂，佛陀最好不要說法那麼長，所以他就來擾亂阿難的心。佛陀說出三次：「世間若還需要我，我能住世一劫。」說三次，阿難沒有回應。所以魔王就對釋迦佛說：「看，世間沒有人需要你了，可以了，你應該要照這樣的約定，你與世間緣盡了，你就要入涅槃，所以你現在應該要入涅槃了。」看，這就是佛陀他「自行已圓」，因為世間，阿難沒有再回佛陀的話說，世間很需要，就是沒有這樣的回答，所以佛陀認為，魔王也這樣說，已經圓滿了、世緣已盡了。
今佛陀以自行已圓
智慧法富無量
化緣已熟
故愛無偏黨
各與大車等
喻今開顯大乘
教菩薩法
受持大法轉大法輪
佛陀他「自行已圓」，「智慧法富無量」。雖然已經緣盡了，但是智慧的法還是無量，法還有很多。能夠化緣也成熟，這個時候就是成熟，應該要說大法的時候了，所以三機普被，所有的都是在這個法華會上，與大家這樣說，用平等大乘法，不論你的根機是如何，佛陀的化緣已盡了，所以要趕快將這些法快說出。
所以「各與大車等」，就是譬喻「開顯大乘教」，這個大乘教法來教菩薩。這就是佛陀將要完成，他在人間的任務，必定讓大家知道，人人本具無漏的種子，大家都有。所以希望人人要好好受法，點滴如水，滋潤慧命，這樣趕快能夠成就。
所以佛陀所施教的是「大乘教菩薩法」，希望人人能夠行菩薩道，「受持大法，轉大法輪」。大家要趕快來接受，能夠展轉相教，這叫做轉大法輪。所以，不要再猶豫了，我們要好好接受，不要用煩惱，來障礙我們吸收佛法的機會。時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha Impartially Teaches the Great Vehicle (平等視子授大乘法)
Date: May.28. 2015
“Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”
All children are inherently born with roots of goodness. It is often said of human nature, “Human nature is inherently good.” Small children seem so young and innocent. But as they gradually grow in knowledge, as they live in certain environments and receive certain teachings, they are influenced by their relationships. So, our lives are shaped by our surroundings, along with characteristics we are born with. Though some are born into a wonderful environment, in their past life they may have developed and reinforced strong habitual tendencies. So, from a young age they are unwilling to learn. No matter the environment or what they are taught, their mischievous attitudes and unwillingness to learn are constantly surfacing.
Some people were obedient as children. Without being taught, they would be well-behaved. However, as they grew up and their environment changed, they became completely different people from the well-behaved children they were before. That is because, as we say, causes and conditions have converged. Negative causes and conditions followed them, so, suddenly they were led astray by these negative causes and conditions.
Life is very complicated. People’s habitual nature is influenced by the karma they created in the past. Consequences, good or bad, are all determined in this way. Therefore, when we engage in spiritual practice, we must always be mindful. We must learn the Buddha’s Way with a pure and simple heart and not allow our afflictions to hinder our learning of the Dharma. Otherwise, even if we listen, our afflictions will stand in the way, so we cannot take the Dharma to heart. And in our hearts, we will always feel a sense of dissatisfaction and unhappiness; thus the Dharma in our hearts cannot give rise to Dharma-joy. Therefore, if we have the resolve to accept it, the Dharma will be ours. Without this resolve, without respect for the teacher, we will not value the Dharma. Then we will never to able to understand. Even if there is no language barrier, we still cannot internalize the Dharma. If this is the way we are, we no longer have the [pure] heart of a child, we already have a heart filled with afflictions.
If everyone had the heart of a child, we could be easily taught. Then, having accepted the Dharma, we could be guided toward True Suchness. If we take the Dharma to heart, we can automatically connect with our intrinsic nature of True Suchness. This is possible when our minds are not hindered by afflictions. If we are free of afflictions and confusion, naturally the Dharma can enter our hearts, verse by verse, drop by drop.
So, the Dharma is like water. Even afflictions can be washed away, bit by bit. So, gradually He “opens the Buddha’s understanding and views.” We also hope that our understanding and views will approach those of the Buddha and that we can also unlock our wisdom and manifest the ocean of enlightenment in our hearts. In this way, “We all possess the understanding of the True Dharma.”
The understanding of the True Dharma is something we cannot deviate from as Buddhist practitioners. On the road of life, if we deviate even slightly and make a mistake, our direction in life may be completely thrown off. How many decades of life do we have? These decades will pass by very quickly. We must clearly know our course and stay on it. We cannot let the slightest affliction confuse our minds.
Each day, the Dharma can, bit by bit, nourish our minds.I hope we will irrigate our minds with Dharma-water so our wisdom-life can grow.There are already seeds in the field of our minds.However, without water and the right conditions, the seeds will always be dry.Without moisture, the seeds will not be able to sprout and grow.Therefore, I hope everyone will be mindful.
The Buddha treats all sentient beings equally.It is because they have varying capabilities that the Buddha had to teacher with various methods.Still, some people were unable to accept the teachings.
Do you remember this story?Before the Buddha entered Parinirvana, Ananda could not stop crying.Aniruddha saw Ananda crying outside and said, “Ananda, this is a crucial moment; why don’t you ask the Buddha some questions?”
“What should I ask Him about?”
Aniruddha told him, “You need to promptly ask about this.
During His lifetime, in the Sangha there have been people who are very stubborn and hard to train. After the Buddha enters Parinirvana, if these bhiksus in the Songhai are unwilling to learn, how should we handle that? After the Buddha enters Parinirvana, how can we continue to pass on the teachings? After the Buddha enters Parinirvana, how can the disciples who follow the teachings take on responsibility for passing them on?”
“Ananda, you need to ask Him these questions right now.”
[Ananda said,] “Venerable Buddha, when You are here were regard You as our teacher. After You leave the world, who are we supposed to regard as our teacher?”
The Buddha said, “Regard precepts as teachers.”
Ananda then asked, “Even while You are in the world there are bhiksus who are unwilling to learn. After You enter Parinirvana, what method should we use to teach them?”
The Buddha said, “Ignore them,” which means to let them be.“Try to move them with your compassion if you cannot transform them, then let them be.”
Let them be.That seems so resigned.In the end, the Buddha could not do much with those disciples who were unwilling to learn.Aren’t there people like them right now?
Each one of us, as spiritual practitioners, need to ask ourselves, “Are we willing to learn? In this community of spiritual practitioners, this Sangha, have we organized ourselves with precepts? As we our interact with people, are we able to manage ourselves with love?”
We should all cherish ourselves; we should all abide by precepts.Then we will be the Buddha’s pure and undefiled disciples forever.We will be like young children.When children are born, when they are little, they are so adorable
To them, there is no such thing as good or evil.
They accept whatever they are taught “Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”
The Buddha treats His disciples like His only son.He unceasingly guides them to help everyone achieve the same understanding and views as Him.He always teaches with the True Dharma and treats everyone with impartial compassion, hoping that everyone can accept the teachings.This is the meaning of this sutra passage.
Now, these young children are all my children, and I love them all impartially.I have these great carts covered with the Seven Treasures, countless in number.I should give them to each [child] with an impartial mind, so that they are not treated differently.
The Buddha seeds all of His disciples as young children to be cherished.His love is impartial.This is an analogy for how.“All beings have transcendent, flawless seeds.”
Whoever they are, the Buddha treats all His disciples the same, because all beings are replete with flawless seeds, in particular, with transcendent ones.This is the nature of True Suchness; it is something that everyone has.
Thus, I have often said that we are clearly equal to the Buddha. [He attained Buddhahood] because He had this seed, which sprouted. In fact, our minds also contain this seed, this transcendent and flawless seed. No one can take it away from us. Lifetime after lifetime, we bring this seed with us. Sadly, we have lacked the causes and conditions to be nourished by Dharma-water. Right now we have the karmic conditions to live in the same environment and apply the Dharma the Buddha taught in the past to the world we live in right now.
So, right now we “equally listen to the Dharma”. We also “equally put it into practice”. We have all formed aspirations. We have all come to be in the same place to engage in spiritual practice together. We all accept the Dharma with the same mindset and all must have that same wisdom. This is inherent to all of us. So, “Everyone practices, learns and absorbs the benefit of the Dharma together”. Isn’t this something we should cherish? Since this is the case, “[We] are all equally the Buddhas children”. We are all disciples of the Buddha. This is because all of us, including me and all of you here, received the Dharma at the same time.
“Now, these young children are all my children, and I love them all impartially: This is an analogy for how sentient beings equally possess transcendent, flawless seeds equally listen to the Dharma and equally put it into practice. Reaching the truth of the Dharma, we attain wisdom. Everyone practices, learns and absorbs the benefits of the Dharma together. Thus we are all equally the Buddha’s children. So, with impartial compassion, He taught each the Great Vehicle Dharma.”
We are all equal in the mind of the Buddha. We are all disciples of the Buddha. We need to all form aspirations and make vows to be the Buddha’s children forever and have pure, undefiled hearts like those of young children. If we accept the teachings this way, everything we take in would be the Great Dharma. The passage continues with, “I have these great carts covered with the Seven Treasures countless in number. I should give them to each [child] with an impartial mind”. This passage is an analogy for an impartial heart. “The Buddha views all sentient beings equally, friend and foe alike”.
“This refers to how, with an impartial heart, the Buddha views all sentient beings equally, friend and foe alike. He gives to each with an impartial mind, so that they are not treated differently. Thus He has cultivated impartiality toward all things”.
To all sentient beings, the Buddha is “the kind father of the four kinds of beings” and “the guiding teacher of the Three Realms”. He never abandoned any of His disciples. If they were unwilling to accept teachings, He would simply let them to. Even if they were unwilling to learn in that life, they might have the causes and conditions to accept the Dharma in their next. For instance, Devadatta was so terrible. He constantly hurt the Buddha and created trouble for the Sangha. In the Lotus Sutra, the Buddha still gave him a prediction that in the future he will attain Buddhahood. This is because it was due to Devadatta that the strength of the Buddha’s spiritual aspirations could be proved.
It was the harm caused by Devadatta that helped strengthen the Buddha’s perseverance and develop His wisdom. This is why the Buddha was grateful to Devadatta. Thus, He also gave Devadatta this prediction. Compared to the predictions He gave the others, when Devadatta attained Buddhahood he would remain in the world for even longer and transform even more sentient beings. This was how the Buddha treated sentient beings; He was impartial and repaid resentment with virtue. The Buddha “gives to each” with an impartial mind, regardless of whether they are friend or foe. The Dharma He taught was the same; what we can accept depends on our capabilities. The Buddha did not treat people differently.
If we can accept the Dharma, we can benefit greatly from it. If we refuse to accept it, that is our loss. All this depends on us because the Buddha taught the Dharma equally. “Thus He was cultivated impartiality toward all things”. This is what the Buddha has always done. This is also an analogy for “how sentient beings equally possess transcendent, flawless seeds”.
“This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Thus we are all equally the Buddha’s children, and the Buddha, with impartial compassion, teaches each the Great Vehicle Dharma so that we are not treated differently.”
As I mentioned earlier, we must have faith in ourselves. The Buddha also confirmed this for us by always saying that the mind, Buddha and sentient beings [are the same]. As long as we have the resolve, we can have the same mindset as the Buddha. We must believe that we are all replete with these transcendent and flawless seeds, these pure seeds.
As we listen to the Dharma together, we will form aspirations together. Thus we are all equal; we are all Buddha-children. “So the Buddha, with impartial compassion, teach each the Great Vehicle Dharma so that we are not treated differently.”
Indeed! Since this is the case, shouldn’t we diligently practice? The Buddha “has already perfected His practice.”
When Sakyamuni Buddha taught the Lotus Sutra, He was preparing to enter Parinirvana. Seven years prior to entering Parinirvana, he started to give the Lotus teachings. So, He had “already perfected His practice;” His karmic affinities with this world had ended. The Buddha could have stayed in this world for a kalpa, for a long period of time, but King Mara wanted Him to enter Parinirvana, because if He had been in the world, many would have transcended the Three Realms. Then King Mara would not be able to cause trouble in the world. He thought to cause chaos so that the Buddha would not teach for too long.So, he disrupted Ananda’s mind. The Buddha said three times, “If the world still needs me, I will stay here for a kalpa.” He esaid it three times, but Ananda did not respond. So, King Mara told Sakyamuni Buddha, “See, no one in this world needs you. Your work is done. You should do as You have promised.” You said that when Your affinities with this world have ended, You would enter Parinirvana. So, it is time You enter Parinirvana.”
See, this is what happened after the Buddha had perfected His practice. This was because Ananda did not reply and tell the Buddha, “The world really needs you. Because he did not respond in this way, the Buddha thought that, as King Mara said, His work was done and His affinities had ended.
Now the Buddha has already perfected His practice. His teachings of wisdom are infinitely abundant. His conditions for transformation are mature, thus He loves all impartially and gives each the great cart. In the same way, He has now reveakled the Great Vehicle, which teaches the Bodhisattva Way. By upholding the Great Dharma, we can turn the Great Dharma-wheel.
The Buddha has already “perfected His practice. His teachings of wisdom are infinitely abundant.” Although His affinities had ended, His teachings of wisdom were still infinite. There was still much Dharma [to be taught]. As the conditions for transformation had matured at this time, it was time for Him to teach the Great Dharma. This teaching spoke to all three capabilities. At the Lotus Dharma-assembly, He taught everyone equally with the Great Vehicle Dharma, regardless of their capabilities, the Buddha’s affinities were about to end, so He needed to quickly teach this Dharma.
Thus “[He] gave each the great cart.” This is an analogy for “revealing the Great Vehicle teaching.” The Great Vehicle Dharma was used to teach Bodhisattvas. To complete His mission in this world, he had to let everyone know that they all inherently have these flawless seeds. So, He hoped that everyone could earnestly accept the Dharma. Like drops of water, it nourishes our wisdom-life and helps it grow quickly.
The teachings given the Buddha were “the Great Vehicle, which teaches the Bodhisattva Way.” He hopes all could walk the Bodhisattva-path. “By upholding the Great Dharma we can turn the great the Dharma-wheel. We must all quickly accept the Dharma and continue to teach it to each other. That is how we turn the great Dharma-wheel. Therefore, we must not hesitate anymore. We need to earnestly accept the Dharma and not allow afflictions to prevent us from absorbing the Buddha-Dharma. 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）
⊙「稚子純真易受教育，導向真如開佛知見，具足一切正法知解，慈悲等心不宜差別。」
⊙「今此幼童皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心，各各與之，不宜差別。」《法華經譬喻品第三》
⊙今此幼童皆是吾子，愛無偏黨：喻眾生同具有出世無漏種子，並亦同聞佛法，同起於行，達法理、獲慧智，同修同學，同霑法益，即皆平等同為佛子，故應以慈悲平等心各與以大乘法授。
⊙喻以平等心，即視一切眾生怨親平等，各各與之，不宜差別。又於諸法平等修行之心。
⊙喻眾生同具出世無漏種子，同聞佛法，同起於行，即皆平等同為佛子，故應以平等心各與以大乘，不宜差別。
⊙今佛陀以自行已圓，智慧法富無量，化緣已熟，故愛無偏黨。各與大車等，喻今開顯大乘教菩薩法——受持大法，轉大法輪。
【證嚴上人開示】
「稚子純真易受教育，導向真如開佛知見，具足一切正法知解，慈悲等心不宜差別。」
稚子純真易受教育
導向真如開佛知見
具足一切正法知解
慈悲等心不宜差別
孩子出世本具善根，常常說這是人的本性，「人之初，性本善」。小小的孩子，看來那麼的幼稚，卻是他們的知識慢慢在增長中，在什麼樣的環境，受什麼樣的教育，在人與人之間這樣在薰習。
所以，我們人環境造化人生，但也有與生俱來，雖然出生在很好的環境，但是若過去生中，薰習來習氣很重，就從小開始他就不受教。後天的環境如何教育他，他就是那念那種潛在的調皮、不受教的心態，也是常常浮現出來。而有的是小時候很乖，你不必教他，他就很乖巧，但是到了長大時，忽然間環境變動了，已經與小時候的乖巧，完全變成了兩個人。這也就是，就像說，因緣若到時，惡因、惡緣跟來了，忽然間，他就受惡因、惡緣，這樣牽引出去。
人生很複雜，人人這個「性」，是過去的因果如何薰習而來，好壞、前後都是這樣注定了，所以，我們現在修行，才要很用心。學佛，要用純真的心來學佛，不要煩惱在前面，法就已經被你的煩惱障礙了，聽雖有聽，卻是自己的煩惱就將它擋掉，無法入心裡。心時時所浮現著的，就是不如意、不歡喜，所以法在你的心中無法起法喜。
所以，有心要接受，法就是我們的；無心，沒有敬師，就沒有重法，這種永遠都聽不懂。哪怕語言能通，但是法聽不進，若像這樣，已經不是赤子心了，已經都是煩惱心。人人若用赤子之心，就很容易受教，自然因為接受了法，就導向真如。法若入心，自然與真如，我們的本性，就能夠接觸到了，因為我們的心，沒有被煩惱障礙著我們。無煩惱、無顛倒，自然法能句句、點點滴滴入心頭。所以，法譬如水，哪怕是煩惱，點滴也可以淨化，所以，慢慢地「開佛知見」。
我們的知見，也期待可以接近佛，同樣開啟智慧，能夠覺海入我們的心，這就是「具足一切正法知解」。正法的知解，我們學佛一點都不能偏。人生的道路若是一點點的偏差、錯誤，這個人生的方向就完全亂了。人生到底有幾十年？幾十年的時間很快就過了，方向，我們必定要很清楚堅持，不要讓一點點的煩惱，亂了我們的心。
法是每天都是點滴點滴，來潤濕人人的心地，希望我們的心，法水來灌溉，慧命來成長。人人心地本具這顆種子，缺了水分、缺了因緣，若這樣，這顆種子永遠都是乾燥，沒有水分，沒辦法發芽、沒辦法成長，希望大家要用心。
佛陀對待眾生是平等，只是眾生的根機，佛陀不得不用種種的方法。不過，有的人還是無法接受。記得嗎？佛陀要涅槃之前，阿難哭得很傷心，阿那律陀看到阿難在外面在哭：「阿難，這麼時候，是這麼重要之時，你為何不趕緊去問佛？」「我要問佛什麼事情？」阿那律陀就說：「趕緊去問佛，佛陀在世時，這些僧團中，有人是剛強難調伏的人，佛陀若是入滅之後，這些僧團的比丘，若是不受教，是要如何來處理？佛陀入滅之後，經典，怎麼樣才能夠流傳下去？佛陀若是滅度之後，這些依教奉行的弟子，將來要如何傳承？阿難趕緊，要趕緊去問佛。」
「佛陀在世，我們大家以佛為師，佛陀若是離開之後，我們要依什麼為師？」佛陀就說：「以戒為師。」阿難再問：「還有，佛陀在世就不受教了，這種的比丘，佛陀滅度之後，要用什麼方法來教育他呢？」佛陀就說：「默擯。就隨便他，大家慈悲來感化他，若感化不動，就隨他去。」「隨他去！」多麼的無奈！佛陀的最後，對不受教的弟子是多麼無奈啊！
現在是不是有這樣呢？自己，每一位修行者自己問自己：我到底有受教否？我是不是在這個僧團中，修行團體中，我有以戒為制度來實行嗎？在人群中，是不是有以愛來自我管理呢？人人要懂得要自愛，人人自己要懂得要守戒，這永遠都是佛的，最清淨無染的弟子，就像那稚子一樣。孩子生下來，小時候就是那麼可愛，沒有善惡的分別，人家如何教，他就如何來接受。
「稚子純真易受教，導向真如開佛知見，具足一切正法知解，慈悲等心不宜差別。」
稚子純真易受教育
導向真如開佛知見
具足一切正法知解
慈悲等心不宜差別
這就是佛陀對弟子視為一子，不斷不斷地引導，要如何讓人人，能夠到達與佛同等的知見。完全以正法來教育，用慈悲平等的心，就是希望人人能夠接受。這段(經)文也就是這樣的意思。
今此幼童皆是吾子
愛無偏黨
我有如是七寶大車
其數無量
應當等心
各各與之
不宜差別
《法華經譬喻品第三》
佛陀看見所有的弟子，都將他當作是幼童這樣來疼惜，那個愛是平等。這是譬喻，「眾生同具有出世無漏種子」，因為每一個人，佛陀對這些弟子，他都是一視同仁，因為眾生全都，大家全都具足了無漏的種子，尤其是出世的種子，那就是真如本性，這是人人都具有的。所以常常說過，我們就明明與佛都是同等，佛陀也是因為，含藏著這顆種子而法萌芽了。
其實，我們人人內心，同樣也是隱藏著這顆種子，是出世無漏的種子，這是什麼人都拿不走的。我們生生世世，就是這樣帶來帶去，可惜是缺了那個因緣、法水的滋潤。我們現在有緣，我們同在一個環境中，我們將過去佛陀的法，用在我們現在，我們現在 「同聞佛法」，人人又是「同起於行」，大家發心，我們來共同在一個地方，共同修行，彼此都是同樣心受到法，同樣要有那分智慧。這是我們應該人人本具，所以「同修同學，同霑法益」，這不就是我們要很珍惜嗎？
若是這樣的話，佛陀他「即皆平等同為佛子」，這些人全都是佛的弟子。因為我們人人都是同時，包括我自己與大家，我們都同時接受到佛法。
今此幼童皆是吾子
愛無偏黨：
喻眾生同具有
出世無漏種子
並亦同聞佛法
同起於行
達法理、獲慧智
同修同學
同霑法益
即皆平等同為佛子
故應以慈悲平等心
各與以大乘法授
我們在佛的心目中就是平等，我們都是佛的弟子，我們應該要發心立願，永遠就是當佛的幼童，清淨、無污染，好像稚子之心，這樣來受教。我們所接受到的，無不都是平等大法。所以接下來說，「我有如是七寶大車，其數無量，應當等心，各各與之」。這段(經)文，譬喻平等心，「即視一切眾生，怨親平等」。
喻以平等心
即視一切眾生
怨親平等
各各與之
不宜差別
又於諸法
平等修行之心
佛陀也對所有所有的眾生，他是「四生慈父」、「三界導師」，不捨棄任何一個弟子。不論他是不受教，雖然是默擯，這輩子不受教，來生他還有因緣來接受。就像提婆達多這麼惡劣，不斷在傷害佛陀，不斷破壞僧團，佛陀在《法華經》，還為他授記，未來他也能夠作佛。
因為有了提婆達多，更證明佛的道心堅定；有了提婆達多的破壞，才有成長了佛陀的毅力、智慧。這是佛陀對提婆達多的感恩，所以對提婆達多授記，比一般的弟子授記，未來成佛的時間，住世更長，受化的眾生更多。這是佛陀對眾生的看法，都是平等，以德報怨。
所以「各各與之」，用平等心，不論是親、不論是怨，他說法都是平等。你要如何接受，由你自己的根機，所以對佛來說是沒有差別。你能夠接受，是你受法益多，你不肯接受，是在法中虧損，就要看你自己。佛是平等說法，所以「諸法平等修行之心」，這是佛陀向來就是這樣。也譬喻「眾生同具出世無漏種子」。
喻眾生同具
出世無漏種子
同聞佛法
同起於行
即皆平等同為佛子
故應以平等心
各與以大乘
不宜差別
剛剛說過了，我們肯定自己，佛陀也是這樣為我們證明，時時都是說心、佛、眾生，只要你有心，你就具足與佛同等這一念，你自己要相信，人人都有具足，存在這個出世無漏的種子，就是清淨的種子。同樣在聽法，所以同時發心，這就是平等，全都是佛子。「故(應)以平等心，各與以大乘，不宜差別。」是啊！既然是這樣，我們是不是要很精進呢？
佛陀「以自行已圓」。釋迦牟尼佛講《法華經》之時，那就是準備取入涅槃了，開始將要圓寂之前的七年間，開始講《法華經》，那就是佛陀「自行已圓」，他在這個人間的因緣盡了。
佛陀本來可以住世一劫，很長久的時間，因為魔王開始要佛入滅，因為佛陀若在人間，就會有很多人脫離三界，這個魔王，就沒辦法在人間作怪了。所以他就來作亂，佛陀最好不要說法那麼長，所以他就來擾亂阿難的心。佛陀說出三次：「世間若還需要我，我能住世一劫。」說三次，阿難沒有回應。所以魔王就對釋迦佛說：「看，世間沒有人需要你了，可以了，你應該要照這樣的約定，你與世間緣盡了，你就要入涅槃，所以你現在應該要入涅槃了。」看，這就是佛陀他「自行已圓」，因為世間，阿難沒有再回佛陀的話說，世間很需要，就是沒有這樣的回答，所以佛陀認為，魔王也這樣說，已經圓滿了、世緣已盡了。
今佛陀以自行已圓
智慧法富無量
化緣已熟
故愛無偏黨
各與大車等
喻今開顯大乘
教菩薩法
受持大法轉大法輪
佛陀他「自行已圓」，「智慧法富無量」。雖然已經緣盡了，但是智慧的法還是無量，法還有很多。能夠化緣也成熟，這個時候就是成熟，應該要說大法的時候了，所以三機普被，所有的都是在這個法華會上，與大家這樣說，用平等大乘法，不論你的根機是如何，佛陀的化緣已盡了，所以要趕快將這些法快說出。
所以「各與大車等」，就是譬喻「開顯大乘教」，這個大乘教法來教菩薩。這就是佛陀將要完成，他在人間的任務，必定讓大家知道，人人本具無漏的種子，大家都有。所以希望人人要好好受法，點滴如水，滋潤慧命，這樣趕快能夠成就。
所以佛陀所施教的是「大乘教菩薩法」，希望人人能夠行菩薩道，「受持大法，轉大法輪」。大家要趕快來接受，能夠展轉相教，這叫做轉大法輪。所以，不要再猶豫了，我們要好好接受，不要用煩惱，來障礙我們吸收佛法的機會。時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Buddha Impartially Teaches the Great Vehicle (平等視子授大乘法)
Date: May.28. 2015
“Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”
All children are inherently born with roots of goodness. It is often said of human nature, “Human nature is inherently good.” Small children seem so young and innocent. But as they gradually grow in knowledge, as they live in certain environments and receive certain teachings, they are influenced by their relationships. So, our lives are shaped by our surroundings, along with characteristics we are born with. Though some are born into a wonderful environment, in their past life they may have developed and reinforced strong habitual tendencies. So, from a young age they are unwilling to learn. No matter the environment or what they are taught, their mischievous attitudes and unwillingness to learn are constantly surfacing.
Some people were obedient as children. Without being taught, they would be well-behaved. However, as they grew up and their environment changed, they became completely different people from the well-behaved children they were before. That is because, as we say, causes and conditions have converged. Negative causes and conditions followed them, so, suddenly they were led astray by these negative causes and conditions.
Life is very complicated. People’s habitual nature is influenced by the karma they created in the past. Consequences, good or bad, are all determined in this way. Therefore, when we engage in spiritual practice, we must always be mindful. We must learn the Buddha’s Way with a pure and simple heart and not allow our afflictions to hinder our learning of the Dharma. Otherwise, even if we listen, our afflictions will stand in the way, so we cannot take the Dharma to heart. And in our hearts, we will always feel a sense of dissatisfaction and unhappiness; thus the Dharma in our hearts cannot give rise to Dharma-joy. Therefore, if we have the resolve to accept it, the Dharma will be ours. Without this resolve, without respect for the teacher, we will not value the Dharma. Then we will never to able to understand. Even if there is no language barrier, we still cannot internalize the Dharma. If this is the way we are, we no longer have the [pure] heart of a child, we already have a heart filled with afflictions.
If everyone had the heart of a child, we could be easily taught. Then, having accepted the Dharma, we could be guided toward True Suchness. If we take the Dharma to heart, we can automatically connect with our intrinsic nature of True Suchness. This is possible when our minds are not hindered by afflictions. If we are free of afflictions and confusion, naturally the Dharma can enter our hearts, verse by verse, drop by drop.
So, the Dharma is like water. Even afflictions can be washed away, bit by bit. So, gradually He “opens the Buddha’s understanding and views.” We also hope that our understanding and views will approach those of the Buddha and that we can also unlock our wisdom and manifest the ocean of enlightenment in our hearts. In this way, “We all possess the understanding of the True Dharma.”
The understanding of the True Dharma is something we cannot deviate from as Buddhist practitioners. On the road of life, if we deviate even slightly and make a mistake, our direction in life may be completely thrown off. How many decades of life do we have? These decades will pass by very quickly. We must clearly know our course and stay on it. We cannot let the slightest affliction confuse our minds.
Each day, the Dharma can, bit by bit, nourish our minds.I hope we will irrigate our minds with Dharma-water so our wisdom-life can grow.There are already seeds in the field of our minds.However, without water and the right conditions, the seeds will always be dry.Without moisture, the seeds will not be able to sprout and grow.Therefore, I hope everyone will be mindful.
The Buddha treats all sentient beings equally.It is because they have varying capabilities that the Buddha had to teacher with various methods.Still, some people were unable to accept the teachings.
Do you remember this story?Before the Buddha entered Parinirvana, Ananda could not stop crying.Aniruddha saw Ananda crying outside and said, “Ananda, this is a crucial moment; why don’t you ask the Buddha some questions?”
“What should I ask Him about?”
Aniruddha told him, “You need to promptly ask about this.
During His lifetime, in the Sangha there have been people who are very stubborn and hard to train. After the Buddha enters Parinirvana, if these bhiksus in the Songhai are unwilling to learn, how should we handle that? After the Buddha enters Parinirvana, how can we continue to pass on the teachings? After the Buddha enters Parinirvana, how can the disciples who follow the teachings take on responsibility for passing them on?”
“Ananda, you need to ask Him these questions right now.”
[Ananda said,] “Venerable Buddha, when You are here were regard You as our teacher. After You leave the world, who are we supposed to regard as our teacher?”
The Buddha said, “Regard precepts as teachers.”
Ananda then asked, “Even while You are in the world there are bhiksus who are unwilling to learn. After You enter Parinirvana, what method should we use to teach them?”
The Buddha said, “Ignore them,” which means to let them be.“Try to move them with your compassion if you cannot transform them, then let them be.”
Let them be.That seems so resigned.In the end, the Buddha could not do much with those disciples who were unwilling to learn.Aren’t there people like them right now?
Each one of us, as spiritual practitioners, need to ask ourselves, “Are we willing to learn? In this community of spiritual practitioners, this Sangha, have we organized ourselves with precepts? As we our interact with people, are we able to manage ourselves with love?”
We should all cherish ourselves; we should all abide by precepts.Then we will be the Buddha’s pure and undefiled disciples forever.We will be like young children.When children are born, when they are little, they are so adorable
To them, there is no such thing as good or evil.
They accept whatever they are taught “Innocent children are pure and easily taught. He guides them to True Suchness and opens the Buddha’s understanding and views. Thus they will all be replete with the understanding of Right Dharma. A compassionate mind is without differentiation.”
The Buddha treats His disciples like His only son.He unceasingly guides them to help everyone achieve the same understanding and views as Him.He always teaches with the True Dharma and treats everyone with impartial compassion, hoping that everyone can accept the teachings.This is the meaning of this sutra passage.
Now, these young children are all my children, and I love them all impartially.I have these great carts covered with the Seven Treasures, countless in number.I should give them to each [child] with an impartial mind, so that they are not treated differently.
The Buddha seeds all of His disciples as young children to be cherished.His love is impartial.This is an analogy for how.“All beings have transcendent, flawless seeds.”
Whoever they are, the Buddha treats all His disciples the same, because all beings are replete with flawless seeds, in particular, with transcendent ones.This is the nature of True Suchness; it is something that everyone has.
Thus, I have often said that we are clearly equal to the Buddha. [He attained Buddhahood] because He had this seed, which sprouted. In fact, our minds also contain this seed, this transcendent and flawless seed. No one can take it away from us. Lifetime after lifetime, we bring this seed with us. Sadly, we have lacked the causes and conditions to be nourished by Dharma-water. Right now we have the karmic conditions to live in the same environment and apply the Dharma the Buddha taught in the past to the world we live in right now.
So, right now we “equally listen to the Dharma”. We also “equally put it into practice”. We have all formed aspirations. We have all come to be in the same place to engage in spiritual practice together. We all accept the Dharma with the same mindset and all must have that same wisdom. This is inherent to all of us. So, “Everyone practices, learns and absorbs the benefit of the Dharma together”. Isn’t this something we should cherish? Since this is the case, “[We] are all equally the Buddhas children”. We are all disciples of the Buddha. This is because all of us, including me and all of you here, received the Dharma at the same time.
“Now, these young children are all my children, and I love them all impartially: This is an analogy for how sentient beings equally possess transcendent, flawless seeds equally listen to the Dharma and equally put it into practice. Reaching the truth of the Dharma, we attain wisdom. Everyone practices, learns and absorbs the benefits of the Dharma together. Thus we are all equally the Buddha’s children. So, with impartial compassion, He taught each the Great Vehicle Dharma.”
We are all equal in the mind of the Buddha. We are all disciples of the Buddha. We need to all form aspirations and make vows to be the Buddha’s children forever and have pure, undefiled hearts like those of young children. If we accept the teachings this way, everything we take in would be the Great Dharma. The passage continues with, “I have these great carts covered with the Seven Treasures countless in number. I should give them to each [child] with an impartial mind”. This passage is an analogy for an impartial heart. “The Buddha views all sentient beings equally, friend and foe alike”.
“This refers to how, with an impartial heart, the Buddha views all sentient beings equally, friend and foe alike. He gives to each with an impartial mind, so that they are not treated differently. Thus He has cultivated impartiality toward all things”.
To all sentient beings, the Buddha is “the kind father of the four kinds of beings” and “the guiding teacher of the Three Realms”. He never abandoned any of His disciples. If they were unwilling to accept teachings, He would simply let them to. Even if they were unwilling to learn in that life, they might have the causes and conditions to accept the Dharma in their next. For instance, Devadatta was so terrible. He constantly hurt the Buddha and created trouble for the Sangha. In the Lotus Sutra, the Buddha still gave him a prediction that in the future he will attain Buddhahood. This is because it was due to Devadatta that the strength of the Buddha’s spiritual aspirations could be proved.
It was the harm caused by Devadatta that helped strengthen the Buddha’s perseverance and develop His wisdom. This is why the Buddha was grateful to Devadatta. Thus, He also gave Devadatta this prediction. Compared to the predictions He gave the others, when Devadatta attained Buddhahood he would remain in the world for even longer and transform even more sentient beings. This was how the Buddha treated sentient beings; He was impartial and repaid resentment with virtue. The Buddha “gives to each” with an impartial mind, regardless of whether they are friend or foe. The Dharma He taught was the same; what we can accept depends on our capabilities. The Buddha did not treat people differently.
If we can accept the Dharma, we can benefit greatly from it. If we refuse to accept it, that is our loss. All this depends on us because the Buddha taught the Dharma equally. “Thus He was cultivated impartiality toward all things”. This is what the Buddha has always done. This is also an analogy for “how sentient beings equally possess transcendent, flawless seeds”.
“This is an analogy for how sentient beings equally possess transcendent, flawless seeds, equally listen to the Dharma and equally put it into practice. Thus we are all equally the Buddha’s children, and the Buddha, with impartial compassion, teaches each the Great Vehicle Dharma so that we are not treated differently.”
As I mentioned earlier, we must have faith in ourselves. The Buddha also confirmed this for us by always saying that the mind, Buddha and sentient beings [are the same]. As long as we have the resolve, we can have the same mindset as the Buddha. We must believe that we are all replete with these transcendent and flawless seeds, these pure seeds.
As we listen to the Dharma together, we will form aspirations together. Thus we are all equal; we are all Buddha-children. “So the Buddha, with impartial compassion, teach each the Great Vehicle Dharma so that we are not treated differently.”
Indeed! Since this is the case, shouldn’t we diligently practice? The Buddha “has already perfected His practice.”
When Sakyamuni Buddha taught the Lotus Sutra, He was preparing to enter Parinirvana. Seven years prior to entering Parinirvana, he started to give the Lotus teachings. So, He had “already perfected His practice;” His karmic affinities with this world had ended. The Buddha could have stayed in this world for a kalpa, for a long period of time, but King Mara wanted Him to enter Parinirvana, because if He had been in the world, many would have transcended the Three Realms. Then King Mara would not be able to cause trouble in the world. He thought to cause chaos so that the Buddha would not teach for too long.So, he disrupted Ananda’s mind. The Buddha said three times, “If the world still needs me, I will stay here for a kalpa.” He esaid it three times, but Ananda did not respond. So, King Mara told Sakyamuni Buddha, “See, no one in this world needs you. Your work is done. You should do as You have promised.” You said that when Your affinities with this world have ended, You would enter Parinirvana. So, it is time You enter Parinirvana.”
See, this is what happened after the Buddha had perfected His practice. This was because Ananda did not reply and tell the Buddha, “The world really needs you. Because he did not respond in this way, the Buddha thought that, as King Mara said, His work was done and His affinities had ended.
Now the Buddha has already perfected His practice. His teachings of wisdom are infinitely abundant. His conditions for transformation are mature, thus He loves all impartially and gives each the great cart. In the same way, He has now reveakled the Great Vehicle, which teaches the Bodhisattva Way. By upholding the Great Dharma, we can turn the Great Dharma-wheel.
The Buddha has already “perfected His practice. His teachings of wisdom are infinitely abundant.” Although His affinities had ended, His teachings of wisdom were still infinite. There was still much Dharma [to be taught]. As the conditions for transformation had matured at this time, it was time for Him to teach the Great Dharma. This teaching spoke to all three capabilities. At the Lotus Dharma-assembly, He taught everyone equally with the Great Vehicle Dharma, regardless of their capabilities, the Buddha’s affinities were about to end, so He needed to quickly teach this Dharma.
Thus “[He] gave each the great cart.” This is an analogy for “revealing the Great Vehicle teaching.” The Great Vehicle Dharma was used to teach Bodhisattvas. To complete His mission in this world, he had to let everyone know that they all inherently have these flawless seeds. So, He hoped that everyone could earnestly accept the Dharma. Like drops of water, it nourishes our wisdom-life and helps it grow quickly.
The teachings given the Buddha were “the Great Vehicle, which teaches the Bodhisattva Way.” He hopes all could walk the Bodhisattva-path. “By upholding the Great Dharma we can turn the great the Dharma-wheel. We must all quickly accept the Dharma and continue to teach it to each other. That is how we turn the great Dharma-wheel. Therefore, we must not hesitate anymore. We need to earnestly accept the Dharma and not allow afflictions to prevent us from absorbing the Buddha-Dharma. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment