20150902《靜思妙蓮華》三昧禪心娑婆度眾(第644集)
（法華經•譬喻品第三）
⊙「三昧專心慎思惟修，靜寂清澄真如本性，諸佛菩薩一大事緣，迴入娑婆救濟眾生。」
⊙「其宅如是，甚可怖畏，毒害火災，眾難非一。」《法華經譬喻品第三》
⊙「是時宅主，在門外立，聞有人言，汝諸子等，先因遊戲，來入此宅。」《法華經譬喻品第三》
⊙宅主：佛陀慈心堪忍，常住娑婆界，喻長者是能見之人。門外立：於所燒之門安隱得出。
⊙如來以正法為身，常懷大悲欲救度眾生，不處佛地果德，第一義空之座，因悲愍不忍眾生苦，故云在門外立。
⊙長行文：彼長者見諸子。今言：「聞有人言」者，以聞代見。 聞必從他聞，於是從正思惟中愍視火宅之苦，喻諸子等。
⊙入三昧中，慈眼觀眾生群機，故云聞有人言。若見聞者，於悲心願力入有情界，平等攝受而護念之，來入此宅。
【證嚴上人開示】
「三昧專心慎思惟修，靜寂清澄真如本性，諸佛菩薩一大事緣，迴入娑婆救濟眾生。」
三昧專心慎思惟修
靜寂清澄真如本性
諸佛菩薩一大事緣
迴入娑婆救濟眾生
人生苦難偏多！我們得了人身有這樣的環境，能夠讓我們聽法、能夠讓我們修行，我們是不是要更加珍惜呢？有這樣的環境，要如何讓我們靜心？「三昧」。正定、正思惟、正心、正念都叫做「三昧」。所以我們三昧在專一心，心要專、法要正、念要不偏，都叫做「三昧」，也叫做專心。我們若能專心，那就是用很慎重的心，來「思惟修」。
「思惟修」大家知道了，什麼呢？「禪」。是啊，這麼多字，包括起來就一個字──「禪」；其實「禪」就是包含著，我們的心很清淨，念很正確，專心穩定我們的心，這叫做「三昧專心」。在禪，挑柴運水無不是禪，言語動作無不是禪，所以在生活中，我們不離開，「三昧專心」的禪定，儘管紛紛擾擾的世間，我們若能夠用「三昧專心」，好好慎重思惟，還是同樣我們能過得這麼清淨、靜寂清澄的境界，這個境界就是接近真如本性。人人皆有，人人都有這個真如本性，在這靜寂清澄的環境中，不就是輕安自在嗎？要說什麼苦？其實一切的苦都是在心的境界。
我們的心，就是三界火宅，都是集中在我們的心。我們的心裡一個欲念起，我們的欲心如火一樣，星星之火能燎原，所以這也是人生的苦，苦在這個心。心的造作，讓我們煩惱，所以說離開真如本性很遠。所以我們要靜寂清澄的境界，我們必定要接近真如的本性，去除欲念、消除妄想、能夠發大心行菩薩道。
所以「諸佛菩薩一大事緣」。諸佛菩薩都是一樣，就是要成佛，必定要行菩薩道，要為天下眾生之苦為苦，苦眾生的苦，這叫做「同體大悲」。所以佛陀已經在菩薩地，生生世世都是這樣，來入眾生苦難中，同樣這樣輔導、接引，用種種的方法，結眾生緣，造眾生的福，生生世世。
佛陀來人間這個的一大事因緣，就是「開、示」，這是佛陀他的任務，他的使命、他的願力，來人間就要「開、示」眾生，「悟、入」佛知見。所以這是佛陀來人間，以及諸菩薩來助道場，就是共一事，就是一大事因緣，所以「迴入娑婆」。
「娑婆」就是堪忍的世界，娑婆叫做堪忍，就是要堪得忍耐這個世間。因為世間真的是很苦，要堪得忍耐才活得下去。
我們陳居士思晟(美國)回來，他跟我說：「海地真的是苦。」他讓我看一些相片。海地那裡的醫院很苦，人去到醫院，無法有病床給他們，總是在那個地方，還在等待治療、還在等待病床。那裡的人就是這樣骨瘦如柴，這樣黑黑的、乾乾的，甚至有的是浮腫，這樣整個腫起來的人，有的身體已經爛了。看到這樣的醫院，這樣的病人，很不捨。我就跟他說：「回去趕緊去看看，到底這醫院是如何？是不是我們先送一些床給他們？」這種的環境，感覺很不安心。
我也看到一些照片，很感動。那些志工，我們啟發他們愛心之後，看他們這樣為怹們梳洗、擦洗乾淨，供餐給他們。有一個老人很瘦、很瘦，連要叫他起來吃飯都沒辦法，他就這樣把他扶起來，抱在身上，這樣一口一口餵他，好像母親在抱孩子。這每一位都是菩薩！
看娑婆世界已經是堪忍了，看到那種的場面等於是地獄，娑婆世界中的地獄，菩薩在那個地方，這樣一一在救濟眾生。真是無法用語言形容，感恩慈濟人長久的時間陪伴。
我們接下來前面的(經)文說，「其宅如是，甚可怖畏，毒害火災，眾難非一。」那就是說：
其宅如是
甚可怖畏
毒害火災
眾難非一
《法華經譬喻品第三》
看到這段經文，不就是又回到海地呢？我們用想的，那個地方那麼苦，苦如火宅，看到就會很怕，真的是可怖畏，「甚可怖畏」。那種的「毒害火災」，那種的環境，真的像是毒害的火災，「眾難非一」，很多很多苦難人。
下面(經文)再說，「是時宅主，在門外立，聞有人言，汝諸子等，先因遊戲，來入此宅。」
是時宅主
在門外立
聞有人言
汝諸子等
先因遊戲
來入此宅
《法華經譬喻品第三》
這間火宅，這間大房子的主人，離開家庭久來，回家來時，這些孩子在裡面耽緬嬉戲。火已經從四面一直逼近，這些孩子還在那裡現，長者看到，著急！「孩子們，要趕緊出來啊！」大家都不聽父親的呼喚，所以長者才會設三車在外面。
這個長行文已經解釋，再在再來說「是時宅主」，這間房子的主人。「在門外立」，在門外看。「聞有人言」，有聽到了。「汝諸子等」，你的孩子在裡面這樣一直在玩，傻傻的都不知道要趕緊出來，因為在那個地方在遊戲，大家都還在裡面，「先因遊戲，來入此宅」。
這個「宅主」就是譬喻佛陀。佛陀的心宅，常常說心宅，心宅，我們人人，人人本具，我們的心是一間房子，我們的心是這間房子的主人；那就是我們的真如本性。
佛陀那間房子的主人，是慈心，他很慈悲的心，所以堪忍，堪得忍耐，常住娑婆界。
宅主：
佛陀慈心堪忍
常住娑婆界
喻長者是能見之人
門外立：
於所燒之門
安隱得出
娑婆世界是一個，不堪忍耐的地方。不堪忍耐，但是，佛陀已經是，脫離這個火宅的人，已經過去修行，已經了脫生死，離開娑婆世界。但是，為了他的慈心，堪忍，堪得忍耐，所以再迴娑婆，來常住娑婆，常住娑婆，那就是三界導師，四生慈父。
看，我們二千多年來到現在，佛陀他的法，他的慈悲，還是活在我們的心裡，所以佛陀常住在娑婆世界裡面。所以譬喻長者，這位長者是能夠看到，這娑婆世界，火宅內芸芸眾生，愚癡、沉溺在這種欲界的裡面，所以說「能見之人」。
佛陀的覺悟之後，所看到眾生這種沉迷不悟，所以在「在門外立」，意思就是說在門外安住，表示安住。那就是佛陀，雖然在娑婆世界來度眾生，但是，他的心，是在這個火宅的外面。已經不受這個，紛紛擾擾的煩惱來擾亂他的心，所以「門外立」，那就是在「所燒之門安隱得出」，已經修行，修行到覺悟，已經出離那個門外來了，所以已經安穩在門外。不過，心還是掛慮著門內的人。
所以「如來以正法為身」，所以如來已經覺悟了一切，這個法身已經常住。
所以「常懷大悲」。佛陀與一切眾生如同一體，我們瞭解法之後，我們也是能啟發，「無緣大慈，同體大悲」，我們也能「人傷我痛，人苦我悲」。就像海地那些菩薩，看，他們在苦難中，他們也還願意，為更苦難的人付出，這種大悲。這些菩薩接受這些法，他們與苦難眾生合為一體，不捨眾生在受苦難，「人傷我痛」，願意付出。
這是佛陀來人間的目的，希望我們能夠啟發愛心，發大心、立大願，所以他願意再投入，將這個法留在人間，這樣來度眾生。所以叫做「不處佛地果德，第一義空之座」。本來他可以安然泰坐在法座上，他不必去投入，但是他不忍心，他願意離開「第一義空之座」，就是說安穩的地方，他願意這樣投入。是為什麼呢？因為「悲愍不忍眾生苦故」，所以叫做「在門外立」
如來以正法為身
常懷大悲
欲救度眾生
不處佛地果德
第一義空之座
因悲愍不忍眾生苦
故云在門外立
人生很苦！所以「聞有人言，汝諸子等」。這就是上面我們在長行文時，我們都已經說過，那段經文說「如彼長者見諸子等」，那段(經)文。我們應該要記得，現在說「聞」，就是聽，前面的長行文說「見諸子等」，現在是「聞有人言」，「諸子」就是這些眾生，芸芸苦難的眾生。現在有人，有人這樣說。其實「聞」就是代表「見」，就是聽，就是代表見，因為我們能聽，我們就會知道，所以「聞必從他聞」。
聽，就是經過別人跟我們說的，這樣我聽到。所以這「於是從正思惟中，「愍視火宅之苦」，這就是在正思惟中，這樣愍視眾生，來感覺那個火宅中眾生，真的是苦！
長行文：
彼長者見諸子
今言：
聞有人言者
以聞代見
聞必從他聞
於是從正思惟中
愍視火宅之苦
喻諸子等
這些眾生是「先因遊戲」。遊戲就是這樣一念偏差，所以入在這種娑婆世界。所以這個「入三昧中」，佛菩薩他們知道，這些眾生就是一念無明，這樣走入這個火宅了，所以他在這個「三昧」，就是在正思惟中，佛陀在正思惟中，正定、正見、正知、正覺中，他用慈眼。用這種他的心眼，來看眾生的根機，到底要用什麼方法來救濟呢？這些眾生還在火宅中，耽戀在其中，應該用什麼方法來幫助？所以叫做「聞有人言」，這就是在思想中，一一來考慮。
佛陀慈悲仁宅，那個心，那種愛的力量，要如何來為這些眾生設法呢？所以「於悲心願力入有情界」，唯有悲心願力，用發大慈悲心，立大願力，再迴入娑婆有情界。有情就是「四生」，佛陀不忍心那些人，還是在火宅中，所以甘願再進來，因為不忍眾生苦，甘願堪忍入這個苦難中來，所以叫做「於悲心願力入有情界」。
用平等攝受的護念──慈悲等觀，鼓勵人人要發大慈悲心，眾生是平等，希望人人發出了這念心，能夠來護念眾生。
入三昧中
慈眼觀眾生群機
故云：聞有人言
若見聞者
於悲心願力
入有情界
平等攝受而護念之
來入此宅
這是佛陀用法，要來教導我們人人，不論是見、聞，都是要依教奉行，這就是佛心。佛陀的心，眾生的心，眾生的心，佛的心是同一體。所以佛陀的教法，就是希望我們有見有聞，能夠發大悲心願力，同樣入人群中去，所以「平等攝受而護念之」，所以「來入此宅」。
這一直說佛，釋迦佛，釋迦佛的法身來人間教化我們，我們人人接受這個法，我們人人心中有佛，這尊佛，這尊佛那就是宅主，心宅的主人。我們人人都有一個心宅的主人，心宅的主人，我們已經與佛接近了。
所以「三昧專心慎思惟修」，我們要好好慎重來思惟，好好來修。我們的心要專，所以才能夠「靜寂清澄真如本性」，我們才能夠靠近佛的真如本性。諸佛菩薩一大事因緣，「迴入娑婆救濟眾生」。其實，我們與佛也是平等，眾生與我們也是平等。所以我們若能夠（有）開闊的心，心包太虛，與宇宙同為一體，若這樣，眾生也是我們所要投入救濟的目標，最大的目標。所以希望人人，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Transform All with a Meditative Mind of Samadhi (三昧禪心娑婆度眾)
Date:September.01. 2015
“With the concentration of Samadhi and careful cultivate of contemplation, we can reach the clear and tranquil state that comes from the nature of True Suchness. All Buddhas and Bodhisattvas, for the sake of one great cause, return to the Saha World to save sentient beings.”
Life is filled with so much suffering. We have been born human in a place where we can listen to the teachings and engage in spiritual practice. Shouldn’t we cherish this opportunity more deeply? In an environment like this, how can we calm our minds?
Samadhi is Right Concentration, Right Thinking, Right Mindfulness and a power mindset. All of these are part of the state of Samadhi. So, Samadhi lies in single-minded concentration. We must concentrate, follow the right teachings and not allow our thoughts to deviate. These are all a part of being in Samadhi, which is also a state of concentration.
If we can concentrate, then we can very prudently “cultivate contemplation.” We all know that “cultivating contemplation” is. What is it? A meditative state.
Indeed, many different words are all used to describe this meditative state. In fact, being in a meditative state means that our minds are pure, our thoughts are proper and we are concentrating on setting our minds. This is called “the concentration of Samadhi”. Carrying firewood and water is also meditation. Our every word and action can be meditation.
So, the way we live must not be removed from the meditative state of “the concentration of Samadhi”. Even though we are in a constantly troubled world, if we can apply “the concentration of Samadhi” to contemplate earnestly and carefully, we can still reach that pure, clear and tranquil state that brings us near our nature of True Suchness.
Everyone has this nature of True Suchness. When in this state of clarity and tranquility, won’t we feel peaceful and at ease? Then what suffering is there? Actually, all suffering is within our minds. The mind is the burning house of the Three Realms; and everything is amassed within it. When a desire arises, desirous thoughts rage like fire. A single spark can ignite a prairie fire. This is how life’s sufferings arise from the mind. The karma our minds create leaves us afflicted; we are still far from our nature of True Suchness.
So, for us to attain a clear and tranquil state, we must draw near our nature of True Suchness by getting rid of desires and deluded thoughts and aspiring to walk the Bodhisattva-path.
So, “All Buddhas and Bodhisattvas [come] for the sake of one great cause”. All Buddhas and Bodhisattvas are the same; to attain Buddhahood, they had to walk the Bodhisattva-path and suffer the suffering of all sentient beings. Feeling the suffering of all sentient beings is called “universal compassion.” So, the Buddha had already been in the state of the Bodhisattvas; for lifetime after lifetime, He went among suffering sentient beings and guided them, drawing them close to Him. With many different methods, He formed karmic connections with sentient beings and created blessings for them.
For countless lifetimes, the Buddha came to the world for one great cause, which was to “open and reveal”. This was the Buddha’s task, His mission and His vow. The Buddha came to this world to “open and reveal” His understanding and views for sentient beings to “realize and enter”.This is why the Buddha came to this world and why all the Bodhisattvas came to assist at the [Dharma-assemblies].They shared one cause, which was the one great cause.
This is why they “returned to the Saha World”.
The Saha World is the world of endurance.
Saha means hard to endure.
We must be able to patiently endure what happens in this world.Because this world is indeed full of suffering, we must patiently endure all of it to go on living.
On one return visit, Mr. James Chen, Si Cheng, said to me, “Haiti is full of suffering”.He showed me some pictures.The hospitals in Haiti are full of suffering.
When people in Haiti go to the hospital, there are no beds available for them.So, there are always people there waiting for medical treatment and waiting for beds.The people there were all skin and bones.Some people’s skin had blackened and dried up.Some people’s had become swollen all over.Some had parts of their body that were putrefied.
Seeing hospitals and patients in these states made me very sad.
I said to him, “Go back quickly to check on the hospital. Perhaps we should send them some beds first?”In an [unstable] environment like Haiti, that situation made me very uneasy.
I saw some other pictures that were very moving.Some of the volunteers, after having had their loving hearts awakened, were helping [the patients] to freshen up, helping clean them up and providing them meals.There was an old who was very thin.He could not even raise himself up to eat.So, one of the volunteers helped this man up, held him against his body, and fed him with a spoon.He was like a mother holding her child in her arms.Every one of those volunteers is a Bodhisattva.
See, the Saha World is one of endurance.The scenes we see in Haiti are like what we would see in hell.This is hell in the Saha World.
The Bodhisattvas in Haiti help one sentient being after another.There are truly no words to describe this.I am grateful that Tzu Chi volunteers have been caring for them for such a long time.
Now, the previous sutra passage states, “This house is like this; it is deeply terrifying. In this toxic and harmful burning fire, the difficulties are many, not one.”
When we read this sutra passage, don’t our thoughts return to Haiti?We can imagine that the suffering there is [as bad as] a burning house.It is frightening to see.It is indeed fearsome; “It is deeply terrifying.”
That “toxic and harmful burning fire” means it is as if that environment is filled with a toxic and harmful burning fire.“The difficulties are many, not one.”There are many suffering people.
The following sutra passage states, “At that time, the master of the house stood outside the door. He heard someone say, All of your children, because they wanted to play, have entered this house.”
The master of this large house had left home for some time.When he returned, the children were inside, immersed in playing.Fire was closing in from all four sides, but these children went on playing.
When the elder saw this, he felt anxious.
“Children, you need to get out quickly!”None of the children heeded his cries, so he placed three carts outside the house.The prose section already explained this.
Here, these verses reiterate, “At that time, the master of the house,” the owner of this house, “stood outside the door” and looked in “He heard someone say,” and thus knew that, “all of your children,” all of his children, were playing inside the house.Foolishly, they did not realize that they must leave immediately.Because they were playing in the house, the children were all still inside.
“Because they wanted to play, [they] have entered this house”.The master of the house is an analogy for the Buddha.This is the Buddha’s spiritual home; we often talk about the mind as a home.This is something we all inherently have.
Our mind is like a house, and the master of this house is our nature of True Suchness.The Buddha, the master of that house, is replete with loving-kindness.With loving-kindness and compassion, He is able to patiently endure the Saha World and always remain in it.
The master of the house:
With His loving-kindness the Buddha can endure, so He always abides in the Saha World. This is analogous to the master as one who can see.
Stood outside the door:
Having left through this burning door, he had attained peace and safety.
The Saha World is a place that is hard to patiently endure.It is hard to endure, but the Buddha has already escaped from this burning house. By engaging in spiritual practice, He was liberated from cyclic existence and left the Saha World. But with His loving-kindness, He had great patience and endurance. So, He constantly returns to the Saha World and always abides here. Because He always abides in the Saha World, He is the guiding teacher of the Three Realms and the kind father of the four kinds of beings.
For more than 2500 years, the Buddha’s teachings and His loving-kindness have lived on in our minds. Thus, the Buddha always abides in the Saha World. So, the Buddha is analogous to the elder. The elder can see the Saha World [for what it is] and the myriads of beings in the burning house who are deluded and immersed in the desire realm.
So, he was “one who can see”. [Likewise,] after the Buddha awakened, He saw how sentient beings were deluded and unable to awaken. So, “He stood outside the door” means that He stayed safely outside the door. This is expresses how the Buddha, though coming to the Saha World to transform sentient beings, kept His mind outside the burning house, so His mind was not constantly disrupted by troubling afflictions. So, “He stood outside the door”
In this way, “Having left through this burning door, he had attained peace and safety”. He had already engaged in spiritual practice and attained enlightenment. He had already gone out through the door, so He was safely on the other side. However, He was still concerned with those inside. “The body of the Tathagata is the Right Dharma”.
The Tathagata had awakened to everything, so His Dharma-body is ever-abiding. Thus, “He always harbors great compassion”. The Buddha is of one body with sentient beings. After we understand the Dharma, we can also awaken our unconditional loving-kindness and universal compassion. We can likewise “feel others’ pain and suffering as our own”. Consider the Bodhisattva [-volunteers] in Haiti. They are surrounded by suffering, yet they are still willing to give of themselves to those who suffer more than they do. This is great compassion. These Bodhisattvas have accepted the Dharma and have become completely one with sentient beings, so they will not abandon those who are suffering. “They feel others’ pain as their own” and are willing to give to them. This was the Buddha’s goal in coming to this world. He hopes we could awaken our loving hearts, form great aspirations and make great vows.
Thus, He was willing to devote Himself repeatedly so the teachings could remain in this world in order to transform sentient beings. So, it is said, “He does not remain in the Buddha-realm, [sitting] on the seat of ultimate emptiness”. He could have peacefully occupied the Dharma-seat; there was no need to get involved. But He could not bear for people to suffer. Thus He was willing to leave “the seat of ultimate emptiness, which was a safe and stable place. He was willing to devote Himself in this way. Why was that? It was because in His compassion, “He could not bear for sentient beings to suffer”. Thus it says He “stood outside the door”.
The body of the Tathagata is the Right Dharma. He always harbors great compassion and wants to save sentient beings. He does not remain in the Buddha-realm, enjoying the fruits of virtue on the seat of ultimate emptiness, for He cannot bear for sentient beings to suffer. Thus it says [the elder] stood outside the door.
Life is full of suffering. “He heard someone say, “All of your children”. When we discussed the prose section from earlier, we already spoke of this. That sutra passage stated, “The elder saw all his children”. We should remember that sutra passage. Not it says that he “heard”. The previous prose section said, “[He] saw all his children”. Here it states, “He heard someone say “All of your children” refers to the multitudes of suffering sentient beings. Nowadays, some people say that “hearing” is actually like seeing. Hearing about something is like seeing it, because when we hear about it, we know about it.
So, “When we hear something, it must come from others”. It is through what others tell us that we hear. “Therefore, from a state of Right Thinking, He compassionately views those who are suffering in the burning house”. It is in this state of Right Thinking that He compassionately viewed sentient beings”. He felt the sentient beings in the burning house were indeed suffering unbearably.
In the prose section it said: “The elder saw all his children”. Here it says: “He heard someone say”. Hearing takes the place of seeing. When something is heard, it must come from others. Therefore, from a state of Right Thinking, He compassionately views those who are suffering in the burning house. This is the analogy of the children.
This thought led them astray, so they ended up in the Saha World. By “entering Samadhi, the Buddhas and Bodhisattvas knew that because of a single ignorant thought, these sentient beings entered the burning house.” This state of Samadhi is a state of Right Thinking. The Buddha is in a state of Right Thinking and has Right Concentration, Right Views, Right Understanding and perfect enlightenment. With eyes of loving-kindness, they eyes of His heart, He observed sentient beings’ capabilities. What methods could He use to save them? These sentient beings were in the burning house lingering inside. What methods should He use to help them?
So it says, “He heard someone say.”This means He was contemplating each of these things. The Buddha’s spiritual home is one of compassion and benevolence; with this mind and this power of love, how was He going to establish teachings for sentient beings? So, He “carried the power of compassionate vows to enter the realm of sentient beings.” He had to exercise compassion and great vows; by using great compassion and the power of great vows, He returned to the Saha World of sentient beings.
Sentient beings are the “four kinds of beings.” The Buddha could not bear to let them suffer in the burning house, so He was willing to return to it. Because He could not bear for sentient beings to suffer, He was willing to endure all this suffering. So, it is said, “He carried the power of compassionate vows to the realm of sentient beings.” He embraced all universally and kept al under His protection and in His thoughts. He showed compassion to all equally and encouraged everyone to form a resolve of great compassion. All sentient beings are equal, so He hoped we would all form the aspiration to guard and care for all sentient beings.
Entering Samadhi, He compassionately observed sentient beings’ capabilities. Thus it says, “He heard someone say.”
If the one who sees or hears carries the power of compassionate vows to enter the realm of sentient beings, He can embrace all beings universally and keep them under His protection and in His thoughts. Thus, He enters this house.
The Buddha used the Dharma to teach and guide every one of us. Whether the teachings are seen or heard, we must practice in accordance with them. This is the Buddha-mind The Buddha’s mind and the mind of sentient beings are the same in essence. So, the Buddha’s teachings [we given] in the hope that we would see and hear and exercise great compassion and the power of vows to likewise go among the people.
“He can embrace all beings universally and keep them under His protection, in His thoughts.” Thus He “enters this house.”
We constantly talk about how Sakyamuni Buddha came to this world with His Dharma-body to teach and transform us. When each one of us accepts the Dharma, we will all have the Buddha in our minds.
The Buddhas is the master of the house, the master of the mind’s house. In everyone of us, there is a master of the house. With the master of our mind, we are getting closer to the Buddha.
So, “We carefully cultivate contemplation.” We must try to carefully contemplate and earnestly practice. Our minds must be very focused to achieve “the clear and tranquil state that comes from the nature of True Suchness.” Only then can we draw near the Buddha’s nature of True Suchness.
“All Buddhas and Bodhisattvas, for the sake of one great cause, return to the Saha World to save sentient beings.” In fact, we are equal to the Buddha, and all sentient beings are equal to us.So, if we can open our minds so that they can encompass the universe and become one with it then helping sentient beings will be the goal we devote ourselves to, our greatest goal. So, we hope that everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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