20151019《靜思妙蓮華》常樂我淨微妙第一(第677集)
（法華經•譬喻品第三）
⊙「攝一切行教理行證，知四諦法斷苦集滅，修道了脫斷塵沙惑，持戒定慧行最上供。」
⊙「汝舍利弗，我為眾生，以此譬喻，說一佛乘。汝等若能，信受是語，一切皆當，成得佛道。」《法華經譬喻品第三》
⊙「是乘微妙，清淨第一，於諸世間，為無有上，佛所悅可，一切眾生，所應稱讚，供養禮拜。」《法華經譬喻品第三》
⊙是乘：一乘車體，即一切種智，具四德為體，心境不二，事理雙融，曰微妙第一。
⊙四德之一：常德，常寂之體恆不變，而無生滅，常而不遷不變，名之為「常」。性體虛融，湛然常住，歷三世而不遷，混萬法而不變，名之為「常」。
⊙四德之二：樂德，涅槃之體寂滅永安，名之為樂。又運用自在，所為適心，名之為樂。
⊙四德之三：我德，「我」有二種，一就體自實名為我，二就用自在名為我。
⊙常德之四：淨德，涅槃之體解脫一切之垢染，名之為淨。又隨化處緣而不污，名之為淨。
⊙「於諸世間，為無有上。佛所悅可，一切眾生，超三種世間之上，為十方諸佛所尊，妙契佛心，適悅聖意。」
⊙故云佛所悅可。具有四德不僅為諸佛所歡悅，亦為九法界一切眾生三業所皈依。
⊙所應稱讚，供養禮拜：車體具四德，為聖所稱讚。稱讚即口業，供養即意業，禮拜即身業。
【證嚴上人開示】
「攝一切行教理行證，知四諦法斷苦集滅，修道了脫斷塵沙惑，持戒定慧行最上供。」
攝一切行教理行證
知四諦法斷苦集滅
修道了脫斷塵沙惑
持戒定慧行最上供
各位，學佛就是在日常生活中，每天這樣在生活，開口動舌、舉手投足，無不都是生活中一切都是法。但是，我們學佛，能夠認清楚這是法？這個法，人與環境中，我們要如何才能體會「教理行證」？那就是萬法廣散，我們在這天地萬物之間，我們要如何能認定什麼是法？擴開，從宇宙間大小，大，大到星球，小，小到如塵沙，譬如是這樣，中間的一切有形物等等，無不都是，宇宙之間所有一切，這若是將它擴開放大來說，無不都是。這種遍行一切法，都有接觸到，都有體會到，才有辦法攝一切行。
學佛，要學在如何來攝一切行。我們若能這樣「總持一切行」，瞭解了道理，什麼是善，什麼是惡？我們都清楚了，道理明白，明白了道理，我們去行。「總一切法，持一切善」，這就是行。「教、理、行」，有接觸到之後，我們才有辦法「證」。所以總持一切行，這就是我們的法門，「教理行證」這就是我們的法門。所以我們這個法門的第一步，就是「知四諦法」，要「斷苦集（慕）滅」。這是佛陀用心。「苦集滅道」，應該讓我們知道，所以我們才懂得，懂得斷，斷苦集（慕）滅。
我們一切的造作，日常的生活，我們如何與人人結好緣，在人世間，如何把握機會去做好事，造福人間，我們就能預防，不要與人結怨，不與人連仇。不要有結怨連仇，就不會再惹來，來世這種「怨憎會苦」，但是我們也要斷「愛別離苦」。同樣要斷，所以「修道了脫，斷塵沙惑」，我們要好好下定決心要修道。
菩提道路是要我們自己開出來，這個菩提道要好好鋪好。要知道要斷除塵沙的無明，大的，我們看得到；粗的，我們能斷。說：「不要計較啦。」「好啦，不計較。讓別人。」心，是不是輕安自在呢？這件事情既然是讓了，但是心甘願了嗎？甘願，有把它忘記了嗎？不只是甘願就好了，一切都沒有了，連這麼微細的煩惱，我們都要從內心掃除。所以「斷塵沙惑」，非常的微細微細也都要斷除。
所以「持戒定慧行最上供」。我們要好好持戒、定、慧。我們修行也要好好堅持戒定慧，戒才能讓我們防非止惡，不再再惹來煩惱，做錯事情，那就一定要戒。受教之後，瞭解道理，我們的心應該要定下來，因為我們瞭解前面這條道路，不用再讓我們有懷疑，所以我們的心要定。心定下來，我們才有辦法是非分別清楚，是道，我們要走；是煩惱，我們要斷，這就是智慧。用這樣來回饋佛陀，這是最大的供養。
經文，「汝舍利弗，我為眾生，以此譬喻，說一佛乘。汝等若能，信受是語，一切皆當，成得佛道。」
汝舍利弗
我為眾生
以此譬喻
說一佛乘
汝等若能
信受是語
一切皆當
成得佛道
《法華經譬喻品第三》
我們已經說過了，佛陀向舍利弗再更清楚來表達，我，佛陀自己這樣說，「我為眾生」，為了要讓眾生，人人能夠體悟佛法，用說的聽不懂，我就用種種方法來譬喻，只為了人人也能夠體會到，佛乘的境界，如何去救人救得很歡喜。接觸到這個道理，集苦，苦從集來，如何體會到苦的源頭，如何能解開這個集來苦的方法，從這人間中去體會、接觸，堅定道心。這「一佛乘」就是啟開了菩薩道，大家才有辦法能夠，體會佛的真理。
所以佛陀就說舍利弗，「汝等若能，信受是語」。這你們大家若都能相信，這四十多年來佛所說的法，不論是用譬喻的，不論是說人間事，或者是出世間法，所說的一切，大家若能夠相信，這樣「一切皆當，成得佛道」。這已經涵蓋了現在跟你們說，未來這個法要傳下去，人人若相信，人人都能夠「成得佛道」。
我們接下來再說，「是乘微妙，清淨第一，於諸世間，為無有上，佛所悅可，一切眾生，所應稱讚，供養禮拜。」
是乘微妙
清淨第一
於諸世間
為無有上
佛所悅可
一切眾生
所應稱讚
供養禮拜
《法華經譬喻品第三》
「是乘微妙，清淨第一」。「是乘」那就是佛乘了。成佛這條道路是非常的微妙，我們若能到佛的境界，那種靜寂清澄，那種的感覺真的是很微妙，而且不是短暫的感覺，是廣大無邊，永恆的微妙境界，那就是清淨第一，完全無染的境界了。
「是乘」大家要用心聽，這個「是乘」，「一乘」就是譬喻車的體。因為三車，大白牛車，車，這輛車裡面是很豐富，很多很多的法，都譬喻在這輪車裡，所有的裝潢、所有豐富的財物，都在那裡面，有那就是一切種智。
是乘：一乘車體
即一切種智
具四德為體
心境不二
事理雙融
曰微妙第一
修行真的要具足一切種智，天下萬物，一切一切形色，種種的智慧無不通達，這是一切種智。
再來說以具足四德為體，四德就是常、樂、我、淨。「心境不二」，外面的境界、裡面的心境，都有包括這四德在。所以「事理雙融」，不論是事或理都能夠互通。佛陀教育我們成佛，要先教育我們先懂得做人，事理要圓融。真的是很微妙。
所以在這「四德」，第一就是「常德」。「常」要讓我們知道，是「常寂之體恆不變」，因為它不變，所以無生滅，「常而不遷不變，名之為常」。「性體虛融」，它的性就是很大，能夠包容一切。「湛然常住」，永遠永遠都是這麼寂靜，這麼清淨，這樣常住。所以「歷三世而不遷，混萬法而不變」，這就是「常」，永遠永遠不變。我們的真如本性也是這樣。
四德之一：常德
常寂之體恆不變
而無生滅
常而不遷不變
名之為「常」
性體虛融
湛然常住
歷三世而不遷
混萬法而不變
名之為「常」
第二「樂德」。那就是涅槃，涅槃也是叫做寂靜，寂光也叫做涅槃，它永遠都是光明。為什麼光明呢？不受無明遮蓋，所以叫做涅槃，將無明都掃除了，回歸真如的本體來。它是「寂滅永安」，永遠都是這樣輕安自在，「名之為樂」。「又運用自在」，能夠運用，雖然它這樣很寂靜，卻是它能用。常常說真諦無體，其實它無形無相，我們常常說，是因為用種種法來合成。
佛陀要將他的心境，說給我們知道，我們沒辦法，他就要用因緣果報、譬喻、言辭等等，合起來的這個法，讓我們瞭解。所以這就是「樂德」。佛陀應用自如，用種種的法應用自如，能夠讓眾生體會、瞭解，眾生聽，歡喜接受，轉煩惱為菩提，轉苦為樂。這都是佛陀用種種的法來合成，所以「運用自在，所為適心」，佛陀他能夠應機來逗教，這樣叫做「樂」。
四德之二：樂德
涅槃之體寂滅永安
名之為樂
又運用自在
所為適心
名之為樂
第三就是「我德」。「我」有兩種，一就是「體自實，名為我」。這個「體」，我們人，人體，這就是實，其實法，法體是在真如，這是真實的，真實，真如本性是永恆。你說虛空，虛空什麼都沒有，它有名，它(叫)虛空，但是虛空的性就是虛而空，這也就是實。大自然的大我，實，大自然的真理，實，這就是「體自實，名為我」。
所以第二「用」，「自在」，也是名為我。這個法能夠運用自如。這個法，釋迦牟尼佛的法，能夠流傳在後代，也是讓我們後代的人，「一理通，萬理徹」，將這個法，通徹的法又再應用下去，這也是「我」。所以常說，佛陀說「天上天下唯我獨尊」，這不是佛陀自己自大的我，是天地萬物的真理，那個真理的我，所以無處不在的大我，無處不在有真理。
四德之三：我德
「我」有二種
一就體自實名為我
二就用自在名為我
第四是「淨德」。淨也是涅槃，涅槃也是寂靜為體，所以解脫一切垢穢，我們就要去除這麼多的，煩惱、習氣等等的垢穢，若能夠都去除，那叫做「淨」，很清淨，因為沒有煩惱垢穢，我們才有辦法回歸如來本性。這就是「隨化處」。在這個地球上，娑婆世界裡，就是佛陀的化土，來教化的地方。佛陀是乘真如法，而來人間度化眾生，所以因為這樣他不是帶業來，所以叫做「淨」，很清淨。過去生的修行，真的讓他這樣很清淨來去自如，乘真如法而來人間，所以叫做「如來」。
常德之四：淨德
涅槃之體
解脫一切之垢染
名之為淨
又隨化處緣而不污
名之為淨
這就是我們佛陀他具足了，「常樂我淨」四德，這就是我們要學，我們要下的功夫，所以「是乘微妙，清淨第一」，真的很微妙，他有四德具足。
再來，「於諸世間，為無有上。佛所悅可，一切眾生」，大家都應該稱歎，因為超越三種世間之上，就是十方諸佛所尊，妙契佛心，適悅聖意」。
於諸世間
為無有上
佛所悅可
一切眾生
超三種世間之上
為十方諸佛所尊
妙契佛心
適悅聖意
這四德，不只是諸佛歡喜，還有就是「九法界一切眾生三業所皈依」。
故云佛所悅可
具有四德
不僅為諸佛所歡悅
亦為九法界
一切眾生
三業所皈依
佛陀他用這四德來人間教化，除了佛以外，菩薩、緣覺、聲聞，以及六道眾生，這叫做九界所皈依處，應該人人若能通徹這個道理，向這個道理去修行。
所以學佛要用心。所應稱讚，供敬禮拜，就如那個車體具足了四德，「四德」就是剛剛說的，常、樂、我、淨，這四德我會若都透徹瞭解，不只是聖所讚歎，我們人人都應該讚歎，還要「供養禮拜」。這供養禮拜也就是要有稱讚，就是口禮拜，我們要讚佛、讚法、讚僧。我們口業，口要不斷要稱讚，還有供養，那就是意，意業的供養，要從我們內心起恭敬讚歎之心。不只是口說一說而已，還是要從內心的敬重，從身體禮拜，所以這叫做身業。
所應稱讚
供養禮拜：
車體具四德
為聖所稱讚
稱讚即口業
供養即意業
禮拜即身業
所以我們剛剛開頭就說，「攝一切行，教理行證」，就已知苦，斷苦集。這「苦集滅道」，我們全都要去瞭解，我們都要很清楚。我們若能夠這樣，又「修道了脫，斷塵沙惑」，這就是對佛最敬仰的供養。
佛陀他對眾生的期待，那就是人人依教奉行，能體會佛法，能到達與佛同等，與天體合一，這是佛陀最期待。我們若能夠做到這樣，那就是最上供養。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Supreme Wonder of Permanence, Joy, Greater Self and Purity (常樂我淨微妙第一)
Date:October.19. 2015
“Take in all practices of teachings, principles, action and realization. Know the teaching of the Four Noble Truths to reach cessation by eliminating the causes of suffering. Practice the Path to find liberation and put an end to the dust-like delusions. Uphold precepts, Samadhi and wisdom to practice the supreme offering.”
Everyone, we must learn the Buddha’ Way through our daily living. As we live every day, every word we say and every action we take is all part of the Dharma in our daily living. It is by learning the Buddha’s teachings, we can clearly recognize that this is the Dharma. With this Dharma, as we interact with people and our surroundings, what must we do to realize “teachings, principles, action and realization”? The Dharma pervades all things.
From among all the things in our world, how can we recognize what is Dharma? It pervades everything in the universe, big and small, from things as big as planets to things as small as the tiniest grain of sand. These are examples; everything tangible in between these is Dharma. And when we widen our perspective to look at things across the entire universe, the Dharma pervades everything.
Only by practicing all Dharma, coming into contact with and experiencing all of it, can we find ways to take in all practices. As we learn the Buddha’s Way, we must learn to take in all practices. If we can “retain and uphold all practices,” we can understand the principles. What is goodness? What is evil? We can clearly differentiate between them. Once we understand the principles, we will practice them.
“Retain all teachings and uphold all goodness; such is our practice, the “action” after “teachings and principles”. Only after we experience these will we be able to achieve “realization”. So, retaining and upholding all practices is the [method] of our school. “Teachings, principles, action and realization” are the Dharma-door of our school.
Thus, our first step through this Dharma-door is to “know the teaching of the Four Noble Truths to reach cessation by eliminating the causes of suffering.” This shows the Buddha’s mindfulness in teaching us. “Suffering, causation, cessation and the Path” are what He wants us to understand. Then we will seek to reach cessation by eliminating the causes of suffering. In everything that we do in our daily living, how can we form positive affinities with everyone? In this world, how can we seize every opportunity to do good and create blessings? In this way we can prevent incurring hatred and becoming enemies with others. If we do not create hatred or enmity with others, in future lifetimes we will not face the suffering of meeting those we hate.
But, we must also put and end to the suffering of parting with those we love. So, we “practice the Path to find liberation and put an end to dust-like delusions.” We must earnestly resolve to practice the Path. We must open up this Bodhi-path for ourselves; we must work hard to pave the Bodhi-path well. We must eliminate our dust-like ignorance. Major [problems] are easy to see, and obvious ones are easy to eliminate. “Do not take issue with others. Fine, I won’t; will yield to others.” But is your mind peaceful and at ease? You may have yielded to someone in this matter, but did you do so willingly? If you were willing, have you let it go? It is not enough to just be willing to [yield]; no trace of [resentment] should remain. Even the tiniest afflictions must be swept from our minds. So, we must “put an end to dust-like delusions.”
Even the most miniscule afflictions must be eradicated.
So, “Uphold precepts, Samadhi and wisdom to practice the supreme offering.”We must earnestly uphold the precepts and cultivate Samadhi and wisdom.As we engage in spiritual practice, we must remain firm in our precepts, Samadhi and wisdom.
Precepts help us to guard against wrongs and stop evil so that we will not stir up more afflictions.After we realize we made a mistake, we must stop.After we accept the teachings and understand the principles, our minds should enter a state of Samadhi.Once we understand the path in front of us, we will have no more doubts; thus our minds will become settled.Only when our minds are settled will we be able to clearly distinguish right from wrong.
When it comes to the Path, we must walk it.When it comes to afflictions, we must eliminate them.
This is wisdom.If we repay the Buddha in this way, it will be the supreme offering.
The sutra states, “Sariputra, it is for the sake of sentient beings, that I teach the One Buddha Vehicle through these analogies. If you can all faithfully accept this teaching, then all of you will certainly complete the path to Buddhahood.
We have already talked about this before.”The Buddha is expressing Himself to Sariputra even more clearly.
The Buddha said of Himself, “[I teach] for the sake of sentient beings,” for the sake of helping everyone comprehend and realize the Buddha-Dharma.Directly telling did not allow them to understand, so He came up with many different analogies.He did this all so that everyone could realize the state of the Buddha Vehicle.
How can we happily help people and connect with these principles?Suffering comes from accumulating causes.How can we realize the source of suffering and the methods needed to eliminate its causation?
We must experience and encounter these ourselves through our interactions with others to strengthen our spiritual aspirations.So, the One Buddha Vehicle opens up the Bodhisattva-path for everyone to have a way to realize the Buddha’s true principles.
So, the Buddha said to Sariputra, “If you can all faithfully accept this teaching.”If people can have faith in the teachings that the Buddha had taught for more than 40 years, whether through analogies, stories of worldly matters or world-transcending teachings, if they believe in everything that He taught, if they believe in everything that He taught, “then [they will] all certainly complete the path to Buddhahood.”
It had already been implied, and was now being stated, that this Dharma must be passed on into the future.
If everyone can believe in it, then we will all “complete the path to Buddhahood”.
Next, we are going to talk about how.
“This vehicle is subtle, wondrous, foremost in its purity, and nothing in all the worlds can surpass it. It delights all Buddhas. It is what all sentient being should praise, make offerings and pay reverence to. This vehicle is subtle and wondrous, foremost in its purity.
This vehicle” is the Buddha Vehicle.The path to attaining Buddhahood is exceedingly subtle and wondrous.If we can reach the state of the Buddha, with its tranquility and clarity, the feeling will be exquisite and wondrous.Moreover, this is not a temporary feeling, but an expansive, boundless, everlasting, subtle and wondrous state.This state is foremost in purity, completely undefiled.Everyone must mindfully listen to “this vehicle”.
This, the One Vehicle, is analogous to the body of the cart.Out of the three kinds of carts, the cart drawn by the great white ox is the one filled with an abundance of things.This is an analogy for how this [vehicle] is filled with many teachings, just as the cart is richly adorned and filled with treasures.This refers to all-encompassing wisdom.
This vehicle: The body of the One Vehicle cart is all-encompassing wisdom.When replete with the four virtues as our essence, our mind and environment will be beyond duality, and matters and principles will be in harmony.This is called supremely subtle and wondrous.
Our spiritual practice must be replete with all-encompassing wisdom so that we can understand all things in the world, things of every shape and form.
This is all-encompassing wisdom.
We must work to be replete with the four virtues as our essence.The four virtues are permanence, joy, greater self and purity.“Our mind and environment will be beyond duality”. Both our external conditions and our minds are replete with these four virtues. Thus “Matters and principles will be in harmony”. Regardless of whether they are matters or principles, each helps us understand the other. Likewise, in teaching us how to attain Buddhahood, the Buddha first taught us how to be a good person and bring matters and principles into harmony. This is truly subtle and wondrous.
So, out of the “four virtues”, the first it the “virtue of permanence”. We know that “permanence” is a state of “[forever unchanging] permanent stillness. Because it is unchanging, it neither arises nor ceases. “[It is] imperishable, immutable, immovable; this is permanence”. “The essence of its nature is openly embracing”. Its nature is vast and can embrace everything. “It is deep, clear and abiding, forever tranquil and still, completely pure and always abiding. “It never changes throughout the Three Periods. Even blending with all phenomena, it is unchanging”. This is “permanence”, always, forever unchanging. Our nature of True Suchness is like this.
First of the Four virtues: virtue of permanence. The essence of permanent stillness remains forever unchanging, neither arising nor ceasing, imperishable, immutable, immovable; this is permanence. The essence of its nature is openly embracing. It is deep, clear and abiding, never changing throughout the Three Periods. Even blending with all phenomena it is unchanging. This is permanence.
The second is the “virtue of joy”. This is Nirvana. Nirvana is a state of tranquility and stillness. Nirvana is also called Calm illumination. It is forever luminous. Why is it luminous? Because it is not covered by ignorance. Thus it is Nirvana. When we brush away all ignorance, we return to the original essence of True Suchness. This brings “the everlasting peace of extinction; thus we will always feel peaceful and at ease.
“This is joy, exercising [the Dharma] with ease”. We can make use of it. Although it is very tranquil and still, we can exercise it. We often say that the truth is without essence. Indeed, it is without form and appearance. We often say that everything comes into existence only with the convergence of many [causes and conditions]. The Buddha wanted to explain His state. The Buddha wanted to explain His state of mind, but we could not understand it. Hence, Hence, He had to use the law of karma, analogies, expressions and so on, a combination of teachings, to help us understand. This is the “virtue of joy”.
The Buddha freely utilized all kinds of teachings for sentient beings to experience and understand. When sentient beings listen to and joyfully accept the Dharma, they can turn their afflictions into Bodhi. We can turn suffering into joy because of the many different teachings the Buddha gave us.
So, in “exercising [the Dharma] with ease, all actions are pleasing to the minds”. He was able to teach according to capabilities; thus He felt joy.
Second of the four virtues: virtue of joy. The essence of Nirvana is the everlasting peace of extinction. This is joy. Exercising [the Dharma] with ease, all actions are pleasing to the mind. This is joy.
The third is the “virtue of greater self”. There are two kinds of “greater self”. One is, “Its essence is truth; this is called greater self”. Speaking of this “essence, it is like how we humans have a body. This is what is true. In fact, the essence of the Dharma is True Suchness. It is what is true. The nature of True Suchness is everlasting. We talk about the void [of the universe]; the void is completely empty. We give it the label, “the void”, but the nature of the universe is empty. This is also what is true.
This greater self of the natural world is true, and the principles of nature are true. It is this essence of truth that is called the greater self.
The second has to do with function. “Its function is free”. This is also called greater self. If the Dharma can be exercised freely, then this Dharma, the teachings of Sakyamuni Buddha, can be passed on to future generations so that people like us can “grasp one truth and understand all truths” and thus continue to exercise this Dharma and thus continue to exercise this Dharma. This is also called “greater self”.
So, it is often mentioned that the Buddha said, “In all of heaven and earth, I alone am supreme. The Buddha was not being self-important. This is a truth of the world. This “I” refers to true principles, the greater self that is everywhere. In every place there are true. In every place there are true principles.
Third of the four virtues: virtue of greater self. There are two kinds of greater self. First, its essence is truth; this is called greater self. Second, its function is free; this is [also] called greater self.
The fourth is the “virtue of purity.” Purity.Is also Nirvana. These essence of Nirvana is tranquility and stillness. To be liberated from all impurities, we must eliminate the defilements of afflictions, habitual tendencies and so on. If we can eliminate all of them, we will achieve “purity” and be in a pure state. Only when we are free of afflictions and impurities can we return to our intrinsic Tathagata-nature.This is adapting to the place of transformation.
Our Earth, this Saha World, is the Buddha’s land of transformation, the place where He teaches and transforms others. The Buddha journeys on the Dharma of True Suchness to come to this world to transform all beings. He did not come here because of the karma He brought, thus He was in a very pure state.
His past spiritual practice allows Him to remain pure as He comes to and leaves this world, journeying on the Dharma of True Suchness. So, He was also called “Thus-Come-One.”
Fourth of the four virtues: virtue of purity. The essence of Nirvana is the liberation from all impurities. This is purity. It adapts to the conditions of the place of transformation without being contaminated. This is purity.
The Buddha was replete with the four virtues of “permanence, joy, greater self and purity.” This is what we must study and work hard to achieve. So, “This vehicle is subtle and wondrous, foremost in purity.” It is truly subtle and wondrous; He was replete with the four virtues.
Next, “And nothing in all the worlds can surpass it. It delights Buddhas. All sentient beings, everyone, should praise it, for it transcends the three kinds of worlds and is venerated by all Buddhas of the ten directions. In wondrous concert with the Buddha-mind, it suits and pleases noble beings.” these four virtues do not only bring joy to all Buddhas, but are also what all sentient beings of the nine Dharma-realms take refuge in with their Threefold karma.
The Buddha exercised these four virtues. Apart from the Buddhas, Bodhisattvas, Solitary Realizers and Hearers, along with the Six Realms, are the nine realms, and this is where they all take refuge. If we can thoroughly understand these principles, we can then practice according to them.
So, to learn the Buddha’s Way, we must be mindful. We should praise make offerings to and pay our respects to the Buddha, as with a [well-adorned] cart, He is replete with the four virtues permanence, joy, greater self and purity. We should thoroughly understand the four virtues; they should not only be praised by noble beings, but should be praised by all of us.
We must also “make offerings and pay reverence. Making offerings and paying reverence means we must offer our praise. That is paying reverence through speech. We need to praise the Buddha, Dharma and Sangha. With karma of speech, we must constantly offer praise. We must also make offerings. The offerings of the karma of the mind are thoughts of genuine praise and respect that arise from deep within our hearts. Not only should we casually offer praise, we must speak out of a deep sense of respect. Paying reverence with the body creates karma of the body.
It is what [all sentient beings] should praise, make offerings and pay reverence to: the cart’s body is replete with the four virtues, and it is praised by all noble beings. Praise is karma of speech. Making offerings is karma of mind. Paying reverence is karma of body.
In the beginning I said, “Take in all practices of teachings, principles, action and realization. We must know suffering and eliminate its causes. “Suffering, causation, cessation and the Path” are what we must understand. We must clearly understand all of this. If we can achieve this, we can “practice the Path to find liberation and put an end to dust-like delusions.” This is the most respectful offering to the Buddha.
The Buddha’s hope for all sentient beings is that everyone will practice according to the teachings. If they can realize the Buddha-Dharma, they can achieve the same state as the Buddha and become one with the universe. This is the Buddha’s greatest hope. If we could achieve this, that would be the supreme offering. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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