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 20161226《靜思妙蓮華》三智一心周遍無礙 (第987集) (法華經•化城喻品第七)

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發表主題: 20161226《靜思妙蓮華》三智一心周遍無礙 (第987集) (法華經•化城喻品第七)   周一 12月 26, 2016 3:51 am

20161226《靜思妙蓮華》三智一心周遍無礙 (第987集)
(法華經•化城喻品第七)

 
三智一心本具,淨一心明三智;微妙非三非一,是一而三故妙;體圓滿故無漏,用周遍故無礙。
三智:一切智、道種智、一切種智。
種種事理不出一心,故須諦信一心,乃為究竟。
三智第一一切智。聲聞、緣覺之智,知一切法之總相即空相。
三智第二道種智。菩薩之智,知一切種種差別之道法
三智第三:一切種智,佛智也。佛智圓明通達總相別相化道斷惑一切種之法也。
如是一小劫乃至十小劫,結跏趺坐,身心不動,而諸佛法猶不在前。《法華經化城喻品第七》
爾時,忉利諸天,先為彼佛於菩提樹下敷師子座,高一由旬,佛於此當得阿耨多羅三藐三菩提。《法華經化城喻品第七》
爾時忉利諸天:譯三十三天。欲界六天中之第二,在須彌山之頂,閻浮提之上,八萬由旬之處。此天之有情身長一由旬,壽一千歲,以世間百年為一日一夜。
先為彼佛:時大通佛,將得道時,忉利天預先為彼大通如來,乃於未坐道場之前,先於菩提樹下敷設。
敷師子座,高一由旬:佛身大故,所設之座亦復廣大,高四十里。
於菩提樹下:諸佛應身,皆在樹下成菩提者,蓋由因中發菩提心,修菩提行,如菩提樹種子,根莖枝葉漸增長,所以果上樹下成道。
佛於此坐當得阿耨多羅三藐三菩提:諸天設座,意欲奉佛,請於此處當得菩提。
佛於此坐:謂既敷座已,復況願曰,佛當於此座而成道。凡佛成道,皆欲界主設座,此常例。
 
【證嚴上人開示】

「三智一心本具,淨一心明三智;微妙非三非一,是一而三故妙;體圓滿故無漏,用周遍故無礙。」
 
三智一心本具
淨一心明三智
微妙非三非一
是一而三故妙
體圓滿故無漏
用周遍故無礙
 
看看我們的心,我們本來就已經三智一心,本來就具足了,只要我們的心,一念心淨,自然三智就明。明三智,這是多麼微妙!我們人人本具的佛性,非三也非一,是一也是三,這個道理是非常的微妙。
 
你的一心就是你的三智,三智也是歸於一心,這是妙體圓融,於佛用來就是分明,於凡夫聽來還是含糊不清。所以,修行,盼望的就是要能清清楚楚,不論是理或事,妙體能圓滿,事理圓融,一直到我們要一心清淨,我們若能淨一心,自然所有一切法無漏,真理不漏失。
 
我們原來本具,真理並沒有漏失,我們要用時能夠周遍無礙,這就是佛所得的,所以叫做大覺者,成佛了。我們所以叫做凡夫,凡夫就是迷糊,很迷茫、很糊塗,事情好像都知道,卻是面對人間世相,哎呀,是計較啦,爭得你是錯、我是對,對錯一直在對立,很辛苦啊!
 
什麼叫做三智?希望大家更清楚一點。
 
三智:
一切智
道種智
一切種智
 
三智第一叫做一切智。一切智就是聲聞、緣覺之智,知一切法之總相即空相。
 
三智第一一切智
聲聞緣覺之智
知一切法之總相
即空相
 
我們在修行的過程,將佛的音聲入耳根來,聽佛這樣教,我們這樣受教,我們知道了法的道理,世間一切我們瞭解了,苦、集、滅、道,瞭解了,「知一切法之總相即空相」。世間這些苦都是在虛幻中,所造作、所受的業力因緣。凡夫就是計較在這裡,所以我們才會不斷,無明煩惱妄動、造業,原來什麼都是過去就沒有了,留下來的就是業,就是苦啊!所以說,一切法總相即空,而就是因為這個空而計較。財產再多,「萬般帶不去」,不就是空嗎?世間的一切,我們若能清楚,那就是從聞法,瞭解世間一切皆無常,所以從聲聞而到緣覺的智慧,叫做一切智。
 
三智第二道種智
菩薩之智
知一切種種差別
之道法
 
三智第二、叫做道種智。道種智就是菩薩之智,知一切種種差別之道法。菩薩對世間一切,樣樣都瞭解,也知道要度眾生;不只是知道一切皆空、一切因緣法,他還要去投入人群,一切因緣,結好人緣,為度眾生的緣,在人間中體會,一切種種差別的道理。這種差別之道法,要去瞭解,要去分析。要破魔,就只差那一點點的雜質,就是差別道法,就是差一點點。
 
第三、叫做一切種智。不只是一切智、道種智,一切種智,三智合一,這就是佛智。
 
三智第三:
一切種智
佛智也
佛智圓明
通達總相別相
化道斷惑
一切種之法也
 
「佛智圓明,通達總相別相,化道斷惑一切種之法者」。這就是佛的智慧,不只是瞭解世間一切法,又能瞭解眾生煩惱,種種的道理,所以他已經完全通達了。
 
總相,就是世間一切相。別相,那就是世間眾生的心態,各有分別。多少眾生就有多少煩惱無明,各個不相同,所以要如何來化度?隨順眾生的根機來化度。這是佛陀他這樣為人間,四十多年了,這種種的事理,其實不出一心。法本來是平等,佛心是一,法也是一,佛陀就是只有一心,為一大事因緣,所以種種事理就只是在一心。
 
種種事理
不出一心
故須諦信一心
乃為究竟
 
所以「種種事理,不出一心」,這是佛心,「故須諦信一心」,這才是真究竟的智慧。
 
我們凡夫千差萬別,我們的雜念心、煩惱心很多。現在接觸佛法,必須要諦(信),真理,我們一定就是,「(諦)信一心」,我們要相信,這才是真究竟的智慧。
 
這樣就是三智。希望我們事事、種種的道理,我們都要清楚明白。其實,我們的雜念心,若能回歸為一心,要相信佛所說的真諦道理,這樣我們才有辦法悲智現前,思惟修,我們才能專心下來,真正將心比心想,這才是真正修行最究竟。
 
「一心」就是「一念之心」。一念心,佛陀的一念心,那就是「心性周遍」。我們的心、我們的性,真的是周遍,很不可思議啊!我們是凡夫,都有辦法心性周遍,這本來我們就有,所以「虛徹靈通」,在虛空法界,我們暢通無阻。跟你們說馬來西亞,你們(想)到馬來西亞去,跟你們說尼泊爾,(想)到尼泊爾去,都能夠通(達)。這一念散開,那就是「周遍,虛徹靈通」,收回來就是一念。
 
就是我們的心,只是一念心,行善作惡也是同樣這念心,煩惱無明,或者智慧通達,也是在這念心。所以經典裡面,我們處處會看到,「三界無別法,惟是一心造」。
 
各位,「三智一心」本來是一,於事分為三,於理就是一,所以非一非三,而三是一。三智一心,一心三智,本來是一體。這是什麼時候開始有?其實是無始無始以前的無始,塵點劫,這無法去追多久以前,我們人人本具一心三智,三智一心,人人本具。
 
所以上面的經文這樣說,「如是一小劫乃至十小劫,結跏趺坐,身心不動,而諸佛法猶不在前。」
 
如是一小劫
乃至十小劫
結跏趺坐
身心不動
而諸佛法
猶不在前
《法華經化城喻品第七》
 
在過去,大通智勝佛壽,有五百四十萬億那由他劫,大家應該記得,「其佛本坐道場,破魔軍已」。那個「本坐道場」的時間,到底多久?一小劫乃至十小劫,這樣在修行,「結跏趺坐,身心不動」,這樣諸法仍是還未現前。
 
再接下來這段(經)文,「爾時,忉利諸天,先為彼佛於菩提樹下敷師子座,高一由旬,佛於此坐當得阿耨多羅三藐三菩提。」
 
爾時 忉利諸天
先為彼佛
於菩提樹下
敷師子座
高一由旬
佛於此
當得阿耨多羅
三藐三菩提
《法華經化城喻品第七》
 
「爾時」,這個時候。「忉利諸天」,忉利天,那就是三十三天,也就是欲界六天中之第二天,三十三天,忉利天之下是什麼天?四天王天,他的一天是人間五十年。四天王天再來,就是忉利天,他的一天呢?人間一百年。所以忉利天的人壽一千歲,所以那裡的人,人壽長、時間長。人的體態也很大,所以在那個地方,在「八萬由旬(之)處」,「此天(之)有情,身長一由旬」。
 
爾時
忉利諸天:
譯三十三天
欲界六天中之第二
在須彌山之頂
閻浮提之上
八萬由旬之處
此天之有情
身長一由旬
壽一千歲
以世間百年
為一日一夜
 
一由旬幾里,知道嗎?四十里。天人的身體那麼長、那麼高,這不是不可能。螞蟻多大?一點點而已,人多大?這麼大。所以說,我們人和天人相比,天人身高有那麼長。他的壽是一千歲,再來「以世間百年,為一日一夜」,我們人間的一百年,是他們的一夜一日。
 
先為彼佛:
時大通佛
將得道時
忉利天預先
為彼大通如來
乃於未坐道場之前
先於菩提樹下敷設
 
「先為彼佛」,那時候大通智勝佛,將要得道時,忉利天就先來為這尊佛,開始就是鋪這個道場。這個道場在菩提樹下,叫做菩提場,在菩提樹下敷座。
 
「(於)菩提樹下,諸佛應身,皆在樹下成菩提」。
 
於菩提樹下:
諸佛應身
皆在樹下成菩提
蓋由因中發菩提心
修菩提行
如菩提樹種子
根莖枝葉漸增長
所以果上樹下成道
 
每一尊佛都是,差不多這樣的形態,都是在樹下,與大自然,山河大地,樹,若有太陽來時,可以遮陽,所以他選擇菩提樹下,與大自然界合一,諸佛都是一樣。
 
敷師子座
高一由旬:
佛身大故
所設之座
亦復廣大
高四十里
 
「敷師子座」,就是鋪設起來。鋪多大?就是「(高)一由旬」。剛才說過了,天人,人體就是這麼大,大通智勝佛應該也是那麼大,所以,鋪設這個座位,也是要那麼大,所以,「(所)設之座亦復廣大,高四十里」。就是一由旬,一由旬就是四十里,鋪那麼(高)大的位置。
 
「師子座」就是佛座。這尊佛會在這個地方坐,在這個地方,他思惟,靜思惟,這樣好好地靜思惟,思惟修。一切一切,世間一切的道理,天下萬物事理都是清楚。
 
但是後面,最後面這一關,眾生差別法,眾生千差萬別的心態,要用什麼方法來調教?這一段是很重要。所以「佛於此座,當得阿耨多羅三藐三菩提」。這念心開始,「當得」就是應該快要,差不多了。這就是修行的過程很長、很長,就要圓滿。事理瞭解了,但是人的心理,佛法,最重要的就是要,面對眾生,調伏眾生,淨化眾生的心,這是最重要。
 
佛於此坐
當得阿耨多羅
三藐三菩提:
諸天設座
意欲奉佛
請於此處當得菩提
 
所以「諸天設座,意欲奉佛」。就是用恭敬心,因為這尊佛將要成佛了,快要成佛了,所以諸天來供養,「應供」,應堪得供養,諸天就來供養,來鋪設座位。「請於此處當得菩提」,就是在這個地方坐,請佛在這個地方坐,就是將要成佛的時刻。
 
佛於此坐:
謂既敷座已
復況願曰
佛當於此座而成道
凡佛成道
皆欲界主設座
此常例
 
「佛於此坐」,就是說「既敷座已,復況願曰」,這個願開始就要出來了,「佛當於此座而成道」。這些諸天也是這樣祝福,祝福佛陀這位修行者,在這個座上,趕緊能成等正覺。就是「凡佛成道,皆欲界主設座」,這就是佛佛道同。修行能修到,天人開始起尊重、敬重的心,來為他鋪設座,座位,要來表達尊重供養,這就是已經一切一切,即將圓滿,佛智也已經完成了。
 
所以,我們學佛法,法入心,要身體力行,不是到了成佛才要度眾生,是我們這個時候通達道理,這個時候就要入人群去,去結善緣,去體會眾生千差萬別的習氣,千差萬別的無明煩惱,我們要去瞭解。這就是三智一心,而一心三智。我們人人時時要多用心啊!


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發表主題: 回復: 20161226《靜思妙蓮華》三智一心周遍無礙 (第987集) (法華經•化城喻品第七)   周六 1月 21, 2017 3:53 pm

Explanations by Master Cheng-Yan
Subject: The Unhindered Application of the Three Wisdoms (三智一心周遍無礙)
Date: December.26. 2016
 
“We intrinsically possess the three kinds of wisdom and the one mind. When the one mind is purified, the three kinds of wisdom are revealed. Subtle and wondrous, they are neither three nor one. They are both three and one, therefore they are wondrous. Their essence is perfect and complete, thus they are flawless. They can be applied everywhere, thus they are unhindered.”
 
When we look at our mind, we see that we have always had the three kinds of wisdom and the one mind. We have always been replete with these. Once our mind becomes pure, the three kinds of wisdom will be revealed. When the Three Wisdoms are revealed, [we can see] how subtle and wondrous they are! The Buddha-nature that we all intrinsically have is neither three nor one, is both three and one. This is a very subtle and wondrous principle.
 
The one mind is the three kinds of wisdom, and the three kinds of wisdom return to the one mind; their wondrous essence is in perfect harmony. For the Buddha this is very clear, but for us ordinary people it is still confusing. So, in our spiritual practice, I hope we understand this very clearly. Whether with principles or matters, the wondrous essence can be perfecta and complete, with matters and principles in perfect harmony. We continue this until our one mind is pure.
 
When our one mind becomes pure, naturally we will be flawless in [our study of] all Dharma; none of the true principles will leak away. The true principles that are inherently within us will not leak away. When it comes time to apply them, they can be used everywhere unhindered. This is what the Buddha attained, so He is called the Great Enlightened One; He has attained Buddhahood.
 
The reason we are called unenlightened beings is that unenlightened beings are confused, very dazed and confused. We seem to know everything, yet when we face the matters of the world, we take issue over everything. We fight about who is right and who is wrong. We are always in conflict over right and wrong. This is so taxing! What are the three kinds of wisdom? Let us try to understand a little more clearly these three kinds of wisdom.
 
The three kinds of wisdom: The wisdom of all Dharma, the wisdom of enlightenment and all-encompassing wisdom.
 
Of the three kinds of wisdom, the first is the wisdom of all Dharma. The wisdom of all Dharma is the wisdom of Hearers and Solitary Realizers, the knowing that the universal state of all phenomena is the state of emptiness.
 
Over the course of our spiritual practice, we first take the Buddha’s voice into our ears. However the Buddha teaches us, that is how we accept the teachings. We know the principles of the Dharma and understand everything about the world and suffering, causation, cessation and the Path. We “know that the universal state of all phenomena is the state of emptiness.”
 
All suffering stems from the karmic forces of causes and conditions we face after creating them while in the midst of illusion. This is where ordinary people’s quarrels come from. Thus we continually, under the influence of ignorance, affliction and delusion, create more karma. As is always the case, everything passes and nothing remains, except for our karma. This is suffering. So it says, “The universal state of all phenomena is the state of emptiness.” Yet we still take issue over this emptiness.
 
No matter how much wealth we have, “We cannot take anything with us when we die.” Isn’t this emptiness? If we can be clear about all things in the world, then from listening to the Dharma, we understand the impermanence of everything in the world. Thus, from the wisdom of Hearers we reach that of Solitary Realizer. This is the wisdom of all Dharma.
 
The second kind of wisdom is the wisdom of enlightenment.
The wisdom of enlightenment is the wisdom of Bodhisattvas. The wisdom of Bodhisattvas is “knowing all the differing kinds of teachings that lead to enlightenment.”
 
Bodhisattvas understand everything about the world and also know that they must transform sentient beings. Not only do they know that all things are empty, that everything [happens] due to the law of karma, they also dedicate themselves to helping others. [Understanding the law] of causes and conditions, they form good affinities with others, to have the affinities to transform others. By going among people, they experience all the different kinds of principles. With all of these different kinds of teachings, they must understand and analyze and try to overcome maras. If even the slightest of impurities is missed, then among the different teachings of the Path, they will still be slightly off in [understanding].
 
The third is all-encompassing wisdom.
 
This is not just the wisdom of all Dharma, but also the wisdom of enlightenment and all-encompassing wisdom, the three kinds of wisdom, together. This is the Buddha’s wisdom. “Buddha-wisdom is perfect and clear. With it one can understand all universal and differing phenomena. It encompasses all Dharma that can transform beings and eliminate delusions.”
 
This is the wisdom of the Buddha. It is not merely the understanding of all worldly phenomena. With it one is also able to understand the afflictions of sentient beings and all kinds of principles. So, He had already completely understood all, both universal phenomena, the state of all things in the world, and differing phenomena, the inner states of the world’s sentient beings, each of which is different.
 
However many sentient beings there are is how many kinds of afflictions and ignorance there are.
All are different, so how does the Tathagata go about transforming and delivering people? He transforms and delivers them in accordance with their capabilities. The Buddha did this in the world for over 40 years. All of these matters and principles are in fact inseparable from the one mind. The Dharma is fundamentally equal in all. The Buddha-mind is one, the Dharma is also one. The Buddha had only the one mind and worked for one great cause. All matters and principles are in the one mind.
 
So, “All matters and principles are inseparable from the one mind.” This is the Buddha-mind. “Therefore, we need true faith in the one mind.” This is the true ultimate wisdom.
 
We unenlightened begins are all different, with many discursive thoughts and afflictions. Now that we have encountered the Buddha-Dharma, we must [have faith]. When it comes to true principles, we must have “true faith in the one mind.” We must believe in this, for only this is the true ultimate wisdom. So, these are the three kinds of wisdom. I hope that in all matters and all principles we are able to understand things clearly.
 
Actually, from our distracted minds we can return to the one mind. We must believe in the true principles that the Buddha taught; then our compassion and wisdom can manifest. Only by cultivating contemplation will we be able to concentrate our minds. To truly put oneself in another’s shoes is truly the ultimate state of spiritual practice.
 
“One mind” is “a single thought.” In the Buddha’s every single thought, “The mind-nature is all-pervasive.” Our mind and our nature are truly all-pervasive. It is truly inconceivable! We are ordinary people yet it is possible to have this all-pervasiveness of mind. We have always had this [potential].
 
“This spirit reaches through the void unhindered.” Throughout the Dharma-realms of the universe, we can move smoothly and unhindered. When I tell you about Malaysia, your thoughts go to Malyasia. When I tell you about Nepal, your [thoughts] go to Nepal. They can connect to any place. When your thoughts spread, “They are all-pervasive; its spirit reaches through the void unhindered.” Bringing our thoughts back, they are the one mind. This is our mind; there is only the one mind.
 
Good and evil actions both come from the same mind. Afflictions and ignorance or wisdom and total understanding are also determined by this mind. So, everywhere in the sutras we see, “In the Three Realms there is no other Dharma; everything is created by the one mind.”
 
Everyone, the three kinds of wisdom and one mind were originally one, but in relation to matters are split into three. In relation to principles, they are singular. So, they are not one nor three, are both one and three. The three kinds of wisdom and the one mind, the one mind and the three kinds of wisdom, are fundamentally of one essence. How long have we had them? In fact, since before Beginningless Time, for many dust-inked kalpas. It is impossible to know how long it has been. We all inherently have the one mind and three kinds of wisdom. The three kinds of wisdom and the one mind are intrinsic to everyone.
 
So, the previous passage says, “In this way, one small kalpa and then ten small kalpas passed as he sat in the lotus position with body and mind unmoving. Yet the Dharma of all Buddha still did not appear before him”.
 
In the past, Great Unhindered Wisdom Superior Buddha’s lifespan was 540 trillion nayutas of kalpas. Everyone should remember this “That Buddha had already sat in the place of enlightenment and destroyed the army of Mara.” Just how long did He “sit in the place of enlightenment”? He sat for one and then for ten small kalpas. This was His spiritual practice. “As he sat in the lotus position with body and mind unmoving, the Dharma of all Buddhas still did not appear.
 
The next sutra passage then says, “At that time, heavenly beings from Trayastrimsa Heaven first, for the sake of that Buddha, set up a lion throne beneath the Bodhi-tree. The throne was one yojana in height. On this throne, that Buddha would attain Anuttara-samyak-sambodhi”.
 
“At that time”, heavenly beings came from Trayastrimsa Heaven, also called the Heaven of the Thirty-Three, the second of the six heavens in the desire realm. Beneath the Heaven of the Thirty-Three, beneath Trayastrimsa Heaven, is which heaven? The Heavens of the Four Heavenly Kings. One day there is 50 years in the human realm. Above the Heavens of the Four Heavenly Kings lies Trayastrimsa Heaven. How long is one day there? One day there is 100 years in the human realm.
 
So, lifespans in the Trayastrimsa Heaven are long. The lifespans of those living there are very long. People are also very tall there. So, that place is “80000 yojanas above the Saha World.” “The sentient beings in this heaven are one yojana in height.”
 
At that time, heavenly beings from Trayastrimsa Heaven: This is called the Heaven of the Thirty-three, second of the six heavens in the desire realm. It is located on the peak of Mt. Sumeru, 80,000 yojanas above the Saha World. The sentient beings in this heaven are one yojana in height, with a lifespan of 1,000 years. 100 years in our world is one day and night for them.
 
Do you know how high one yojana is? It is 40 li. The heavenly beings there all grow so tall. This is not impossible. How big is an ant? They are just small creatures. Look how tall humans are [when compared to them]. So, if we compare humans to heavenly beings, then heavenly beings would be just that tall. Their lifespan there is 1,000 years.
 
It also says “100 years in our world is one day and one night for them.” 100 years in our world is merely one night and one day for them. First, for the sake of that Buddha: When Great Unhindered Buddha was about to attain enlightenment, the heavenly beings from Trayastrimsa prepared for that Great Unhindered Tathagata. Before He sat in the place of enlightenment, they first set up a throne beneath the Bodhi-tree.
 
“First, for the sake of that Buddha,” refers to the time when Great Unhindered Wisdom Superior Buddha was about to attain enlightenment. Heavenly beings from the Trayastrimsa Heaven began to prepare the place of enlightenment for the sake of that Buddha. This place of practice under the Bodhi-tree is called the Bodhimanda. They set up a throne beneath the Bodhi-tree.
 
“Beneath the Bodhi-tree: All Buddhas in Their response-bodies attain Bodhi underneath a tree.” Beneath the Bodhi-tree: All Buddhas in Their response-bodies attain Bodhi underneath a tree. Because in the causal ground, They give rise to Bodhicitta, and engage in Bodhi-practices, They are like the seeds of the Bodhi-tree, whose roots, stems, branches and leaves gradually grow. Thus, the fruit They attain is reaching enlightenment beneath the tree.
 
Every Buddha follows a pattern similar to this. They all sit beneath a tree, out in nature. In nature, amidst the mountains and rivers, and with a tree, when it is sunny, they have some shade. Therefore, He chose to sit beneath a Bodhi-tree to become one with nature.
 
So, all Buddhas are the same. They “set up a lion throne beneath the Bodhi-tree.” Heavenly beings set up this throne. How tall was it? It was “one yojana in height.” We just mentioned how tall the bodies of heavenly beings are. Great Unhindered Wisdom Superior Buddha was probably also this tall, so the throne which they set up would also have to be that tall.
 
So, “The throne they set up was also spacious and grand. It was 40 li in height.” It was yojana is 40 li. They set up such a tall chair. The “lion throne” is the Buddha’s throne, the place where the Buddha would sit. It was in this place that He could practice calm contemplation. By earnestly practicing calm contemplation there, all things and all principles of the world and all matters and principles of all things in the world became clear to Him. However, at the very end, sentient beings needed different teachings. Sentient beings’ mindset are all different. What methods could He used to train them? This passage is very important.
 
So, “On this throne, that Buddha would attain Anuttara-samyak-sambodhi.” He was about to attain it. “Would attain” meant it would happen very soon, that He was almost there. The process of spiritual practice is a long one, and we must perfect and complete it. We understand matters and principles, but what about people’s minds? Most important in the Buddha-Dharma is dealing with and taming sentient beings, purifying and transforming sentient beings’ minds. This is the most important thing.
 
On this throne, that Buddha would attain Anuttara-samyak-sambodhi: Heavenly beings set up a throne out of their wish to serve that Buddha. They invited Him to attain Bodhi on this throne.
 
So, “Heavenly beings set up a throne out of their wish to serve that Buddha.” They were very reverent, for that Buddha was about to attain Buddhahood. He would soon attain Buddhahood, so, heavenly beings all came to make offerings. They “made offerings” for one worthy of offerings. Heavenly beings all came to make offerings and to set up the lion throne. “They invited Him to attain Bodhi on this throne.” It was there that invited the Buddha to sit when He was about to attain Buddhahood.
 
“On this throne, that Buddha [was awakened].” It says, “Since they had laid out the throne, they again expressed their wish.” They were expressing their wish that the Buddha would attain enlightenment on this throne. This is how these heavenly beings gave blessings, gave blessings to the Buddha. This practitioner, to sit upon that throne and quickly attain universal perfect enlightenment. “When any Buddha attains enlightenment, it is always the lord of the desire realm that sets up a throne.”
 
This is because all Buddhas share the same path. When someone gets to that point in their spiritual practice, respects arises in heavenly beings and they set up a seat for him, a throne, as a way to make an offering of respect. This is when all [His practices] are about to become perfect and complete. His Buddha-wisdom was already complete.
 
So, in learning the Buddha-Dharma, we take the Dharma to heart and put it into practice. We cannot wait until attaining Buddhahood before we begin to transform sentient beings. Now is the time that we have thorough understanding of the principles, so now is the time that we must go among people to form good affinities, to understand the habitual tendencies of sentient beings, in all their varieties all their kinds of ignorance and afflictions. We must seek to understand these. These are the three kinds of wisdom and the one mind, the one mind and the three kinds of wisdom. Let us always be mindful.
 

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20161226《靜思妙蓮華》三智一心周遍無礙 (第987集) (法華經•化城喻品第七)
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