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 20170116《靜思妙蓮華》佛知眾生心 (第1002集) (法華經•化城喻品第七)

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發表主題: 20170116《靜思妙蓮華》佛知眾生心 (第1002集) (法華經•化城喻品第七)   周日 1月 15, 2017 11:21 pm

20170116《靜思妙蓮華》佛知眾生心 (第1002集)
(法華經•
化城喻品

 
深心求法立誓宏願深固,志求無上等覺道意堅定,深信大覺本願信受不疑。
度脫於我等,及諸眾生類,為分別顯示,令得是智慧。若我等得佛,眾生亦復然。《法華經化城喻品第七
世尊知眾生,深心之所念,亦知所行道,又知智慧力,欲樂及修福,宿命所行業。世尊悉知已,當轉無上輪。《法華經化城喻品第七
⊙世尊知眾生,深心之所念:世尊大慈能知眾生,發心立志求佛名曰深心,而此心中之所思念。
⊙深心:謂知眾生心所欲樂勝解
⊙深心:求法之心甚深信重,志求高深佛果之心堅定,深信佛悲智本願,毫不懷疑。
⊙亦知所行道,又知智慧力:亦知眾生宿世之因緣,累世所行業為何道,又知眾生智慧之力。
⊙亦知所行道:謂眾生累生遍趣所作業行,如修五戒十善趣人天,修四諦因緣趣二乘等。
⊙又知智慧力:謂知眾生諸根勝劣、利鈍、精進、懈怠。
⊙欲樂及修福:即眾生所念所行,心所欲樂,及所修福。
⊙宿命所行業:眾生過去所有宿命及其所行善惡業行。
⊙佛有宿命明,知眾生過去作業因果,善根有無深淺等。
⊙世尊悉知已,當轉無上輪:無上之法輪,謂佛之說法。世尊既已悉知眾生所有煩惱惑,故當為轉於無上法輪。
⊙以上,請應機說法。以所念所行,向道之機,智力福力,受道之質,宿命行業,得道之因,各有大小淺深,佛悉知之,當說法以應機。大通智勝佛成道已竟。
 
【證嚴上人開示】

「深心求法立誓宏願深固,志求無上等覺道意堅定,深信大覺本願信受不疑。」
 
深心求法立誓
宏願深固
志求無上等覺
道意堅定
深信大覺本願
信受不疑
 
修行,就要有這分,「深心求法立誓」,又是「宏願深固」,這是很重要。修行是要認真,不只是說:「我發心,我有願,我就是修行。高興就修,加減修。」歡喜就修,若是不歡喜呢?是不是不必修了?歡喜才要修,這樣,我們修行,就是在預防我們不歡喜,不歡喜就是有煩惱,有了煩惱就起無明,無明一起,業就開始複製了。所以,我們必定要,長時修、無餘修,這是我們要時時,不論是歡喜、不歡喜,不論外面境界怎麼樣,我們的內心就是要堅固。
 
既然是發心了,一定要深心。這深心,好像每次若說到深心,也好像永遠都說不完的法。因為要如何形容這個深心呢?深心就是透徹貫穿。佛法,我們既然接觸到了,知道佛法引導我們的心,方向是正確,我們應該要深心信解,我們要相信,我們要將佛的教法,好好用心去理解,這是深心透徹貫穿。不是有空才修、高興才修,不是。這是要深心貫徹,要去體會。不論你是什麼樣的環境,這個深心貫穿,透徹理解去體會佛法。
 
苦難中時,讓我們瞭解苦,苦來自於無量數的煩惱、無明。無明就是像這樣,無端生起了風波,明明我就是這樣,專心一志,為什麼有這樣的批評?為什麼有人這樣的曲解?擔心啊!煩惱啊!這就是苦,我們才要謹慎,要更謹慎一點。我們這樣做,問心不變,這麼的純、這麼的真,還有人會批評。唉呀!這就是因緣啊!過去生沒有與他結好緣,我要再和他結更好緣一點。若能這樣,都叫做深心。遇到境界來時自己反省,有錯就改,沒有錯,我們就要更用功,這叫做深心。
 
唯有這念心,我們才有辦法向前求法。我們對法無所疑,環境無明來時,用感恩心來接受,自己有錯,自己檢視有沒有?若沒有,這就是因緣,這就是佛法現前,讓我們修行的境界。有了深心,才能道心堅固,我們的宏誓願,才不會為了外面的境界轉移了。所以,我們有深心,我們才能堅固道心,我們才能立誓宏願,不會被轉變,所以這就是深心求法立誓,宏願能深固,才能透徹深固,這就是我們要用心。一句很簡單的話,是給我們很深的警惕。
 
所以「志求無上等覺,道意堅定」。我們的志向,就是要求,無上等覺。我們從凡夫地開始學佛,我們一步一步向前走,不怕久,不怕生生世世,只要我們的心志堅定,生生世世,我們都會有這樣的因緣,能引我們入佛道,我們不必擔心。因為,我們今生此世,那個種子,我們有撒播了,今生的「行因」,大家應該還記得「行因」,我們要用很長久的時間,身體力行,這個因就是種子,我若們長久的時間行因正,自然我們的志求方向,我們就是要求到成佛的方向,所以叫做「志求無上等覺」。
 
從凡夫一路一直求,不論是塵點劫的長久,時間不論多久,這個塵點劫的過程,我們已經是幾生世,無法計算了。若算師、算師弟子,數不能盡,都無法算。像這樣長久,生生世世,還是志願這麼的堅固,道意堅定,同樣的,這就是要,從深心一路過來,來「志求無上等覺」。
 
無上正等正覺,就是阿耨多羅三藐三菩提,就是悲智圓融,道意堅定。我們就是要這樣累生累世,未來的累生累世,何況我們今生此世,應該要再更深心,求法的心立宏誓願,要很深固。我們「志求無上等覺」,這個「道意堅定」很重要。
 
所以「深心大覺本願,信受不疑」。我們應該要有這念心,要深心、要深信,「深信大覺本願」。大覺,不論是大通智勝佛,或是釋迦牟尼佛,還有我們本身,人人本具佛性。只要我們用心入人群,發大心、立大願,芸芸眾生無量煩惱,我們能(與)芸芸眾生結大善緣。無量眾生,「煩惱即菩提」,無非我們這樣鍛鍊,最終就是希望,能覺悟不斷不斷累積,在本覺,從我們開始所瞭解的,點點滴滴累積,小覺,小小的覺悟累積起來,就有中中的覺悟,中中的覺悟再累積,就有大大的覺悟。我們不輕視,不要輕視這個法一點點而已。
 
我昨天有一群,就是幼(稚園)小學的孩子。雖然昨天是在開董事會,教育的董事會,一群大菩薩在那個地方,卻是時間被小菩薩佔去了。他們就是中午開始,大家再聚集起來時,這些小菩薩浩浩蕩蕩地進來,來到廊道,擋在門口,在那個地方開始,從「祈禱」開始,很虔誠、很大聲,在廊道裡,開始洪亮的聲音就唱出來了,「祈禱」。
 
「祈禱」結束,我從書房出來時,排得很整齊,看到這一群小菩薩跪在那裡,開始他們又唱一首歌。這首歌的歌名我就不會說了,就是小菩薩如何發心立願,他們的歌曲,然後就是呈出一張邀請函,就向師公說:「師公,我們專程來邀請,您要記得,八月八日要看大愛臺,我們的連線。邀請卡給師公,您一定要看我們喔!」
 
唸了一堆很長。(新講堂)裡面一群大菩薩,站在那裡等開會,我就要站在外面,等這些小菩薩,把他們要說的話都說完,他們又在我的面前發願,發願他們要生生世世,都跟隨師公,而且要當清修士。哇!我有這群,這麼幼小的小菩薩。在他們更小的去年、前年開始,每年都會來一次。我若是去臺北,就是每天早上。從年紀這麼小、這麼小,一直到現在,已經有的是,小學一年級、二年級了。還有在去年、前年,來到我面前站著,眼睛瞇瞇的還在睡,現在已經不是了,已經當呼班了。這就是小小的菩薩,年齡可以隨著時日長大,道心增強,增強他們的道心堅定。
 
三四歲時就去「水懺」,跟著阿嬤去。阿嬤在練,他(郭展辰)回來就會把音樂按下去,電腦畫面出來,他就跟著電腦畫面比手語。一直到了幾個月後,阿嬤,大家在比,他坐在旁邊也跟人家比,卻變成了一個小老師。有的老菩薩忘記了,「來啊!來啊!小菩薩,你來教阿嬤。」另外別人的阿嬤,開始他就教那位阿嬤,「不是啊,這隻手要在前面,這隻手在後面,我是在你的對面,所以我這樣,你就要這樣。」
 
這個孩子,那個時候是四歲,現在已經三年級了,小學三年級,也是同樣在裡面,大將之風,大哥哥這樣帶這一群。看,這小菩薩,我眼睛看著裡面的大菩薩,看看,小善積久了也會變大善。所以,小小的覺悟累積,中、小、大覺,這都是本願。只要我們深心、我們深信,自然就成為大覺本願。「信受不疑」,我們從塵點劫以前,就已經很相信了,無疑。
 
我們昨天在說的(南非)德本的菩薩,這樣沿路去,其實他們的使命就是要去傳法,淨化人心,將愛送到那個地方去。臺灣的米若到達,他們就開始去發放。其中又有一段也是很感人。一位家庭很貧困,卻是糖尿病,小腿以下就是爛,爛到發臭。她們第一次去的時候,不捨,這樣仔細地為她洗,洗好、藥敷好,幫她包紮好,並且教她,「妳一定要素食。現在這些米,妳每餐不必吃很多,就是吃這個米配青菜,妳的腳一定會好。」
 
本來醫生跟她說要截肢了,自這群菩薩出現之後,送白米去,同時要她素食,這樣,她按照這樣信受奉行,就按照這樣吃。又下一趟,她們再去時,同樣為她換藥,「哦,怎麼好這麼多了!」她就很高興,告訴我們德本的志工說,她說:「醫生說我不必截肢了。」「為什麼?醫生又幫妳換了藥,是嗎?」她說:「不是。我拿這個米袋……。」米吃完了,她去跟醫師說,醫師說:「妳吃什麼東西?這樣的腳,可以不必截肢!」
 
她說:「我就拿這個米袋,給醫生看,說我是吃這個米,這是臺灣來的米,我又素食,都是配蔬菜而已,配蔬菜、吃白米,沒有吃其他的。」所以醫生說:「你要繼續這樣下去。你的腳不必截肢。」這也是信心,她有深心信受,所以她的糖尿病可以減輕,腳不必截肢,所以現在已經穿起了「灰天」,開始和人去種菜了。這就是現在的事情。
 
還有,這些南非志工,有一次在危險之區(馬達肯尼區)那個地方,路過時,看到一輛車,不知什麼時候車禍,路邊躺了一個人,這位駕駛人,就躺在路邊,受傷了。他們當地人就說:「不能下去。」她們說:「不行,師父教我們愛心,什麼時候看到,不要懷疑,就要及時去發揮愛心,所以我們一定要去看這個人。」所以車子就停下來。
 
這個人的確受傷很嚴重,開始周圍的人就紛紛圍過來了。當地人都圍起來,我們這些志工一行也有七八名,她們知道這裡治安很不好,那輛車在那個地方,萬一人都圍過來,可能人救不起來,那輛車子裡面有的什麼東西,可能都會被人搬走。我們德本的志工就說:「這樣你們要有幾個人,去顧那輛車,不要被人來這裡拿東西。你要趕快報警,趕緊請警察來,將這個人送去醫院。」
 
你看,在這樣五六百公里的距離,因為德本到那個地方,五六百公里,在那個地方已經來回有五六次了,每一次在那裡都二三天,也投入了救濟,教育人家如何種菜,因緣都有了,所以她們能夠在那裡指揮。
 
果然警察來了,開始處理了。交給他們,她們安心,警察來了,受傷的人送去醫院,她們安心,就再向前走。這就是深心。這種如何教,我就如何受,就能行菩薩道在人間。這深信,師父是這樣教,不要懷疑,遇到事情就要去做。真的不簡單啊!那是黑人,膚色與我們不同,我說的話,語言,他們不通,經過了翻譯。在畫面上,每天都是用電腦,每一天的「人間菩提」、「靜思(晨)語」,她們一定聽,翻譯過的英語,她們這樣看,這樣的吸收,就那麼深(信)了。
 
何況是同語言、同文系,難道真的聽不懂嗎?身體力行最簡單,光是聽,要瞭解真的有困難,所以我們聽了以後要身體力行,光是一個深心,這個道理很大。
 
下面這段(經)文,「度脫於我等,及諸眾生類,為分別顯示,令得是智慧。若我等得佛,眾生亦復然。」
 
度脫於我等
及諸眾生類
為分別顯示
令得是智慧
若我等得佛
眾生亦復然
《法華經化城喻品第七
 
前面我們已經說過了,佛成佛之後,大通智勝佛,已經在說法度人間了,十六王子也已經發心出家了,不時都來求佛再說法。法要流傳,要常常有人問,常常有人請法,法才能連綿不斷流傳下去。所以這段(經)文,十六王子求法,大家應該還記得。
 
下面接下來的(經)文就說,「世尊知眾生,深心之所念,亦知所行道,又知智慧力,欲樂及修福,宿命所行業。世尊悉知已,當轉無上輪。」
 
世尊知眾生
深心之所念
亦知所行道
又知智慧力
欲樂及修福
宿命所行業
世尊悉知已
當轉無上輪
《法華經化城喻品第七
 
「世尊知眾生,深心之所念」。意思就是說,以佛的大智慧,應該都瞭解眾生,現在大家深心,就是信心啟發出來了,尤其是,信是貫徹,用真誠的心,深心在追求佛的教法。所以「深心之所念」,是很虔誠的心。
 
世尊知眾生
深心之所念:
世尊大慈能知眾生
發心立志求佛
名曰深心
而此心中之所思念
 
世尊是大慈,眾生的深心已經很誠意,求法的心,佛陀、世尊的大慈悲,應該能瞭解眾生他發心立願,求佛的這個心願,相信世尊應該都知道了,這叫做深心。我們要很虔誠的心,求佛說法,不是「加減求」的,是深心所願來求,求佛說法,這是深心。「而此心中之所思念」。這個心所思念,思考、念念不忘的,就是聽法、修法、思惟法,聞思修法,這是深心的人。
 
深心:
謂知眾生
心所欲樂勝解
 
再者,深心就是「(謂知)眾生心,所欲樂勝解」。這是因為很深心,很貫徹、虔誠的心,所以欲樂。
 
別項不重要,法最重要,所以這叫做欲樂。法既然很重要,所以聽來的法很殊勝,瞭解,這種勝解、欲樂。聽法是這麼的用心,聽來之後,那種的解悟,瞭解、覺悟,那種心的歡喜,叫做「勝解」,很殊勝的瞭解。佛法這麼殊勝,體會瞭解了。
 
所以求法之心甚深、甚深啊!
 
「甚深信重」,真正的,大家就是這麼的用心,法聽進去,這麼深的法,他們能「欲樂勝解」。說一句,他們所瞭解的,是十句、千句,千千萬的道理在一句法能啟發出來,這叫做信重,「甚深信重」,這就是信。「」
 
深心:
求法之心甚深信重
志求高深佛果
之心堅定
深信佛悲智本願
毫不懷疑
 
「志求高深佛果之心堅定」。立宏誓願,所以所要求的,累生世以來長期修,修因,這方向的志願,就是「高深佛果」。生生世世,長修的因,就是方向佛果,這念心很堅定,所以「深信佛悲智本願」,人人都很相信佛的悲智本願,一點都不懷疑。
 
接下來說,「亦知所行道,又知智慧力。」
 
佛陀已經瞭解,這些眾生求法的深心信解,也知道這些眾生不只是聽而已,聽了又是身體力行,在身體力行入人群中,去行善,去解惑,眾生轉迷為悟。這樣入人群去,去與眾生,去結善緣,轉眾生的煩惱成菩提,這樣的行為,佛應該知道了,他們的智慧,這樣的行道,用這樣的智慧入人群,所以說,「亦知所行道,又知智慧力」。
 
亦知所行道
又知智慧力:
亦知眾生
宿世之因緣
累世所行業為何道
又知眾生智慧之力
 
「亦知眾生宿世之因緣」。因緣,生生世世就是這樣,長期修過來,在「累世所行業為何道」,累生累世,到底他們行什麼道?當然就是行善道,長時修的因。
 
「又知眾生智慧之力」。應該佛都知道,這些人生生世世,所行的善業、所修的因,佛應該都知道了。他們的智慧到什麼程度呢?應該佛陀也都瞭解了。所以叫做「亦知所行道,又知智慧力」,這應該佛陀都瞭解。
 
「亦知所行道」,就是「眾生累生遍趣所作業行」。
 
亦知所行道
謂眾生累生遍趣
所作業行
如修五戒十善
趣人天
修四諦因緣
趣二乘等
 
眾生累生累世,塵塵點點劫以來,他就是遍趣所作業,與佛一樣,五道四生,有緣的眾生,他們都同樣去度,去行菩薩道,這是長期修的因,不只是在人間,在四生五道,行菩薩道。如修五戒、修十善,修人天法,修四諦法,修(十二)因緣法,他們在人間塵點劫這樣的過程修行,五道四生,無不都是五戒十善都持得好。
 
不是人間才有五戒,其他(趣)也同樣要去救度,也要讓他們知道。有的畜生類很善良,人家怎麼踩、怎麼欺負牠,牠都這樣懶洋洋的不理會,不論是有比較惡的,在那裡揮牠、困擾牠,牠也是這樣懶洋洋地過,其他的若沒有對象,自然惡的就離開了。可見畜生道也有善惡,畜生道既然有阿修羅道,當然畜生道也有這樣持戒。有的貓、狗來到我們這裡,都要素食的,有人說貓狗素食吃不長久,很多貓狗來到我們這裡,三餐若到,牠們就來我們這裡吃飯,這就是牠們已經選擇素食了。看,這也有善良的畜生道啊!
 
總而言之,五戒十善,或者是在人、天,都是不離五戒十善,不離開四諦、十二因緣。這就是修行,任何一個地方都是這樣,這個法,他不是帶業去的,是發心立願到任何地方,他們都是教育眾生。
 
又知智慧力:
謂知眾生
諸根勝劣利鈍
精進懈怠
 
所以「又知智慧力」,「知眾生諸根勝劣、利鈍,精進、懈怠」,這些都已經知道了,何況說佛陀應該更瞭解。這些菩薩已經能瞭解,眾生類有這樣,「諸根勝劣利鈍,精進懈怠」,何況佛陀要來瞭解,聽法(者)這麼虔誠,在塵點劫就這樣在修行,這些有善根的人,佛陀應該更瞭解。
 
所以眾生「欲樂及修福」。
 
欲樂及修福:
即眾生所念所行
心所欲樂
及所修福
 
眾生,佛陀應該都瞭解,瞭解現在大家修行那個欲樂。欲樂,欲與快樂。最重要的就是修行,這個修行,「欲樂」就是好樂,就是去修福業,就是入人群,就是去眾生中付出,這是他們的欲樂。
 
所有深心聽法的人,他們最有興趣的,他們最快樂的,就是去做好事,這就是「眾生所念所行」。他們在這五道中,就是所念、所行,心心念念就是要入人群中,去救眾生、度眾生,現在能遇到佛,更需要聽法。這些想要聽法的人,「心所欲樂及所修福」,他們所要修的行,身體力行,就是入人群中去。
 
這是「宿命所行業」。他們的宿命,就是說過去、過去,很長久以前,他們一向都是這樣這樣,一直過來,長期修的行,永遠都是在人群中在付出的人,所以叫做「宿命所行業」。
 
宿命所行業:
眾生過去所有宿命
及其所行善惡業行
 
眾生的過去,就是有這樣的宿命。「及其所行善惡(業行)」,應該佛都知道,他們有善無惡,「諸惡莫作,眾善奉行」現在在佛前想要聽佛說法的,這些人就是這樣,「諸惡莫作,眾善奉行」,他們所興趣歡喜的,就是入人群度眾生。現在又遇到佛世,當然,他們聽法的心,還是同樣深心,生生世世都是這樣過來。
 
佛有宿命明
知眾生過去
作業因果
善根有無深淺等
 
「佛有宿命明,知眾生過去作業因果」。眾生過去所造作的業,與因緣果報,善根有沒有?是深或淺?這佛都已經知道了。佛「亦知所行道」,前面的(經)文說,「亦知所行道,又知智慧力」,這些佛都已經知道了。
 
世尊悉知已
當轉無上輪:
無上之法輪
謂佛之說法
世尊既已悉知
眾生所有煩惱惑
故當為轉於
無上法輪
 
「世尊悉知已,當轉無上輪」。世尊既然知道了,「無上之法輪」,就是說佛之所說法。「世尊既已悉知」,眾生,就是這些人,現在在佛前的人,(佛知)眾生所有煩惱、惑,當為轉於無上法。
 
看看這些人,他們過去就是這樣,已經長久的時間,深信佛所說的法,已經都是生生世世這樣走過來,雖然也曾在菩薩道上,難免還有微分的煩惱,還有微分尚未透徹瞭解,因為還沒有成道,還沒有圓滿,現在能夠得到佛,佛已經知道他們的過去,所修的都是善法,利益眾生,現在應該要為他們轉法輪。轉法輪就是說法。因為這段(經)文,就是要請佛說法,也敘述這些人,已經長久以來深心信受佛法,已經身體力行的人,現在又有因緣在佛前,請佛陀再為他們轉法輪,為他們說法。
 
以上
請應機說法
以所念所行
向道之機
智力福力
受道之質
宿命行業
 
 
前面這些(經)文,都是「請應機說法」。請佛陀為眼前這些根機,過去是這樣過來,「以所念所行,向道之機,智力福力,受道之質」,這就是「宿命行業」。應該知道,這些人他們心所念、所行的、所向的道,他的根機是大或小,是深還是淺,應該佛陀都瞭解了。
 
他們的智力,他們已經在人群中,生生世世,塵點劫,長久的時間,入人群中所造作,這個智慧福力,佛應該也都知道了。受道的品質,所造作的,佛法也講究品質,他們所行的那麼細膩,品質很好,很優質的菩薩。看,這就是他們的宿命所行業。所行業,業就是造作,他們都是向善,度眾生,去造作行菩薩道,這種智慧福力,受道的質是這麼好,這是他們的宿業所行。
 
得道之因
各有大小淺深
佛悉知之
當說法以應機
大通智勝佛成道已竟
 
所以,「得道之因,各有大小淺深,佛悉知之,當說法以應機」。在這個地方,佛應該都要知道,都瞭解,他們的根機是深或淺呢?佛應該都瞭解了。
 
以上這段(經)文,那就是大通智勝佛坐道場,成佛了,有天人來護法,「一坐十小劫」。開悟之後,悲智圓融,天、人因緣都已經成熟了,十六王子的因緣也成熟。這是大通智勝佛,從無始以來,這個法一直傳到現在這個因緣。
 
各位,大通智勝佛,就是在哪裡呢?在我們人的心。「大通」為性,我們的性本來就是與佛性同等,是我們人人本具的佛性。我們人人本具就是這樣的智慧,瞭解我們的藏識,那就是智勝,叫做大通智勝佛,無始以來,人人本具。希望我們要珍惜,我們自己這分本具有的佛性,只是模糊掉了,那就是因為無明遮蓋,所以我們要好好地時時多用心。


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發表主題: 回復: 20170116《靜思妙蓮華》佛知眾生心 (第1002集) (法華經•化城喻品第七)   周一 1月 16, 2017 8:13 am

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發表主題: 回復: 20170116《靜思妙蓮華》佛知眾生心 (第1002集) (法華經•化城喻品第七)   周日 3月 05, 2017 11:15 pm

Explanations by Master Cheng-Yan
Subject: The Buddha Knows the Minds of Sentient Beings (佛知眾生心)
Date: January.16. 2017
 
“From the depths of our hearts, we seek the Dharma and make vows; our great vows are deep and firm. We resolve to seek supreme perfect enlightenment and are determined in our will to practice. With deep faith in the Buddha’s great awakening and original vow, we faithfully accept [the Dharma] without doubt.”
 
In our spiritual practice, we need to, “from the depths of our hearts, seek the Dharma and make vows.” In addition, “Our great vows are deep and firm.” This is very important. Spiritual practice must be done earnestly. We cannot simply say, “I’ve formed aspirations and made vows, so I’m engaged in spiritual practice. I practice whenever I feel like it.” This is “causal practice.” “I practice whenever I am happy.”
 
What if we aren’t happy? Does that mean we don’t need to practice? If we only engage in practice when we are happy, then our spiritual practice is just preventing ourselves from becoming unhappy. If we are unhappy, we have afflictions. With afflictions, we give rise to ignorance. When ignorance arises, we multiply our karma. So, we must engage in extended practice, practice with nothing further.
 
We must practice all the time. Regardless of whether we are happy or not, regardless of the outside circumstances, we must always remain determined in our hearts. Since we have formed aspirations, they must be from the depths of our hearts. It seems like whenever I speak about the depths of our hearts, I never seem to be able say enough, because how can one describe what is in the depths of one’s heart?
 
What is in the depths of our hearts has permeated us completely. Since we have come into contact with the Buddha-Dharma, by knowing it, we can guide our hearts in the right direction. So, we should have faith and understanding in the depths of our hearts. We must have faith. We must put effort into mindfully understanding the Buddha’s teachings. Then they have completely permeated the depths our hearts. We do not practice only when we have free time, or only when we are happy; this is not how it is. We must practice from the depths of our hearts; we must experience the teachings ourselves. No matter what environment we are in, from the depths of our hearts we seek to thoroughly understand and experience the truth of the Buddha-Dharma. When we are suffering, this allows us to understand suffering.
 
Suffering arises from countless numbers of afflictions and ignorance. This is how ignorance is; it can cause conflicts to arise for no reason. It is very obvious that we have been concentrating single-mindedly on our mission; why then should others criticize us? Why do people misunderstand? “I am worried! I am troubled!” This is suffering.
 
This is why we must be careful; we must be even more careful. We have been serving like this, and our intentions have not changed; they are very pure and true. Yet others still criticize us. Ah, this is all due to causes and conditions! We did not form good affinities with them in past lifetimes, so we must form better affinities with them now. If we can do this, it is coming from the depths of our hearts. When we encounter challenges, we should reflect upon ourselves; if we are wrong then we change. If we are not wrong, then we work even harder. This comes from the depths of our hearts. Only when our minds are like this can we move forward in seeking the Dharma.
 
When we have no doubts about the Dharma, as situations caused by ignorance appear, we accept them gratefully. We examine ourselves to see if we are wrong. If we are not wrong, then these are simply causes and conditions. They are manifestations of the Buddha-Dharma, circumstances for us to engage in spiritual practice. Only when we come from the depths of our hearts will our spiritual aspirations be firm. Only then will our great vows not be altered by external conditions. When we come from the depths of our hearts, our will to practice will be firm, and we can make great vows that will not waver.
 
So this is why, “From the depths of our hearts, we seek the Dharma and make vows.” Only when our great vows are deep and firm can our [understanding] be deep and firm. We must be very mindful of this.
 
One very simple phrase can give us a very deep reminder. So, “We resolve to seek supreme perfect enlightenment and are determined in our will to practice.” Our resolve is to seek supreme perfect enlightenment. From the state of unenlightened beings, we begin to learn the Buddha’s teachings. We advance forward step by step, unafraid of how long it may take, even if it takes lifetime after lifetime. As long as our resolve is firm, then lifetime after lifetime, we will always have causes and conditions that will lead us along the path toward Buddhahood. We need not worry, because in our present lifetime we have sown the seeds; in this lifetime we cultivated the causes.
 
Everyone should remember “cultivating causes;” we must spend a very long time putting the teachings into practice. These causes are all seeds. After a long time cultivating the correct causes, naturally the direction of our resolve will be to seek the path to Buddhahood. So it says, “We resolve to seek supreme perfect enlightenment.”
 
From the unenlightened state, we have continued to seek all along the way even if it takes as long as dust-inked kaplas. It does not matter how long it may take. Over this this process of dust-inked kalpas, we have already been through so many lifetimes that there is no way to even calculate them all. Not even a mathematician and his disciples could calculate them all; they are impossible to calculate. Even after such a long time, lifetime after lifetime, we are still firm in our resolve and our vows, determined in our will to practice. This requires that all along our path, from the depths of our hearts, “We resolve to seek supreme perfect enlightenment.”
 
Supreme, universal and perfect enlightenment is Anuttara-samyak-sambodhi. This is compassion and wisdom in perfect harmony. With firm spiritual aspirations, we must continue like this for many lifetimes. For countless lifetimes in the future, not to mention in this very lifetime, we must go deeper into our hearts; our resolve to seek the Dharma and our great vows must be deep and firm. We “resolve to seek supreme perfect enlightenment.” Thus, being “determined in our will to practice” is very important.
 
So, “With deep faith in the Buddha’s great awakening and original vow, we faithfully accept [the Dharma] without doubt.” This is the kind of mindset we should have. From the depths of our heats, we need deep faith, “deep faith in the Buddha’s great awakening and original vow.” This great awakening is that of Great Unhindered Wisdom Supreme Buddha or Sakyamuni Buddha or our own intrinsic nature. We all intrinsically have Buddha-nature. As long as we can mindfully go among the people, forming great aspirations and making great vows, among the endless afflictions of sentient beings, we can create good affinities with sentient beings. With those infinite sentient beings, “Afflictions are Bodhi.” We use all of those afflictions to train ourselves in the ultimate hope that these realizations can continually accumulate in our innate awakened nature.
 
From the beginning, what we can understand accumulates bit by bit. These small awakenings, small realizations, will accumulate, becoming bigger realizations, and then bigger realizations will again accumulate until we have a great awakening. This is why we should not take even the smallest bit of Dharma lightly.
 
Yesterday we had a group of kindergarteners here. Although we had a board meeting yesterday, a board meeting for the mission of education, and a group of adult Bodhisattvas were there, their time was taken by the little Bodhisattvas. It began in the afternoon. When everyone had again gathered together, that large group of little Bodhisattvas came in. They stood in the hallway, blocking the door. Starting there, they began the song, “Prayer,” with great reverence and loud voices. The children in the hallway began singing “Prayer” loudly and clearly began singing “Prayer” loudly and clearly.
 
When “Prayer” was finished, I was coming out of my study, and they were lined up so neatly there. I watched as that group of little Bodhisattvas kneeled down and began singing another song. I cannot tell you what the name of the song was, but it was the way those little Bodhisattvas formed aspirations and made vows. This was their song.
 
Then they presented me with an invitation and said to me, “Master, we have come especially to invite you. You must remember to watch us on Da Ai TV on August 8th for the live broadcast. Master, you must watch us!”
 
They recited a very long [invitation]. Meanwhile the group of adult Bodhisattvas stood inside waiting for the meeting to begin. I stood outside and waited for those little Bodhisattvas to finish everything they had to say. They again made vows before me, vowing that for lifetime after lifetime they would follow me. And some wanted to become Pure Practitioners.
 
Wow, that a group of young Bodhisattvas I have! They started last year or the year before, when they were even younger. They come once a year, and when I go to Taipei, they show up every morning. They have been coming since they were very small, and now some of them are already in their first or second year of primary school.
 
Last year and the year before, when they came and stood before me, they were squinting their eyes, still half asleep. They are not like that anymore. They are already directing others!
 
These are little Bodhisattvas. Day by day they are growing older, and their spiritual aspirations are strengthening. Their will to practice is becoming more firm. One child, when three or four years old, participated in the Water Repentance performance. He practiced together with his grandmother. When he returned home, he would put on the music. He would bring up the videos and practice sign language by watching on the computer. After several months of this, of his grandmother and the others practicing while he sat off to the side and followed along, he in fact became a little teacher himself. When an elderly Bodhisattva would forget, she would say, “Come here, little Bodhisattva! Come and teach Grandma.” This was someone else’s grandma. He would teach that grandmother by saying, “Not like that! This hand is in front, and the other hand is behind. I am facing you, so when I do it like this, you do it like that.”
 
That child, who was four years old at the time, is now already in his third year of primary school. He is a third grader. He was also among the group [yesterday] and was one of the leaders, a big brother leading the group. I saw this little Bodhisattva, and I also saw the adult Bodhisattvas inside. I saw how when small virtues accumulate, they eventually become great virtues.
 
So, when small realizations accumulate, they eventually become a great awakening. This is our original vow. If we have deep faith in the depths of our hearts, it will naturally turn into [the Buddha’s] great awakening and original vow. “We faithfully accept [the Dharma] without doubt.” Starting dust-inked kalpas ago, we already had deep faith without doubts.
 
Yesterday we were talking about the Bodhisattvas from Durban and their journey. Actually, their mission was to spread the Dharma, bring purity to people’s minds and send love into these places. When the rice arrived from Taiwan, they began distributing it. There was another very moving story form this time. There was a very poor family with a women who suffered from diabetes. Her lower leg had ulcerated so badly that it had begun to small. When they first went to see her, their hearts went out to her and they very meticulously washed her leg, then applied medicine and dressed it. They told her, “Eat only vegetarian food. Now, with this rice, do not eat too much at each meal. Eat vegetables along with the rice, and your leg will definitely improve.”  Originally, the doctor wanted to amputate, but then that group of Bodhisattvas appeared, bringing her rice and telling her to eat vegetarian food. She faithfully accepted and did what they told her. She ate what they told her to eat, and the next time that they went to see her and change her dressings, they exclaimed, “Wow, your leg is so much better!”
 
She was very happy and told our Bodhisattvas from Durban, “The doctor told me there was no need to amputate.” “Why?” “Did the doctor change your medication?” “No,” she said, “It was this rice.” She had finished the rice. She had told the doctor this. The doctor asked, “What have you been eating? A foot in this state does not require amputation.” She replied, “I showed him the rice bag and told him I had eaten this rice. I told him this was rice from Taiwan, and I had eaten only vegetables along with it, that I had eaten only vegetables and rice, nothing else.” The doctor then told her, “You should continue what you are doing. Your foot doesn’t need to be amputated.”
 
This was her faith. She faithfully accepted this deep in her heart. The symptoms of her diabetes were alleviated, and there was no need to amputate. Now she wears our basic volunteer uniform and has started farming [to feed the orphans]. This is something that has happened recently.
 
There was also a time when those South African volunteers were driving through a very dangerous place and came upon an automobile accident. They did not know when it had occurred, but there was a man lying there. The driver was lying by the roadside and was injured, but the locals told them not to get out. They said, “We have to get out Master has taught us to love others. If someone needs our help, we should not doubt, but instead promptly put our love into action. We have to go and check on that person.” So, they stopped the car. The man was indeed seriously injured. Many people began gathering around them. The locals all gathered around. Our volunteers numbered about six or seven. They knew that it was not safe there, that if they left their vehicle there with everyone gathered around like that they might not be able to save the man, and the things in their vehicle could possibly be stolen.
 
So, our Durban volunteers said, “Several of you stay here and watch the car so no one takes anything from inside. You others go at once to report it and get the police to come without delay to take this man to the hospital”. You see, this happened 500 or 600 kilometers away. Durban was 500 or 600 kilometers from that place. They had made the trip five or six times already and stayed two or three days each time they went, getting involved in relief work, or teaching people to grow vegetables and so on. They had planted all these seeds.
 
So, they were able to give these commands. Sure enough, the police arrived and handled it. They were relieved to hand it over to the police. The police had come, so they were sure to send the injured man to the hospital. Feeling relieved, they continued on their way. This comes from deep in their hearts. They did as they had been taught, practicing the Bodhisattva-path in the world. This is deep faith; they did not doubt what I had taught them and would handle whatever situation they encountered. They are truly amazing!
 
Their black skin is a different color than ours. They do not understand our language; it must translate for them. Every day, on the computer, they watch “Life Wisdom” and “Wisdom at Dawn.” They never miss a day. These have been translated into English, so they can watch. What they absorb in this way is so deep. Given that this is our own language, can we still say that we do not understand? Putting it into practice is easiest. Gaining understanding just by listening is truly difficult. So, after we listen, we should put it into practice. Just by itself, the depths of our hearts is such a great principle.
 
The next sutra passage says, “May you liberate us and all kinds of sentient beings. Separately reveal to us and enable us to attain this wisdom. If we can attain Buddhahood, then other beings can do likewise.
 
We already spoke previously of how after becoming a Buddha, Great Unhindered Wisdom Superior Buddha was already teaching the Dharma to transform the world. The 16 princes had also already formed aspirations to leave the lay life. They frequently asked the Buddha to teach the Dharma further. For the Dharma to be spread, there must constantly be people asking questions. Only when people frequently request the Dharma can the Dharma unceasingly be passed down. So, this is the passage where the 16 princes requested the Dharma. Everyone should still remember.
 
The next passage says, “The World-Honored One knows sentient beings and the thoughts we have in the depths of our hearts. You also know the paths we practice and know the strength of our wisdom, as well as our desire, delights, the blessings we cultivated and our deeds and karma from previous lives. Since the World-Honored One knows them all, please turn the supreme wheel.
 
“The World-Honored One knows sentient beings and the thoughts we have. This means that the Buddha, in His great wisdom, understands everything about sentient beings. Now, in the depths of everyone’s hearts, faith had been awakened in them. Furthermore, it had permeated them completely. With sincerity, from the depths of their hearts, they sought the Buddha’s teachings. So, these are “the thoughts we have in the depths of our hearts.” They are thoughts of great reverence.
 
The World-Honored One knows sentient beings and the thoughts we have in the depths of our hearts: The World-Honored One, with great loving-kindness, knows that sentient beings have formed aspirations and established the resolve to request teachings from the Buddha. This is what is in the depths of our hearts and in all thoughts that are in our minds.
 
The World-Honored One had great loving-kindness. Sentient beings, in the depths of their hearts, were very sincere, in seeking the Dharma. The Buddha, the World-Honored One, in His great compassion, could understand that those sentient beings had formed aspirations and made vows; they resolved to seek teachings from the Buddha. I believe the World-Honored One knew all this. This is what was in the depths of their hearts. We should be very sincere in asking the Buddha to teach. We do not seek teachings casually. The vows with we seek the Buddha’s teachings come from the depths of our hearts.
 
This is what is in the depths of our hearts “and all the thoughts that are in our minds.” In all that we think, all we consider, in each and every thought, we listen to, practice and contemplate the Dharma. We listen to, contemplate and practice the Dharma. Then we [have it] in the depths of our hearts.
 
Moreover, the “depths of our hearts” means “He knows sentient beings and the desires, delights and superior understanding in their minds.” What is in the depths of their hearts was reverence which had permeated them completely. So, [He knows] their desires and delights. Nothing else was important to them; the Dharma was most important. So, it says it was their desire and delight. Since the Dharma was so important to them, as they heard the Dharma, in an exceptional way, they understood; with this superior understanding it was their desire and delight. They listened very mindfully to the Dharma, and with the awakening they achieved upon hearing it, they understood and attained realizations.
 
The joy that they then felt was a “superior understanding.” It was an exceptional understanding. The Buddha-Dharma is so amazing, and they had experienced and understood it. So, their aspiration to seek the Dharma was extremely profound, extremely profound! They were “extremely profound and their faith was a strong.”
 
Truly, they put their hearts into listening, and as they took it in, even with profound teachings, they could “delight in superior understanding.” Upon hearing a single phrase, they could understand ten or a thousand. Thousands and thousands of principles could be revealed from just a single phrase. Thus their aspirations were “extremely profound and their faith was strong.” They had faith.
 
The depths of our hearts: Their aspiration to seek the Dharma is extremely profound and their faith is strong. Their resolve to seek the profound fruit of Buddhahood is firm and steadfast. They have deep faith in the Buddha’s original vow of compassion and wisdom, without even the slightest doubt.
 
Thus, “Their resolve to seek the profound fruit of Buddhahood is firm and steadfast.” They had made great vows, so what they sought in their extended practice over many lifetimes of cultivating causes, their direction and their aspirations, lay in “seeking the profound fruit of Buddhahood.” Lifetime after lifetime, in the seeds which they had long cultivated, their direction was toward the fruit of Buddhahood. They were very determined. So, “They have deep faith in the Buddha’s original vow of compassion and wisdom.” All of them believed very much in the Buddha’s original vow of compassion and wisdom. They did not doubt it one bit.
 
Next it says, “You also know the paths we practice and know the strength of our wisdom.” The Buddha already understood the deep faith and understanding of those sentient beings seeking the Dharma. He knew they had not merely listened, but had put it into practice upon hearing it. Putting it into practice, they went among people, did good deeds, resolved delusions and helped sentient beings transform confusion into awakening. They had gone among the people like this, working for sentient beings, forming good affinities and transforming their afflictions into Bodhi. The Buddha knew all these things they did, their wisdom, how they practiced the Path, how they applied wisdom to go among the people.
 
So it says, “You also know the paths we practice and know the strength of our wisdom. “[The Buddha] also knows sentient beings causes and conditions in previous in previous lives.” Their causes and conditions were that they had practiced lifetime after lifetime, over this very long period of time. These were their “deeds and karma on the paths they walked throughout accumulated lifetimes.” Over so many lifetimes, which paths had they actually walked? Of course, they walked paths of goodness; these were the causes they cultivated for so long.
 
“He also knows the strength of sentient beings’ wisdom.” The Buddha must have known of the good deeds they practiced and the causes they cultivated in past lifetimes. The Buddha knew all of this. What level had their wisdom reached? The Buddha would have known this as well. So it says, “You also know the paths we practice and know the strength of our wisdom. The Buddha understood all of this.
 
Furthermore, “You also know the paths we practice.” This refers to the “different destinies that sentient beings walked in over many lifetimes through the karma they created.”
 
You also know the paths we practice. This refers to the different destinies that sentient beings walked in over many lifetimes through the karma they created, such as practicing the Five Precepts and the Ten Good Deeds to walk in the human and heaven destinies, or practicing the Four Noble Truths and Twelve Links of Cyclic Existence to follow the Two Vehicles’ destinies and so on.
 
Sentient beings, for lifetime after lifetime, since kalpas as numerous as dust particles prior, have walked in many different destinies through the karma they created. It is the same for Buddhas. Wherever in the Five Realms of four forms of birth, there are sentient beings with the affinities, They would also go to deliver them, to walk the Bodhisattva-path. These were the causes They cultivated. It was not only in the human world; in all the four forms of birth and Five Realms, they practiced the Bodhisattva-path. They practiced the Five Precepts, Ten Good Deeds, the Dharma of the human and heaven realms, practiced the Four Noble Truths and the Twelve Links of Cyclic Existence. During their process of spiritual practice over dust-inked kalpas in the world, in all the four forms of birth and Five Realms, they carefully upheld the Five Precepts and practiced the Ten Good Deeds.
 
They upheld the Five Precepts not only as humans; They also went elsewhere to deliver people, to help them understand that some in the animal realm are very good-natured. No matter how humans step on them or abuse them, they seem to disregard it. Even if they are more evil [-natured], if we shoo them away or disturb them, they just continue in an unconcerned manner. Otherwise, if they have no targets, naturally the evil [-natured] ones will leave. It is evident that there is both good and evil in the animal realm as well.
 
Since there are also asuras in the animal realm, naturally there are some who uphold precepts too. Some cats and dogs who come here have to eat a vegetarian diet. Some say cats and dogs cannot maintain a vegetarian diet for very long, but there are many cats and dogs who come here. Three meals a day they come here to eat. They have already chosen to eat a vegetarian diet. You see, in the animal realm, there are those with good natures as well!
 
In any case, they can follow the Five Precepts and the Ten Good Deeds. Those in the human and heaven realms also uphold the Five Precepts and the Ten Good Deeds. They practice the Four Noble Truths and the Twelve Links of Cyclic Existence. This is their spiritual practice; wherever they go, it is the same. With the Dharma, they are not driven by karma; rather they vow to go to (different) places to teach sentient beings.
 
So, He “knows the strength of our wisdom. He knows the capabilities of sentient beings, whether superior of inferior, sharp or dull, diligent or lax.”
 
[Even] we already know all of these, to say nothing of the Buddha who knows better. The Bodhisattvas can understand these sentient beings’ capabilities, “whether superior of inferior, sharp or dull, diligent or lax.” This is nothing compared to how the Buddha knows the sincerity of listeners of the Dharma, how they practiced over dust-inked kalpas. As for those people with roots of goodness, the Buddha understands them even better. He knows the sentient beings’ “desires, delights and the blessings (they) cultivated.”
 
Our desires, delights and the blessings we cultivated: This is what sentient beings think and do, what they desire and delight in, as well as what blessings they cultivate.
 
The Buddha knew all about sentient beings. He understood what they desired and delighted in regarding their spiritual practice. This was their desire and their delight. Most important to them was spiritual practice. Spiritual practice was what they “desired and delighted in;” they took joy in cultivating blessed karma and going among people, going among sentient beings in order to help them. This was what they desired and delighted in. For those who listened to the Dharma from the depths of their hearts, what most interested them and what made them the happiest was doing good deeds. So, “This is what sentient beings think and do.”
 
In the Five Realms, what they thought and did, their every thought, was of going among people to save and deliver sentient beings. Not that they had the chance to meet a Buddha, they needed even more to listen to the Dharma. For these people who wished to hear the Dharma, this is “what they desire and delight in, as well as what blessings they cultivate.” The practice they wanted to cultivated and put into action was going among the people. These were “deeds and karma from previous lives.” Their previous lives refers to times long ago in the past. This is what they had continually been doing all along the way, during that long period of spiritual practice. They were forever going among others to help them. These were “deeds and karma from previous lives.”
 
Previously those sentient beings lived this kind of past life. “The good and bad deeds and karma they had done” means the Buddha knows that they had good [karma] and not evil. “Refrain from all evil and do all that is good.” Those now before the Buddha listening to Him teach the Dharma, had done this. “Refrain from all evil and do all that is good.” What interested them and what they took joy in was going among people to deliver sentient beings. Now that they had again met a Buddha in the world, of course their resolve to listen to the Dharma still came from the depths of their hearts. This is how they had been, lifetime after lifetime.
 
So, “The Buddha has the insight into past lives.” “He knows the causes and effects of the karma sentient beings created in the past.” The karma sentient beings created in the past, their karmic retributions, whether they had roots of goodness or whether those roots were deep or shallow, the Buddha already knew all of this.
 
The Buddha “also knows the paths we practice.” Earlier the passage said, “You also know the paths we practice and know the strength of our wisdom.” The Buddha already knew all of these. So, “Since the World-Honored One knows them all, please turn the supreme wheel.” The World-Honored One already knew all this. “The supreme Dharma-wheel” refers to all of the Buddha’s teachings. “Since the World-Honored One knows them all,” since He knew all those sentient beings, those who were then before Him, since He knew all their delusions and afflictions, He must transmit the supreme Dharma.
 
Look at those people. They had been like this in the past. For a long time, they had had deep faith in the Buddha’s teachings. They had been like this for many lifetimes. Although they had walked the Bodhisattva-path, it was inevitable that they still had small traces of afflictions, a small amount which they still could not fully understand. Since they had not yet attained Buddhahood, they were still not perfect and complete. Now they had a Buddha to teach them, a Buddha who knew that the teachings they had practiced in the past were all good teachings that had benefited sentient beings.
 
Now He should turn the Dharma-wheel for them. Turning the Dharma-wheel is giving the teachings. That is because in this passage they are requesting the teachings. It also describes how these people had already faithfully accepted the Buddha-Dharma in the depths of their hearts for a long time and how they had already put it into practice. Now they again had the causes and conditions to be before the Buddha and request that the Buddha turn the Dharma-wheel for them and teach them the Dharma.
 
In the previous passages, they “requested that the Buddha teach according to their capabilities.” They requested the Buddha teach in accord with the capabilities before Him, with how they had been in the past, “according to their thoughts and actions, their capabilities in following the Path, the strength of their wisdom and blessings, their character in accepting the Path and their deeds and karma in previous lives.”
 
The Buddha must have known the thoughts and actions of these people, what their capabilities were in following the Path. Whether their capabilities were great or limited, whether they were deep or shallow, the Buddha would know all of this. As for the strength of wisdom gained from already having gone among people lifetime after lifetime, over dust-inked such a long time, the strength of their wisdom and blessings that they had created by going among people, the Buddha would know all of this, along with their character in accepting the Path and everything they had done. The Buddha-Dharma also emphasizes character. What they had practiced was so meticulous. They were Bodhisattvas of outstanding character.
 
You see, this was their karma from previous lives. Their karma, the karma they had created, was always in the direction of goodness, all to transform sentient beings and to walk the Bodhisattva-path. The strength of their wisdom and blessings and their character in accepting the Path were all very good. These were practices from previous lives.
 
So, “Their causes for attaining the Path can be great or small, shallow or deep. The Buddha knows all of this, therefore He teaches the Dharma according to their capabilities.” at this place, the Buddha understood and knew all of this. Were their capabilities deep or shallow? The Buddha knew all of this.
 
The passage above described Great Unhindered Wisdom Superior Buddha in His place of practice. When He attained Buddhahood, heavenly beings and humans came to be Dharma-protectors as “He sat for ten small kalpas.” After He became enlightened and had compassion and wisdom in perfect harmony, heavenly beings’ and humans’ causes and conditions had already ripened. The 16 princes’ caused and conditions had also already ripened. From Great Unhindered Wisdom Superior Buddha, starting in Beginningless Time, this Dharma had continually been passed down until these present causes and conditions [had ripened].
 
Everyone, where is Great Unhindered Wisdom Superior Buddha? He is in our heart. “Great unhindered” refers to our nature. Our nature is inherently equal to the Buddha’s nature. Everyone inherently has Buddha-nature. Everyone inherently has this kind of wisdom. understand that in our storehouse consciousness, there us a Wisdom Superior. This is
Great Unhindered Wisdom Superior Buddha. This has been inherent in everyone since Beginningless Time. I hope that we cherish the Buddha-nature that is intrinsic in all of us. It is just that it has become obscured by being covered with ignorance. So, let us put effort into always being mindful.
 

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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20170116《靜思妙蓮華》佛知眾生心 (第1002集) (法華經•化城喻品第七)
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