一念發心的故事 A Thought of Bodhicitta（中英文字幕 English subtitle）-- 美佛寺性仁法師講佛教故事 Venerable Xingren

心發則眾生可度，願立則佛道堪成。
心发则众生可度，愿立则佛道堪成。
When the Bodhicitta is developed, all sentient beings can be saved, and when the vow is established, the Buddhahood can be achieved.
二〇二三法華齋天法會
2022.11.09 宣講於洛杉磯美佛寺
今天，我繼續跟大家講《法華經》。上次我跟大家講到『成佛的法華』。為甚麼叫做『成佛的法華』呢？因為《法華經》的終級目標是要成佛的。《法華經》是專門為發大心的菩薩們講的。本經的對像是那些大根、大機、大葉的眾生，都是大乘中人，大乘中的大乘。對於那些不發無上菩提心的二乘之人，尤其是定性的聲聞和緣覺，我跟諸位同修講，讀這一部經是不會受益的，他們也讀不了。難怪佛陀在法華會上，當祂要開權顯實時候，當祂要會三歸一，會三乘歸於一佛乘的時候，五千弟子當場退席。這些小根小機、心胸狹小的自了漢，他們是完全接受不了這種大法的。只有那些發大菩提心，願意成就佛道的方能堪受。講到這裡，我跟大家講一個發菩提心的故事。這個故事是這樣的：從前有一位六通阿羅漢，身邊帶著一個小沙彌侍者。師徒兩人出去雲遊參學。作為弟子，小沙彌跟隨在師父後面，理所當然給他背行囊。一路走來，這個小沙彌在路上看到許多受苦受難的眾生，心裡面在想：『我應該精進地努力修行，發大菩提心，求證無上佛道。這樣等我成佛的時候，我才有機會廣度一切眾生。』他的師父不愧是六通阿羅漢，有他心通。知道這個小沙彌所思所想，馬上就取過行囊自己來背，走在小沙彌的後面。過了一會兒，他們師徙兩人走著走著，這個小沙彌又想：『這些閻浮提的眾生，其性剛強，難化難度。真的太難降伏了，太難度化了。再說，佛道堪遠。成佛需要三大阿僧衹劫的時間，太不容易成就了。還是不要去學四弘誓願。不如自證聲聞果位，不如自己早點解脫，做個自了漢好了。』當下，阿羅漢知道這個小沙彌內心的改變和想法，又把行囊放在小沙彌的肩上，讓他來背，讓他走在後面。這樣反反复復了好多次之後，這個小沙彌有點不耐煩，有點不理解，不是有點，是非常地不耐煩、不理解。於是就對他師父說：『老和尚，你是不是今天有點顛三倒四？腦袋有點不太正常？為甚麼要換來換去呢？一下子我背行囊，一下子你背行囊，一下子我走在前面，一下子又讓我走在後面。到底是甚麼意思呢？』這個時候阿羅漢就對他說：『徒弟呀，我的腦袋並沒有糊塗。你前面要發心求無上道，你是菩薩中人，地位比我高。因此我應該自己背行囊，跟在你後面。後來，當你看到眾生難度，當你要退失菩提心的時候，那個時候你只希求聲聞果位，不想發心救度法界眾生。那你的地位要比我低，當然應該要走在後面，給我背行囊。』小沙彌聽了師父的解釋，當下大吃一驚。更加佩服他師父的神通，更加理解菩薩道的艱辛和發心的重要。從此志向堅定，精進不懈地求證無上菩提。這個故事告訴我們甚麼呢？諸位同修，我們大家從這個故事當中，可以得出這麼一個結論：一念的發心真的不可思議。我跟諸位同修講，你的發心有多大，將來成就就會有多大，你的發心在哪裡，將來成就就在哪裡。我跟諸位同修講，你如果發的是無上菩提之心，那你將來成就的肯定是無上莊嚴佛菩提。如果你發的是小心，只要自己解脫就好，那你就會變成一個自了漢。所以諸位，我們作為大乘學佛之人，尤其是我們剛剛開始學佛的時候，不可不發大心。我跟諸位同修講，『修道入門，發心為首；修行急務，立願當先。』心發則眾生可度，願立則佛道堪成，確實如此。諸位同修，金剛非堅，惟願最堅。所以在修行成佛的道路上，發心發願真的是非常重要。因為它是推動我們前進的力量。沒有發心發願，我們最後將會一事無成。最後，祈求三寶加被，我們在座的同修道心堅固，修行道路上不改初心，永無退志。感恩大家，阿彌陀佛！

[@蓮池海會]

南无阿弥陀佛

[@khiongphang2007]

阿弥陀佛，求求您，救救我

[@khiongphang2007]

阿弥陀佛，求求您，救救我

[@kieuhong6990]

🙏🙏🙏

[@khiongphang2007]

阿弥陀佛，求求您，救救我

[@AmericanBuddhistFellowship]

祈求三寶加被你！阿彌陀佛！阿彌陀佛！阿彌陀佛！

[@AmericanBuddhistFellowship]

Today, I will continue to talk about the Lotus Sutra. Last time I talked about "Lotus leads to Buddhahood". Why do we say "Lotus leads to Buddhahood"? Because the ultimate goal of the Lotus Sutra is Buddhahood. The Lotus Sutra is specially for Bodhisattvas who have great minds. The objects of this sutra are those beings with great roots, great conditions, and great capabilities, who are all Mahayana, the Mahayana of Mahayana. For those who are in the second vehicle and do not develop the supreme Bodhicitta, especially the qualitative Sravakas and Pratyekabuddhayanas, I tell you, fellow practitioners, that reading this sutra will not benefit them, nor will they be able to read it. It is no wonder that at the Lotus Dharma Assembly, when the Buddha wanted to teach expedient devices and show the reality, when he wanted to lead the three vehicles into one, lead the three vehicles into one Buddha vehicle, five thousand disciples quitted immediately. These inferior-rooted, interior-conditioned, small-minded, and self-enlightened people can't accept this great Dharma at all. Only those who develop great Bodhicitta and are willing to achieve Buddhahood can accept it. Speaking of which, I will tell you a story about developing Bodhicitta. The story goes like this: Once upon a time there was a six-super-power Arahant with a little novice attendant following him. The master and apprentice went out to travel and study. As a disciple, the little novice followed behind his master, and of course carried his luggage. Along the way, when seeing many sentient beings who were suffering, this little novice thought, "I should diligently cultivate, develop great Bodhicitta, and pursue to achieve the supreme Buddhahood. In this way, when I become a Buddha, I will have the opportunity to broadly enlighten all sentient beings." As expected of an arahant, his master has the power of mind reading. Knowing what the little novice was thinking, he immediately took the luggage and carried it on his own, walking behind the little novice. After a while, as the two of them walked, the little novice thought again, "These beings in Jambudipa are stubborn in nature and difficult to teach and enlighten. It's really too difficult to teach them and enlighten them. Besides, Buddhahood is far away. It takes three asamkhyas to become a Buddha, which is not easy to achieve. It's better not to learn the Four Great Vows. It's better to achieve the status of Sravaka, be self-liberated earlier, and become a self-enlightened person." At that moment, the Arahant knew the changes and thoughts of the little novice, then he put the luggage on the shoulders of the little novice and let him carry it and walk behind. After doing this over and over, the little novice became a little impatient and did not understand, not a little, but was very impatient and really didn't understand. So, he said to his master, "Venerable, are you a little confused today? What's in your mind? Why do you switch back and forth? All of a sudden, I carry the luggage, and all of a sudden, you carry the luggage. All of a sudden, I walk in front, and all of a sudden, you let me walk behind. What exactly do you want?" At this time, the Arahant said to him, "Apprentice, my mind is not confused. Before, you were to pursue the supreme way. You are one of the Bodhisattvas, and your status is higher than mine. So, I should carry my own luggage and follow you. Later, when you saw the difficulty of saving beings, when you wanted to retreat and lost your Bodhicitta, at that time you only hoped to attain the status of Sravaka, not to save sentient beings in the Dharma realm. Then your status is lower than mine, so of course you should walk behind and carry my luggage." After listening to his master's explanation, the little novice was shocked. He admired his master's supernatural powers even more and understood better the hardships of the Bodhisattva way and the importance of Bodhicitta. Since then, he has been determined and persistently pursued the achievement of the supreme Bodhi. What does this story tell us? Fellow practitioners, from this story, we can draw the following conclusion: A thought of Bodhicitta is truly incredible. Let me tell you, fellow practitioners, that how big your Bodhicitta is determines how big your future achievements are, and where your Bodhicitta is determines where your future achievements are. I tell you, fellow practitioners, that if you develop the supreme Bodhicitta, then in the future, you will definitely achieve the supreme and solemn Buddha's Bodhi. If you develop an inferior mind and look for only self-liberation, then you will become a self-enlightened person. Therefore, fellow practitioners, as Mahayana Buddhists, especially when we are just beginning to study Buddhism, we must develop a great mind. I tell you, fellow practitioners, "Cultivation starts with developing Bodhicitta, and practice starts with vowing." When the Bodhicitta is developed, all sentient beings can be saved, and when the vow is established, the Buddhahood can be achieved, and it is indeed true. Fellow practitioners, diamonds are not firm enough, only vows are the firmest. Therefore, on the way of cultivating to achieve Buddhahood, it is really very important to develop Bodhicitta and make vows, because they are the force that pushes us forward. Without Bodhicitta and vows, we will end up with nothing. Finally, I pray that the Three Jewels will bless our fellow practitioners here to have a firm mind, never change our original aspirations on the path of cultivation, and never retreat. Namaste, Amitabha!

[@淑枝張]

請問師父 我要如何在家做皈依？ 南無地藏王菩薩！

[@AmericanBuddhistFellowship]

請問你在美國嗎？如果附近有正法道場和法師，還是正兒八經地去寺院尋求皈依；如果沒有，可是按照以下儀軌在線皈依。阿彌陀佛！ kzbin.info/www/bejne/eZ3TmmeebKd-pck

[@淑枝張]

謝謝師父 南無地藏王菩薩！