【人間菩提】20151031 - 多管齊下濟蒼生 Helping Those in Need Around the World

多管齊下濟蒼生 
Helping Those in Need Around the World 

定期義診無國界 
輾轉翻譯解病苦 
多管齊下依規畫 
以工代賑濟蒼生 

跨越種族、國家、語言的隔閡，聯合國難民署邀請慈濟志工，在泰國曼谷每月一次為難民進­行義診服務，人醫仁心，菲律賓與新加坡人醫會也前往獨魯萬，舉辦三天大規模義診，共服­務數千人。證嚴上人在今天志工早會開示，愛不分遠近，任何一個人有病我們都有責任來照­顧他，遙遠的地方，慈濟志工也是這樣的投入。

受到聯合國難民署的委託，慈濟志工在泰國為難民進行每月一次的義診服務。來自四十多個­國家，將近有六十五萬的難民逃到泰國，在曼谷就有八千五百多人，這樣的義診，有時甚至­需要二十七種語言翻譯。

愛心無國界，慈濟志工持續關懷獨魯萬，這次結合菲律賓及新加坡人醫會，四百多位醫護及­工作人員，前往獨魯萬進行三天的大規模義診，共有五千多人接受醫療診治。

不忍世間苦難，巨爵颱風在菲律賓造成災害，許多主要道路，堆滿污泥，民眾寸步難行。慈­濟志工啟動以工代賑計畫，動員居民一起清掃街道，恢復家園。

【靜思妙蓮華】20151001 - 妙覺中道無量義 - 第665集 The Middle Way is Replete With Infinite Meanings

20151001《靜思妙蓮華》妙覺中道無量義(第665集)
（法華經•譬喻品第三）

⊙「一切皆無常生滅遷流，生者皆有苦帶業生苦，諸法空無生無有實相，皆非我所有強生主宰。」
⊙「有大白牛，肥壯多力，形體姝好。」《法華經譬喻品第三》
⊙「以駕寶車，多諸儐從，而侍衛之。以是妙車，等賜諸子。」《法華經譬喻品第三》
⊙以駕寶車：寶車則喻一切種智，知諸佛之道，及知一切之眾生因種，乃出世的至寶，修三無漏學，六波羅密所成。
⊙多諸儐從而侍衛之：前導曰儐，後隨曰從。總喻諸波羅密及諸正道法是為一切種智之伴侶。
⊙一切種智：即能生無量義，亦稱為妙覺、中道，能知一切道種差別，故名一切種智。謂自覺、覺他、覺行圓滿，不可思議也。
⊙稱頌珍寶妙車喻慈悲等觀，以是妙車等賜諸子，顯佛於群機周而圓融，於一乘兼濟無私。

【證嚴上人開示】

「一切皆無常生滅遷流，生者皆有苦帶業生苦，諸法空無生無有實相，皆非我所有強生主宰。」

一切皆無常
生滅遷流
生者皆有苦
帶業生苦
諸法空無生
無有實相
皆非我所有
強生主宰

人生啊，其實一切都是無常，都是生滅遷流，這是世間的形態。每一天、每一時刻，我們都在無常中，我們的身體在生滅遷流中。身體是這樣，身體以外的事物也是同樣，一切都是無常。每一天，天地之間，日月星宿都是這樣在大自然界，在宇宙中這樣在輪轉，我們若這個道理看得透徹，自然我們的心就能夠，沒有這些煩惱執著。

我們所有的煩惱就是要占有，而占有都是苦。這種欲念一起，那就是我們造業的起源，所以「生者皆有苦」。因為與生俱來，那就是這念的欲，欲、業，欲來造業，所以「帶業生苦」，人人都是帶業來生。因為我們是凡夫，隨著這個業力，我們來到這個人間，由不得自己白的苦，由不得自己就有「八苦」。這樣八苦，我們每一個人都是由不得自己，因為我們是帶業來。

所以，我們必定要知道，我們到底過去生中，所寫的是什麼劇本？雖然我們是帶來，我們過去生中也有造了福緣，今生此世我們這個因緣會合，聽聞佛法。

我們聽法要入心，所以我們要用心，要不然，我們還有其他，由不得自己。現在聽法，我們自己要好好把握，瞭解佛法指導我們的方向，讓我們知道透徹人生一切無常、生滅遷流。有這個緣來聽到佛法，我們能夠生命的寬度，我們要把握因緣，將這個法能夠再，更普遍、更清楚、更瞭解、更深刻去體會。

我們這幾天，「人援會」（第五屆慈濟國際人道援助研討會），在靜思堂，我們請來很多位專家，不論是氣候變遷的專家，或者是五穀雜糧，大地之間，氣候與糧食是如何的生長，或者是如何的變動？專家就開始來分析，與環保更加密切。

尤其是氣象專家們就說，能讓我們努力的，在這十五年的時間內，還能夠大家用心，趕緊從我們的生活，趕緊改變一下。周圍的環境要趕緊處理。若能夠人人生活的習氣培養好，這在生活中，人類全都懂得自愛，懂得愛大地，這樣可能還有讓氣象變遷、溫室效應，這種能夠緩和下來。這就要看人人，是不是能夠瞭解天地的道理。

眾生共業，光是在生活中，不知覺就造了業了。生活只在享受中，不想伸手、彎腰，去將該整理的環境要整理、該回收的要回收，讓我們生活中要節儉要節儉，在這個十五年內，若沒有趕緊努力。

其實，現在的氣候變遷，已經很密集了，一直一直密集來，一陣一陣的風愈強，一陣一陣的雨愈大，現在地大不調，一次一次的地震愈強烈。所以說起來，我們四大不調，是從我們人類所造作的，所以愈來愈密集。

所以「諸法空無生，無有實相」。其實，一切的法，原來就是無生無滅，但是就是我們人為造作。「無為法」就是無生無滅，那就是其中含著真理；那「有為法」呢？「有為法」就是人為，去將它會合起來。天地之間四季輪轉，這本來就是這樣，但是，我們人類所造作，亂了春天，春天應該是很溫暖，不過二天前，我們還不是看到，墨西哥下冰雹，像在下雪一樣，這個時間應該是春之時，看，這麼異常的氣候，這為什麼呢？其實「諸法空無生」，是人類，將「無為法」，成為「有為法」，所以有為就有相，是人類的作為。「皆非我所有」，就是我們人類是「強生主宰」。這就是人類以為人力定能勝天。「強主宰」，以為我能夠創造一切，我要占有一切，像這樣，我們人類，去將它亂了四季、天體，所以造成了有這個災難。

佛陀用盡了心思來教育我們，用種種方法來譬喻，甚至將這麼簡單的法，告訴我們，讓我們知苦，知道苦，人生是苦，仔細地為我們分析，「集」了種種的業力匯歸來，所以結果是這樣的苦，你要好好斷除你的煩惱，用心修行。佛陀用這樣的方式，循循善誘，小乘、中乘的法，為我們教育，最後還要讓我們明白，就是這大白牛車，裡面有很豐富的道理。

這種的形容、譬喻，要讓我們知道，我們人人有那分的德，我們能夠自己莊嚴自己，人人要懂得自愛。我們人人自己有這個力量，我們有辦法自覺，我們也能夠覺他，應該人人都有這樣的力量。

所以我們昨天已經，所看的(經)文，就是「有大白牛，肥壯多力，形體姝好。」

有大白牛
肥壯多力
形體姝好
《法華經譬喻品第三》

那隻牛的形體是這麼好，這種肥壯又多力，這種形態，已經讓我們知道，我們在佛法中，不只是能利益我們自己，我們還能夠有力去利益他人。這我們應該要能接受。

接下來(經文)再說，「以駕寶車，多諸儐從，而侍衛之。以是妙車，等賜諸子。」

以駕寶車
多諸儐從
而侍衛之
以是妙車
等賜諸子
《法華經譬喻品第三》

這個「以駕寶車」，能將這輛車這樣拉，讓這輛車，能有一個正確的方向，所以需要靠這隻大白牛的力量。所以「寶車」，那就是譬喻一切種智。

以駕寶車：
寶車則喻一切種智
知諸佛之道
及知一切之
眾生因種
乃出世的至寶
修三無漏學
六波羅密所成

一切種智，我們常常說，一切智、道種智、一切種智，這是三智。這「一切種智」，就是「知諸佛之道」，能夠瞭解諸佛的道理。諸佛，不只是釋迦佛，釋迦佛的過去，無量數佛，就是佛佛道同，過去、現在、未來的諸佛，同樣一項道理，那就是如何能將，宇宙萬物之理，完全用種種的方法，從那個「無為法」，真空的道理，再用人世間那個妙有，來為我們譬喻。

就像現在常常向大家譬喻，現在氣候變遷，大三災、小三災，人的生活等等，人禍是從心起，如何來調伏這個人禍，人的心，全都通徹道理了，智慧生了，在我們的生活中，自然人人就於這個軌道裡，生活若按照簡單樸素、安分守己，天蓋之下、地載之下，人間和睦，這樣的人間，不就是回歸在那大自然，回歸這真理軌道？這就是一切種智，包含著一切的道理。

所以，這個人類惹成禍端，諸佛菩薩就是來為我們教育，希望我們人人能夠，像那大白牛車，我們能夠自救，趕緊再救人，所以，我們要趕緊，造福因、種福緣，能夠出世，這個工具，我們這時候要趕緊把握。法，就是我們出世的工具，利用這個法，讓我們能夠瞭解，所以要好好修。修什麼呢？「三無漏學」就是戒、定、慧。這是過去、現在、未來，諸佛統一的教育，所以叫做佛佛道同。除了「三無漏學」，又再「六波羅密」，用這樣當工具來度我們，度過了凡夫的此岸到(聖人)的彼岸去。

其實，一轉念，轉凡為聖無不都是在一念間。「攝心為戒，因戒生定，因定發慧」，這就是叫做「三無漏學」，所以大家還是要很用心。

接下來就說「多諸儐從而侍衛之」。

多諸儐從
而侍衛之：
前導曰儐
後隨曰從
總喻諸波羅密
及諸正道法
是為一切種智
之伴侶

很多儐從，「儐」，就是禮儐，禮儐，就是說車子的前面，若有這樣比較氣派的人，威儀較端正在前面，「從」，就是後面跟著的，前面這樣的禮節，非常莊嚴的隊伍走在前面，在這輛寶車的前面走，後面跟隨著很多人。這就是表示佛法，我們學法，我們也要學得，我們真正要有一個禮節，我們要有一個威儀，這樣的形態，才是叫做有修行！

這個人很有修養，不論是說話、做事都很溫柔，很有次序，光是看他的形態，就會感到心生歡喜，啟發人的道心。所以，「前導曰儐，後隨曰從」，佛法就是一條路，菩提大直道，就是一條路，我們真的要有這樣的威儀。所以就是譬喻，熜之就是譬喻「諸波羅密」，那就是「度彼岸」，度彼岸，我們有「六波羅密」，「十波羅密」，什麼叫做「十波羅密」，知道嗎？除了「六度」，還要「四無量心」，慈、悲、喜、捨，這樣會合起來，叫做「十波羅密」，用這十種方法，度過了凡夫無明惑業的這個此岸。

這種「愛河千尺浪」，是一條很大、很不平靜的波浪，這就是人生的凡夫，凡夫心境的、無明，就是我們要學佛，學到聖人的境域，我們一定要度過，這種波濤、這個大浪。意思就是說，從凡夫要能夠克服煩惱，才有辦法到聖人的境域。所以，要克服煩惱，我們要法入心，然後要身體力行，行「六波羅密」，行「四無量心」，這才是真正我們有辦法，到
正道法去，這就是「正道法」。

⊙一切種智：即能生無量義，亦稱為妙覺、中道，能知一切道種差別，故名一切種智。謂自覺、覺他、覺行圓滿，不可思議也。

因為有這個「一切種智」，(而)瞭解很多道理，所以「一切種智」，就是「能生無量義」。

一切種智：
即能生無量義
亦稱為妙覺、中道
能知一切道種差別
故名一切種智
謂自覺、覺他
覺行圓滿
不可思議也

《法華經》之前的，《無量義經》，那就是因為，有這個「一切種智」，我們才有辦法去體會到，人間多少的疾苦，能夠去體會，修行原來是要去解開人間疾苦，這種種的道理。

《無量義經》的內涵，不就是人間很多的疾苦呢？不就是菩薩入人群中，用種種的方式去救度眾生？所以「一切種智」就是「能生無量義」，而「一切種智」，也能稱為「妙覺」。這個「妙覺」，已經是真如本性。這個妙覺智，這就是讓我們走在中道上。

中道，不偏「有」，不偏「空」。我們能從空，真空，透徹瞭解一切法，那就是空而無常，這一切法「真空」。「有」呢？我們不執「有」，因為一切「有」是「妙有」，因為很多的法合成，合成了這樣「有」為法，造了很多業力。所以菩薩諸佛就是要來，解開眾生的業力，讓要我們能夠知道，已經既然造來了，如何解開它？解開我們無明的欲、解開我們瞋、癡；這種無明的作怪，這就是用佛法。這種「妙有」真的是奧妙，所以，這種「中道」，就是不執「空」，也不執「有」。
「空」透徹「真空」，「有」，瞭解「妙有」，所以，用這種「真空妙有」，「中道」之法來教育我們，利用眾生已經受盡苦難。

菩薩「緣苦眾生」，去練出了我們行菩薩道的心境。這諸佛修行都是要經過了，很多的苦磨過來，菩薩也是一樣，要入那個苦難中，去面對芸芸眾生，施展教育，所以這就是叫做「一切種智」，那就是自覺、覺他、覺行圓滿，不可思議。

所以「以是妙車，等賜諸子」。這位長者用那最豐富的車，來給孩子，就像佛陀用最大乘的法，「真空妙有」合成起來，來教育我們。

這就是稱為「寶車」，那就是譬喻「慈悲等觀」，讓我們大家用慈悲心，看所有的生命都是平等，所以這叫做「以是妙車，等賜諸子」。

稱頌珍寶妙車
喻慈悲等觀
以是妙車等賜諸子
顯佛於群機
周而圓融
於一乘兼濟無私

這是表示佛陀在「群機」，這樣很圓滿。佛陀面對著很多眾生的根機，他用種種的方法，來誘引眾生回歸一大乘，這就是「群機周而圓融」。不論你是小乘、中乘，就是要讓你回歸到大乘，這個圓融，這個法的圓融。讓我們大家瞭解，所以「於一乘兼濟無私」，這就是佛陀對我們的教育。

所以學佛，我們必定要學在這個一念心，我們的心量要放寬，這樣時時多用心。

Explanations by Master Cheng-Yan
Subject: The Middle Way is Replete With Infinite Meanings (福慧眾寶莊校嚴飾)
Date:October.01. 2015

“All is impermanent, arising and ceasing as time flows on. All living beings suffer, bringing their karma to be born into suffering. All phenomena are empty and do not arise; they have no real appearance. None of this belongs to us, yet we try to take control through force.”

In life everything is indeed impermanent arising and ceasing as time flows on. This is the way of the world; in every moment of every day, we are in a state of impermanence. Our bodies constantly undergo arising and ceasing as time flows on. Our body is [impermanent], as are all the things around us; everything is impermanent.
Every day, in this world, we see the movements of the sun, moon and stars as they revolve through the universe. If we can thoroughly understand this truth, then naturally our minds will be free of afflictions and attachments.
All of our afflictions arise from possessiveness; wanting to possess things leads to suffering. Once such a desirous thought arises, it becomes the source of our creating karma.
So, “All living beings suffer” because we are all born with desirous thoughts. With desire, we create karma. Thus, we “bring [our] karma to be born into suffering.” We all bring our karma with us into this life. Because we are unenlightened beings, we follow our karma into this human realm and have no choice but to face suffering. We cannot avoid encountering the Eight Sufferings. When it comes to the Eight Sufferings, we cannot help but face them, because we came bringing karma with us. So, we must recognize what kind of script we wrote in our past lifetimes. Though we came here bringing our karma with us, in the past we also created some positive affinities, so in this life, we now have the karmic conditions to learn the Buddha-Dharma.
When we hear the Dharma, we must take it to heart. So, we must be mindful. Or else, there are still things that are beyond our control. So, as we listen to the Dharma now, we must earnestly seize this opportunity to understand the direction the Dharma points us in. This helps us thoroughly understand that, in life, everything is impermanent and arises and ceases as time flows on. As we have the chance to listen to the Dharma, we can extend the breadth of our lives by seizing this opportunity to expand and clarify our understanding of the Dharma and thus experience it more profoundly.
In these past few days, Tzu Chi International Humanitarian Aid Association has been meeting at the Jing Si Hall. We have invited many speakers, including experts on climate change or on agriculture, to speak about how, in this world, the climate affects the way our crops grow and about what has changed in our weather patterns. The experts have analyzed this and found that we must have better environmental protection.
In particular, the experts on climate change told us what we can work on. In the next 15 years, we must mindfully change our way of living and take care of our environment. If we can all nurture good habitual tendencies, then in our daily living, we will have love for ourselves and have love for the planet. If we can do this, the rate of climate change and the greenhouse effect may be slowed down. This depends on whether we can all understand the laws of nature.
Sentient beings share collective karma; even as we go about our daily living, we create karma without realizing it. We just want to live in comfort and do not want to bend over and use our hands to clean up the environments we should clean, to recycle the things that should be recycled, to conserve the resources we should conserve.
Within the next 15 years, if we do not begin this hard work right away, the problem of climate change will become very serious. [Disasters] will occur more frequently. The winds will grow stronger, and the rains will grow heavier. When the element of earth is out of balance, the earthquakes will grow stronger. We have talked about how the four elements have fallen out of blance as a result of human action. This has caused disasters to become more frequent. Therefore, "All phenomena are empty and do not arise; they have no real appearance".
Indeed, all phenomena are inherenity non-arising and non-ceasing, but humans create all conditioned [phenomena]. Unconditioned Dharma does not arise or cease because it is comprised of true principles. What about conditioned phenoment? Conditioned phenomena are created by human where they bring [causes and conditions] toghther. The turning of the four seasons has always happened in the same way. But the actions we have taken have disrupted the sping weather. Spring should be warm, but two days ago we actually saw a hall strom in Mexico where it looked like snow. Right now, it should be spring. This is very unusal weather; why did this happen? In fact " All phenomena are empty and do not arise". It is humans who have taken unconditioned Dharma and turned it into conditioned phenomena. Anything that is conditioned has an appearance and is manmade. " None of this belongs to us, yet we try to take control by force". This is because we humans believe that we can overcome the forces of nature.
" Take control by force" means that we believe we can create anything and that we want to possess everything. Therefore, in this way, we human beings have distrupted the workings of the seasons and of the plant. This has resulted in many disasters. The Buddha did everything He could think of to teach us. He used different mentions to give us analogies and even used the simplest teachings to help us recongnize and undrtstand suffering. Life is suffering, and He carefully analyzed for us how the accumulation of karma is the " causation" that results in our suffering.
Thus, we must earnestly eliminate our afflictions and mindfully engage in spirtual practice. With these methods, the Buddha patinetly guided us. He used the Small Vehicle and Middle Vehicle in order to teach us. Finally, He wanted to help us understand that there is a cart pulled by a great white ox filled with an abundance of priciples. This kind of description is an analogy to help us understand that we have these virtues within us. We can use them to bring dignity to ourselves. We can all love ourselves; we all have the power to do this.We are able to awaken ourselves and also to awaken others. Everyone has the power to do this.

So, yesterday, the passage we looked at was about how "There were great white oxen, stout, strong powerful and handsome in appearance."

The appearance of the oxen was so wonderful; they were stout, strong and powerful. Their appearance helps us to realize that. In [practicing] the Buddha-Dharma, not only can we benefit ourselves, we also have the power be benefit others. This is something we should be able to accept.

The next passage continues, " They were pulling the precious carts with many escorts and followers who were there to attand and defend them. These wonderful carts were given equally to the children. "

So, They were pulling the precious carts". They were able to pull these carts. Taking these carts in precisely the right direction depend on the strength of these great white oxen. The " precious carts" are a metaphor for all-encompassing wisdom.

They were pulling the precious carts. The precious carts are a metapher for all-encompassing wisdoms, which is the understanding of the path of all Buddhas and of all the caused seeds of sentient beings, and is the most precious world-transcending treasure. By practicing the Three Flawless Studies, the Six Paramitas are fulfilled.

We often speak about Heater-wisdom, Bodhisattva-wisdom and all-encompassing wisdom. These are the Three Kinds of Wisdom. All-encompassing wisdom is " the understanding of the path all Buddhas". With it, we can understand the priciples of all Buddhas. These are held by all Buddhas, not only Sakyamuni. Before Sakyamuni Buddha, there were countless Buddhas, and " All Buddhas share the same path". All Buddhas of the past, present and future want to do the same things, [teach] the truths of all things in the universe by using many different methods. Starting with the unconditioned Dharma, the priciples of true emptiness, the Buddha use our world's wondrous existence as anaiohied to teach us.
In the same way, right now I am using the analogies of climate change, of the three major and minor calamities and of the way we live, etc. Manmade calamities arise from our minds, so we must find a way to bring them under control. When we thoroughly understand principles, wisdom will arise in our minds. Then in our lives, we will naturally follow the right course.
Our living will be simple and plain, and we will be content with what we have. Then everything that lives under the sky and on the land will live in harmony. Then, wouldn’t the world return to its natural state and to the path of true principles? In this way, all-encompassing wisdom contains all the principles. Therefore, because we create these disasters, all Buddhas and Bodhisattvas come to teach us in the hope that we can be like the oxen pulling the cart, saving ourselves while also saving others. So, we must quickly create positive causes and conditions to be able to transcend this world. We must take advantage of the tools we have now.
The Dharma is the tool that helps us transcend the world. Making use of it can help us understand, so we must earnestly engage in spiritual practice. What should we practice? The Three Flawless Studies, which are precepts, Samadhi and wisdom. All Buddhas of the past, present and future have taught us the same thing. So, we say “All Buddhas share the same path”. Besides the Three Flawless Studies, we must also practice the Six Paramitas. With these tools we can deliver ourselves from this shore of unenlightened beings to the other shore.
Actually, when we transform our minds, we can go from unenlightened to awakened in a single thought. “Collecting one’s mind is upholding precepts. From precepts one gives rise to Samadhi, and from Samadhi one exercises wisdom”. These are the Three Flawless Studies. Therefore, everyone must be very mindful.
Next we will discuss the “many escorts and followers who were there to attend and defend them”.

“With many escorts and followers who were there to attend and defend them: An escort is one who guides in front, and followers are those who follow. This is a general analogy for the paramitas and the teachings of the Right Path, which are the companions of all-encompassing wisdom.”

There were many escorts and followers. The “escorts” were ceremonial. If people with a commanding presence walked ahead of the cart, it would be led in a dignified demeanor. “Followers” are those who trailed behind. Proper etiquette was shown by the very dignified procession that preceded the precious cart, and there were also many that followed behind. This demonstrates that when we learn the Buddha-Dharma, we must learn to have a sense of propriety and develop a sense of dignity so that when people see us, they think, “So, this is what spiritual practitioners should be like!” Only with this kind of appearance can we truly be considered advanced in spiritual practice. People like this are spiritually refined. Whether they are speaking or doing things, they are very gentle and orderly. Simply seeing their appearance, other people will feel a sense of happiness and be inspired to form spiritual aspirations.
Therefore, “An escort is one who guides in front, and followers are those who follow”. The Buddha-Dharma is a road. The great and straight Bodhi-path is a road. We must walk with a dignified demeanor. This is an analogy that explains how “all paramitas” will “transport us to the other shore”. To cross to the other shore, we use the Six Paramitas or the Ten Paramitas. What are the Ten Paramitas? Do you know? In addition to the Six Perfections we must also practice the Four Infinite Minds, loving-kindness, compassion, joy and equanimity. When these are combined, they are called the Ten Paramitas.
With these ten different methods, ordinary people can cross over from this shore of ignorance and deluded karma. There are “1000-foot swells in the river of cravings”. On this wide river there are huge, unsettling waves. This is what our minds are like. Our unenlightened minds are filled with ignorance. That is why we must learn the Buddha’s Way, so that we can attain the state of noble beings. We have to cross these huge swells and waves, which means that only if we overcome our afflictions can we reach the state of noble beings.
To overcome our afflictions, we must take the Dharma to heart and then put it into practice. We must practice the Six Paramitas, and we must practice the Four Infinite Minds. That is the only way for us to walk the Right Path. We must follow the teachings of the Right Path. Because we have all-encompassing wisdom, we can understand many truths. So, “all-encompassing wisdom” can “give rise to infinite meanings”.

All-encompassing wisdom: It can give rise to infinite meanings. It is also called wondrous enlightenment, as well as the Middle Way. With it, we know the difference between the seeds of all paths, so it is also called the wisdom of all seeds. Awakening oneself and others and having perfect awakened conduct is inconceivable.

Before the Lotus Sutra, the Buddha taught the Sutra of infinite Meanings. It is because we have “all-encompassing wisdom” that we are able to experience all the suffering in the world and realize that spiritual practice is about relieving all of this suffering.
Aren’t the many truths within the Sutra of Infinite Meanings talking about the many sufferings of the world? Isn’t it about how Bodhisattvas go among people, using various methods to save and transform them?
So, “all-encompassing wisdom” can give rise to infinite meanings.” All-encompassing wisdom is also called “wondrous enlightenment.”
“wondrous enlightenment” is already in our nature of True Suchness. This wisdom of wondrous enlightenment helps us to walk the Middle Way.
The Middle Way is not biased towards “existence” nor towards “emptiness.” From emptiness, true emptiness, we can thoroughly understand that all things are empty in nature and impermanent. Thus all things are in a state of true emptiness. We must not cling to it. All “existence” is “wondrous existence.” When we bring [causes and conditions] together to give rise to conditioned phenomena, we create mush karma.
So, all Buddhas and Bodhisattvas come to help us resolve our karma. They help us understand how, once we have already created it, we must seek to resolve it. We must break free from the desires of ignorance, from our anger and delusions, the troubles caused by ignorance. So, we need to apply the Buddha-Dharma. This “wondrous existence” is wondrously profound.
Therefore, walking the Middle Way amens we are not attached to “emptiness” nor are we attached to “existence”. In “emptiness” we must penetrate “true emptiness.” In “existence” we must know “wondrous existence.” So, “wondrous existence in true emptiness” is what the Dharma of the Middle Way teaches us.
Sentient beings face all kinds of hardship, so “Bodhisattva arise because of suffering sentient beings.” this is how we train to develop the mindset of walking the Bodhisattvas-path. In Their spiritual practice, all Buddhas had to experience mush torment and suffering, and the same is true of Bodhisattvas. They must do amidst suffering and interact with the myriads of sentient beings to give them teachings.
This requires all-encompassing wisdom’ we must awaken ourselves and others and achieve perfect awakened conduce, which is inconceivable. “These wondrous carts were given equally to the children.”
The elder gave these most bountiful carts to the children, just as the Buddha used the Great Vehicle Dharma of both “true emptiness and wondrous existence” put together in order to teach us. This was called the “precious cart,” and it is also a metaphor showing compassion to all equally. He helped us to exercise compassion, to see all living beings as equals. Thus it is said, “These wondrous carts were given equally to the children.”

Praise for the wonderful and precious carts is an analogy for showing compassion to all equally. These wondrous carts were given equally to the children. This shows that the Buddha, faced with differing capabilities, encpmpassed all perfectly and harmoniously, and with the One Vehicle, saved all selflessly.

This shows how the Buddha, when faced with different capabilities, encompassed all perfectly. Faced with the capabilities of many sentient beings, He used various methods to patiently guide us back to the One Great Vehicle. Thus, “Faced with differing capabilities. [He] encompassing all perfectly and harmoniously.”
Even if we practice the Small or Middle Vehicle, He wanted to help us return to the Great Vehicle. The perfect harmony of this Dharma was what He wanted to help us to understand. So, “With the One Vehicle, He saved all selflessly.” This is what the Buddha teaches us.
So, as we learn the Buddha’s Way, we must learn to develop this mindset. We must broaden our hearts and minds, and to do this, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20151030 - 一生無量勤耕耘 Creating a Cycle of Love in Myanmar

一生無量勤耕耘 
Creating a Cycle of Love in Myanmar 

緬甸災區苦缺糧 
供食援種人情濃 
福種豐收再回饋 
善心效應廣無量 

當所有一切都被淹沒，四十來最嚴重水災重創緬甸，雨季已過去，但農民的心還在淌血。

慈濟志工怎麼幫？以工代賑供熱食救急。下一步動員投入勘查農村受創情形。

穀種發放計畫，將一直持續到明年。幫助農民復耕，也免於借貸買穀種。這是累積2008­年納吉斯風災賑災經驗。這個時候的稻種，是福種。

不只減輕經濟重擔。抱著回饋，日捐一把米的烏丁屯，幾年下來，稻田年年豐收，從茅草屋­搬進新家，也是一名受證的慈濟志工。

受災是苦，付出是愛。2015緬甸水患，慈濟賑災，從一碗熱飯，到一包穀種。耕耘的，­是一顆心。

【靜思妙蓮華】20150930 - 微妙深法 縝密難量 - 第664集

20150930《靜思妙蓮華》微妙深法縝密難量(第664集)
（法華經•譬喻品第三）

⊙「無上甚妙法用無邊際，微妙甚深法縝密難量，積功累德行大白牛車。」
⊙「柔軟繒纊，以為茵褥。上妙細氎，價值千億，鮮白淨潔，以覆其上。」《法華經譬喻品第三》
⊙「有大白牛，肥壯多力，形體姝好，以駕寶車。多諸儐從，而侍衛之，以是妙車，等賜諸子。」《法華經譬喻品第三》
⊙大白牛有四德：一、白牛。二、肥壯。三、大筋力。四、端美姝好。以上四德喻般若及精進波羅密乃六度萬行之先導。
⊙以駕寶車：寶車則喻一切種智，知諸佛之道，及知一切之眾生因種，乃出世的至寶，修三無漏學，六波羅密所成。
⊙三無漏學：戒定慧。在凡夫之身為有漏，在聖者之身為無漏。
⊙《楞嚴經》：「攝心為戒，因戒生定，因定發慧，是則名為三無漏學。」

【證嚴上人開示】

「無上甚妙法用無邊際，微妙甚深法縝密難量，積功累德行大白牛車。」

無上甚妙法
用無邊際
微妙甚深法
縝密難量
積功累德行
大白牛車

確實，人生面對著世間種種事物，靜靜地想，真的是人能夠成就一切；一切人、事、物都是由人用心，去研究、去開發出來。世間多少精密的事物呢？感覺在現代的生活，與過去的生活，實在是離很遠。幾十年前，人的生活就是那麼的簡單，卻是那麼的樸實，同樣是這樣在過日子，而現在人的生活，那就是很享受了。

我們現在生活，住屋可以從一樓、三十樓、五十樓、一百多樓，一層一層的樓層都能夠住人，但是一層一層爬，現在都不用爬樓梯了，現在就是電梯幾秒鐘，就可以到達一百多層樓去，幾十層樓，就是享受著這樣的生活。這種生活，感覺起來是很享受，不知有沒有想到要享受的過程，有多少人用腦筋去開發，而在開發的過程中，這些東西的來處，不曉得有沒肴人去想，這些來處的源頭是如何來？

同樣是天地間的東西，是山河大地的東西，不論是水泥、鋼筋等等，包括電梯、用電等等，這全都是在天下間，種種物、東西，破壞，然後精煉，取得了各種物資來合成。蓋一棟大樓，造幾臺電梯，可以讓人這樣上上下下，生活這麼的享受而簡單。

這實在是「無上甚妙法」。但是，大家的享受，這個氣候變遷慢慢已經出現了。這是因為人，生活的那個因，造了這個因，享受。為了享受，為了擴大事業、增加財富，人提供給人人的享受，這都是叫做「因」。現在氣候變遷，已經叫做「果」，開始這個果，現在才開始慢慢在出現。

我們慈濟有一群企業家，知道現在人間災難偏多，有我們的慈濟人，企業界的人士，大家發揮了這分的愛心，既然現在災難偏多，要如何用他們的良知良能，這種愛心要如何來將它完成，萬一哪一個地方需要幫助時，我們可以很快速，那個物資可以很快速，從遙遠的地方快速運到，去幫助那裡急難需要。所以我們「國際人援會」，就這樣將它組成起來了。

所以我們現在資源回收，將石油類的東西，最大量的就是寶特瓶回收，很感恩這個紡紗界，織布、紡織、成衣等等，這樣會合起來， 已經能夠製成毛毯。幾年來，已經是多少國家，近百萬件的毯子，已經輸出了很多的國家，受災難的身上，有這樣溫暖的東西。同時，我們就再宣導，這就是寶特瓶回收，變成毛毯的來源，希望將這個環保精神，推動到每一個國家去。

再來就是要住，住，真的是很重要。海燕颱風那麼悽慘的大災難，學校沒有了，孩子要讀書，孩子若不讀書，家長無法安定，無法災後的建設，孩子讀書很重要;所以我們趕緊，將那個簡易教室蓋起來。

可知道要成就這個簡易教室，是經過多久的時間，我們有一群投入的菩薩，慈誠菩薩，將「九二一」的經驗，以及他們專門在做營建，這群菩薩就這樣，一直延續在現在，經過多久的時間來研究！可以這樣很紮實。用卡車能載幾十間的房子，就可以到達，到達(後)簡單地展開，這樣搭起來就很安全，能夠(當)簡易教室。已經現在在菲律賓，發揮很高的效率。

所以說起來，「無上甚妙法用無邊際」。這天地之間有很多的法，能夠用在好的、幫助人的，大家的愛心會合起來，要幫助人的用具、幫助人的物資，就不困難，能夠很快為受災的苦難人，我們能夠馬上去幫助。但是，若想到現在真的，山河大地在破壞，也是快速，這是惡法，這種的惡法，很不可思議的強力，所以這也是用，「用無邊際」。

總而言之，善、惡法，我們要如何去拉呢？拉善的，就要從人人生活中先改善，然後這專業的人覺醒，不要再一直破壞了，要如何能夠多做一些利益人群，這叫做善法，善法也是應用無邊際。所以，惡法應用無邊際，善法應用也是無邊際。所以總而言之，就是非常的微妙。

所以「微妙甚深法縝密難量」。那是很微細，很難去將它分析，只能夠心會，難以言宣。要用什麼話來說那個「縝密難量」？真的非常的微細，真正微妙甚深的法。這種微妙甚深法，從人的心，一直到人的心去發展出來，強而有力的破壞，也是很微細的法。所以，我們要回過頭來，我們應該要如何多來瞭解，法的源頭，歸於善，歸回來善，歸回來我門人人本具佛性。

因為佛陀跟我們說，「心、佛、眾生三無差別」，我們人人都有真如本性。這個善惡法，真如本性不斷啟發起來，去除了貪欲的煩惱，我們真如本性，就一直發揮善，善法，無上微妙法也是用無邊際。所以，我們若應用一個心，如來本性發揮出來，「積功累德行」，我們要積一些功德，做好事，回歸就像「大白牛車」。

所以我們上面的(經)文說，「柔軟繒纊，以為茵褥。上妙細氎，價值千億，鮮白淨潔，以覆其上。」

柔軟繒纊
以為茵褥
上妙細氎
價值千億
鮮白淨潔
以覆其上
《法華經譬喻品第三》

這是描述這個法。我們已經靠近法了，這個法──大白牛車，是用很多的寶物，將它裝潢起來。這是佛陀他這樣，生生世世，來來回回，要來「開」、「示」眾生，眾生能夠瞭解，實在是很慢，所以有限的人間壽命，佛陀就要無量數來回人間，要讓大家瞭解法。這個法，就像大白牛利益人間，無量數的法，要用在我們的人生。

下面再接著說，「有大白牛，肥壯多力，形體姝好，以駕寶車。諸多僕從（多諸儐從），而侍衛之。」

有大白牛
肥壯多力
形體姝好
以駕寶車
多諸儐從
而侍衛之
以是妙車
等賜諸子
《法華經譬喻品第三》

看，「有大白牛，肥壯多力」，這輛大牛車，拉車的是大白牛，那隻牛很大隻，那個毛很漂亮，而且很乾淨又有力。所以大白牛有四種的德。

第一就是牠的形體，很漂亮、很乾淨，這樣非常白，而且就是那麼的溫馴。這白牛在牛群中是稀有，在佛法，若要表達出了最有力，那就是以大白牛。

因為大白牛的性很溫馴，大白牛任勞任怨，牛就是為人群在貢獻、付出。所以現在的人，愛吃牛肉是很沒道理。

來，所以第二種，那就是「肥壯」。肥又壯，很有力的感覺。第三種德，是「大筋力」，很有力。第四，就是「端美姝好」。很端正又很漂亮，看起來很特殊。這是在表示，這個法對人間的奉獻對人間是一項很安全、穩定，能夠庇護人間的法。

上面的四德，譬喻就是「般若」，般若就是智慧，這種肥壯多力，很乾淨而姝好的一隻大白牛，這四種的德，就是表示對人間的利益，所以要運用智慧。

般若就是智慧，要運用智慧，同樣在法，我們剛剛說，有善惡法，法有善、惡，行善法，這叫做智慧，智慧叫做般若。若是行惡法，光是想要賺錢，用什麼方法去研究，研究來的都是為了利益，破壞大地，沒有去體會到，這樣叫做聰明。所以，世智辯聰，這種的聰明，這就會去造惡的法。智慧完全是善法，所以般若就是智慧。

甚至智慧，還要「精進」去發揮，發揮它的功能。這個「波羅密」就是到彼岸。從凡夫的此岸、不安全的娑婆世界，要能夠將我們運到彼岸，彼岸就是佛菩薩的境界。所以運用智慧精進到彼岸去。要運用什麼東西呢？就是六度萬行，這個工具----精進，我們運用這六種的器具，能夠從此岸運到彼岸。

大白牛有四德：
一、白牛
二、肥壯
三、大筋力
四、端美姝好
以上四德喻般若
及精進波羅密
乃六度萬行之先導

六度，大家都知道了，布施、持戒、忍辱、精進、禪定、智慧。這六種，這六種會合起來，認真向前走，對的事情做就對了，這麼簡單。會合般若，那就是清淨的智慧；清淨的智慧，就是我們的真如本性，那就是佛的境界，諸佛菩薩的境界。這就是我們學佛要認真。

所以「駕寶車」，這隻牛牠具足了智慧，具足了體力，具足了能夠運六度行到彼岸去，這是譬喻這隻牛的四德。「駕寶車」，牠能夠拉車，這輛車的方向，只要有牛這種的智慧，方向不會迷失了。

所以「寶車」，這輛用寶物莊嚴起來，這輛寶車，裡面都裝寶，譬喻「一切種智」。這個「一切種智」，就是「知諸佛之道」。要如何能夠瞭解，佛佛道同，
每一尊佛出現人間，同一種的法，那就是要「開」、「示」眾生。應不同的時代，用不同的法，只是一個目的，要讓大家瞭解那個法的源頭，我們人生生命的來源是如何來，一迷，那就是六道去了。

這個「六道」與「六度」是不同。「六度」就是我們修行；「六道」，就是失去了理智，走向六條路去。當然造善，那就是天福；有守戒，就是在人間；而若是沒有造福，不守人倫的道理，就是要投入地獄、餓鬼、畜生，這六條路，我們若不小心走往岔路了，那就是「差毫釐，失千里」。

現在這個「寶車」，那就是這隻牛，為我們導向，載我們，所以「一切種智」，這輛車譬喻是一切種智，就是知道諸佛，是如何修行的過程，是如何來人間度眾生。一切眾生有種種的因緣，不一樣的因緣，不一樣的習氣，用什麼方法來幫助他，讓他能夠覺悟過來，要用很多種的方法。所以，知一切「眾生因種」，他到底種什麼因，他要成什麼樣的果，所以一定我們用因緣果報，來度化他、教育他，如何讓他能夠慢慢體會到，接受佛的教育，一直向著正確菩提道路走去。這樣修行，他就會慢慢到正，正路，就歸向戒、定、慧；自然懂得守戒，知道這可做，那不可做，懂得守規戒，自然那個心慢慢就定下來，戒、定、慧，智慧就慢慢增長。

以駕寶車：
寶車則喻一切種智
知諸佛之道
及知一切之
眾生因種
乃出世的至寶
修三無漏學
六波羅密所成

總而言之，很多很多豐富的法，其實諸佛出世，無非就是要來教育我們，如何修戒、定、慧，利用這六波羅密，利用布施、持戒、忍辱、精進、禪定、智慧等等，去為人群付出，這六種的方法。

三無漏學戒定慧
在凡夫之身為有漏
在聖者之身為無漏

這「三無漏學」戒、定、慧，在凡夫身就是有漏，若在聖者之身叫做無漏。因為聖人已經具足了，完全沒有讓它漏失了，所有的法入心來沒有漏掉。而我們凡夫這耳聽、那耳過，或者一知半解，無法很透徹理解。所以我們必定，要用心在「三無漏學」，才有辦法施展出了「六度」，這就是我們要修行。

《楞嚴經》：
攝心為戒
因戒生定
因定發慧
是則名為
三無漏學

所以《楞嚴經》有一段(經文)這樣說：「攝心為戒，因戒生定，因定發慧，是則名為三無漏學。」

這是在《楞嚴經》裡面，這段(經)文，我們攝心，將我們的心要好好顧好，守在戒，該做、不該做。是非分清楚，該做的善法，我們要精進；不該做的惡法，我們要趕緊斷除，這叫做「攝心為戒」。「因戒生定」，因為我們的心已經是有這個戒，防非止惡，預防不對的事情，我們絕對不會去做，防非，而惡法，我們馬上停止，防非止惡，這樣我們的心就會定。心若定下來，法入我們的心，「喔！原來如此，甚深微妙法。」

「無上甚妙法用無邊際」，這個無上甚妙的法，我們若要將它應用出來，利益人群，我們這輩子來人間，生命真的是有價值！看，大白牛牠引導這輛寶車，能夠去利益人群，這不就是我們生命的價值嗎？生命我們要如何利用？要看我們是不是方向對不對。我們要時時多用心。

【人間菩提】20151029 - 善根深植眾德本 Nurturing the Seed of Goodness in Our Hearts

善根深植眾德本
Nurturing the Seed of Goodness in Our Hearts

雖有生死無畏懼
去來自在顯願力
難捨能捨悉施人
美善種子遍撒播

永遠的人醫會醫師。巴拉圭的胡安梅沙醫師，因腎病及糖尿病，昨天在花蓮往生，人生最後­一程，在他最愛的慈濟。另一位，台灣慈濟志工，洪月嬌，則因胃癌往生，她早已決定做大­體老師，奉獻生命良能。今天志工早會，證嚴上人不捨，也讚歎兩人，樹立典範，期許人人­把握生命，在心地裡種下善而美的種子。

因為把握，慈濟志工洪月嬌，分秒不停歇。過去，她靠著賣一瓶一瓶的麻油，來存錢捐款。

也不畏風雨，騎車兩公里陪伴獨居長者。

她也曾是台南大愛幼兒園，守護孩子的導護阿嬤。臉上總是洋溢笑容，這笑顏映照心境。

慈濟志工 洪月嬌(2013年):「助人為快樂之本，真的，付出是一種快樂，幸福就是吃穿有就好­，其他的可以(付出)，有句話說留功德給子孫，比留財產給他們更好。」

七十五的歲數，與胃癌和平相處，洪月嬌在十月28日往生，走得輕安自在。

另一位，巴拉圭，慈濟人醫會，胡安梅沙醫師。連續七年返台參與人醫年會，抱著洗腎，糖­尿病的身軀，也要一償宿願。在巴拉圭，醫師收入不比台灣，可以說是一位經濟拮据的醫師­。每年為了昂貴機票，得存錢一整年。

巴拉圭人醫會醫師 胡安‧梅沙(2014年):「因為我知道我要再來充電，我要再來TIMA，跟其他國家­的醫生能夠充分的交換意見，我能夠學到的東西，所以我就信心滿滿，充滿興奮在旅途上，­所以我不覺得累。」

一家人有八人都是醫師，在巴拉圭，梅沙醫師帶家人投入人醫會義診。就如無量義經，大船­師，身膺重病，也把舵掌好，載向彼岸。

怎奈自己，病情越來越嚴重。

今年九月來台治療，還來不及接受女兒捐腎，也安詳辭世，捐出眼角膜。人生最終站，停留­在最愛的慈濟。

懷念他們，愛心身影。也在不捨中，體悟自然法則。

我們生命中，有沒有這一顆善而美的種子，真正心地裡，可以鋪上，種下這樣的因，要做，­做就對了。

【靜思妙蓮華】20150929 - 靜寂清澄志無疆 - 第663集 Make Boundless Vows With Clear, Tranquil Minds

20150929《靜思妙蓮華》靜寂清澄志無疆(第663集)
（法華經•譬喻品第三）

⊙「秉慧運慈啟悲智，眾生信伏心潔淨，真如本性不染塵，靜寂清澄志無疆。」
⊙「周匝欄楯，四面懸鈴，金繩交絡，珍珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」《法華經譬喻品第三》
⊙「柔軟繒纊，以為茵褥。上妙細氎，價值千億，鮮白淨潔，以覆其上。」《法華經譬喻品第三》
⊙柔軟繒纊，以為茵褥：絲麻棉、彩絲、金縷等物編織成彩絲金縷，貴重織品。前文云：重敷婉筵。今「柔軟繒纊，以為茵褥」，喻草整如茵席地而坐。
⊙繒帛纊絮，茵褥重席。喻思惟修定自在，故云柔軟。以妙冠麤，如細氎覆上，意顯種種行，並即實相。
⊙「上妙細氎，價值千億，鮮白淨潔，以覆其上：以妙冠麤，如細氎覆上，意顯清淨靜思修，是即真實相。」
⊙氎：白色絲織布。上妙細氎具六德：一、神用無方名上妙。二、微密難知名細。三、積功累行名氎。四、超過一切世禪，神德難思，名價值千億。五、自性清淨名鮮白。六、體離二障名淨潔。

【證嚴上人開示】

「秉慧運慈啟悲智，眾生信伏心潔淨，真如本性不染塵，靜寂清澄志無疆。」

秉慧運慈啟悲智
眾生信伏心潔淨
真如本性不染塵
靜寂清澄志無疆

我們常說，修行就是要修個習氣。我們這個習氣，不好的習氣要趕緊去除，我們培養很好的習慣。看到人，我們就要輕聲柔語，我們殷勤受法入心，除了身外之物願捨，即使我們內心所得的法，我們也要付出。這種物資的布施、法的布施，輕聲柔軟的付出，像這樣，才是真正「秉慧運慈」。

這樣，一來能救人造福，再來能結好緣，這就是智慧，這就是慈悲。所以「秉慧運慈啟悲智」，啟開了眾生人人那分的悲，「同體大悲」，運用智慧，瞭解人間是非，要救濟、要幫助人，要如何能做到尊重，被我們救濟的人，被我們幫助的人，感覺到有被尊重，這叫做「悲智」。

所以，我們做好事也要較細心，較詳細的心，這樣好好自修自己、幫助他人，這樣才能夠得到「眾生信伏心潔淨」。佛陀來人間說法，眾生要信伏，那個煩惱無明才能夠去除；煩惱無明去除了，心才能夠潔淨，回歸我們的真如本性，要保護這個真如本性。

甚至要記得，每一天開口動舌、舉手投足，一切一切，我們的心要顧好。心若顧好，自然口所說的，無不都是真實、柔軟，取得人的信心。這是我們要用心。心若是柔和，自然你所做的事情，都是讓人歡喜，若這樣，我們就不會去惹來煩惱；別人歡喜，我們不惹煩惱，而我們若做得令人不歡喜，我們也是惹煩惱。所以說「真如本性不染塵」。

常常說，我們要發廣大心。廣大心就是廣無邊際，像宇宙無邊際，天體宇宙是這麼遼闊，它的境界就是那麼寂靜清澄。所以我們的心就是要，回歸真如本性，與寂靜清澄合而為一。這種去除煩惱不染塵，這個專心，我們的意志專念，那就是弘大願，「眾生無邊誓願度」，與佛心合一，廣度眾生，這就是我們人人應該要有的。

過去諸佛修行也是一樣。佛陀在王舍城時也是說了一則，修行要堪得起受那分苦磨的行。為了救度眾生，他說，過去在無量劫前，有一位國王（名毘楞竭梨），在領導大眾，人民很順伏。國王一直有一個期待，到底要如何，讓大家在這一生中，從病與老死之中，能夠很安然自在。

有一天，他就向他的大臣說：「我想要求法。誰能給我，一個人生老、病、死，能夠安然自在的法，讓我有這樣的法普及我的子民，我願意付出一切。」寫了一個告示，這樣口口相傳，就這樣，就來了一位修道人。

這位修道人他就說：「我要修行，我能夠瞭解到生死去來的法，你知道我付出多少的辛苦嗎？而你現在這麼容易，我就把話說給你聽，你就能夠瞭解，若這樣，太容易了。」國王就說：「不然怎麼樣你才能夠很瞭解，我非常虔誠要付出的心呢？」這位修道者就說：「你若這樣，我只一個要求，看是不是你做得到嗎？那就是你的身上，若能釘一千支的鐵釘，若這樣，我就說給你聽。」

國王就這樣想：「身上釘一千支的鐵釘，這樣這個命就沒了。不過，犧牲了一條命，能夠聽到那個生死自在，我的人民都能夠接受到，這樣我願意。」所以他就說：「既然是這樣，那你就要先說給我聽，趁著我還留著有一口氣在時，我能夠聽到法。」

這位修道人怹就說：「人生本是無常，法本來就是不生不滅。」這聽到這裡，他就說：「我若再說完了，國王可能您就不願意，身上要釘鐵釘，這一半的偈，之後的法再說。」

國王覺得人生無常，這個法無生滅，到底要如何才能無生滅呢？為了要再瞭解後面這段，所以他說：「好，我現在就趕緊釘，七天，在七天之內，將一千支鐵釘都釘完，你一定要將這個法說出來。」

七天的時間，釘了一千支的鐵釘，子民大家都很不捨：「國王，為什麼要這樣做呢？我們大家只要有國王在，我們就幸福了。但是國王為什麼要這樣做？」國王就這樣說：「我要的，是大家永恆的平安，要大家身心自在，知道生死來去，不驚惶。我現在願意為法，將這個身體釘上釘子，我的心絕對不後悔，不煩惱。」這樣，每天在釘，每天就是起了歡喜心。

一直到(第)七天時，釋提桓因，天神都感動了，就趕緊來了，問：「國王你何苦呢？你這樣難道都不後悔嗎？」國王說：「我絕對不後悔，不只不後悔，我還很歡喜。」天神又再問：「要如何能證明你是很歡喜？」這是第七天了，就說：「我若是用我最虔誠的心，表達出我的歡喜，那就是過了這七天，我能夠安然自在。」這樣說完之後，這身體忽然間，那些釘子就這樣，整個散落下來，身上沒有一個痕跡。子民看到了，天神釋提桓因感動，那位修道師，修道人在哪裡呢？逃之夭夭去了，不知哪裡去了。

這是一段。佛陀就說：「那位國王也就是我過去生中，修行其中的一段，只是為了一項，要啟發眾生的慈悲，悲智雙運。」所以說起來，學佛是不是要用很專的心？哪怕是很苦，千釘釘在身上，他還是抱著那分，痛，但是很快讓它過去；痛，他用輕安自在的心，這就是求法的過程。

所以我們前面(經文)說，「周匝欄楯，四面懸鈴，金繩交絡，珍珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」

周匝欄楯
四面懸鈴
金繩交絡
珍珠羅網
張施其上
金華諸纓
處處垂下
眾綵雜飾
周匝圍繞
《法華經譬喻品第三》

這就像那位國王，開啟了慈悲智慧的門，那就像用金線串上粒粒的珍珠，啟開了那張網，能夠讓大家很安全。慈悲有多門，就是我們要用心去付出，如何能啟發人心，能夠讓人人在安全的地方，去體會真實法。

下面再說，「柔軟繒纊，以為茵褥。上妙細氎，價值千億，鮮白淨潔，以覆其上。」

柔軟繒纊
以為茵褥
上妙細氎
價值千億
鮮白淨潔
以覆其上
《法華經譬喻品第三》

非常莊嚴的車，再用這麼多，將它蓋起來，你看，這種「柔軟繒纊，以為茵褥」，這就是用絲、麻、棉、彩絲等等，是最高級的東西，用金縷，就是金線等等，這樣將它編織起來。這種的彩絲很貴、很貴重，作為絲緞等等。

柔軟繒纊
以為茵褥：
絲麻棉彩絲
金縷等物
編織成彩絲金縷
貴重織品
前文云：
重敷婉筵
今柔軟繒纊
以為茵褥
喻草整如茵
席地而坐

這就是我們上面長行文說，「重敷婉筵」，也就是用很軟、很厚的東西，這樣鋪疊起來。所以現在所說的「柔軟繒纊」，不只是上面搭著的東西，即使下面鋪著的，坐的東西也是一樣，用很高貴的絲、棉、綢緞等等，甚至用金線去織等等，織起來之後，這樣非常柔軟，「以為茵褥」來鋪疊，這是一項很好的譬喻，譬喻我們所住的地方，或者是所坐的境界，都是非常舒服，這就像我們說用草，草蓆來鋪，將它鋪得這樣軟軟的，坐起來很舒服。

卻是佛陀他是用這樣來譬喻，不是用草，是用世間一切最高貴的織物，以及金、銀等等來完成它，最高貴的東西，讓它能夠這樣很柔軟，這是表示佛的心，是超越了人間一切的物質。那種超越人間父子親的愛，又再超越，那種非常柔和的覺悟，覺悟之後，無限量的愛來付出給眾生，讓眾生能夠很平安，而且能夠接受法，把法用在我們的日常生活中，時時能夠輕安自在。所以這「繒帛纊絮」，也是譬喻我們的思惟修定。

繒帛纊絮
茵褥重席
喻思惟修定自在
故云柔軟
以妙冠麤
如細氎覆上
意顯種種行
並即實相

我們在修行，人心要專，我們要定，時時生活中不離禪，坐，坐得很自在，走，也走得很自在，一切就是感覺非常柔和善順。

「以妙冠麤」。妙，很微妙，涵蓋過了那個粗。世間的物質再好，都是粗相的東西，但是佛陀用很細膩的妙法，來給我們身心受用。所以「如細氎覆上」，像很柔軟的毯子，很綿、很美、很細軟的毯子覆在那上面。佛陀用種種的方法，化粗為妙，這樣讓我們懂得接受修行，這就是真實法，讓我們能夠輕安自在，所以說「柔軟」。

「上妙細氎，價值千億，鮮白淨潔，以覆其上。」過去瞭解「真空」，但是現在佛陀要讓我們知道，空中有妙有，所以叫做「妙冠麤」，將這個妙破除了，眾生粗相的執著。

上妙細氎
價值千億
鮮白淨潔
以覆其上：
以妙冠麤
如細氎覆上
意顯清淨靜思修
是即真實相

所以「如細氎覆上」，就是像毯子很美、很綿，這件毯子讓我們坐得很舒服，這就像我們的心輕安自在，讓我們時時，心沒有粗重的煩惱，時時都很清淨，入靜思修的境界，這就是真實法。

毯子，這個「氎」，那就是白色的絲，用白色的絲，這樣很柔、很高級的，仔細地織，織上了妙細氎，它有六種的表達。

氎：白色絲織布
上妙細氎具六德：
一、神用無方名上妙
二、微密難知名細
三、積功累行名氎
四、超過一切世禪
    神德難思
    名價值千億
五、自性清淨名鮮白
六、體離二障名淨潔

六種的表達，第一種是用「神用無方名上妙」。「神用無方」意思就是說，我們能夠接受到這個法，我們的精神開啟開闊，我們的心真實收入這個法來，法的受用是無邊際，所以因為這樣，叫做「上妙」。

這個，第二是「微密難知名為細」。這個法是非常的妙，妙得很微細，我們的眼睛看不到，只能我們能夠神會，無法言說。

第三那就是「積功累行名為氎」。我們就要一條一條，一直編，一直織，不斷累積，就像我們在積功德一樣，要一條一條將它完成起來，再一條一條一直編下去，這就是「積功累行」。

第四，就是超過一切，世間所說的禪，其實，這「神德難思，名價值千億」。意思就說這個東西很有價值。這個價值，我們說修行坐禪，其實已經超越了世間人說坐禪，這個禪思。其實，禪就是，在我們的德行如何修，在日常生活中，生活與禪會合，不是一般人，世間所說的坐禪，必定要去身體力行。

第五「自性清淨名鮮白」。我們的本性真如，真如本性是不染塵，就是很清淨。

第六「體離二障名淨潔」。我們的身體不受二種障礙（煩惱障、所知障），我們的身心要永遠保持，不論外界是什麼樣的境界，我們還是永遠保持著這念心，才能夠突破二障。

我們能夠從這個身、心，接受了佛法，我們信伏，將我們的心淨潔，我們能夠回歸真如本性不染塵，讓我們很輕安，這就是真實的佛法。


所以，希望大家用這個法。看起來是無形，收入我們的心，做出去，我們的感受，就像這樣這麼莊嚴的東西，在我們的內心，讓我們受用。所以我們人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Make Boundless Vows With Clear, Tranquil Minds (靜寂清澄志無疆)
Date:September.29. 2015

“Uphold wisdom and exercise loving-kindness; awaken both compassion and wisdom. Sentient beings train themselves with faith for their minds to be cleansed. Their intrinsic nature of True Suchness is untainted by dust. With minds clear and tranquil, their vows are without boundaries.”

We constantly say that the purpose of spiritual practice is to [change] our habitual tendencies. When it comes to our habitual tendencies, we must quickly eliminate bad habits, and we must develop good ones. When we see people, we must speak to them gently. As we earnestly take the Dharma to heart, in addition to giving away worldly possessions, we also need to give to other people the Dharma that we have obtained. By giving material things, the Dharma and soft and gentle words, in those ways, we are truly “upholding wisdom and exercising loving-kindness.”
By doing so, on the one hand we create blessings, and on the other we establish good affinities. This is wisdom and compassion. So, “Uphold wisdom and exercise loving-kindness; awaken both compassion and wisdom.” We awaken the compassion that everyone has, that universal compassion, and we exercise wisdom to understand right and wrong in the world.
As we help people and relieve suffering, we must work to do so respectfully so that the people that we have helped and relieved feel that they have been respected. This shows both compassion and wisdom.
Therefore, even when we are doing good deeds, we need to be very meticulous and pay attention to details. Only by cultivating ourselves and helping others can we reach the state where “Sentient beings train themselves with faith for their minds to be cleansed.” The Buddha comes here to teach the Dharma. Sentient beings must train themselves with faith so that they can eliminate their afflictions and ignorance. Only by eliminating afflictions and ignorance can we cleanse our minds and return to our nature of True Suchness. We must protect this pure nature and especially remember that, every day in whatever we say or do, we must always take good care of our minds. If we take good care of our minds, naturally, everything we say will be truthful and gentle, thus we will earn people’s trust.
We must be mindful of such things. If our minds are gentle, naturally everything we do will bring people happiness. Then we will not cause problems for ourselves. By making other people happy, we will not stir up afflictions. If our actions make people unhappy, we are creating afflictions for ourselves.
So, “[Our] intrinsic nature of True Suchness is untainted by dust.” I constantly say we must form great aspirations. Great aspirations are vast and boundless, the way the universe is boundless. The universe is extremely vast, and its state is very tranquil and clear. Thus we must return to our nature of True Suchness and be one with that tranquil and clear state. After eliminating our afflictions, our minds will be untainted by dust. When we are focused on our mission, we will make great vows. “I vow to deliver countless sentient beings.” Becoming one with the Buddha’s mind and transforming all sentient beings are the aspirations we should all have.
This was also how past Buddhas engaged in spiritual practice. The Buddha, while in City of the House of Kings, said that as we engage in spiritual practice, we must be able to withstand hardships in order to save and transform sentient beings. He told a story about how, infinite kalpas ago, there was a king who led his people, and the people were very obedient. The king continuously had one hope;he wanted find a way to help everyone, as they go through their lives and experience illness, aging and death, to remain peaceful and at ease.
One day, the king told his ministers," I am seeking a teaching. I need a person to teach me how to remain peaceful and at ease as I go through birth, aging, illness and death so that I can share that teaching with my people. I am willing to give everything I have for this". The king wrote a notice standing this. As this message spread, a spiritual practitioner appeared.
This spiritual practitioner asked, " Do you realize how much hard work I have put into my spiritual cultivation to understand the ways of cyclic existence? And now you think it is so easy that if I explain it to you, you will be able to understand.If that were so, it would be too easy".
The king asked, " What can I do to prove to you my sincere aspirations to give? " The spiritual practioner said, " Since you ask that, I only have one request. Let us see if you can fulfill it. If you have 1000 nails hammered into your body, I will explain this teaching to you". The King thought, " If I have 1000 nails hammered into my body, I will probably die. However, by sacrificing my own life, my people will be able to receive the teachings about how to be at ease in living and dying. Therefore, I'm willing to do it."
So, the king said, " If this is the case, then you have to give me the teachings first. While there is still a breath of life in me, I want to hear the Dharma".
So this spiritual practitional said, " Life is inherently impermanent; but the Dharma does not arise or cease," but then he stopped and said, " If I finish giving this teaching, you majesty may refuse to have the nails hammered into your body.This is half of the verse, I will save the rest for later". The king thought about how life is impermanent and how the Dharma does not arise or crease. How can one achieve a state of state of non-arising? In order to hear the rest the teachings, the king said, " Very well, I will hammer the nails into my body right now. With seven days, 1000 nails will be hammered into my body. You also need to fully expound this teaching."
Within these seven days, they hammered 1000 nails [into his body]. The people all felt very reluctant. " Why did the king have to do this? As long as the king is alive, our lives are blessed. So why is the king doing this? " This king told them, " What I want is for everyone to have everlasting peace. I want everyone to feel at ease in body and mind and to understand cyclic existence so they do not feel anxious about it. For the sake of attaining this Dharma, I am willing for nails to be diven into my body. I have no regrets or affictions over this." Each day as the nails were hammered in, he experienced a sence of happiness.
By the seventh day, even Indra, a heavenly lord, was moved and quickly came to the king " Your majesty, aren't you suffering? Do you regret what you have done? " The king repired, " I certatainly do not regret this. Not only do I not feel regret, I feel very joyous". The heavenly lord asked again, " How can you prove you are joyous? " This was already the seventh day.
The king said, " The most sincere expression of the sense of joy I have is the fact that I am still peaceful and at ease even at the end of these seven days."
Shortly after he said this, all the nails suddenly fell out of his body, leaving no marks at all. His people saw this, and even Indra was moved. What about that spiritual practitioner? Where did he go? He had run away, and nobody knew where he was.
This is the story The Buddha said, " I was this king in one of my past lives as I engaged in spiritual practice. I did this in order to awaken sentient beings' loving-kindness so that they would exercise both compassion and wisdom".
Therefore, to learn the Buddha's Way, don't we need to be very focused? Though it was painful to have 1000  nails hammered into his body, the king maintained [his awareness] that, though it hurt, it would pass very quickly. He faced the pain peacefully and with ease. This was his process of seeking the Dharma.

Previously we discussed the passage, " Rallings and poles encircled them. They were strung with golden cord, and nets of pearls were spread upon the top. Many golden tassels were hanging everywhere, and many multi- coinred ornaments were wrapped all around them."    

When the king opened the door to compassion and wisdom, it was like [opening up] that net of pearls strung up with golden cords. When this net is spread out, it helps people feel very safe. There are many doors to compassion, all we need to do is mindfully give to others. How can we inspire people? How can we help people living in a safe place experience the True Dharma?

The next sutra passage states, “Soft, fine silks were used to provide a cushion. Elegant and exquisite fabrics valued in the millions, immaculate and pristine, were used as coverings”.

These carts were very magnificent and covered with so many precious things. Look at how “Soft, fine silks were used to provide a cushion”. These cushions were made of silk, hemp, cotton and colored threads, materials of the highest quality, sewn together with golden wires, golden cords, etc. these types of colored threads are very precious and are woven into silks.

Soft, fine silks were used to provide a cushion: Silk, hemp, cotton and colored threads, golden wires and other objects, were all woven together into golden and colored strands. These were very precious fabrics. The earlier passages stated, “[The cart was] spread with elegant mats”. Now it speaks of soft, fine silks being used to provide a cushion. This is like being seated on a cushion of grass when sitting upon the ground.

An earlier prose passage states, “[The cart was] spread with elegant mats”. Very soft and thick materials were stacked on top of each other. So, these “soft, fine silks” we are speaking of did not just apply to what hung above, but to what was below as well. Even what people sat on was also made from precious silk, made from precious silk, cotton and other fabrics. Gold threads were eve used to sew them together. These woven fabrics were very soft. They were “used to provide a cushion”. This is a good analogy for how what we are sitting on, or the state in which we are sitting, is very comfortable. This is like what we do with grass or a grass mat to create a soft padding to make something soft and comfortable to sit on.
But the Buddha did not use grass in His analogy; He used the most precious fabrics in the world, sewn together with gold and sliver. These most precious materials ensure that [the cushion] will be very soft. This shows that the Buddha’s mind transcends all the material things in the world. It also transcends the love between a worldly father and his children. It transcends everything His enlightenment made Him very gentle and soft. After His enlightenment, He gave to sentient beings with limitless love to help sentient beings live peacefully and be able to accept the Dharma. If we apply the Dharma in our daily living, we will always be peaceful and at ease.
So, “Silk stuffed with cotton wadding” is an analogy [for the freedom and ease] that comes from contemplation and practice of Samadhi.

Silk stuffed with cotton wadding was used to make cushions and piled-up mats. This is an analogy for the freedom and ease that come from contemplation and practice of Samadhi. Thus it is said to e soft. The wondrous covers the crude, like an elegant covering of fin cloth. This means He revealed many kinds of practices, which are all ultimate reality.

When we are engaged in spiritual practice, our minds must be focused and in Samadhi. At all times, we must be in a state of Zen. When we sit, we must sit with a sense of ease. When we walk, we must walk with a sense of ease. In this way, the feeling will be one of gentleness and harmony. “The wondrous covers the coarse”. Something intricate and wondrous can be used to cover something coarse. No matter how good material things are, they still have a coarse appearance. However, the Buddha gave us very fine and delicate wondrous Dharma that is applicable to body and mind “like an elegant covering of fine cloth”. This is like when a soft, beautiful and fine blanket is placed over something.
The Buddha used various types of methods to transform the coarse into the wondrous. This helps us accept that we must practice. This is the True Dharma, which helps us feel peaceful and at ease. Therefore, it is said to be “soft”.

“Elegant and exquisite fabrics valued in the millions, immaculate and pristine, were used as coverings.” He had helped us to understand “true emptiness.” Now, He wanted to help us understand that in emptiness there is wondrous existence. Thus, “The wondrous covers the crude.” The wondrous is used to break through sentient beings’ attachment to coarse appearances. “Like an elegant covering of fine cloth refer to blankets that are beautiful and soft.” These blankets are very comfortable to sit on; this is like how we feel peaceful and at ease. This helps our minds to remain free of coarse and serious afflictions and to always be clean, in a state of “pure and still contemplation.” This is the True Dharma.

The fabric of this blanket is made of white silk. Being made of white silk, it is soft and of high quality. Through meticulous weaving, elegant and exquisite fabrics are produced. This represents six things.

Fabrics: White silk cloth Elegant and exquisite fabrics express the Six Virtues:
1). “Elegant” means unobstructed spiritual powers.
2). “Exquisite” means intricate, hard to understand.
3) “Fabrics” are the merit accumulated in practice.
4). By transcending all worldly meditation, His spiritual virtues are hard to conceive of. This is what is meant by “valued in the millions”.
5) “Immaculate” means our intrinsic nature is pure.
6). “Pristine” means our bodies are free from the two hindrances.

Among the six things represented, the first is that “Elegant’ means unobstructed spiritual powers.” Unobstructed spiritual powers means that once we are able to accept this Dharma, our spirit will open us and become spacious. Once we actually take the Dharma to heart, we can apply it without boundaries. Because of this, it is called “elegant.”
The second is that “Exquisite’ means intricate, hard to understand.” This Dharma is wondrous in subtle and intricate ways. We cannot see it with our eyes. We can only experience it with our minds; it cannot be fully described in words.
The third is that “Fabrics’ are the merit accumulated in practice.” We need to continue to weave and sew blanket after blanket so that they accumulate, just like we accumulate merits. As we complete blanket after blanket, weaving one after another, they are like “merits accumulated in practice.” The fourth is transcending all worldly meditation. In fact, “His spiritual virtues are hard to conceive of. This is what valued in the millions’ means.” It means this thing is very valuable. People talk about meditating as part of spiritual practice, but this value actually transcend what most people in this world call meditation, which is sitting in meditation. In fact, meditation is a way of cultivating virtues.
In our daily living, we can do everything in a meditative state, not only while we are sitting in meditation, which is what most people think of. We must put the teachings into practice.
The fifth is that “Immaculate’ means our intrinsic nature is pure.” Our intrinsic nature of True Suchness, our true nature, is untainted by dust It is very clean.
The sixth is that “Pristine” means our bodies are free from the two hindrances. Our bodies will not be affected by the two kinds of hindrances.Our bodies and minds must always retain [their pure state]. Regardless of our external conditions, we must always maintain this state of mind in order to break through the two hindrances. We need to, with body and mind, accept the Buddha-Dharma. When we train ourselves with faith, we can cleanses our minds and return to our pure nature of True Suchness, which is untainted by dust. This will bring us peace of mind. This is the true Buddha-Dharma.
So, I hope everyone will make use of the Dharma It is intangible, but we can take it to heart and manifest it in our actions to fully experience it. The Dharma is a magnificent thing that we can take to heart and make use of. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20151028 - 自覺利他續慧命 Living Out the Value of Our Life Through Benefiting Others

自覺利他續慧命
Living Out the Value of Our Life Through Benefiting Others


晨鐘薰法除無明
效法父志膚苦難
就地取材濟有情
自覺利他續慧命

慈濟在宏都拉斯，為水患受災戶，興建大愛村。尤其，也幫助居民穩定生活，提供以工代賑­，製作空心磚，做為大愛屋建材。從去年到今年，大愛村施工陸續進行。今天志工早會，證­嚴上人感恩當地慈濟志工的付出，當中包含親子之間，愛的傳承。

從一間大愛屋，看價值。2011年，一連串水災，慈濟在宏都拉斯展開圓屋計畫。

這是秋省，馬可比雅市，夢哈娜村。160戶大愛屋，2014年完工。宏都拉斯慈濟志工­張鴻才，帶動以工代賑，開設製磚工磚，讓村民有份工作，也做為大愛屋建材。

宏都拉斯志工 伊梵(2014年)：「我們需要工作，所以就成為了我們大家的夢想。」

宏都拉斯慈濟志工 張鴻才(2014年)：「我對磚頭工廠真正的期望，是我們的產品能幫助人們，建造更多­的大愛屋。」

今年，以工代賑，也繼續落實在，秋市。大愛村第一期工程，42戶入住。揮別塑膠布的生­活，每個人都努力的蓋自己的家。

而看著爸爸付出而長大，張鴻才的兒子，張佑勤。2011年，這鏡頭補捉到，他照顧一名­老婦人。當年他21歲，一老一小的相遇，深深刻下印記。

宏都拉斯慈濟志工 張鴻才(2011年)：「他心很軟他心很軟的，跟老爸一樣。」

張鴻才的兒子 張佑勤(2013年)：「我很尊重我爸爸，覺得我爸爸的心很柔軟，很喜歡幫助別人，我­都是從他身上學來的。」

從1998年的颶風災害，到如今，大愛村在宏都拉斯矗立，這分情，不變。這分心，不減­。

安下這一念心，貧窮苦難人我們去付出，用自己能做到的力量為人世間付出。

【靜思妙蓮華】20150928 - 根異教殊秉慧運智 - 第662集 Differing Capabilities Require Different Teachings

20150928《靜思妙蓮華》根異教殊秉慧運智(第662集)
（法華經•譬喻品第三）

⊙「三界眾生隨業而轉，帶業來生苦多樂少；一極正覺用慈施悲，根異教殊秉慧運智。」
⊙「長者大富，庫藏眾多，金銀琉璃，硨磲碼瑙，以眾寶物，造諸大車，莊校嚴飾。」《法華經譬喻品第三》
⊙「周匝欄楯，四面懸鈴，金繩交絡，真珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」《法華經譬喻品第三》
⊙周匝欄楯：圍繞一周，欄干之橫木謂之欄，豎木謂之楯。
⊙周匝欄楯，四面懸鈴：鈴懸高處，隨風聲響，警示人心。
⊙珍貴寶物交織，金繩交絡，喻慈門非一。猶如網孔，一一孔中，皆如一一真珠，如眾慈悲門多並施。
⊙金華諸纓處處垂下：長行文但云垂諸華纓，只是令視覺眼見者欣悅。今云處處垂下，乃是身心感觸，明眾機遍悅。
⊙眾綵雜飾，周匝圍繞：眾彩絲織，並有金翠珠玉串結裝飾物。眾綵雜飾，喻垂化之處，設教應化隨機。
⊙周匝圍繞，喻攝物之宜，無所闕少。

【證嚴上人開示】

「三界眾生隨業而轉，帶業來生苦多樂少；一極正覺用慈施悲，根異教殊秉慧運智。」

三界眾生隨業而轉
帶業來生苦多樂少
一極正覺用慈施悲
根異教殊秉慧運智

我們三界眾生隨業轉。確實，人生世間，人人的心地這種心靈三界，因為無明起惑、造業，所以「隨業而轉」。眾生心無定性，現在發一念心，虔誠、歡喜，發心受教，這都是很歡喜的事情。卻是，因為我們向來的習氣，那就是無明還未去除，周圍環境是聲、是色等等，很容易來誘惑我們的心，已經發起的心，很快就受煩惱無明，又將我們轉過去了，轉好念為無明、貪念。這就是我們在三界中的眾生，光是一念心，就固守不住，隨著業這樣團團轉。

我們現在周圍都是善知識，我們現在聽聞佛法，我們有這個環境條件去身體力行，我們還有一個健康的身體，這個時候，我們有遇到這樣這麼好的因緣，我們豈能再，心又受煩惱境界所轉嗎？不行！我們一定心要定。

既聞法，我們要及時把握；既行道，方向不要偏差，才不會又再懵懵懂懂，再帶業來生。若再帶業來生，等到後世，那就是真正苦多樂少。

我們「一極正覺，用慈施悲」。「一極正覺」，就是一真實至極之道，也是至理不二之道。至理是不二，道理是一項，不要讓它偏差了。

一極的正覺，「極」就是極頂，至高無上，無上正等正覺。這我們誦經不是常常念到嗎？「阿耨多羅三藐三菩提」，那就是「無上正等正覺」的意思，這就是我們大覺悟了。我們若能在這條道路，一心向前走，一直接近佛的境界，那種「一極正覺」，到這個環境，自然我們的心地就是「用慈施悲」。

不論是什麼樣的眾生，什麼樣的形體，只要他有生命，我們就是要，疼惜、尊重他的生命，那分的愛。但是，眾生苦難偏多，用什麼方法，讓他能夠脫離苦難，來造福眾生界呢？這全都要用慈。眾生有了苦難，我們更要再施悲，要付出、付出。這種「用慈施悲」，這才是我們真正的大生命，大生命真的就是真法道理，這叫做「一極正覺」。我們若真正，我們能夠覺悟到天地一體，自然我們就無緣大慈，同體大悲，這是諸佛菩薩的境界了。

所以「根異教殊，秉慧運智」。我們必定要開闊心，所有的眾生視同一體，所以，我們這時候，對這些萬物，我們只能如何保護牠。我們在說法，是不是聽得懂呢？也無法一一為牠們，如何說法、施教，但是人類就可了。卻是，各人各種的根機都不同，所以因為「根異」，所以就要「教殊」，用種種的方法。

佛法，除了愛人，還愛一切物命；除了談今生，還有來世，同時還能延伸，過去、過去無量劫以前。那「因核果海」，很多的道理，因緣果報，都包含在佛法之中。

所以說，佛法除了能夠教導我們，今生此世很多的道理以外，還是要教我們未來如何的來生，讓我們明明、清清楚楚，這實在是「秉慧運智」。這種除了「用慈施悲」，還要秉慧用智，這就是我們要追求的法。

人生若能夠接受到佛法，眾生帶業來人間受很多的苦難，有了這樣的法，有人能夠接受，能夠將這個法普遍人間，就像我們臺灣的米糧，能運到非洲去，幫助貧困的人。現在，臺灣的米，已經牽出了很深的情。

在二００三年，第一次我們的米運到南非去，讓怹們去發放，尤其是他們在發米，就是這樣想：「他們平時都是吃玉米粉，吃玉米，所以擔心白米他們不會吃，或者是不愛吃、不想要吃。」我們慈濟人就去現場，去現場起爐灶，在那裡教他們，這米就要這樣洗，就要用水這樣煮。在當場，在發放的現場，煮給他們看，煮給他們吃。他們吃了，說：「原來這叫做白米！」

最近這幾年來，潘居士就帶著，南非這一群已經訓練好的，做得很歡喜的志工，開始向北走，那就是史瓦濟蘭、莫三比克，他們開始這樣走進去。同樣的，賴索托也是十多年了，還有這幾年來的辛巴威。臺灣的米到達了，啟發了他們的愛心，一群一群的愛，開始他們散播在他們的當地，更苦難的人，他們不斷不斷去做互相的幫忙。運用了佛法的道理，「一極正覺」這種的道理，去「用慈施悲」，開啟他們的心靈財富，帶出了傳授這種愛的理念，啟開他們懂得如何去教人。

用他們相同的語系，語系，不同的語言，我們去教育他們，用他們的語言，去教育他們當地苦難人。所以「根異教殊」，不一樣的根機、不一樣的環境，我們就要用不一樣環境的語言，去如何「秉慧運智」。

長者大富
庫藏眾多
金銀琉璃
硨磲碼瑙
以眾寶物
造諸大車
莊校嚴飾
《法華經譬喻品第三》

我們前面說過了「長者大富」。長者譬喻佛，這個大富就是法，無量無邊際的法，進入大覺智慧海中，所以叫做「大富」。「庫藏眾多，金銀琉璃，硨磲碼瑙」，這全都是寶物。「以眾寶物，造諸大車」，車子全都是用寶物所造作起來，所以非常裝校，就是很莊嚴。

下面再說，「周匝欄楯，四面懸鈴，金繩交絡，珍珠羅網，張施其上，金華諸纓，處處垂下，眾綵雜飾，周匝圍繞。」

周匝欄楯
四面懸鈴
金繩交絡
真珠羅網
張施其上
金華諸纓
處處垂下
眾綵雜飾
周匝圍繞
《法華經譬喻品第三》

這段(經)文，要表達出，很多的寶物會集在一起，來裝嚴這車輛，因為三車，尤其是大白牛車，裡面那種的豐富，這是要表達這樣。

所以「周匝欄楯」。「周匝」就是圍繞的意思。周圍這樣將它，包含(包圍)起來，那輛車的外圍，它還有欄杆很多。這個欄杆，橫的木頭就是欄，欄杆，直的木頭叫做楯。

周匝欄楯：
圍繞一周
欄干之橫木
謂之欄
豎木謂之楯

這樣車子就能裝載很多寶物，保護著那個寶物安全，所以「周匝欄楯」。

周匝欄楯
四面懸鈴：
鈴懸高處
隨風聲響
警示人心

不只是這輛車的周圍，有安全的欄杆，還有鈴，那個鈴，懸掛在高處，鈴若是風吹就有聲音，那種的鈴聲隨風響，這就是在警示人的心。

下面(經文)說「金繩交絡，真珠羅網。」這個地方，所說的就是「珍貴寶物交織」，用這寶金的繩子，這樣細細編起來，所以「金繩交絡」，是金的東西，這樣細細將它編，編成像整件的網子一樣，這樣編起來。

珍貴寶物交織
金繩交絡
喻慈門非一
猶如網孔
一一孔中
皆如一一真珠
如眾慈悲門多並施

這就是譬喻，譬喻「慈門非一」。就是說，我們要開啟了，慈悲的心門，不是只開一道，就「猶如網孔」，像金繩這樣，編織起來的網子一樣，那網子就是一孔一孔密密麻麻，都是一孔一孔。所以「猶如網孔」，所以「一一孔中，皆如一一真珠」，每一張網都串有珍珠，珍珠就是要有洞，用金線這樣穿過珍珠的洞，用珍珠編起來，這網子還是有孔，所以，一一珍珠像眾慈悲門多。所以，我們慈悲，要開很多種的方便門，我們的目的就是要淨化人心。但是苦難的眾生，你要去找因緣，這樣先給他們安全感，先給他們物的布施，然後才給他們無畏施，後來的法施，無不都是用慈悲的方法。

所以說，「金繩交絡，真珠羅網，張施其上」，是表示慈悲要用什麼方法，像網這樣完全普遍，全部給大家得到安全、平安，去普施這個法，這就是這樣的譬喻。

「金華諸纓，處處垂下」。這我們前面的長行文，也有說到「垂諸華纓」，大家應該記得，那車還有很多，像門簾一樣會垂下來，莊嚴的花與瓔絡，編成如珠簾一樣，現在是「處處垂下」，那就不只是像門簾、珠簾，不只是這樣，它是整張網，讓這輛車能夠很安全，所以「處處垂下」，就是很安全，這樣將它固定下來，這就是「身心感觸」。

金華諸纓處處垂下：
長行文
但云垂諸華纓
只是令
視覺眼見者欣悅
今云處處垂下
乃是身心感觸
明眾機遍悅

這就是整個這樣，全都將它遮起來，讓我們能夠很安全的感覺，這是「眾機遍悅」的意思，讓大家安穩，讓大家歡喜。

所以「眾綵雜飾，周匝圍繞」。眾綵雜色，這種「眾綵」，那就是用種種的絲、棉、或者是麻等等，這樣將它編織起來，不同的彩色，五色的彩線這樣編織起來，這個編織，還有「金翠珠玉」，將它串結起來，「雜」就是，各種各種的珠、玉等等，這樣將它裝飾起來，所以叫做「眾綵雜飾，周匝圍繞」。

眾綵雜飾
周匝圍繞：
眾彩絲織
並有金翠珠玉
串結裝飾物
眾綵雜飾
喻垂化之處
設教應化隨機

這種「垂化」就是譬喻，譬喻佛陀來人間垂化，隨眾生的根機設教應化，隨我們的根機。所以「周匝圍繞」，希望天地宇宙之間，這個法都能展現在不同的國土、不同的環境、不一樣的眾生，全都能夠攝受，這叫做「垂化」。

周匝圍繞
喻攝物之宜
無所闕少

這種「周匝圍繞」，就是譬喻「攝物之宜」，攝物之宜，是要如何將它包含下，那個方便法，「宜」就是方便。這個方便法，如何讓(眾生)能完全攝受。「無所闕少」，法很豐富。不論你是什麼根機，他都能夠普被，所以的根機，大、小根機都能普被得到。

所以，我們學佛，應該要時時用心，用在我們日常生活中。佛陀來人間，就只為了要如何，讓眾生的心門打得開，接受了這個真理。將這個真理入心，人人的心，道道皆通，哪一條路都走得通，不會被它迷失了，能夠很安全，我們不會再造業。

凡夫是帶業來去，諸佛菩薩是乘願而來。所以，我們必定要了解，這個帶業的原因在哪裡？那就是我們一念迷了，煩惱生了，造作很多的惑、業，所以才會在這個人間苦多樂少，很多事情無可奈何。

無形中，我們過去生，可能有與人家結了不好的緣，現在怎麼做，還是同樣還是有，還有少數的人批評，這不對、那不對。明明是對，他不了解就要說不對，這有理說不通。只好我們：「唉呀，因為過去的因啊、緣啊，所以由他去！」想辦法如何讓他理解，再度他來。有煩惱的，由他去，再來設法如何度他來，這就是我們要用心。善解

無上正等正覺，佛陀的教法，無不都是要普遍給我們眾生，我們應該用心地用它，用在人群中。人群有這麼多苦難，我們要如何「用慈施悲」，「秉慧運智」，這很重要。

「運慈施悲，秉慧用智」，如何普及人間，人人互相如諸交羅幔一樣，像金線串珍珠編出網來，一顆編過一顆，就像慈悲的門，這樣都統統有孔，能夠讓人人受用，透明看得出去，又能很安全，這就是佛法，所以要人人時時多用心。

Explanations by Master Cheng-Yan
Subject: Differing Capabilities Require Different Teachings (根異教殊秉慧運智)
Date:September.28. 2015

“Sentient beings of the Three Realms are driven by karma. They bring karma with them at birth and experience much suffering and little joy. With ultimate, unsurpassed enlightenment, we apply loving-kindness and exercise compassion. Differing capabilities need different teachings, so impartial and discerning wisdom are both used.”

We sentient beings of the Three Realms are driven by karma. Indeed, as we live in this world, in our minds, in the Three Realms of our minds, ignorance leads us to give rise to delusions and create karma. So, we “are driven by karma.” The minds of sentient beings are never settled. We may form an aspiration now, vowing to accept the teachings with reverence and joy. This is a very joyful matter. However, due to our habitual tendencies, the ignorance we have not yet eliminated, the sounds, forms, etc. in our surroundings can easily tempt us [to go astray]. That aspiration we formed can be quickly influenced by afflictions and ignorance so that we are driven in a different direction. Wholesome thoughts can become ignorant and desirous ones. This is because we are in the Three Realms. We cannot even hold firm to a single aspiration and are led in circles by our karma.
Right now, everyone around us is a virtuous friend. Right now, we are learning the Dharma and are in an environment where we can practice it. Moreover, we have a healthy body. At this time, we have already encountered such wonderful causes and conditions. Can we allow our minds to be turned around by afflictions or challenges? We must not. Our minds must be unwavering.
Since we are learning the Dharma, we must seize every moment [to practice]. And since we are walking the path, we must not deviate from our course. Only then can we avoid becoming confused again and bring [bad] karma into our future life. If we bring [bad] karma into future lifetimes, there will indeed be much suffering and little joy.
“With ultimate, unsurpassed enlightenment, we exercise loving-kindness and give compassion.” “Ultimate, unsurpassed enlightenment” is [reached from] the ultimate and universal path, the path of the ultimate, singular principle. The ultimate principle is non-dual; there is only the one truth, and we must not deviate from it.
In “ultimate, unsurpassed enlightenment,” “unsurpassed” means supreme, a supreme, universal and perfect enlightenment. When we recite sutras, don’t we often chant “Anuttara-samyak-sambodhi”? It means supreme, universal, perfect enlightenment. We can attain this great awakening.
If we can wholeheartedly advance on this path, we will continue to draw near the state of Buddhahood, that of “ultimate, surpassed enlightenment.” Once we reach that state, naturally our hearts will “apply loving-kindness and exercise compassion.”
Regardless of the kind of living being, regardless of their appearance, as long as they are alive, we must cherish and respect their life. We have that kind of love, but sentient beings face much suffering. What methods can we use to help them escape that suffering? To bring blessings to all sentient beings, we must apply loving-kindness. When sentient beings are suffering, we must exercise our compassion and give of ourselves to help others.
To “apply loving-kindness and exercise compassion” is to live a truly great life. A great life is one that follows the principles of true Dharma. This is “ultimate, unsurpassed enlightenment.”
If we can truly awaken to how we are one with this world, we will be able to achieve “unconditional loving-kindness” and “universal compassion”.This is the sate of all Buddhas and Bodhisattvas.
“Differing capabilities need different teachings, so impartial and discerning wisdom are both used.”
We must broaden our minds and see how all sentient beings are connected.Right now, when we encounter all of these beings, all we can do is try to protect them.
If we tried to give them teachings, would they be able to understand us?
We cannot expound Dharma and give teachings for each kind of being, but we can do this for humans.
Still each person has different capabilities and conditions.It is because of “differing capabilities” that people need “different teachings”.Thus various methods are used.
The Buddha-Dharma, in addition to teaching us to love people, also teaches us to loves all forms of life.In addition to talking about this lifetime, it also talks about future lifetimes.At the same time, it also extends back into countless past kalpas, to show how, “A seed contains an ocean of fruits.”
Many truths, including the law of karma, are encompassed in the Buddha-Dharma.So it is said that the Buddha-Dharma, in addition to teaching us many principles about living in this lifetime, also teaches us how to shape our future lifetimes.It helps us develop clear understanding.In this way, “impartial and discerning wisdom are both used”.
In addition to “applying loving-kindness and exercising compassion,” we must use impartial and discerning wisdom.This is the Dharma that we must seek.
In this life we are able to accept the Dharma.Because of the karma we sentient beings brought, we face so much suffering.If we encounter the Dharma and can take it to heart, we can spread it throughout this world.
For instance we transport rice from Taiwan to Africa to help those living in poverty.By now, the rice from Taiwan has already help to establish deep affection for Taiwan.
In 2003, for the first time, we transported rice to South Africa for our volunteers to distribute.When we were distributing the rice, we worried, “Since they usually eat cornmeal and corn, they may not want to eat white rice or may not enjoy eating it.”
So, Tzu Chi Volunteers at the distribution site set up stoves and taught them.“This is how to wash the rice. This is how you cook it with water.”At the distribution site, we cooked some to show them and let them try it.
After [the aid recipients] ate it, they said, “So, this is white rice.”
In recent years, Under Mr. Michael Pan’s leadership, these well-trained South African Bodhisattvas have been happily volunteering.They recently began heading north into Swaziland and Mozambique to begin helping people in those countries.
They have also been in Lesotho for more than a decade and Zimbabwe over these last few years.
The arrival of rice from Taiwan has awakened the love in their hearts; group after group went out to spread that love in their local community to people who faced worse suffering.They unceasingly work to help each other.Using the principles of the Buddha-Dharma, of “ultimate, unsurpassed enlightenment,” they “apply living-kindness, “which has unlocked the spiritual wealth inside them.They are led to spread this loving ideal and are inspired to go train others.They can use their common language, or different languages in the same family, to teach in a language others understand.
Volunteers used the local language to teach the local people who were suffering.
Thus, “Differing capabilities need different teachings.”
For different capabilities and different environments, we have to use different languages to find a way “[to use both]” impartial and discerning wisdom.

We previously mentioned that, “The elder had great wealth.”The elder is an analogy for the Buddha and great wealth an analogy for the Dharma.
The Boundless, limitless Dharma is taken into the ocean of enlightened wisdom.It is called “great wealth”. “His storehouse was filled with gold, silver, crystal, mother-of-peal and carnelian”.These are all precious objects.“With these many precious objects, he created these great carts.”The carts were all created with precious objects, so they were magnificently adorned; they were really magnificent.

The next passage states, “Railings and poles encircled them, and bells hung on all four sides. They were strung with golden cords, and nets of peals were spread upon the top. Many golden tassels were hanging everywhere, and many multi-colored ornaments were wrapped all around them”

This sutra passage expresses how many precious objects had been gathered to adorn these carts. The three carts, particularly the great ox-cart, contained an abundance of objects. This is what the passage expresses.

So, “Railings and poles encircled them”. “Encircle” means to surround or form a complete circle around something. The outer edges of the cart were made up of many railings. Horizontal wooden pieces are called railings, while the upright pieces are called poles.These carts could transport many precious objects and keep these treasures safe.

So, “Railings and poles encircled them, and bells hung on all four sides”. The carts were not only encircled with railings that provided safety but also bells. The bells were hung up high. When the wind blew, the bells would sound. They would chime with the blowing of the wind. This was a warning to people.

Next, it states, “They were strung with golden cords, and nets of pearls were spread upon the top”. Here, the sutra is talking about how, “The precious treasures were woven together”.
The precious golden cords were carefully woven together. Thus, “They were strung with golden cords” means that golden cords were delicately woven into an entire net.

The precious treasures were woven together; they were strung with golden cords. This is an analogy for how the door of compassion is not singular, just like the openings of a net. In each of the openings, a pearl is strung up; just as the many doors of compassion can all be used together.

This is an analogy for how “The door of compassion is not singular”. This is to say that when we open the door of compassion, we are not just opening one door; it is “just like the opening of net”. This refers to the net that is woven together with golden cords. The openings of this net are densely spaced and packed together. So, it is “just like the openings of a net. In each of the openings, a pearl is strung up”.
Each net is strung with pearls. There are holes in the pearls, and the golden cords are strung through those holes. When these pearls are woven together, the net will also have openings. So, the pearls being strung together are like the many doors of compassion.
With compassion, we open up many doors of skillful means. Our goal is to purify people’s minds, but for suffering sentient beings, we must create the [right] causes and conditions. First, we must help them feel safe and give them the material things they need. Then we give them fearlessness. Lastly, we give the Dharma. All of this is done with compassionate methods.
So, “They were strung with golden cords, and nets of pearls were spread upon the top”. This indicates how we should apply compassion; we need to cast it widely like a net, to provide safety and peace to everyone and to universally share the Dharma. This is the analogy.
“Many golden tassels were hanging everywhere”. In the previous section of prose, it mentioned, “draped with flower garlands”. Everyone should remember that the carts had many hanging door curtains. Dignified flower garlands were woven together like pearl curtains. This verse talks about “hanging everywhere”. This is not just about door curtains or ba ones. This is more than that; they form an entire net that covers the cart and makes it safe.
So, “[They] were hanging everywhere”. They are tightly secured so they provide safety. “These [were] physical and mental experiences”.

Many golden tassels were hanging everywhere: In the prose section, it says, “Draped with flower garlands”. This only let those who saw them with their eyes become delighted. Now it says they “were hanging everywhere”; so these physical and mental experiences were enjoyed by those of all different capacities.

In this way, the cart was completely covered, so we would feel very safe. This means that they were “enjoyed by those of all different capacities”.
They helped everyone feel safe and joyous. “Many multi-colored ornaments encircled them”. For the “many multi-colored ornaments”, these multiple colors came from various kinds of silk, cotton, linen and so on, woven together. Many different colors were woven together.
Also woven into them were “gold, pearls and jade all strung and tied together many kinds of pearls, jade and so on, which were all used as decorations. So, “Many multi-colored ornaments encircled them.”

Many multi-colored ornaments encircled them: Woven together with many colored threads were gold, pearls and jade, all strung and knotted into ornaments. The many multi-colored ornaments are an analogy for the Buddha coming to transform by devising teachings and manifesting according to capabilities.

This is an analogy for the Buddha coming to transform the world. He manifested and devised suitable teachings according to our capabilities. So, “[These things] encircled them” means that the Buddha hoped that in this world, the Dharma would spread to different lands and environments so sentient beings of all kinds could accept it.This is called “coming to transform.”

“[These things] encircled them” means that “Everything is conveniently contained” when the Dharma is taught through skillful means. “Conveniently” means skillfully. Skillful means can help sentient beings completely [the Dharma]. “None would be excluded.” No matter what capabilities people have, the Buddha would be able to speak to them. All the capabilities, great and small, were covered.

When we learn the Buddha’ Way, we must always be mindful and apply it in our daily living. The Buddha came to this world for the sole purpose of helping sentient beings open up the door of their minds to accept these true principles and take them to heart. With this mindset, all paths will take them there.
Every single path is unobstructed, and they will not get lost. We can remain safe, thus we will not create more karma. Ordinary people bring karma with them as they come and go from this world while. Buddhas and Bodhisattvas come on their vows. So, we must understand why we carry this karma. It is because an ignorant thought lead us to give rise to afflictions and create many delusions and karma.
That is why, in this world, we experience great suffering and little joy, and many things are out of our control. Without realizing it, in our past lives we likely formed negative affinities with others. So now, no matter what we do, we are still criticized by some people. “This is incorrect; that is incorrect.” Clearly we were right, but other people do not really understand so they say we are wrong. Reason is on our side, but we cannot convince them. So, we have to resign ourselves. “This is happening because of our past cause and conditions. We have to just let them be.”
We can think of ways to help them understand and transform them. If they afflict us, we should let them be and later devise ways transform them.
This is where we must be mindful. Supreme, universal and perfect enlightenment and the Buddha-Dharma, the Buddha’s teachings, are all to be shared with sentient beings. We must mindfully apply them when we are among people. People are suffering so much. Finding a way to “apply loving-kindness and exercise compassion, and use both “impartial and discerning wisdom” is very important.
“We apply loving-kindness, exercise compassion. Impartial and discerning wisdom are both used.” To spread this [teaching] across the world, we must work together like the curtain of connected pearls, the net woven by stringing pearls together one by one with golden cords. [The net] is like doors of compassion; each has an opening that people can make use of. People can look through them while remaining very safe. This is the Buddha-Dharma. So, we must be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)