⊙人間何來苦難多，唯因一念起貪婪，追逐名利求無度，未圓覺前習氣多。
⊙「供養諸佛已，隨順行大道，相繼得成佛，轉次而授記。」《法華經序品第一》
⊙「最後天中天，號曰然燈佛。」《法華經序品第一》
⊙「天中天」，佛之尊號。天為人所尊，佛更為天之所尊，故曰天中天。
⊙「諸仙之導師，度脫無量眾。」《法華經序品第一》
⊙「諸仙」為印度四姓之一，是奉事大梵天王，而修淨行的種族。
⊙「導師」，引導大眾進入佛覺道者，是佛菩薩的通稱。
⊙「是妙光法師，時有一弟子，心常懷懈怠，貪著於名利。」《法華經序品第一》
⊙夫懈怠者眾行之累。居家懈怠者，則衣食不富，產業不振。出家懈怠，則不能出離生死之苦。
⊙貪著利養，多求而無厭叫做「貪」，貪心很堅固叫做「著」。出家之人多貪利養，惟思口體之利養，不以勤苦為勞，不能流通佛教，是為法末時之穢行也。
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【證嚴上人開示】
「人間何來苦難多，唯因一念起貪婪；追求名利求無度，未圓覺前習氣多。」
人間何來苦難多
唯因一念起貪婪
追求名利求無度
未圓覺前習氣多
也就是告訴大家，為什麼人間怎麼這麼多苦難呢？就是因為一念起貪婪。這個貪婪的心，有人就是貪享受，事情該做的不想做；有的人是庸庸碌碌，就光是忙，忙什麼？在追逐名、利。
還未圓覺之前，哪怕是在修行，無論是小乘、中乘，或者是已經發菩薩心。「你很發心。」「這個人很有願力。」但是，這個菩薩心與願力，若是一念的貪婪起，願力與心，願就會消退，心就沒了。
這就是未圓覺以前，無論是聲聞，就是平時聽法聽很多，時間是很長，都是在聽法叫做修行；不過，法聽得是多，但沒有入心，聽不進去。
或者是一邊聽法，內心就在做批判，這(樣)法根本就沒有入心。看起來好像在修行，有在聽，聲音有聽到，卻是內心沒有接受，這種的聲有聽，但是沒有入心，這種人也很容易起貪婪的心。雖然是「知道」，卻是道理沒有透徹。
所以會常想，哎呀！人間何來苦難多？到底這些苦難是如何造成？追因究柢，就是在一念的貪而已。
其實聖人就是，真正用心在聽聞佛法，真正以智慧來體會，人間四季輪迴，或者是看到人間無常變化，起了慚愧心，還要再去追求人間，更透徹的真理，真正修行、自覺，也是因緣到了，能夠利益他人。像這樣發菩薩心、行菩薩道的人，但是還未到圓滿覺悟以前，也很容易犯貪、愛。
下面我們來看《法華經》經文中，前面我們就說過了，現在在妙光菩薩的弟子中，同樣也有這樣的弟子，卻也是在我們前面所提起的，「供養諸佛(已)，隨順行大道，相繼得成佛，轉次而授記」。
供養諸佛已
，隨順行大道
相繼得成佛
轉次而授記
《法華經序品第一》
到了「最後天中天」。就是說在八王子也好，這些人都一定在妙光菩薩，繼承日月燈明佛滅度後，如此一直培養、教育，這一群人很用心在入佛法藏，同樣會「轉次得授記」，一直到「最後天中天，號曰然燈佛。」
最後天中天
號曰然燈佛
《法華經序品第一》
「天中天」，那就是佛之尊稱，也就是說天人也是很恭敬，不只是人間恭敬，是連天都恭敬，所以是天與人間所尊敬的，稱為「天中天」。
天中天
佛之尊號
天為人所尊
佛更為天之所尊
故曰天中天
佛就是三界之父，也是人天導師、眾生之父，這就是大家所最尊、恭敬，稱為「天中天」，從人間到天堂所最尊重的。不只是「天中天」，是人間、天人所尊重，也是「諸仙之導師，度脫無量眾」。
諸仙之導師
度脫無量眾
《法華經序品第一》
這個「諸仙」，也就是印度四姓之一的婆羅門。
諸仙
為印度四姓之一
是奉事大梵天王
而修淨行的種族
他們認為他們是，大梵天王的子孫，所以在這四姓階級，他們是排在最上層。這是印度佛陀出生那個時代，社會的形態，婆羅門這種的種族，是在這印度是最被尊重，所以，他們自己也是很驕傲。
所以佛既然是成佛了、超越了，「諸仙」就是婆羅門，是婆羅門教，也很多人都是來皈依佛，所以佛在婆羅門教中，也是能引導婆羅門。這種真的很驕傲，卻也是承認佛陀的教法，若是很單純的婆羅門種族的人，他對佛陀的教法也是信受奉行，所以叫做「諸仙之導師，度脫無量眾」。
「導師」就是引導大眾進入佛覺道者，這叫做「導師」。
導師
引導大眾
進入佛覺道者
是佛菩薩的通稱
我們平時世間的教育，學生除了老師以外，也有導師，導師就是在引導學生正確方向。我們修行者同樣，同樣我們要知道方向在哪裡，隨著導師正確的方向走，就不會偏差。
導師就是覺悟的人，不只是自覺、覺他，還是全都覺行圓滿，悲智雙運的大覺者，是佛、是菩薩的通稱。佛能夠稱為導師，菩薩也能稱為導師，就是人間的典範。凡是能夠做人的典範，就能夠堪稱為「導師」。
所以這是妙光法師，在這道場裡有這樣，從即將接受授記的這群弟子中，還是由妙光法師引導，還是妙光法師在為他們在講《法華經》，要如何力行這條菩薩道，菩薩的道路要走得很定，方向要很準。
是妙光法師
時有一弟子
心常懷懈怠
貪著於名利
《法華經序品第一》
那當中八百弟子中，其中有一位弟子，雖然也是在行菩薩道，可是他的心也是很懈怠，還有這個懈怠的習氣，貪著於名利。這種懈怠自然貪著的心，就會生起。
什麼叫做懈怠？既在修行，為何心會常懷懈怠？意思就是說，懈怠者是眾行之累。在修行若有懈怠，對自己也是一種拖累，不是在群眾中被人棄厭，其實對自己修行，也是一種的拖累。
夫懈怠者
眾行之累
居家懈怠者
則衣食不富
產業不振
出家懈怠
則不能出離
生死之苦
不只是修行者，有這個懈怠的心，(會)拖累自己，還有在家人也有懈怠。在家人的懈怠就是不做事，很懶惰，不肯認真負責家計，不肯負起家庭責任，所以家庭就無法振興起來。這就是在家人若懈怠就會敗家，家產就會散開，事業就一蹶不振，這就是懈怠的在家人。
若是出家，出家也有懈怠(者)，既想要修行，在群眾中就是一種逃避世俗，要打拼、要認真、要承擔家業，就是為了逃避，所以就說來去出家比較清閒。很多人都說出家比較清閒。
有的出家，我做個幾年，我就已經能叫做是長老，我要能夠享受，年輕的人去做；或者展現自己已經是老資格、老修行，什麼都不必做。可要知道，《水懺》不好誦！
過去也有這樣的叢林，大家在工作，分工、分執事。有一位老修行者，他雖然是年紀大了，不過他很發心，山上修行，若沒有水就要去挑，挑水就要輪職務。這位老修行者就說：我也要輪。所以這位老修行者願意供養這個叢林中大家發心修行的人。能與人結最大的緣，就是供應水，所以他挑水，這個職務不願意退下來，就是一直要去挑。
有一天，看到一群修行者，而且都是比較年輕的，大家在洗衣服，用水就是沒有節度。他這位老修行者，一天來來回回，山下山上不知要走幾次，也會累，但是他甘願，卻是看到這些人在用水沒有節制，他不捨，第一不捨水的浪費，第二不捨這些修行者的心沒有修，不會疼惜天地萬物，就是還未自覺，一直在浪費自己的性命；沒有去體諒別人挑水的辛苦，這就是沒有覺他，如此不斷地用、浪費。
所以這位老修行者，他就一句話說：「各位同修，你們要知道，《水懺》是很難誦！」輕輕一句話，但是意含著對修行者的警惕。修行者不就是為求自覺來修行入叢林嗎？
你做得這麼辛苦，不用怕，責任我幫你分擔，事情我幫你一起做。這叫做「無畏施」。
還有「法施」，你若不懂，我教你。你看，這才是真正在叢林中發心修行的人，同修同做，應該要這樣。出家若再懈怠，就不能出離生死之苦了。
我們修行就是為了要出離生死。生死前面說過，(有)「分段生死」，還有「變易生死」。「分段生死」是大自然的法則，「變易生死」是我們的心，這個心念起落。這都是我們應該要很注意，不可常懷懈怠。
在過去修行者的群眾中，都有這樣的人，何況現在。這種懈怠的人總是貪著利養，想要求一個清閒，在人群中，若是時間到就去用餐，晚了就休息，起來就是享受別人所做的現成，像這樣都叫做懈怠。貪著利養之人，所以，多求無厭叫做「貪」，貪心堅固叫做「著」。
貪著利養
多求而無厭叫做貪
貪心很堅固叫做著
出家之人
多貪利養
惟思口體之利養
不以勤苦為勞
不能流通佛教
是為
法末時之穢行也
這「利養」，名、利，出家所以在家人就是要恭敬、尊重出家人，若是這樣的出家，真正是一位最可憐的人。
我們就是要做一位真正是為可憐人做導師，我們要做他們的典範，我們要來引導他們。出家乃大丈夫事，出家乃就是要為眾生所依靠，做眾生典範，怎麼會淪落到懈怠、貪著名利的地步，這樣是不是很可憐呢！
總而言之，修行，我們要好好精進，在日常生活中，我們要好好精進，在我們的心念中要時時警惕。所以要多用心。
Explanations by Master Cheng-Yan
Subject: Guarding against Greed and Laziness (懈怠貪著當警愓)
Date: November. 18. 2013
“Why is there so much suffering in the world? Because a single greedy thought arose, so the pursuit of fame and wealth is now endless. Before, we attain perfect enlightenment, we have many habitual tendencies.”
This answers the question, “Why is there so much suffering in the world?” This is because a greedy thought arose. With a greedy mind, some people crave pleasure and do not want to do the things they need to do. Some people always seem busy, but busy doing what? Pursing fame and wealth. Before we attain perfect enlightenment, we may be Small or Middle Vehicle practitioners or have made Bodhisattva-aspirations and [are told,] “you have formed great aspirations, the powers of your vows are great.” But if a greedy thought arises, this Bodhisattva-aspiration and vow will wane, and will eventually vanish. This is what happens before perfect enlightenment.
Hearers are those who spend a long time listening to many teachings as part of their spiritual practice. Someone may listen to a lot of Dharma yet have not taken it to heart or absorbed it. Perhaps they criticize it as they listen to it, so the Dharma never enters their minds. While it seems that they are practicing, that they are listening, they have not accepted it into their hearts. People who hear the [teachings] but do not take it to heart will still easily become greedy. Although they “know,” they do not thoroughly understand the principles. So we often wonder, “Why is there so much suffering in the world? How was all this suffering created?” If we seek the underlying cause, we find that it originated in a thought of greed.
Indeed, saints truly make an effort to listen to the Buddha-Dharma and exercise wisdom to comprehend the cycle of the four seasons. Perhaps they saw impermanence and changes in the world and became remorseful, so they again sought to more thoroughly comprehend true principles and engage in spiritual practice and self-awakening. When the causes and conditions are ripe, they can benefit others. Those who make Bodhisattva-aspirations and walk the Bodhisattva-path but have not yet reached perfect enlightenment may still be vulnerable to desires and cravings. Let us look at the next section of the Lotus Sutra. Previously, we have discussed that among Wondrous Light Bodhisattva’s disciples there was also one who acted similarly to what was described above.Among Wondrous Light Bodhisatta’s disciples there was also one who acted similarly to what was described above.
“Having presented all Buddhas with offerings, they practiced the Great Way accordingly, and in succession, became Buddhas.”
“In turn, they made such predictions of others, the last of these, King among Heavenly Beings.”So, the eight princes were among those who were nurtured and taught by Wondrous Light after Sun-Moon-Lamp Radiant Buddha entered Parinirvana.
This group of people made a great effort to enter the Buddha’s Dharma-treasury, so they “in turn made such predictions of others” and this continued until
“the last of these, King among Heavenly Beings, named Burning Lamp Buddha.”
“King among Heavenly Beings” is an epithet for the Buddha because even heavenly beings greatly respect the Buddha.Not only do humans respect Him, even heavenly beings respect Him.Because He is revered by both, He is called “King among Heavenly Beings”.
The Buddha is the Father of the Three Realms, Guiding teacher of Humans and Heavenly Beings and Father of Sentient Beings.So, He was greatly respected and called “King among Heavenly Beings”.From this world up to the heavens, He was not just “King among Heavenly Beings,” respected by both humans and heavenly beings.
He was also “the Guiding Teacher of All Mystics.He transformed countless beings.”In this text, “all mystics” refers to one of the four castes in India, the Brahmins.
They are believed to be the descendants of the Great King of Brahma.So, among the four castes, they are ranked the highest.These were the social circumstances in India at the time of the Buddha.The Brahmin caste was the most respected in India at that time, so they were quite arrogant.However, when the Bdudha attained enlightenment, He surpassed “all mystics,” which were the Brahmins.From amongst the Brahmins, many came to take refuge with the Buddha.So, the Buddha also guided the Braqhmins.
They were very arrogant, yet they accepted the Buddha’s teachings.The pure-in-heart among the Brahmins faithfully accepted and practiced His teachings.
So, He was “the Guiding Master of All Mystics.He transformed countless beings.”
A “guiding teacher” is a teacher who guides beings to the enlightened Buddha-path.Thus, one is called “a guiding teacher”.
Often in worldly education, in addition to teachers, students also have guidance counselors.They guide students onto the right course.As spiritual practitioners, we must also know our course.If we follow our guiding teacher’s directions, we will not go astray.A guiding teacher is an awakened person who does not only awaken himself and others but also has perfect awakened conduct.
The Great Awakened One who exercises both compassion and wisdom is the shared name of Buddhas and Bodhisattvas.A Buddha can be called a guiding teacher, and Bodhisattvas can also be called guiding teachers.They are role models for people in this world, so they can be called “guiding teachers”.
Dharma Master Wondrous Light was such a person. At his spiritual practice center, there were many disciples who would receive predictions [of Buddhahood]. They were still guided by him, and he expounded the Lotus Sutra for them. He taught them how to practice the Bodhisattva-path resolutely and accurately.
Dharma Master Wondrous Light had a disciple at that time whose heart often harbored indolence and who craved fame and wealth.
Among the 800 disciples he led, there was one who was practicing the Bodhisattva-path but was often indolent. He still had habitual tendencies of indolence and craved fame and wealth. If we are lax, cravings will naturally arise.
What does it mean to be indolent? And since he was engaged in spiritual practice, why did his heart often harbor indolence? This means one who is indolent has encumbrances to all actions. If we are lazy in our spiritual practice, it becomes an encumbrance for us as well. It is not that others have an aversion toward us; this is an impediment for our own spiritual practice.
One who is indolent has encumbrances to all actions. Laypeople who are indolent are lacking in clothing and food and unsuccessful at work. Monastics who are indolent cannot transcend the suffering of cyclic existence.
Spiritual practitioners are not the only people who are impeded by the indolence in their minds. Laypeople can also be indolent. When they are indolent, they do not do things and are very lazy. They do not diligently manage household matters and do not fulfill their familial duties, so their families do not prosper. So, if a layperson is indolent, they will lose their family fortune and cannot get their businesses to prosper. These are laypeople who are lax.
Among monastic practitioners, there are also those who are lax. They engage in spiritual practice because they want to escape from a worldly life in which they must struggle, work hard and be responsible for family matters. So as an escape, they became monastics because they think that is more relaxing. Many people think being monastic is more relaxing. Some monastics may think, “I have practiced for several years, so now people must call me an elder. I can enjoy myself and let the young people work”. Others rely on their seniority and their experience to avoid doing things. We must realize that reciting the Water Repentance is not easy. Once there was a monastery where everybody shared chores and responsibilities.
There was an elderly spiritual practitioner, who despite his great age, was willing to work very hard. When there was no water on the mountain, they took turns carrying water back from elsewhere. So, this elderly spiritual practitioner said, “I also want to take a turn”. Thus, this elderly man willingly supported the aspiring spiritual practitioners in the monastery. Providing water created the strongest affinities with everyone, so he carried the water and did not want to give up this responsibility. One day he saw a group of spiritual practitioners, all of whom were younger than he was.
They were all washing their clothes and used the water without restraint. Meanwhile, the elderly practitioner went back and forth every day, up and down the mountain countless times.
This was tiring, yet he was very willing to do the work. But when he saw these people used the water so wastefully, he could not stand it. First, he could not stand the wasting of water. Second, he could not stand the lack of spiritual cultivation on their part. They did not cherish all things in this world they had not yet awakened and were constantly wasting their lives. Since they were inconsiderate of the hard work done by the water carriers then they likely did not work to awaken others and they continued to waste the water.
So, this elderly spiritual practitioner uttered just one sentence, “My fellow practitioners, you should know that the Water Repentance is difficult to recite.” He spoke this sentence gently, but his gentle words contained a warning for them.
Don’t spiritual practitioners come spiritual practitioners come to a monastery for self-awakening? “You work is so difficult, but do not worry. I will share the load with you. We will do the work together.” This is known as “giving of fearlessness.” There is also “giving of the Dharma.” “If you do not understand, I will teach you. You see, people who live in a monastery, those who aspire to practice, should work together like this. If monastics are lax, they cannot transcend the suffering of samsara.
We engage in spiritual practice to transcend birth and death. As said I before, there are fragmentary samsara and transformational samsara. Fragmentary samsara is a law of nature. Transformational samsara relates to the arising of thoughts in our minds. These are things we should pay attention to. We cannot constantly be lax.
In the past, there were spiritual practitioners like these, and this is still the case now. Lax people such as these tend to crave offerings of wealth. They want to live comfortably among others, eat when it is time to, rest when it is late and wake up and enjoy the fruits of others’ labor. This is called being lax.
Such people tend to crave offerings of wealth. Having insatiable cravings is known as “greed.” Strong thoughts of greed are “attachments.” Monastics who crave offerings of wealth only think about sustaining their bodies. They do not work diligently. They do not help pass on Buddha’s teachings. This is defiled conduct in the era of Dharma-degeneration.
Here, “offerings of wealth” means fame and wealth. Laypeople want to make offerings as a sign of respect for monastics. But if monastics are like this, truly they are very pitiful. We want to be a person who will truly such pitiable people. We want to be a role model for them and guide them. Becoming a monastic is the work of a great person. They must be people sentient beings can rely on, and they must be a model for sentient beings. How could they decline into beings lax and end up craving fame and wealth? This is very pitiful, isn’t it?
In summary, as we engage in spiritual practice, we must be very diligent .In our daily living, we must be very diligent we must be very diligent. Within our minds, we must always be vigilant. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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