【靜思妙蓮華】 懈怠貪著當警惕 2013年11月18日 第177集 Guarding against Greed and Laziness

⊙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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（2014.6.27 高雄靜思堂，高雄環保志工聯誼）

環保菩薩，大家都健康嗎？（有！）。多久沒見到師父？（半年！）半年多了！應該是，若有在精進，每天都有看到師父才對。有沒有？（有！）。是啊，雖然是說，半年沒有出門了；不過，我也很認真，也是很精進，每天，說話給大家聽。所以，你們精進，我也是在精進！

因為我一直覺得，時間，來不及了。時間！我也老菩薩了！所以，我要好好把握時間；到底，能再給我多久時間說話，我不知道，但是，我每天看到這麼多老菩薩在做環保，我每天都是向老菩薩說：「感恩！」所有環保菩薩，師父都是很感動。

（八十二歲環保志工張陳杏，每日騎著三輪車做回收）

影片裡，看到這老菩薩，八十多歲！這樣小小、瘦瘦，拖那輛車那麼大！疊得那麼高的環保。我實在看了，很感動！八十多歲了，清早出去，將環保(資源)，罐子、袋子，全都這樣在收；收回我們的環保站，坐下來，就在那邊分類。我想，在座各位菩薩，應該都是這樣在做。

「清淨在源頭」，我們各位菩薩，不是只是在環保站做就好了；你們能回去跟大家說：「師父今天這樣說，說我們若能將這個環保(資源)，塑膠類我們來回收，我們能保護我們的地球；(石)油就不會一直抽，讓我們的地球，提早(石)油乾枯。」「我們省用一點！」

其實，我們能將塑膠回收回來，乾淨的，分類。你們若回去，隔壁，右邊這一家、左邊這家子、樓上這家子，樓下這家子；這樣子，幾家子了？四家子了，包括我們，就五家子了。我們一個人，如果能集左、右、上、下；還有前、後，這樣，再加上我們，就七家子了！光我們住的周圍，我們去跟大家說，「來，我們的礦泉水，很乾淨的塑膠瓶，我們就將它放一個。」

像這種，裝水果、裝牛奶的... 等等，我們就要節儉、惜福！開水搖過的，我們把它喝下去，弄乾、另外放！這，還要少量的用水去處理。若還有醬油罐子、其他的油瓶，就再另外。

我們收回來，我們的環保站，能很乾淨；回收場，他知道這是乾淨的，他就不必用很多的水去處理，他就會用比較少水；這樣，做環保，同時，也能(節)省水的浪費！這就是，我們是徹底的環保。從家庭開始做，做到那個最後，能省水！能真正是徹底的環保。

（高雄大寮三隆里，在志工廖桂英師姊帶動下，里民們主動承擔塑膠袋回收）

所以，我常常跟大家說：「我們的環保菩薩可以救大地，所以，這就是大地的貴人；人人的生命，都發揮到很珍貴、很有用！」做環保，做到大家很快樂，互相愛。

（2014.6.27 高雄大寮區三隆里）

在大寮，有一個地方，說本來那個巷子裡，是全部大家都很會賭博！我們的環保進去之後，變成一個環保巷，家家戶戶，都是在做環保；還有，供應茶水給環保菩薩！看得實在很溫馨！這種左鄰右舍，都是愛！那種的愛大地、愛人類，愛我們的村子；轉變那個賭博的地方，變成家家在做環保。這是，看了很感動！

（2014.6.27 高雄大寮共修處）

這個大寮，若在寺院裡，大寮，就是「廚房」。廚房，就是表示，很豐富的意思；廚房，就是提供大家的營養！這樣，我們三餐就要從「廚房」來，對嗎？（對。）所以，大寮，就是供應我們道糧。我們吃飯，就是要有糧食；道理，就是滋養我們智慧、生命的糧食！

所以你們這個大寮，應該要接觸佛法！師父就不斷製造這個慧命營養的道糧。不然，師父每天在「大寮」做料理，你(們)在遠遠的，都沒有吃；是不是很可惜呢？對嗎？（對）。

所以，早上來，也可以拜佛、也可以拜經！清早，是最輕鬆的時候；我們若來聽經之後，我們就這天會很歡喜，就道理都瞭解了。這一天若有甚麼事，我們就，「喔，我早上才聽到的話；不要計較，就要怎麼樣對人，就要怎樣，才大家能圓滿！」你如果每天都有來聽法，每天都圓滿！

你如果每天都來聽法，每天都圓滿！所以你們就要經常來薰法香。所說的，經常，不如是每天，每天來聽；這是我們大家，來共同來勉勵！

師父在這個地方，這樣蓋這個地方，就是要讓人人心的道場、心靈的道場，讓大家發心；讓大家來這裡修養，多了解一些做人的道理。希望，能夠宣導環保，要如何疼惜地球。

（ 上人：「感恩！這是甚麼？」）
（「這是 PE 的，PE」）
（ 上人：「PE、 PP 。那這是甚麼？」）
（「那就是 PE！這個價錢比較好！這是最好的，這個價錢好。」）
（ 上人：「(捏起來)沒有聲音。這個(捏起來)有聲音。」）

（ 上人：「真內行，聽聲音就知道。」）
（「我做二十六年了。」）
（ 上人：「二十六年！感恩。」）

我也有聽到老菩薩說：「那些骯髒的，都還要再洗過！我們(若)乾淨的，就不用再洗過；回收送去，人家他們也不必用很多水！」

總而言之，這裡面的道理很大！只要我們大家發一個心，這叫做好心、這叫做菩薩心；疼惜大地、疼惜物命，維護水資源！這，為我們自己、為我們的子孫照顧地球，這樣大家不知道聽懂嗎？（懂！）若聽懂，師父盼望你們，「大家來投入環保；從你們的家裡開始做起。」只要一個人，聽懂師父的話，就可以五個家庭，都能分類！你想，這麼多人有多少家庭？所以希望大家，我們要用心。

 （註）上人開示影音，請參照：大愛電視台 / 人間菩提

         資料來源 : http://blog.udn.com/sophialai75/14671879

【靜思妙蓮華】 受持如來法藏 2013年11月15日 第176集 Uphold the Dharma-treasury of the Buddha

⊙眾生無量法無量，慈悲喜捨法無量，為眾開法藏，廣施功德寶。
⊙「是妙光法師，奉持佛法藏，八十小劫中，廣宣法華經。」《法華經序品第一》
⊙佛法藏或稱謂如來藏，即法性的道理，因法性含藏無量的性德。
⊙「是諸八王子，妙光所開化，堅固無上道，當見無數佛。」《法華經序品第一》
⊙「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》
⊙授記：佛對發心之眾生，授與當來必當成佛之記別也。

                  *************************************************************

【證嚴上人開示】
眾生無量法無量
慈悲喜捨無量
為眾開法藏
廣施功德寶

也就是要告訴大家，眾生，芸芸眾生無量。普天之下，看，蠢動含靈，所有的生命形體到底有多少？無量無數，不可計算，所以眾生無量。

這眾生都是在六道中，六道輪迴苦不堪！卻是，造成六道輪迴就是在人，人道，人類會起心動念造一切業，所以佛陀就是必定要來人間，向眾生開示，那就要很多種的法，同樣也是要法無量。因為，眾生的根機無量，眾生的煩惱無量，眾生造業無量，所以佛陀必定要對機逗教，要設法來度無量眾生。

度無量眾生的法，不離開「四無量心」。「四無量心」就是慈、悲、喜、捨，要有無量的慈、無量悲、無量捨、無量喜，所以大慈、大悲、大喜、大捨，這個「大」已經是無量數，所以慈、悲、喜、捨法無量。因為有這麼多的無量，這就是在法藏裡，無量無數的法就是在法藏。

所以，佛陀來「開、示」眾生佛的知見，無非就是為眾生開法藏，將如來的藏性打開，讓大家知道，法藏不只是在佛，眾生皆有如來藏性。只是，眾生這個法的性，都是關住的，如來藏關著，所以佛陀來人間「開、示、悟、入」，是為眾生開法藏。

這法藏一開，裡面的法，就是要「廣施功德寶」。裡面，人人能接受佛的教法，就如得到法藏裡的寶一樣，任由人人去取。所以我們學佛、聞法，聽法之後，聞、思、修。聽，要好好去思考，每一句、每一字裡面的含藏，含藏著它的道理，這個「道」，有道就有路，有這個道，能讓我們走的路，我們要好好用心去體會。

是妙光法師
奉持佛法藏
八十小劫中
廣宣法華經
《法華經序品第一》

妙光法師在日月燈明佛過後，德藏菩薩還未成佛以前，這期間，就是妙光法師，他要「奉持佛法藏」，他要堅持，將佛的教法要好好保持，同時也是要繼續弘揚。佛法藏，也能稱做如來藏，就是法性的道理，因為法性含藏無量的性德。

佛法藏
或稱謂如來藏
即法性的道理
因法性含藏
無量的性德

它含藏裡有無量性與德，我們人人本來就有這種功德，但是你不施功，如何能得呢？本來就本具，只要你好好用功，這個本具的德性就會現前。所以，佛陀為所有的眾生授記，也就是見證，任何人都能成佛，只要看人(們)，他修學的精進形態，較精進的，專心精進，有入人群中結好緣，人圓、事圓，道理就圓。

「八十小劫中，廣宣法華經」。妙光菩薩，他奉持佛法藏，在八十小劫中。八十小劫到底多久？很久。過去也和大家常常說過了。「劫」，就是長時間的意思。多長？用比喻讓大家去思考，比喻我們人，人歲，人的歲數，從十歲開始，每過一百年增一歲，一直增，增至人壽八萬四千歲，如此叫做一增劫。再來，從八萬四千歲，又是再過了一百年再減一歲，就這樣類推，一直減下來，減至人壽十歲。如此一增一減，總共到底經過幾年了，這樣叫做「一小劫」。一小劫就這麼多(年)了。

二十小劫就是一個「中劫」，四個中劫，就是要經過成、住、壞、空，這樣四個中劫過後，就是「一大劫」。所以說起來，「八十小劫」，那就是「一大劫」的意思。

看看，經過了八十小劫，時間又是多久呢？這「是妙光菩薩，奉持佛法藏，八十小劫中，廣宣法華經」。這《法華經》，妙光法師用很多時間，很長，從佛的時代，一直到佛滅度，這期間，妙光法師還是不斷地在施教。

尤其是日月燈明佛，我們前面的(經)文，已經說過了，日月燈明佛有二萬位，連續在人間成佛。最後的第二萬位，這位日月燈明佛，他有八個王子。王子棄捨王位，因為看到父親出家修行、成佛，八位王子還是好樂佛法，隨佛出家。這八位王子，日月燈明佛就交代給妙光法師，來為他們教育。所以這八王子，就是妙光菩薩的弟子，是「妙光所開化，堅固無上道。當見無數佛」。

是諸八王子
妙光所開化
堅固無上道
當見無數佛
《法華經序品第一》

這八位王子，經過妙光菩薩所開化。「開化」的意思，就是開蒙化惡。這就是我們眾生人人都是一樣，應該我們每一位眾生，我們有八識，你我都一樣，我們的八識，貪、瞋、癡、慢、疑、無明很多，心門未開以前，我們就是懵懵懂懂。接觸了佛法之後，我們這個懵懂的心應該要開，開啟了迷茫的心。所以，佛法來淨化我們的心，所以「法譬如水，能洗滌垢穢」，在我們的內心，心靈的垢穢，八識所受的污染都把它淨化了，諸惡莫做，眾善奉行，這就是開蒙化惡。

「堅固無上道」，那就是守護一切眾生善根。佛陀說法，教導人人要能從善，要做善事、起善念，凡是一切一切，惡念不能浮上來。我們修行，就是要降伏我們的惡念，時時培養善念。善念已經啟發，我們就要堅固，守護一切善。不只是自己要守護，連一切眾生，我們也要幫忙他們守護。這是發菩薩心的人，先堅固自己的道心，然後也堅固他人的善根。

所以常常告訴大家，我們心要寬、念要純，我們不可斷人的善根。儘管你是非分清楚，儘管你的善根很深厚，但是，守護我們自己的善根以外，我們也不可去斷了別人的善根。別人的不對，我們能循循善誘，慢慢陪伴他，慢慢開化他。不可一下子就放棄他，放棄他，那就是斷善根了。所以，我們要堅固我們自己的道心，同時也要守護一切眾生的善根，令不斷壞，這就是「堅固無上道」。若能如此，就能「當見無數佛」。

我們的八識若能全都開化，真的在前的六根、六塵、六識，若能見善思齊，若能如此，第七識、第八識，思想我們就能很清明。很清明的思想，配合前面六識、六根識，所做的一切善成為種子，藏在八識田中，若如此，我們要見善知識，要能見佛，並不困難。所以，「當見無數佛」，用佛心看人，不就是人人都是佛嗎？

妙光菩薩，那就是文殊師利菩薩。除了八王子之外，還有八百弟子。這八百弟子來弘通《法華經》。其中有一位弟子叫做求名，求名菩薩就是現在的彌勒菩薩。這多麼不可思議啊！菩薩法親永遠都是相隨著，無論是過去、現在，當然還有長久的未來，這些菩薩眷屬互相輪流，為了隨佛——宇宙的大覺者，在人間教化眾生，互相相隨，互相成就。這叫做法親，也是菩薩。

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》

「供養諸佛已」，人人都很用心供佛，甚至還是「隨順行大道，相繼得成佛，轉次而授記」。這八百弟子很精進，不斷供養，還是同樣上求佛道，同樣是下化眾生，所以「隨順行大道」，隨順佛的意，而且信受奉行在這個大道。因為他們有在行道，精進，所以「相繼得成佛」。

我們若不精進，永遠，儘管我們人人心中都有如來藏，但是我們不覺不知，懵懵懂懂，即使知道佛法，我們的心門也沒開，就算開了，也沒有走出去，也沒有去精進，若如此，如何能成佛？

所以這裡說「隨順行大道，相繼得成佛，轉次而授記」。若如此，有在精進，自然就能得受諸佛授記。無論是在何時，哪怕是八十小劫，這麼長久的時間，只要有在精進，前前後後都有被授記的機會。

授記
佛對發心之眾生
授與當來
必當成佛之記別也

「授記」，是佛對發心之眾生，授於當來必當成佛之記。所以，這是佛與這些修行者所約定：你們有如此修行，你們一定會如此成佛。

各位菩薩，我們要用心。學佛是要行菩薩道，上求下化，我們要廣度眾生，這就是「眾生無量法無量，慈悲喜捨法無量」。我們要為眾生開啟法藏，我們要廣施功德的法寶。佛陀這樣教我們，我們也要隨順同樣這麼走。不是只有佛才如此，所謂學佛、學佛，佛是如此，我們也是如此。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Uphold the Dharma-treasury of the Buddha  (受持如來法藏)
Date: November. 15. 2013

“For infinite sentient beings, He gave infinite Dharma, infinite loving-kindness, compassion, joy and equanimity. He hoped the Dharma-treasury for all beings to widely give away treasures of merits and virtues.”

This tells us there are infinite sentient beings. In this world, how many living, moving beings are there? The number is incalculable, so there are infinite, countless sentient beings. They all experience unspeakable suffering in cyclic existence of the Six Realms. [The karma of] cyclic existence in the Six Realms is created in the human realm. People’s minds give rise to all kinds of thoughts, which create karma. That is why the Buddha has to come to this world to open and reveal [teachings]. He had to use many kinds of teachings, so the Dharma is also infinite. Since there are an infinite number of capabilities among sentient beings, they have an infinite amount of afflictions and create an infinite amount of karma. Therefore, the Buddha must teach according to capabilities, establish teachings to transform infinite beings. The Dharma used to transform sentient beings is all related to the Four Infinite Minds, which are loving-kindness, compassion, joy and equanimity. So, we must have infinite or great loving-kindness, compassion, equanimity and joy.
“Great” means countless. Infinite teachings about loving-kindness, compassion, joy and equanimity are found in the Dharma-treasury (which is also known as our Buddha-nature). So, the Buddha came to “open and reveal” His views and knowledge to sentient beings. This open their Dharma-treasury and awaken their Buddha-nature. Then everyone will know that the Dharma-treasury is found not only in Buddhas, it is found in all sentient beings. However, this Buddha-nature is hidden. So, the Buddha came to this world to help us “open, reveal, realize and enter,” this Dharma-treasury. Once this Dharma-treasury is opened, we must “widely spread the treasures of merits and virtues” found in there. When people receive the Buddha’s teachings, that is like obtaining any treasure they want from the Dharma-treasury.
Therefore, as we learn the Buddha’s Way and hear the Dharma, we listen, contemplate and practice. After listening to the Dharma, we must think about the principles concealed within each sentence and word. Each is a Path, a road we can walk on.When we have the Path, we can walk it, so we must make an effort to comprehend them.

“Dharma Master Wondrous Light reverently upheld the Buddha’s Dharma-treasury.”
“For 80 small kalpas, he widely spread the Lotus Sutra.”

After Sun-Moon-Lamp Radiant Buddha passed, but before Virtue Treasury  attained  Buddhahood, Dharma Master Wondrous Light was the one who “reverently upheld the Buddha’s Dharma-treasury.”He had to remain firm and preserve the Buddha’s teachings as he continued to promote them.

The Buddha’s Dharma-treasury is also called.Tathagata-garbha, which is the principles of Dharma-nature.
This means that Dharma-nature contains the potential for infinite virtues.

It contains infinites potential and virtues.We all intrinsically have these virtues, but if we do not practice, how will they manifest?We already have them, so as long as we work hard, our intrinsic virtues will manifest.So, the Buddha bestowed predictions of Buddhahod upon all sentient beings to verify that any person can become a Buddha.
It just depends on the diligence of their practice.They must focus on making progress and creating good affinities as they interact with others.When people and matters are harmonious, principles are harmonious.
“For 80 small kalpas, he widely spread the Lotus Sutra.”Wondrous Light Bodhisattva upheld the Buddha’s Dharma-treasury for 80 small kalpas.How long is 80 kalpas?
A very long time.In the past I have often explained that “kalpa” stands for a very long period of time.To help people understand how long, I make a comparison.Take the average human lifespan for an example.Staring from an average lifespan of 10 years, and adding one year every century, the time it takes for the average lifespan to reach 84,000 years is one increasing kalpa.Next, starting from 84,000, the average lifespan decreases by one year every century the average lifespan is 10 years again.The total number of years added for one of these increases and decreases is “one small kalpa”.
One small kalpa already lasts for so many years, and 20 small kalpas make one “medium kalpa”.Four medium kalpas [can reflect] the phases of formation, existence, decay and disappearance.After four medium kalpas pass, that is “one great kalpa”.
Therefore, 80 small kalpas means one great kalpa.
Look, he did this for 80 small kalpas; how long is that?“Wondrous Light Bodhisattva reverently upheld the Buddha’s Dharma-treasury.”“For 80 small kalpas, he widely spread the Lotus Sutra.”Dharma Master Wondrous Light spent a long time expounding the Lotus Sutra, starting from that Buddha’s era until He entered Parinirvana.During this time, Dharma Master Wondrous Light continuously gave teachings.
In particular, as the previous text indicated, there were 20,000 Sun-Moon-Lamp Radiant Buddhas who attained Buddhahood one after another and. And the last of Them, Sun-Moon-Lamp Radiant Buddha had eight sons. These eight princes ceded the throne because they saw their father engage in spiritual practice and attain Buddhahood. They also yearned for the Buddha-Dharma and became monastics. Sun-Moon-Lamp Radiant Buddha asked Wondrous Light Bodhisattva to teach them.

Therefore, they were Wondrous Light's disciples, were “taught and transformed by Wondrous Light. They were firmly on the unsurpassed path and met with countless Buddhas”.

These eight princes were transformed by Wondrous Light Bodhisattva. Thus, their ignorance was revealed and their evil was transformed. This applies to all sentient beings.Each one of us has Eight Consciousnesses. Within them, there is much greed, anger, delusion, pride, doubt and ignorance. Before our minds are opened, we are confused. After learning the Buddha-Dharma, our confused minds should be awakened.
So, the Dharma can purify our minds, and like water, can cleanse our defilements. The filth in our minds, the contamination from Eight Consciousnesses are all purified. To refrain from all evils and do all good deeds means to reveal ignorance and transform evil. “To firmly be on the unsurpassed path is to protect the roots of goodness of all sentient beings”.
The Buddha gave the Dharma to teach us all to do good deeds and give rise to good thoughts. No matter what happens, evil thoughts must not surface at all. We engage in spiritual practice to subdue our evil thoughts and nurture our good thoughts at all times. Once good thoughts are inspired, we need to firmly guard all goodness. We do not do this only for ourselves, we must help all sentient beings do the same. Thus we are people with Bodhisattva-aspirations. We must first solidify our spiritual aspirations and then help secure others' roots of goodness. So, I often tell you all that our minds must be broad, our thoughts pure. We cannot cut off anyone's root of goodness. Even if we can clearly distinguish right from wrong and have deep roots of goodness ourselves aside from protecting our own good roots, we still cannot cut off other people's roots.
If others do wrong, we must patiently guide them. We must accompany and slowly teach them; we cannot give up on them right away. If we do, we cut off their roots of goodness. So, we need to firmly guard our spiritual aspirations as well as the roots of goodness of all beings, so their roots will not break. This is “to firmly be on the unsurpassed path”. If we do so, “we can meet with countless Buddhas”. If we can transform our Eight Consciousnesses, as our Six Roots [encounter] Six Sense Objects and [give rise to] Six Consciousnesses, we can strive for goodness. If we can do so, then our seventh and eighth consciousness will engage in very clear thinking and act in concert with the other preceding Six consciousness so that all the good we do will become seeds stored in the Eighth Consciousness.
If we can do so, encountering virtuous friends and the Buddha will not be difficult. Thus, “we can meet with countless Buddhas.” When we see others with a Buddha-mind, everyone is a Buddha?
Wondrous Light Bodhisattvas was a previous incarnation of Manjusri Bodhisattva. In addition to the eight princes, he had 800 disciples who spread the Lotus Sutra. One of his disciples was called Seeker of Fame. Seeker of Fame Bodhisattva is now Maitreya Bodhisattva. This is so inconceivable! Bodhisattva are Dharma-relatives who will always keep each other company this was the case in the past and present and will be true far into the future. These Bodhisattva-kin took turns accompanying the Buddha. The Enlightened One of the universe to keep each other company and help each other succeed. These people are our Dharma-relatives and are also Bodhisattvas.

[They also presented Buddhas with offerings]. “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.”

These 800 disciples were very diligent and continuously made offerings. As they sought the Buddha’s Way, they also transformed sentient beings. So, “they practiced the Great Way accordingly.” They followed the Buddha’s intent and faithfully accepted [His teachings]. Because they practiced the Path and were diligent, they, “in succession, became Buddhas.” If we are not always diligent, even though we have Tathagata-garbha in our minds, we remain unaware and confused. Even if we know the Buddha’s teachings, the door to our minds may not open. Even if the door does open, if we do not walk out or diligently practice, how can we attain Buddhahood?
So, “they practiced the Great Way accordingly, and in succession, became Buddhas.”
“In turn,they made such predicitions of others. ”If we are diligent, naturally we can receive predictions from Buddhas. No matter how long it takes, even as long as 80 small kalpas, as long as we are diligent, we have opportunities to receive these predictions.

Therefore, “bestowing predictions” is for sentient beings who made aspirations.” The Buddha bestowed predictions on them to become future Buddhas.

Therefore, this was the agreement that the Buddha made with these spiritual practitioners: “If you practice in this way, you will certainly attain Buddhahood. Fellow Bodhisattva, we must be mindful. As we learn the Buddha’s Way, we must practice the Bodhisattva-path and widely transform sentient beings widely transform sentient beings. So, “for infinite sentient beings, He gave infinite Dharma.” The teachings loving-kindness, compassion, joy and equanimity are also infinite. We must open the Dharma-treasury for all beings and widely spread the treasures of virtue. This is what the Buddha taught us, so we must follow this Path. The Buddha is not the only one does this; if we learn the Buddha’s Way, we must also do the same. Therefore everyone, please always be mindful.

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

【人間菩提】20140629 - 微笑心淨獻良能 A Beautiful Life,a Role Model of Cultivation

所作皆辦心清淨 

微笑解說飄檀香 
賑濟復甦見活絡 
志業棟梁獻良能（註）

    證嚴上人開示：

 （2014.6.26 高雄靜思堂，高雄區福田志工溫馨座談）
（呂進泳師兄的同修林麗霞師姊：「他做慈濟真的沒話講，他的襪子沒有一隻是完整的，都是破的。我跟他說，『襪子我幫你買很多，你為什麼不換？』他說：『省起來，師父很需要錢。』他吃的都是，問他今天吃甚麼？『燙一個麵線，比較省。』配甚麼湯？『泡一杯綠茶就好了。』他就是這樣過日子。三點也起來、兩點也起來，看師父的書；我問他說：『為什麼不多睡一點？』他說： 『上人已經起床了。』每天，從早到晚，我說：『你難道不累？』『妳難道有聽過 上人說累？』所以在他的示範中，我感受很深；所以到最後，他跟我說：『我絕對不要離開慈濟。』要開刀時，跟我說：『要是真的不行，我(的大體)也是給慈濟；你把我送回慈濟，我就會笑。』所以，我就把他送回慈濟。」）
（慈濟志工陳清娟：「從他六月十五日往生，我一早，來到靜思堂，我自己覺得，『以後誰要給我當靠山？』別人說：『妳缺了一條臂膀。』我說：『我不是缺了左右手，我是靠山沒有了。』我們是這麼想念泳伯。」）
（慈濟志工翁楹城：「他這樣突然離開，我們是跟他說，要去大林(慈院)的時候，有跟他說，『你可不能怎麼樣；你是慈濟的大樑。你若怎麼了，沒有人可以代替你』，我是這樣跟他說。他到那邊，要去大林(慈院)，又打電話給我說，『要跟這裡的大家說，一起合作把工作做好這樣』；之後，已經不能再看到泳伯了。」）

所以，我們就說，我們還要替他承擔；你們就要很保護你(們)自己的身體，我們大家要健康！我們還要做很久！你已經向他承諾了，好，我們就是要將它承擔起來！這裡的每一位菩薩，缺一個都不行！大家都要好好保護身體！

泳伯，實在是師父的好弟子，也是我們大家的好典範！這種最後的身心清淨，所要做的，他已經都所作皆辦了；又，樣樣交代得很妥善，又陪他的師姊，這樣最後坐火車，就像在旅行一樣。其實，到了我們大林(慈院)，他還有辦法在那裡，安哉、樂哉，不覺得他是怎樣；竟然，到了那裡，還最後，揮揮手，「我不會讓師父漏氣」！你看，這種好像跟我們大家，這樣很完整的告別；其實，他就已經在告別了！

這就是，生、死；有的人說，生，苦；其實，死也苦。死的苦，就是苦在不捨、離不開，那種的苦。這種的不捨、離不開，我們的心會亂；心亂，外面甚麼樣的境界，他就跟著去了。那個境界，他如果跟著去，就不知是三途，還是人間、天堂，都不知道。而他這樣，你看，那麼自在，到了最後，他還是微笑；而且，最難得的是「檀香為證」。

（呂進泳師兄的同修林麗霞師姊：「(助念時，)我要跟他說話，我也有把 上人的法，說給師兄聽，我說：你就安心，剩下的事情你都不用擔心，我都會為你祝福。我就跟淑清說：這是甚麼味道？淑清說：我有聞到檀香！我說：對啊，怎麼會這樣香？）
（慈濟志工林淑清：「那個檀香味，是一陣一陣的，而且是很高級的，像我們在家裡供佛，那一種檀香味，是一模一樣的。」）

真得是很難得，這，修行足夠了。

總而言之，個人吃飯個人飽！他這樣吃夠了法糧！這個法糧，法的糧(食)，增長了他的慧命；所以我們，不要為他傷心，我們要為他慶幸！這就是我們大家，要將那個精神放在我們的心裡。

他心心念念都是師父，師父的法；其實，他用過，最後的回向回來，那個法香，這就是真的法香。法香，薰遍了人人的心地。希望這樣的法香，永恆的都是領著我們往前走，絕對沒有錯的。

感恩，泳伯給我們的形象；我們在不捨中，得到法喜充滿！法香、德香薰一切，這真的，德，他已經修，修得有德的香，到最後，是很多人聞到的清香。這是不簡單！所以我們，要為他祝福！

（2014.6.26 高雄靜思堂，高雄區榮董團隊溫馨座談）
（慈濟志工郭柏福：「最近我參加慈濟的活動，參加很多。很多人說，你怎麼有那麼多時間，每一種活動都看到你？因為我以前喝酒的時間，現在都在慈濟，所以時間很充裕！」）

看到你們，轉變人生，真的是很感動。當然，這種愛的能量，是要不斷！師父一直一直很強調，你若沒有投入群眾去鍛鍊，眾生的習性，不會動搖我們的心，那才是真正的，「出淤泥不染」！

所以，佛出世，為什麼會「一手指天，一手指下」？「天上天下，唯我獨尊；腳踏蓮花，七步成蓮」。

「天上天下，唯我獨尊」，意思就是說，天地之間，以道理為獨尊！道理，最重要。唯有道理，是最普遍的；道理(於)天地之間最普遍，這就是真理。

佛陀，為一大事因緣來人間，就是要說道理給我們聽；用種種的方法，來解釋得我們很清楚。這期間，我們學佛了解了道理，若只是獨善其身，不論你功夫多少，那就是獨善其身；佛陀說，「這樣不夠，你就是要兼利他人」。

兼利他人，我們一定要「去除煩惱」；去除無明，去除煩惱，連「我」，自己本身也要去除。要「無我相」、「無眾生相」、「無壽者相」！

我們看看慈濟人，大家都是放下身段；看看說，我們這些榮譽董事，你們不論甚麼地方，你們也是同樣去做，環保也去做！搬啊、壓啊，我們全都能扛、能搬、能做！這都是，來到慈濟，就是人人平等！

總而言之，這都是放下身段能夠做；入人群，「心無罣礙，無罣礙故」！腳下所踏的蓮花，就是說，「只要有菩薩踏過的地方，步步生蓮」。

（菲律賓海燕颱風，慈濟志工推動「以工代賑」，帶動災區恢復生機）

就像這次菲律賓海燕颱風，你看整個城，政府宣佈要將它放棄；但是，我們的慈濟人在那邊，就是四十多天前後，能夠將整個城市救回來！你們現在再去看看，整個城市很活絡；那樣，萬戶燈火是很熱鬧。那快要(被)放棄的，你看，慈濟人走過的腳步，步步生蓮！慈濟人做完之後，心無罣礙；回來了，只是抱著一分歡喜，沒有其他執著。

（2014.6.15 菲律賓，勘查奧莫克市長捐贈的土地，未來將興建兩千棟組合屋）

我們已經步步生蓮，將他的心安下來；我們現在還有中程規劃。所以我們榮譽董事，是社會的菁英，現在應該是轉為志業的棟樑！

真是感恩，大家都用心；個人有個人的長才、個人有個人的良能，只要我們大家，長才、良能能會合起來，我相信這就是社會一股的清流，而且，能夠奉獻給人類，不是只為台灣！

（註）上人開示影音，請參照：大愛電視台 / 人間菩提

        資料來源: http://blog.udn.com/sophialai75/14642574

【靜思妙蓮華】精勤修善法 2013年11月14日 第175集

 

⊙生老病死，火化成灰，油盡燈息，薪盡火滅。
⊙「佛此夜滅度，如薪盡火滅。」《法華經序品第一》
⊙「分佈諸舍利，而起無量塔。」《法華經序品第一》
⊙「比丘比丘尼，其數如恆沙，倍復加精進，以求無上道。」《法華經序品第一》
⊙「精進」謂修諸善道，精勤無懈怠，修持心不自放逸也。
                                   ********************************************************


【證嚴上人開示】
人生離不開生老病死，這叫做「分段生死」。到底時間多長？不知道。人生是無常，所以任何人都無法知道，我們這輩子在人間有多久，所以無常人生。

不過，在生老病死的最後，有的人就是以土葬；土葬很麻煩，棺材再好，幾年後還是同樣要再打開它，然後要再撿骨等等。現代人比較開通(用)火化。火化，那就是成灰了。

生老病死
火化成灰
油盡燈息
薪盡火滅

人生一輩子有這個身體時，什麼都會執著，什麼都是有。其實，有的盡頭叫做無。就如這個身體火化之後，收起來就是一堆的灰。佛陀就這樣說「如薪盡火滅」。在日月燈明佛將示滅之前，前面的經文就是這樣說。

佛此夜滅度
如薪盡火滅
《法華經序品第一》

如同柴，柴若燒了之後也是成一堆灰。人的身體與草木有何不同呢？相同，有的盡頭也是同樣沒有了。那麼一盞燈，油若盡，燈也會熄，也是同樣沒有。

人生從有到無這當中，我們要時時自我警惕，到最後什麼都沒有，那麼，這輩子，所造的業就是不斷累積著，起心、動念，無論有去造作或沒去造作，心裡的煩惱就是不斷累積。累積了內心的煩惱、無明，還是要牽引到來生、來世，沒完沒了。我們唯有顧好我們這念心，先滅掉「見思惑」，再來就要斷「分段生死」，我們要度這個身。我們這輩子知道佛法，要好好修此身，應該要向今生度。

我們要瞭解人人都是在，生老病死中生活，無常何時會出現，我們不知道。無常一出現，沒幾天就火化掉，就成了一堆灰，就如油點完就盡了，就如柴燒完就滅了。像是這樣，我們何必計較？計較累積就是叫做煩惱，煩惱就是帶到來世的受報，苦不堪！

所以前面經文已經說過了，日月燈明佛入滅了，還有未來的佛還是會繼承下去。儘管所有的弟子，都很擔憂、很悲惱，「佛滅一何速」，佛怎麼這麼快入滅！所以，日月燈明佛安慰大家，人生就是如此，不用擔憂，未來的佛——淨身佛，還是再來娑婆世界，所以大家不用擔憂。

日月燈明佛滅度之後，就要分佈舍利。因為要留念佛，所以這個舍利就要分，每一個地方當作紀念，所以叫做「分佈諸舍利，而起無量塔」。

分佈諸舍利
而起無量塔
《法華經序品第一》

「舍利」，這二字就是骨灰的意思。若是佛、菩薩、有德高僧，他(們)圓寂之後，火化就能凝聚，結下來，這叫做「舍利」。也應該就是說精神的結晶。

我們若是有修行的人，心很清淨，精神沒有分散掉，所以人說「精英、精英」，那個人很「精英」，意思就是說精神英明，那就是那個心沒有散亂，所以叫做凝結，就有舍利了，在骨灰中能找出了真正堅固。傳說中，舍利用很硬的東西敲都不會破，真的很堅固。這就是諸佛、菩薩、有德高僧，往生後燒，化為骨灰，骨灰中它就有凝結，非常堅固的東西，所以叫做「舍利」。

為舍利來建塔，這個「塔」有的叫做「浮屠」，有的叫做塔婆。「塔 」就是「顯德」的意思。一般的墓地，若是人往生後，就是用石土疊起來。但是，諸佛、菩薩、高僧，他(們)的德很高顯，德高望重，後來的人就為他(們)建塔。建這個塔，有的是五層、七層、十一層等等，或者是九層，就是要顯示那個德的高顯。

日本人建造塔時，那個塔的角，他(們)就將它掛上鈴，風若吹，鈴就會搖，搖就會(發出)叮叮咚咚聲，就是要讓人知道，這個塔內有德高的人。就是表現人生人人都能成佛，但是，人人要有這個德高望重，堪得為人的典範。所以說顯德，要顯示這個塔，就是那個德很高的人生，歸宿之後就在塔裡，所以叫做「塔」。

「塔」 ，在佛教中的傳說，有阿育王建塔。起初阿育王，他所信仰的是婆羅門教，有一段時間所施的是暴政，就是沒有仁德，後來有了因緣所以信佛。他信佛之後，瞭解佛陀的教法，感覺佛法應該要擴大弘揚，所以他那個時候的政府，他就培養一些官員，專門研究佛法。這些官員培養出來之後，讓他們到處去講經，講佛陀所說法，他叫做「教官」，能去弘揚佛教道理，這樣的官員，他們四處去弘揚佛法。

所以，他起建了八萬四千塔，到處就是要讓人知道，過去釋迦牟尼佛來過人間，滅度後他的佛法留在人間，要他的全國人民都要信仰佛法。所以，他除了建塔之外，也就是弘揚佛法。這是在佛教中的大護法者，阿育王對佛教貢獻很大。

前面說過「分布諸舍利」。佛滅度後，就將佛的舍利收起來，再將它分布，有敬仰佛的人就會來請去供養，見舍利如見佛一樣。「而起無量塔」，既然是分布，當然就是要建很多塔。這是過去的日月燈明佛，他滅度後同樣是收集舍利，同樣建無量塔。佛佛道同，過去的古佛是如此，現在的釋迦牟尼佛也是如此，身體滅度後，入滅，同樣也要火化，同樣也就是收取舍利，同樣是建塔供養。這是在日月燈明佛，那時候是這樣。

「比丘比丘尼，其數如恆沙，倍復加精進，以求無上道。」

比丘比丘尼
其數如恆沙
倍復加精進
以求無上道
《法華經序品第一》

意思就是說，在那個時代，日月燈明佛那個時候，滅度後有「比丘比丘尼，其數如恆沙」，數量很多很多，「倍復加精進，以求無上道」。
這「其數如恆沙」，在日月燈明佛那個時代，當然是無央數劫，那個時代的世界，到底人口多少？我們不知道。若是佛陀來娑婆的這段時間，當時的人口並不多。所以，經典所在描述的「如恆沙」，這就是一種的比喻，意思就是說很多，若是說如恆沙，那就更多更多，無法去算計了。

在《無量義經》的開頭，還有萬二千等等出家眾，比丘、比丘尼。但是，在日月燈明佛的時代，「比丘比丘尼，其數如恆沙」。我們就將它想成，是在表達無量無數的意思，應該是數量很多。

所以過去在修行，發心修行(者)有這麼多人，而且「倍復加精進」，佛滅度後更加精進。相信世間有生、滅，佛都有入滅的一天了，難得聽聞佛法，佛既然滅度了，大家修行者更加要精進，佛法要更入心。所以，想自己也是同樣(有)生老病死，何時無常會到，人人身上，總有一天會發生的事情。所以大家就看佛示滅後，「倍復加精進 」，人人，無數的人，修行者，更加精進。

所以「精進」，就是修諸善法，精勤無懈怠，修持心不自放逸。

精進：
就是修諸善法
精勤無懈怠
修持心不自放逸

要如何精進？所有的善法我們都要修集來，修集來，如何修集呢？就是身體力行，凡是善的，要行一切善，所以「修諸善道」，既然有道，就是要走，我們要走。只要是善的道理，我們要修集，善的路，我們要精進。

「精勤無懈怠」，很精進，尤其是要很勤，不要有懈怠。這就是在那個時候，人人「倍復加精進」，這是表示很精進，為了就是要求無上道。唯有到佛的境界，那個法是最真、最上、無上正等正覺，阿耨多羅三藐三菩提不就是無上正等正覺嗎？所以，受持的心絕對不能放逸，這叫做精，精進。

剛才說，舍利是凝集起來，將我們最乾淨、專心的精神結集起來，叫做精英。有的說石英，石頭最硬的叫做石英，我們的精神如此凝聚起來，叫做精英，非常硬的東西，那叫做舍利。所以，舍利就是來自於精進，精神不散亂，要專心一致，那麼，所有的善法要修集在我們的心，我們要身體力行，如此叫做精勤。我們的精神要很用心合一起來，身體力量不可有懈怠，這叫做「修持心不自放逸」，不要放逸，不要放鬆掉，這就是我們修行的方向。

各位菩薩，學佛就是要行菩薩道。我們雖然修行，不能獨善其身，我們要成為菩薩、比丘、比丘尼，我們要有這分心。靜修、清修，也要有清修菩薩。所以，菩薩是人人只要是修一切善、斷一切惡，這全都叫做菩薩，要身體力行。所以時時要多用心。

【人間菩提】20140628 - 心靈道場汲法髓 Entering into the Essential Core of the Dharma

心靈道場汲法髓 
以權導實度人間 
殺生食肉積瞋怨 
欲求平安當護生 （註）

    證嚴上人開示：

 （高雄區慈濟志工響應「晨鐘起 薰法香」）

每一天清晨，在天未亮，尤其是冬天，在這樣暗暗的那個時候，大家，就到我們要共修的道場去；那個景象，應該是都很美！美在哪裡呢？美在心很精進。人人，心靈道場，那個真誠的精進；相信，在這段這麼長的時間，大家都沒有漏掉、那樣的精進。真的是很感動！

過去的四十年的時間，我們都是為眾生在投入；慈濟宗門，都是在做人間事。四十年後，開始我就慢慢，準備要心入法！法入心。所以，這一直一直一路、一步，一直舖來；到現在，已經是今年要說四十九年了！

我也很期待說，這個法在現在，我們開始要趕快舖，舖得闊、舖得大；舖得深、舖得長！

佛陀，為一大事來人間，無非就是為一大乘實法，這就是《法華經》！他，是要教導我們人人，要走入菩薩道。其實，我們慈濟開始是從菩薩道先舖，現在，才是真真正正，入那個法脈、法髓。

法髓！法髓。我們法譬如水，我就先說《水懺》；水懺能洗滌人人，心的煩惱、垢穢。

過去是「水」，現在是「髓」。這個「髓」，這個法，和這個門、和我們行菩薩道，這樣會合起來；讓大家知道，原來我們要做的，就是已經行菩薩道；現在是用法，來證實，來證實說，你這樣走，就是要回歸這個法！菩薩道路，回歸我們的真如本性，那就是清淨的法。

所以我們現在開始，就要注意我們的心，起心動念；我們現在開始。因為，「法」就是要回歸到，本性清淨，我們本性清淨來；這樣，我們過去造福，現在修慧，就是回歸本性，所以，心寬，要念純！「福在做中得歡喜，慧從善解得自在」！這就是菩薩道！

前面的，「福從做中得歡喜」，這是從四十多年來，大家的付出，辛苦、美滿！這種，做了之後的歡喜！那是在慈濟宗門。

現在，我們要聞法信受，聽了之後，要相信要接受；這樣，才能回歸我們的清淨的本性，「慧從善解得自在」。我們要善解！人與人之間，一定要善解；我們才能法入我們的心、可以得自在，所以這就是「修慧」。

後面這一段，就是開始「修慧」；法華經，它的特色，就是福和慧，兩項要平行走，這是法華經，叫做中道！這個中道，叫做大乘實法！大家，要好好用心聽。雖然師父沒有在花蓮現場說話，但是，要大家不要漏掉！

（2014.4 高雄靜思堂，慈濟四十八周年展）

現在所看到的，是大家很用心；尤其是，「法，形象化」！所以，將譬喻，我們就用實！有實的東西，出來讓人來看。

雖然，大白牛車，或者是羊車、鹿車，這都是在比喻；其實，法中有物！這個物，裡面是甚麼性質、是甚麼性；那個性，就是法。我們這樣就更深入了！

既然若要做一個展示館，就將它展示；你們這裡有這個能力，你們高雄有這樣的人才、有這樣的人力，可以去思考看看怎麼樣來展示。

（2014.6.26 高雄靜思堂，慈濟四十八周年慶）

我們現在也是，大地的溫度升高了；我們如果用說的，其實，人家都聽不懂。我們如果將這氣候如何變遷，用這樣，深的道裡，變成了很淺、有形、有東西，讓他能了解；這，回歸，就是法！

師父常常在跟你們說，「真諦，無形、無體」。真正的道理，是無形、無體！你看，看不到；摸，摸不到！但是，「法是合成的」。

（2014.6.26 高雄靜思堂，慈濟四十八周年展）

為什麼這氣象異常呢？颱風、大雨，這全都是和天地之間，海洋的中間，那個溫度，實在是息息相關，這叫作「合成」。

為什麼有這樣來合成它？就是我們的生活，這種的汙染！

人本來就是汙染！我們的呼吸，就二氧化碳；其實人人都有，但是，我們自己都不知道。人口，已經這麼多了，又再動物的汙染，更大。尤其是，人要殺牠，把牠割下去，也會流血！和人一樣，打下去，牠是會痛。當牠在哀嚎的時候，那就是在恨和怨。

你看現在，天下、國家這樣對立、人禍。為什麼？這就是眾生共業。

過去生中，就是這樣，「你趕我、你殺我、你吃我；所以我現在，就是這樣回(報)你！」就是怨、恨、仇，回你；所以，這就是人禍。

人的汙染，人與人之間那種怨、恨、情仇，這樣又累積起來，就會造成這樣，這是大循環！雖然是無形，也是合成，所以，形成了天災、形成了人禍。

這，要如何去解釋？我們若將這些東西變成有形；你們在這邊導覽，就是在說法。雖然師父在精舍說法；師父是，道理是這樣，我盡量用現在時代的見證、人間的歷史與慈濟的藏經，說給大家聽。

其實來到這，你們用科技，已經可以變成了很多，這個合成、有形的物；道理合成，變成有形的物，這樣，讓他們看！這個導覽的是種子，其實是叫做「說法者」；這樣是功德無量，那是與眾生結善緣、結好緣！

所以，希望大家，真的是要重視這一塊，「說法者」，所以，佛法，就是像這樣的生活化。佛法，就是這樣真實、展示化；要不然古早在說佛法，其實，說出來空空，要摸，就沒有東西，沒有辦法去感觸到。

我們現在，以現代，尤其是人間菩薩，不是聽法自己用而已，我們聽法之後，還要讓人感受得到。所以，就想盡辦法，這樣將無形的大道理，變成有形的物資，讓人能感受到。真得是很感恩。

（註）上人開示影音，請參照：大愛電視台 / 人間菩提

       資料來源 : http://blog.udn.com/sophialai75/14611526

【靜思妙蓮華】了徹生死大事 2013年11月13日 第174集 Completely Understanding Cyclic Existence

◎分段生死，是凡夫三界內，肉體上的生死。
◎『變易生死』是三乘行者於三界外，心念生滅的生死。
==============================================================
【證嚴上人開示】
修行就是想要瞭解生死大事。人生，生死是最苦不堪！所以學佛，也是要能了徹生死大事。

我們昨天也有說過日月燈明佛，他化緣已盡，開始宣告即將入滅。入滅就是涅槃的意思。「滅」我們說過，叫做「滅度」，就是要滅除煩惱。

學佛，我們最重要就是能到「永斷夢妄思想念」。《無量義經》不是常常在讀誦嗎，希望我們能滅除「妄」——妄想；與我們的「思」——思惟；以及我們的「想」——外面的境界，我們的心，那個念念的念頭。希望我們修行，能滅除這種「夢妄思想念」，那就是「見、思、惑」。

「惑」就是不明白，就是無明。無明，不明白，到底天下事有多少？除了我們自己的妄想，知見妄想，還有外面的境界，一切的形相在我們的心裡，那個變遷無量數，所以叫做『塵沙惑』。

「塵」就是沙土，比沙子還細叫做「塵」。就像我們東西放著，也沒有風，沒有什麼，二天後你來看，動這個東西，摸摸看它，看是看不到，摸起來還有沙沙的(感覺)。這比沙還要細，叫做塵。所以「塵沙惑」，很微細的沙塵，我們的煩惱有那麼多，難免我們日常生活，就是在這無明中，業累，造業累累。

所以我們造了業之後，到底我們要如何離開這個身體？那就叫做「分段生死」。這就是凡夫在三界內，我們現在還在欲界，滿心都是欲念，有了這個欲念就會貪，貪求不到就發脾氣，這種貪、瞋，造成了我們的愚癡，就是層層一直覆上去，所以這全都是叫做無明，就是叫做塵沙惑。

這無明不知如何來？過去生，我們到底與這對父母結什麼緣？好緣或者壞緣？我們不知道。總是有緣才來投生在這個家庭、這對父母。還有，與你這群的兄弟姊妹又是什麼緣？就是有緣，才會來與同對父母生。還有，朋友、親戚、同學等等，無緣絕對不會相會。

所以到底過去是，造何因？結何緣？在這輩子，好壞環境、好壞因緣中在生活，在這樣的生活，生活得很辛苦。這麼辛苦，到底今天、明天，今天能一天都平安嗎？明天，我們能接觸到明天嗎？不知道。凡夫就是在這無常中，欲愈重，造業愈多。所以說來，若是在凡夫，那就是「分段生死」。

分段生死
是凡夫三界內
肉體上的生死

在這三界之內，我們的身體，這個肉體就是父母所生來，我們在無明中生活，無明中的生活又再造業。所以一期的生死到了，一期的緣結束，這期，就是這段的生死、我們今生此世，這世的生死；我們若在無明中，就是再累積很多的業，結束了這世，又是再帶去來世。到底來世我們的因緣，又是在何處？我們不知道。這叫做凡夫的「分段生死」。

現在在人間，去除了人間這段，說不定我們(落)在畜生道。畜生道也是一段的生死，或者是人間這苦難的生死，反正在這六道就是如此在分段、分段，隨著你的業力所造作，如此一段一段在生死中。這叫做六道輪迴，分段生死。就是在這身體裡，有肉體的分段生死。

變易生死
是三乘行者於三界外
心念生滅的生死

也說在「三乘行者」，就是聲聞、獨覺、菩薩，同樣是在人間。聲聞，是聞佛說法而覺悟，能體會這個道理，體會了但是還未很覺悟，這就是聲聞。

獨覺，雖然未接觸到佛，因為生在無佛的世界之時，他有與生俱來明覺的本性，所以在四季，春夏秋冬，在這氣候與大地萬物的變易，他覺悟，緣著這個境界而覺悟，這叫做緣覺。但是這種的覺悟，只是去體會到天地間無常，其中的道理他還未很清楚。（註：生於無佛之世，名曰「獨覺」；生於有佛之世，名曰「緣覺」。）

若是菩薩呢？菩薩，當然他有那個因緣聞佛說法，開始發心、立願，行佛的教法，入人群中行六波羅密，就是度眾生。如此，菩薩是不是完全脫離生死，叫做滅度？尚未。因為菩薩就是有新發意的菩薩，當然也有法身菩薩。若是法身菩薩，就如觀世音(菩薩)、文殊師利(菩薩)、彌勒(菩薩)等等，這些大菩薩。

觀世音菩薩是過去正法明如來，已經是成佛的菩薩再來人間，現在的觀世音菩薩。文殊菩薩是過去已經成佛，龍種上尊王佛，已經是成佛了，之後再來人間度化眾生。文殊菩薩不只是成過佛，再來度化眾生，也有七尊佛，受他教化過已經成佛，這叫做古佛。

古佛再來回歸娑婆，現菩薩的形相，像這樣的菩薩，他就不在「分段」與「變易」生死之內，已經是圓寂，已經入圓滿寂靜的境界。但是還有心，他不忍眾生苦難，所以已經出三界，叫做三界外的菩薩、聖人，他還有心念生滅。

在這心念，若是小乘，比如聲聞、緣覺，他還有內心的「生、住、異、滅」，他還有微分的起心動念的那種變易；但是到了大乘菩薩，他就是心念，心念的變易，他用大悲的心，還是要再來回歸娑婆，不過他是來去自如。

我們有一位環保菩薩，有一天，身體不好了，生病了，就來到我們臺中的醫院。來的時候，一些師姊就去關心她：「老菩薩，妳怎麼了？」
她就說：「年紀大了，總是有一天（會往生）。」
師姊：「妳來醫院……。」
「是啊，我來醫院，最重要的，就是要告訴師姊，妳一定要向我的子孫說，拜託他們不要為我哭。我若有一天（往生了），不要為我哭。我的身體應該也是要回收，我的身體也要資源回收。」
說得很輕鬆。
我們的師姊就告訴她：「老菩薩，看您這樣灑脫，您到底想去西方？或者是東方？」
她停頓一下就回答，她說：「西方說是淨土，東方說是琉璃世界，這二個地方都沒有環保可做。我在娑婆世界住得很習慣了，環保也做得很習慣，聽師父的法也聽得很習慣，我想趕快再來，可以再來做環保，娑婆世界也不錯。」
我們師姊也是菩薩，她就說：「早上我有聽到師父說，今天天公生，是好日。師父說日日是好日，天公生……。」就與她說這些話。
她聽了就說：「哦！師父說今天是好日啊！好，這樣好。」就去了，這麼解脫。

這時間到底多久呢？我們這位菩薩就說，一位護士進來要為她抽血，所以那個針筒裝進去，在試針筒，就這樣的時間。針筒還沒有準備好，她就與她在說話，說到今天是好日子，她就說：「今天是好日子啊！這樣好。」就去了。時間就在護士準備針筒的時間內，如此而已。歡歡喜喜說話，到底她要去哪裡呢？我們就很瞭解了。

這樣的菩薩，我聽到實在是很歡喜，那麼自在，她就已經發心立願，她的心就是心念生滅的生死。她的心想要到那裡去？她一定再來娑婆世界。她要滅，滅什麼呢？那就是「見思惑」，這些煩惱她不怕。

雖然人群中，在娑婆世界的眾生，有這麼多、這麼多的煩惱，但是若沒有菩薩，再倒駕來度眾生，眾生永遠沉迷。佛陀本來也已經斷了生死，他已經覺行圓滿，但是，還是迴入娑婆，現相成佛，要來度眾生，所以要來說法。

所以說來，生死，我們看日月燈明佛將入滅，他的慈悲來安慰眾生，要離開之前，還授記德藏菩薩即將來度人間。這種的滅度，我們滅，就是要滅掉「見思惑」，心靈的煩惱，但是我們要發大心、立大願，煩惱斷完了，我們還是要回歸人群。

我們就要在人群中磨練，才能知道人群眾生的習性，眾生有什麼樣的習氣、什麼樣的根機，我們瞭解後才能對機逗教。所以，要再迴入娑婆度眾生，必定要在人群中，瞭解人群種種的無明，塵沙的煩惱，如此我們才能對機逗教。

各位菩薩，真正這是很微細，心靈，但也是人生最煩惱的生死。這個生老病死，肉體，有了這個肉體，真的是在生老病死中，分段、分段在生死，很苦！是不是還能再來人間？不知道。下一段的生命是什麼形？這種的分段生死，苦不堪！

「變易生死」是在心裡，那個心願。小乘者他的心念，若能再前進、進修，發大心、立大願，生生世世這種的願，自然就是再迴入娑婆。這是他的心願。

所以我們學佛，真的要把這個心念照顧好。一定有這種的生死變化，這我們人人都要清楚，有這二種生死：「分段生死」、「變易生死」。我們的心，不要讓它起心，因為我們就是一念無明生三細，所以這個心理的變易我們要很注意。所以，請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Completely Understanding Cyclic Existence (了徹生死大事)
Date: November. 13. 2013

We engage in spiritual cultivation to understand the vital topic of cyclic existence. Birth and death is the most painful part of life. So, we learn the Buddha’s Way to thoroughly understand the great matter of cyclic existence. Yesterday, I also discussed Sun-Moon-Lamp-Radiant Buddha and how when His conditions for transforming this world ended, He announced His impending entry into Parinirvana, Entering extinction is entering Parinirvana. Previously, I spoke of “crossing into extinction” which is eliminating afflictions. A very important [goal] in studying Buddhism is “eliminating deluded thinking, perceiving and recalling.” Aren’t we always reading and reciting this in the Sutra of Infinite Meanings? I hope we can eliminate our “delusions,” and our “thinking,” as well as our “perceiving”. External conditions cause our minds to give rise to many thoughts. In our spiritual practice, we hope to eliminating this thinking, perceiving, recalling, the “delusions of views and thinking.”
Delusion comes from ignorance and lack of clarity. There are so many things [happening] in the world. In addition to our own delusions of knowledge and views, there are also delusions from external conditions. All forms and appearances arise in our minds and change countless times. Therefore, they are the “dust-like delusions”. “Dust” is even finer than sand and dirt. After leaving something out with no wind or any other factors, when we come back after two days and touch it, we may not see anything but we [can feel] a powdery texture. This texture finer than sand is called dust. So, the “dust-like delusions” refer to very fine, powdery dust. With afflictions as numerous as dust, inevitably we live in a state of ignorance and accumulate a lot of karma. So after we have created karma, how do we actually leave this body? We go through “fragmentary samsara” because we are still trapped in the Three Realms. Right now we are still in the desire realm and are filled with desires, so we are greedy. We get angry when we do not get what we want. This greed and anger results in ignorance, which layer by layer, covers [our minds]. So, this is ignorance and dust-like delusions.
Where did this ignorance come from? In our past lives, what affinities did we form with our parents? We do not know if they were good or bad affinities but [we do know] these affinities caused us to be reborn into this family, to these parents.Also, what affinities did we form with our siblings?Because we have these affinities, we were born to these parents.We would not encounter these friends, relatives, classmates without karmic affinities.So, we wonder what karmic causes and conditions we created in the past to be living in these good or bad conditions now.We may be currently enduring great hardships and still there is no guarantee whether we will live until tomorrow.We do not know.Ordinary people live in a state of impermanence.
The stronger their desires, the more karma they create.Therefore, as ordinary people, we experience “fragmentary samsara”.

Fragmentary samsara is the cyclic existence of the physical body in the Three Realms.

In the Three Realms, our physical body comes from our parents.We live in a state of ignorance, and thus we create more karma.So, this lifetime ends when our karmic conditions end.This period, this lifetime, is a fragment of samsara.If we continue to live this lifetime in ignorance, we will accumulate even more karma and will bring it into our next lifetime as this one ends.Where will our karmic conditions take us in our next lifetime?We do not know.This is “fragmentary samsara”.
We exist in the human realm now.But after this lifetime, we may [fall] into the animal destiny.That will also be a fragment of cyclic existence.We may also come back to a lifetime of suffering in this world.As long as we are in the Six Destinies, we will live in the fragmentary samsara created as a result of our karma.Each period of cyclic existence is a rebirth in the Six Destinies, or fragmentary samsara.Fragmentary samsara is related to our physical existence.

Transformational samsara is when practitioners of the Three Vehicles transcend the Three Realms and the arising and ceasing of thoughts.

Practitioners of the Three Vehicles are Hearers, Solitary Realizers and Bodhisattvas.They also exist in this world.Hearers hear the Buddha’s teachings and comprehend His principles.However, their awakening is not complete.These people are Headers.Solitary Realizers are born in ears without Buddhas, so they never come in contact with Them.They awaken their intrinsic nature by contemplating the four seasons, spring, summer, fall and winter, and, through the changes in the climate and the world, they attain realizations.
By coming in contact with these conditions, they became awakened, so they are also known as Realizers of Conditions.But their awakening is only limited to impermanence in the world.They still do not clearly understand the principles behind it.
What about Bodhisattvas?Of course Bodhsiattvas have the affinity to listen to the Buddha expound teachings, to make aspirations and vows to practice the Buddha’s teachings.Practicing the Six Paramitas as we interact with others is a way to transform sentient beings. By doing so, are Bodhisattvas completely freed from samsara? Have they crossed into extinction? They have not. Bodhisattvas include newly-inspired Bodhisattvas and Dharmakaya Bodhisttvas.
Dharmakaya Bodhisattvas refer to great Bodhisattvas such as Guanyin, Manjusri (Bodhisattva), Maitreya (Bodhisattva) and so on. In the past, Guanyin Bodhisattva was Clear-True-Dharma Tathagata. He was a Bodhisattva who came back to this world after attaining Buddhahood. Manjusri Bodhisattva had attained Buddhahood as the Honorable Dragon King Buddha. He came back again to transform sentient beings. Not only had he come to transform sentient beings after attaining Buddhahood, he taught seven other people who have already become Buddhas. [Those like] Manjusri were ancient Buddhas. Ancient Buddha came back to the Saha World and manifested as Bodhisattvas. These Bodhisattvas are not caught up in fragmentary or transformational samsara. They have already achieved perfect rest, a state of tranquility and stillness. But they could not bear for sentient beings to suffer. Though they have left the Three Realms and reached the state of transcendent Bodhisattvas, thoughts still arise and cease in their minds.
Small Vehicle practitioners, such as Hearers and Realizers of Conditions, still experience arising, abiding, changing and ceasing in their minds. They still experience changes that come from even the slight stirring of thoughts. However, Great Vehicle Bodhisattvas experience changes in thoughts that lead them to exercise great compassion to return to the Saha World. Moreover, they can come and go with ease.
We had a recycling Bodhisattav who fell ill one day and came to our hospital in Taichung. When she arrived, some volunteers visited her. “Old Bodhisattva, how are you doing?”She said, “I am old, I will die eventually”.“Why did you come to the hospital?”“The main reason I came to the hospital was to ask you to tell my children and grandchildren not to cry for me. When I [pass away] someday, they must not cry? My body should be recycled as well.”Since she spoke so lightheartedly, another volunteer then asked, “Old Bodhisattva, you are so carefree. Do you want to go to the western or the eastern pure land?”She answered after a brief pause, “The Pure Land is in the west, the Crystal land is in the east. There is no recycling to be done in either place. I am used to living in the Saha World, used to doing recycling work. I’m also used to listening to Master’s teachings. I want to quickly come back and do recycling work again. The Saha World is not a bad palce.”
Then, our volunteers, also a Bodhisattva, said to her, “I heard Master say this morning that today is an auspicious day, the Jade Emperor’s Birthday. “But every day is a good day, like his birthday. These were the words she told [the elder]. Upon hearing this, [the elderly woman] said, “Oh? Master says today is a good day? That is good.”Thus, she passed away. She was so liberated. How much time did it take? Our volunteer described, “A nurse had come in to draw blood and had to prepare the syringe. It happened then the syringe was not even ready yet.” That was why she talked to the elder and told her that today was a good day. Then [the patient] said, “Today is a good day? That is good.” Thus, she passed away. This all happened in the time the nurse took to prepare the syringe. That is all.They were chatting happily about where she was going. We can understand this very well. When I heard about such a Bodhisattva, I was truly very happy, she lived with such ease and had already made vows and aspirations. Her thoughts were beyond living and dying. Where did she want to go? She definitely wanted to return to the Saha World.
What does she want eliminate? The “delusions of views and thinking.” She is not afraid of afflictions. Living among sentient beings in the Saha World [may give rise to] many afflictions, but if no Bodhisattvas return to transform sentient beings, they will remain deluded and lost forever. This Buddha’s cyclic existence was already ended; He already had perfect enlightened conduct,but He still returned to the Saha World and manifested the attainment of enlightenment To transform sentient beings,He came to give teachings. When we talk about samsara, we saw that as Sun-Moon-Lamp-Radiant Buddha was about to enter Parinirvana, He comforted sentient beings our of compassion
Before He left, He even bestowed the prediction of Buddhahood upon Virtue Treasury Bodhisattva. Crossing into extinction is about eliminating the “delusions of views and thinking, the afflictions of the mind”. But we need to form great aspirations and make great vows.After we have eliminate afflictions, we must still go among people to train ourselves, to learn sentient beings’ habitual tendencies.Only by knowing the habitual tendencies and capacities of sentient beings are we able to teach according to their capabilities.So to return to the Saha World to transform sentient beings, we must go among people to understand them and their various kinds of ignorance and dust-like afflictionsThen we may teach according to capabilities.
Fellow Bodhisattvas, the mind is truly very subtle the mind is truly very subtle.We worry most about dying.Birth, aging, illness and death come with this physical body come with this physical body.With fragmentary samsara comes great suffering.Can we return to this world in our next life? We do not know.What form will we take on in our next lifetime? This fragmentary samsara is full of suffering.But transformational samsara exists in the mind, based on our vows.
If Small Vehicle practitioners vow to keep moving forward and to practice, and if they can form great aspirations and make great vows lifetime after lifetime, they will naturally return to the Saha World because this is their resolve.
So as we learn the Buddha’s teachings, we msut truly take good care of our minds.We must go through this transformation.This is something we must clearly understand. There are two types of samsara, fragmentary samsara and transformational samsara.
We cannot allow our minds to give rise to thoughts because an ignorant thought crates the Three Subtleties.So,we must very carefully watch out for changes in the workings of our minds,So everyone, please always be mindful

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

【人間菩提】20140627 - 歡喜知音滿天下 Spreading Seeds of Goodness and Cherishing All Life

歡喜知音滿天下 
求法若渴薰法香 
菩提種子生無量 
愛護生靈遠災殃 （註）

    證嚴上人開示：

（2014.6.24 台南靜思堂，台南慈濟人聯誼）
（慈濟志工余水龍：「感謝 上人，感恩！我在慈濟做環保。感恩 上人用連線，讓我們可以知道《法華經》的內容，比較知道我們怎麼做，才會成功。所以，我在這裡感恩 上人，用連線的講經，感恩！」）

（2014.3-4 台南安平聯絡處）

常常有一句話說：「天下知音少」，不過，師父感覺到說：「知音滿天下！」聽到你們，都有在薰法香；聽到，實在是很貼心、很歡喜！可以得到知音。

（2014.4 麻豆環保教育站）

剛剛聽到余居士，對薰法香那麼歡喜！我也很感動！他是很資深，(民國)七十四年正式拿(勸募)簿子，承擔起了麻豆第一顆種子。在那個地方，在帶動！現在也已經九十歲。看到他身體健康，最歡喜的，是他的精神敏銳！聽經，聽得很清楚！所以，不只是身體力行，造福人群；他還求法，法都入心，是一個很虔誠的修行者。所以，修福、修慧，這是很不容易。

（台南東山環保站）
（台南安南環保站）

尤其是，我們的環保站，十八個環保站，都有在薰法香；而且，求法若渴！師父也聽了很感動。我也很感恩，感恩這個知音；師父說話，你們聽得進去。

（2014.6.24 台南靜思堂，《父母恩重難報經》演繹）

也看到慈青，在台上，也是將《父母恩重難報經》，也是這樣，不只是他自己受用，他也是再去其他的學校、或者是偏遠、鄉下的地方，也是再去帶孩子、去幫他們補(習)功課。在其他的學校，去教人就是說，「行善、行孝不能等」！

（2014.6 台南成功大學，慈青自去年七月起，為慈濟照顧戶孩子輔導課業）

我們有這麼多年輕的下一代，我們這時候，更需要讓我們的社會，再更穩定！社會若穩定、祥和了，真正和祥的社會；我們的下一代孩子，他們的生活，就能很平安；他們的家庭，就能很和樂。社會若不平安，會動了年輕人的心；也對教育下一代，那個觀念，也會偏差掉。

所以我們，就要為下一代，我們要好好地，要如何顧好這個社會。所以我們這個時候，要好好地將菩提種子，我們要趕緊灑播！我們在社會裡、在社區裡、在鄉村裡... 等等，我們應該將這個愛的、善種子、菩提種子，我們就一直在舖、要種！才能夠「一生無量，無量從一生」。

一切都是一念之間。

（2014.6.24 ９台南靜思堂，台南慈濟大愛幼兒園，演繹「一念之間」）

看，我們這些幼稚園的孩子，他們就要畢業了。在我們的幼稚園，孩子，很乖！也懂得要素食，培養愛心！因為，孩子小時後培養他那個愛心，長大就很善良！

尤其是，我們人，生下來，應該我們是素食、吃五穀雜糧，不應該去吃動物！動物，我們若要殺牠，牠也是一樣，會掙扎！其實，牠聲聲哀叫、聲聲在埋怨！「仇、恨、怨，我來生要報」。

（2014.6.25 奈及利亞，購物商場發生炸彈攻擊，至少二十一人死亡、五十二人受傷）

你們知道嗎，現在，你看天下這種，人禍，那都是過去含恨、含仇、含怨而來的！不只是殺滅動物，還要，殺滅人類。這都是累世、累世以來，這樣累積起來的怨、恨、仇... 等等。

我們如果這時候不吃牠，我們能夠用這分愛心、同理心，這叫做「大慈悲心」。

孩子在我們這邊(受)教育，他就懂得有愛心。

（2014.6.24 台南靜思堂）

師父早上一來時，孩子，都到了！

（「這是我們種的香茅，讓師公 上人退火。」）
（  上人：「退火喔！師公喝了就會退火。好，感恩。」）
（「送師公吃青菜，祝福師公健康、沒煩惱。」）
（ 上人：「這是甚麼菜？」）
（「空心菜。」）
（ 上人：「空心菜。真的空空的喔。蕹菜！對，蕹菜。師公中午吃，好嗎？」）
（「還有地瓜葉在地下室。」）
（ 上人：「地瓜葉在地下室喔！那我中午一定要吃蕹菜、地瓜葉；因為我會到地下室吃飯，可以嗎？」）
（「可以。」）
（ 上人：「好，感恩！」）

他們都是素食！我就說：「你們怎麼種菜？」「是爸爸、媽媽來幫我們種。我們也有義賣。」「義賣要做什麼？」

（「要捐給菲律賓。」）
（ 上人：「要給菲律賓的喔！好，來，捐給菲律賓的喔。這是今天來的，也有給師公退火、還有青菜、還有邀請師公的，三組一千元！可以嗎？」）
（「可以！」）
（ 上人：「好，感恩。」）
（「感恩師公 上人。」）

這就是愛！這我們的教育，就是這樣教育起來的。

總而言之，這就是我們，從小孩子教育；我們要教育小孩子懂得愛，難道我們不懂得有愛嗎？我們也是一樣，要有愛。

愛，這個最徹底的愛，就是「無緣大慈，同體大悲」，我們要和眾生結好緣；不要說，「對人，我有愛心，但是對動物沒有愛心！」我們，(看)動物，眼睜睜看著牠流血，耳朵聽牠們哀嚎的聲音、聽牠們在怨、在恨；那個仇，來生來世，社會會愈來會愈危險，因為，會草木皆兵！

（2014.6.20 美國加州，舊金山森林大火）
（2014.6 中國大陸，自十六日起，許多地區遭受暴雨衝擊）
（2014.6.26 美國德州，龍捲風襲擊，造成電力中斷）

大三災、小三災，會合最猖盛的時候，劫濁亂時，眾生垢重；到了那個時候，草木皆兵！這，不是這輩子遇到而已，來生來世、生生世世，我們愈來會愈感覺！不只此生、來生、再來生；一生一世，會愈逼愈緊，愈逼愈快！所以，我們現在就要好好護生，不要殺生！這是很重要！

（註）上人開示影音，請參照：大愛電視台 / 人間菩提

       資料來源: http://blog.udn.com/sophialai75/14585683

【人間菩提】20140626 - 培養人才甘願歡喜

醫療志業不可缺 

用心培養承志願 

守護崗位行大捨 

勤奮甘願得法喜 （註）

    證嚴上人開示：

 （2014.6.23 大林慈濟醫院）

（大林慈院院長賴寧生：「現在大林慈濟醫院所傳達的是提升病人的慧命，我們是希望，病人來到這邊，不僅是病痛的解除，最重要的是他的生命，從此都能夠改變。」）

（大林慈院中醫科醫師張景翔：「在這邊，接受了很多的慈濟人文的薰陶，期許我在未來的行醫生涯中，能夠除了醫病之外，也能醫人跟醫心。」）

（大林慈院外科主任范文林：「我們跟病人，不只要造成合作的關係，也是要變成合夥的關係。最後，要把病人放在我們的心上，變成是家人的關係。」）

（大林慈院骨科醫師劉耿彰：「我們必須要勇於承擔，自我挑戰；能夠精進，才能夠成長。這樣才能跟病人結緣，才能結福緣，對不對？對我醫師來說，這是一種修行，一種修練。」）

雖然，七個月沒有見面，但是，讓我安心；一見面，就感覺到很安心了！現在這個時代裡，其實，醫院醫療系統，的確都是很令人擔心。一直都在聽，「四大皆空」、「五大皆空」、「六大皆空」！開始的時候，感覺：「怎麼醫療也有四大皆空？那到底是甚麼？」後來，又不久聽到「五大皆空」。咦？醫療真的也有佛法！又沒有多久，就是「六大皆空」。奇怪，為什麼這個空、空、空，一直在醫界，在談起。

當然，「空」，每一次聽到「空」的由來，都很讓我很擔心。何況，又沒有多久，就再多一個空、再多一個空；這個空，這就是我常常在說的，洞、漏、破洞了！

為什麼我們醫療，變成破洞了呢？不只是醫師，接下來的，就是護理！護理荒，這就是又讓人很擔心！社會用多少的資源來培養醫療護士，因為，我自己有醫學院，我們同樣有護理學院，有... 等等，那都是要用很多的心神、用很多的資源來培養。

這個行業，一直我覺得說，這是社會不能缺少的一個行業，因為生、老、病、死，這都是人生離不開的，都是需要醫護人員；所以我們要知道說，醫、護，真的是多麼的崇高、多麼令人尊重的一項志業。我覺得，這是名符其實的志業，是我們的志願、從事志願；這在我年輕的時代，是很嚮往，可惜我們就沒有這個因緣！但是，我很羨慕，也是很尊重。

（2014.6.23 大林慈濟醫院）

剛才我們慈大的孩子，看到這樣一代一代一直下來！我對所有的要培養的醫師，粒粒的種子，我都很疼惜！護理也是一樣！

總而言之，我認為，這是人生是一項崇高的志業，應該要好好地培養他們！學校，也是用最好的！看看我們醫學院，模擬手術；想想看，多少的慈濟人，當他健康的時候，就是奉獻給社會、奉獻給慈濟。那一間醫院，不是他們這樣一把沙、一塊磚，這樣搬回來給師父蓋呢？哪一間學校，不是他們大家，就是有時後跌倒，起來的砂土，都捨不得這樣就把它拍掉！一粒沙就要撿回來，那種很用心的、這樣地付出。

醫院蓋好了，來當志工；學校蓋好了，來當慈誠、懿德。我相信，這種的疼愛，是「誠」與「情」；很誠懇的愛，與菩薩的覺有情來陪伴。

（2014.1.9 大林慈濟醫院，醫療志工感恩會）

每一次，想到說慈濟人無私的愛的付出，他們很辛苦、他們的壓力很大，可是，一心一志、一直一直陪伴師父到現在！到了他們最後，最後的生命結束了，他還要付出，還要當模擬解剖老師、無語良師！這都是人生，這樣的一心一志付出。

幾天前，我這兩天這樣一直要往南行；心裡，總是有一種，一個影子，我這次若去到高雄，我會少一個人來讓師父看。

（慈濟志工呂進泳資料畫面）

他，是一位很貼心的弟子；他，就是有幾天，心臟痛，趕緊去急診。過了之後，好了，又投入做環保。後來經過了我們的林醫師，才告訴他：「你這樣不趕緊去醫院，不行，你已經很嚴重！」來到我們這裡，剛好那一天，那一天剛好也在開一檯刀；這一檯刀也是很重要，也需要葉克膜，我們唯一的一台。所以也是很快，陳副也是趕緊為他介紹到台大，我們斗六的台大(分院)；也聽說他很盡心力，但是，要進去之前，他還跟著慈濟人說：「你們放心，我不會讓師父漏氣」；就這樣地進去。進去了，但是有進去，就沒辦法再出去了。

（2014.6.18 大林慈濟醫院，呂進泳師兄大體解剖，提供病理解剖研究）

覺得很不捨。我很感恩的，就是我們大林(慈院)願意將他接回來。因為，他有心；最後還是要回到慈濟的家；最後他還是要把他的身體，給慈濟。所以我聽說，就給了我們做(病理)解剖。

這實在是，很貼心，這種的一生一志願；那種的一生、一志，這種愛的能量守護在他的崗位上付出。

（2014.6.20 大林慈濟醫院，呂進泳師兄追思會）

所以我常常說，「我真的很感恩所有的慈濟人，我也很感恩六家醫院的每一家的院長，都很盡心力。也很相信，每一位的大醫王，也同樣選擇慈濟系統，應該都是有志一同。」

但是現在的時代，這種的時代的價值觀不同了！一年比一年，更不同。所以也給了醫療的壓力很大。我也是都很不捨！但是，辛苦、壓力大，真的沒辦法抗壓，那就很快就會垮掉！所以慈濟人，將辛苦叫做「幸福」，這就是很甘願做。所以，在這個充滿福的環境中，我相信應該大家都有真的「幸福」！幸福嗎？（幸福，美滿。）

「美滿」啦！大家的付出，很幸福，真得是很辛苦！但是，慈濟人的術語，我們的術語，「辛苦」就是「幸福」。我們健康可以為人做事、服務；為人服務是最快樂，所以幸福！能夠完成起來，那就是美滿！

但願我們的同仁，但願我們的大醫王與菩薩們，永遠都抱著這一分的幸福、美滿；甘願做，歡喜受，天天歡喜。

（註）上人開示影音，請參照：大愛電視台 / 人間菩提

        資料來源:http://blog.udn.com/sophialai75/14557565

【靜思妙蓮華】滅除夢妄思想念 2013年11月12日 第173集 Eliminate Deluded Thinking, Perceiving, Recalling (滅除夢妄思想念)

 

⊙「於無漏實相，心已得通達。」經文《法華經序品第一》
⊙「懃苦修習眾德行」《無量義經德行品第一》
⊙內修外行，謂之眾德行。又具足三學六度者。
⊙德藏菩薩成佛後，號曰為淨身，亦度無量眾。
⊙前既警告眾生之放逸而入涅槃，此復慰眾生之悲惱而示授記。
⊙「佛此夜滅度，如薪盡火滅。」《法華經序品第一》
⊙「滅」是滅見、思、塵沙惑等三種無明煩惱惑；「度」是度分段、變易兩種生死。

*******************************************************************

修行最重要的就是要回歸本性，本性實相，無量之道，法門我們應該要能清楚。要了解我們的本性，體會無量法門，必定要有智慧。智慧就是「於無漏」，無漏就是智慧。

昨天說過了，日月燈明佛即將準備入滅，大家很擔心，所以向大眾宣告，有一位德藏菩薩即將成佛，將來能領導修行者修行。這位德藏菩薩，也是已經得了實相真理，而且就是已通達無漏法，所以，「於無漏實相，心已得通達」。

於無漏實相
心已得通達
經文《法華經序品第一》

這必定要經過一段，很長的時間修行。我們常常說，修行要用耐心、定心。我們要有耐心、有定心，因為凡夫無始以來，只是一念無明，就生起了三細，三細就是很微細的念頭，就是無明。一念無明起，貪、瞋、癡發生起來，就開始三途六道沉淪。所以，我們現在因緣成熟了，能夠得聞佛法，開始我們要修行。佛陀他就說，哪怕是他修行以來已經過了，三大阿僧祗劫，很久的時間，佛他就要那麼久，何況我們凡夫！所以我們必定要知道，一定要耐心——耐久的心。

就如我們一塊布，很乾淨，你不小心，一個墨汁、髒的東西滴到它，你想要把它洗乾淨，那就要費一番的功夫了。所以，要污染它很快，但是要恢復乾淨，真的是需要時間。所以，要得到「心已通達」，通達無漏諸實相，必定要「懃苦修習眾德行」，要很殷勤，不怕苦，我們要用心去修習種種的德行。

懃苦修習眾德行
《無量義經德行品第一》

「德者，得也。」法要入心，得到法的真髓，才能叫做德。所以，德是要來自於勤修行，所以說「懃苦修習眾德行」。我們要不斷修，日日修、時時修、分分秒秒都要修。我們不要有一點的漏失，我們要在分秒中縝縝密密，真的很縝密、很謹慎、很綿密，這樣的時間不斷連續。就是總說一句，要顧好這念心。所以，要能累積眾德行，眾德行就是內修外行。

內修外行
謂之眾德行
又具足
三學六度者

大家都知道，師父常常跟大家說，靜思法脈勤行道，內修是誠、正、信、實。我們要很縝密思惟，心要顧好，我們要勤，勤行道，對人也是在修行，做事也是在修行。禪宗不是說「挑柴運水無不是禪」，「禪」就是定的意思，我們要有正定、正知、正見等等，這都是在日常生活中。

日常的行為要先內修，所有一切的行為，就是要誠、正、信、實。我們自己內心要好好修練誠、正、信、實。外行，慈濟宗門人間道，我們要入人群去，在人群中我們所要行的是「慈、悲、喜、捨」四無量心，這就是外行。內修、外行能成就，這叫做德行。

種種的德行，除了內修外行，我們還要有三無漏學，戒、定、慧。戒、定、慧是什麼？回歸回來是無漏實相法。我們修行，一切的實相真理，要用我們的智慧去體會，要用我們的智慧去感受。智慧要從戒、定，才能得到人間，世、出世間的實相真理。所以這叫做三學，也叫做三無漏學。

除了戒、定、慧之外，那就是需要六度。六度應該大家都知道，就是布施、持戒、忍辱、精進、禪定、智慧。在我們的道場來說，我們要時時勤修戒、定、慧，我們慈濟宗門人間路，入人群去就是要行六度法，這是慈悲喜捨不離開六度，這就是我們要好好用心。

昨天說過了，日月燈明佛已經等於是在授記德藏菩薩未來將成佛，他成佛，「號曰為淨身，亦度無量眾」。

德藏菩薩成佛後
號曰為淨身
亦度無量眾

德藏菩薩他的法號，他將來成佛，佛號就是淨身。這尊菩薩同樣結了很多眾生緣，所以他可以度無量眾。這也就是要說，佛佛道同，每一尊佛就是這麼地慈悲，入滅之前就是殷殷來安慰眾生，也要跟大家說：「不能放逸，佛將要入涅槃，大家要趕快啟發大家的心。」

前既警告
眾生之放逸
而入涅槃
此復慰眾生之悲惱
而示授記

這段文的意思，它的含意，除了警惕大家要殷勤精進，同時再安慰大家，佛若是滅度之後，後有繼承者，要來人間度眾生，已經為他授記了，現在的德藏菩薩，未來成佛是淨身，淨身佛。這就是在安慰眾弟子，同時也警惕大家，佛即將入滅了，大家要殷勤精進，但是不用擔心，後來還會有佛在人間。這就是佛的慈悲。「佛此夜滅度，如薪盡火滅」。

佛此夜滅度
如薪盡火滅
經文《法華經序品第一》

此夜，就是很近的時間，不久，在此夜，在今天這個時間的晚上開始，佛陀就要取入滅。所以，「如薪盡火滅」，就如柴點起火來，火若燒柴，柴也是一樣會成灰燼，火也滅了。

這一代時教，用很長的時間修行、成佛，在人間化度眾生，甚至傳法妙光菩薩。妙光(菩薩)再教化，八王子已經發心出家了，一切所要化度的都圓滿了，日月燈明佛即將入滅。入滅之後就是要火化，所以「如薪盡火滅」。柴若是燒完了，火滅了，這叫做滅度。

「滅」就是滅見、思、塵沙惑等三種無明煩惱惑；「度」就是度分段、變異二種的生死。

「滅」
是滅見、思、塵沙惑等三種
無明煩惱惑
「度」
是度分段、變異
兩種生死

我們眾生無明煩惱很多，我們若是沒有滅盡煩惱，我們哪能開智慧呢？我們不是說過，阿難隨著佛陀，佛陀跟阿難說：「來，你用指甲挑起沙。」問阿難說：「指甲上的沙多？或者是大地的沙多？」
當然，阿難都不用再思考，一下子就可以回應了，「佛陀，這不是很簡單嗎？指甲上的沙要如何與大地比啊！」
佛陀說：「阿難，你現在所聽到的法，與世間實相的真理、真諦的道理比起來，像是指甲上的沙，所聽到的是這樣而已。法，實相的法，如大地之沙那麼多。」

現在我們反過來說，我們現在修行，雖然說：「有啦，有改了，我瞭解了。」其實，我們了解的比阿難少很多，到底我們改多少呢？我們的煩惱，還像大地塵沙那麼多，我們現在有改的，比指甲上的沙少之又少啊！

所以見，我們的見解，不管是九十六見、六十二見，比這些見更微細、更多，所以我們要滅。苦集，我們知道苦了，也已經知道集種種的因緣，讓我們苦，該怎麼辦呢？那就要滅了。滅什麼呢？滅諸煩惱。什麼叫做煩惱？就是見。

見。在《水懺》裡，我用五年的時間，都不離開這些煩惱的解釋。其實，一部的《水懺》可以與我們所有的塵沙煩惱比嗎？還是比不過。所以用這麼多年的時間說，說我們人的煩惱，起心動念到底有多少？很多。所以我們要滅，滅這個見。

我們的見解、思想，實在偏差太遠了。修行，就是要修得將思想，思、想、念要趕快回歸我們的本性，所以我們有很多，我們應該要滅掉的思、想、念，我們要滅除「夢妄思想念」。

在《無量義經》你們不是，常常這樣讀到，「夢妄思想念」。所以思想，我們要好好用心，夢妄的思想要不斷地將它滅除。

除了見思惑以外，還有塵沙惑，如微塵之多，很多，無法去算，這都是惑。惑，就是不清楚。我們還有很多事情我們都不清楚，所以我們大家，要真正的認清楚「見」。

「滅」，我們要滅除夢妄思想念，見、思、塵沙惑等，三種的無明惑。這個「惑」就是不明白的意思。「度」，就是度「分段」、「變易」二種的生死。

我們凡夫與小乘聖人，我們還未離開「分段」，一段一段的生死。我們今生此世，我們還有前生彼世，那個時候，所以那段也是一段的生死，現在我們又一段生死，未來還有一段生死，不知道有多少一段一段的生死，都是由不得自己。

還有「變易生死」。變易生死是我們心理的變易，生、住、異、滅。大小乘，還未覺悟之前，都還有分段生死，所以我們要「度」，「此身不向今生度，更向何生度此身」。

各位菩薩，大家要用心，我們要把握時間，好好來斷滅見思惑，我們要自度度人，所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Eliminate Deluded Thinking, Perceiving, Recalling (滅除夢妄思想念)
Date: November. 11. 2013

The most important aspect of spiritual practice is to return to our intrinsic nature. Intrinsic nature [is] the ultimate truth; the path to the infinite. Through Dharma-doors, we can learn to understand our intrinsic nature. To experience the infinite Dharma-doors, we must have wisdom. Wisdom is without Leaks. Flawless is [a way to describe] wisdom. As I said yesterday, Sun-Moon-Lamp Radiant Buddha was about to enter Parinirvana, and everyone was worried. So, He declared that Virtue Treasury Bodhisattva would soon become a Buddha and lead practitioners in their spiritual cultivation. Virtue Treasury Bodhisattva had already attained the ultimate truth, that is to say, he had already clearly understood Flawless Dharma.

So, he “completely understood the ultimate truth that is without Leaks.”

Accomplishing this requires a long period of spiritual practice. I often say that practice takes patience and concentration. We need patience and concentration because, from Beginningless Time, one ignorant thought created the Three Subtleties. The Three Subtleties are very subtle thoughts. One ignorant thought arises and creates greed, anger and delusion. Thus, we become trapped in the Six Realms. Now the karmic conditions are ripe for us to listen to the Buddha-Dharma and begin our spiritual practice. The Buddha said [attaining Buddhahood] took Him three great asankya kalpas of spiritual practice; that is a very long time. If it took Him that long, it will take even longer for us. So, we must know that we need patience and endurance.
Take a piece of clean cloth for example. If we carelessly spill ink on it and [stain it], washing it clean will take a lot of work. Staining it happens quickly, but restoring its purity really takes time. To attain a state in which the “mind has understood it completely,” comprehend the ultimate truth without Leaks,

we must “painstakingly and diligently cultivate all virtues.”

We must be diligent and not afraid of hardship. We have to make an effort to diligently cultivate various virtues. “One who is virtuous, attains”. We must let the Dharma enter our hearts. Virtue comes from attaining the true essence of the Dharma. So, it is the result of diligent practice.So, it is the result of diligent practice.“Painstakingly and diligently cultivate all virtues.”We must continuously engage in spiritual practice every day, every hour, every minute, every second.We cannot let even a bit [of wisdom] leak away.Therefore, we have to practice continuously, be diligent, vigilant and meticulous, every minute and second, continuously.

In summary, we must take good care of our minds and accumulate virtues by internally cultivating and externally practicing.

You may recall that I often say that the Jing Si Dharma-Lineage is a diligent path.We internally cultivate sincerity, integrity, faith and steadfastness.We must be scrupulous in our thinking and take good care of our minds.We must be diligent in our practice.Our interaction with others is spiritual practice.Doing anything is spiritual practice.
Zen Buddhism says, “carrying firewood or water is also meditation.”Meditation is Samadhi.We must have Right Samadhi, Right Knowledge, Right Views, etc.So, in our daily living, we must internally cultivate [virtues] through daily behavior.Our conduct must reflect sincerity, integrity, faith and steadfastness.We must cultivate [these virtues] in our hearts.For external practice, the Tzu Chi School of Buddhism is the path of working in this world.We must go among people and practice the Four Infinite Minds, loving-kindness, compassion, joy and equanimity.They are externally practiced.
Virtue can be achieved through internal and external practice.Aside from attaining virtue through these practices, we must also practice the Three Flawless Studies, precepts, Samadhi and wisdom.What are precepts, Samadhi and wisdom?They represent a return to the teachings of the ultimate truth, which is without Leaks.
To attain ultimate truth, we must realize and experience it through wisdom.Our wisdom comes from precepts and Samadhi, so we can attain the worldly and world-transcending ultimate truth.These are the Three Flawless Studies.Besides precepts, Samdhi and wisdom, we need [to practice] the Six Perfections.
You probably all remember that they are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom.In our spiritual training ground, we must constantly and diligently practice precepts, Samadhi and wisdom.
The Tzu Chi School of Buddhism is a path in this world.We go among people to practice the Six Paramitas.Loving-kindness, compassion, joy and equanimity are tied to these Six Perfections.We must be mindful of this.
As I said yesterday,Sun-Moon-Lamp Radiant Buddha predicted that.Virtue Treasury Bodhisattva will become a Buddha.

After He attains Buddhahood, “his epithet will be Pure Body and he will also transform countless beings.”

The Dharma-name of Virtue Treasury Bodhisattva, his epithet as a Buddha, is Pure Body.This Bodhisattva created many karmic affinities with sentient beings, so he could transform countless sentient beings.This also shows all Buddhas share the same path.
Every one of Them is very compassionate.Before entering Parinirvana, this Buddha comforted everyone. He told them that they cannot become lax. Since He was about to enter Parinirvana, they must quickly awaken their minds.

“First, He warned sentient beings about beings lax. Then, He entered Parinirvana. To comfort sentient beings in their grief, He predicted who would be future Buddhas.”

This passage exhorts us to be diligent. At the same time, this comfort us. After the Buddha enters Parinirvana, a successor will come to this world to transform people. He already bestowed a prediction on Virtue Treasury Bodhisattva to attain Buddhahood and become Pure Body Buddha. This is how a Buddha comforts His disciples. He also exhorted them all to be diligent because He would soon enter Parinivana.
However, no one should worry because there will still be a Buddha in the world. This is the Buddha's compassion.

“That night the Buddha crossed into extinction, as when wood is consumed and the flame dies. ”

“That night” means that in a very short time, the Buddhas would cross into extinction, “like when wood is consumed and the flame dies”. When firewood is kindled and burned to the end, it becomes ash. The flame also dies. During this period of teachings, He had spent a long time engaging in spiritual practice to attain Buddhahood, then He taught sentient beings in this world.
He even passed the Dharma on to Wondrous Light, so he could transmit it to others. The eight princes had already become monastics and those He needed to teach were taught, so Sun-Moon-Lamp Radiant Buddha would enter Parinirvana soon. Then He would be cremated. This is like “like when wood is consumed”. After the kindling is burnt, the flame dies. This is crossing into extinction.

[This is the extinction] of views, thinking and dust-like delusions, which are the three kinds of ignorant and afflicted delusions. Crossing is crossing the two kinds of samsara, fragmentary and transformational.

Sentient beings have much ignorance, afflictions. If we cannot completely eliminate afflictions, how can we attain wisdom? As I have said before, [one time,] as Ananda was with the Buddha, the Buddha told him, “Pick up some sand with your fingernail. Is there more sand under your fingernail or on the land?” Of course, Ananda did not have to think about this “Venerable Buddha, this is very simple. How can the sand under my fingernail compare to the sand on the land?” The Buddha said, “Ananda! Compared to principles of ultimate truth, the teachings you have heard are like the sand under your fingernails. That is all you have heard. The Dharma of ultimate truth is as plentiful as the sand on the land. Conversely, we can say of our practice.
“Yes, I have changed! I understand now!” But we understand a lot less than Ananda did. How much have we changed? Our afflictions are still as numerous as the sand on the land. What we have changed is as little as the sand underneath our fingernails. We talk about the 62 and the Views, but there are more numerous and fine afflictions. So, we have to eradicated them. We know the causation of our suffering and how we accumulate such karmic conditions how we accumulate such karmic conditions. What can we do? We must eliminate them.What must we eliminate? All afflictions. What [causes] our afflictions? Our views. I spent five years on the Water Repentance to continually explain these afflictions. But can the afflictions [explained] in the Water Repentance compare to our dust-like afflictions? No, they are incomparable. So, I have spent many years speaking about human afflictions. How often do thoughts stir in our minds? Very often! So, we must eliminate these views.
Our views and thinking have deviated too much.To engage in spiritual practice is to cultivate our thinking and thoughts, so we can quickly return to our intrinsic nature. We have many thoughts that we need to eradicate, much “deluded thinking perceiving and recalling”.
In the Sutra of Infinite Meanings, we often read about “deluded thinking, perceiving and recalling”. So, we must make an effort to continuously eliminate deluded thinking and perceiving. Aside from delusions in views and thinking, there are dust-like delusions, so many that they cannot be counted.Having delusions means we lack clarity. There are a lot of things were not clear about So, we must clearly understand our views. We must eliminate delusional thinking, perceiving and recalling. Delusions of views, thinking and dust-like delusion of ignorance.Delusion means a lack of understanding. Crossing is crossing the two kinds of samsara, fragmentary and transformational. We unenlightened beings and Small Vehicle saints have not transcended fragmentary samsara, so we experience cyclic existence in fragments.We are currently living in this lifetime. There has been a past and will be a future lifetime. Each of those lifetimes is a fragment of samsara. Right now we experience a fragment of samsara. In the future, there will be another fragment. We do not know how many we have experienced; this is all beyond our control.There is also transformational samsara, which refers to our spiritual transformation, its arising, abiding, changing and ceasing. Before Small or Great Vehicle practitioners awaken, they experience fragmentary samsara.
So, we must transform ourselves “If we do not transform ourselves in this life, when are we going to do it?” Fellow Bodhisattvas we should be mindful. We must seize this time to eliminate delusions of views and thinking.We should transform ourselves and others. So, we must always be mindful.

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