⊙貪著利養，不以勤苦為耐勞，不能流通佛教，是為法末時之穢行也。
⊙「是妙光法師，時有一弟子，心常懷懈怠，貪著於名利，求名利無厭，多遊族姓家。」《法華經序品第一》
⊙謂人禮佛但為修行名譽，詐現威儀，而實無慇重之心，唯馳求外境，是為求名禮。
⊙「棄捨所習誦，廢忘不通利，以是因緣故，號之為求名。」《法華經序品第一》
⊙「亦行眾善業，得見無數佛，供養於諸佛，隨順行大道，具六波羅蜜。」《法華經序品第一》
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【證嚴上人開示】
我們修行絕對要謹記，不可貪著於名利，或者是懈怠，這全都是我們修行者最忌諱，絕對不可有這種的心態與行為。我們若是有貪著名利，心生懈怠，那就是「不以勤苦為耐勞」。
修行者本來就是要勤，就要堪得受苦磨，要學會耐勞，假如我們不以勤苦為耐勞，這樣要如何能修行呢？修行者若不勤苦、耐勞，用心修學，那就不能流通佛所教法。
佛陀對我們的教法，就是要我們懂得精進，瞭解人生本來就是苦，苦的源頭就是因為「集」，集種種煩惱的因緣，所以我們必定要用心、殷勤來追求，所以要修行於道，才能滅除苦難。我們若不知道人生的苦，不知道苦的源頭，不會想要去滅除我們的苦難，那這樣我們為什麼要修行呢？所以，修行總之就要以佛陀所教法的道路去實行，不只是自行，我們還要教人行。
我們要自行、教人行，必定要以身作則，身體力行，如此才能將佛陀所教法的精神將它弘揚出去。
假使我們若是怕苦，那就不必修行了。修行就要不怕苦，才能做為修行者的典範，否則，我們要如何流通佛法？我們要如何能將佛陀的教法來宣揚？所以我們必定修行，就開始要立大願，絕對不能有貪著或者是懈怠的心。若是有懈怠、有貪著，那就是為末法，這法末時的污行。
佛法從佛陀的時代，二千多年前，慢慢從正法經過了像法，像法慢慢到現在來，就已經末法了，因為佛法在人的心中，一直形態消失。所以，佛法要能繼續留傳下去，就要看我們修行者——僧團，還有在家居士，是不是能夠守教奉行嗎？我們若能守教奉行，那就是佛的正法，還留存在世。若是正法不在心中，只是在像法，只是這樣也不是正法，最重要的，我們要將佛所教法身體力行。
末法(時期)，不只是正法不見，連像、佛像，有佛像的地方，我們也不願去禮拜；不只是不信佛，還毀謗佛法；不只是毀謗佛法，還毀壞佛像。這就是佛教一直到末法的時期，學佛者他就是懈怠，禮佛只是一個形態而已，心並沒有在精進；不只是心不精進，形態還放縱。像這樣就是，法末時的污穢行。這是污染了佛法，無法提倡佛法。
所以我們要很謹慎，只是在一念，一念精勤我們自然就精進，我們若是一念懈怠，行動就貪著利養了。
貪著利養
不以勤苦為耐勞
不能流通佛教
是為法末時
之穢行也
請大家要時時自我警惕。我們前面所讀過的(經)文，「是妙光菩薩，時有一弟子」，就是多懈怠，貪著於名利。這是前面所說過的。
是妙光法師
時有一弟子
心常懷懈怠
貪著於名利
求名利無厭
多遊族姓家
《法華經序品第一》
那麼我們現在再說，「求名利無厭，多遊族性家。」妙光菩薩，他在日月燈明佛的時代，他的弟子中，全部就是在等待授記。但是，即將前後授記的人，不是在一時，就是要很長久的時間，陸陸續續，哪一位是最精進、最殷勤、心最清淨無污染，如此前後授記，那就是作佛了。
在這八百弟子中，也是即將能夠授記的人，也有在修行中，還有習氣未了。其中，有一位求名菩薩，求名利、懈怠。這就是要警惕我們，在妙光菩薩的弟子中，都有如此能前後被授記的弟子中，都還有這樣習氣的人，這就是在警惕我們，我們到底是不是有這樣的習氣呢？
我們若是有求名、求利，求名、求利無厭足，全都是遊走在族姓(家)，去追求、去奉承，若是有錢、有名、有利的人，就是這樣不斷去奉承，這種的修行是污穢佛法。
修行，不是經常說過，我們要「慈悲等觀」，我們修慈悲行就要平等。眾生皆有佛性，只是眾生隨著過去所做的業，善惡業。過去所做，多做一些善業，這輩子就遇到福報，有名、有利；過去若結不好的緣，造了不好的業，這輩子那就是遇事不得意，做起事情，事事不得意。其實，這樣的人是否就沒有成佛的機會呢？佛陀說絕對有，因為人人本具佛性。
我們看看我們慈濟人，人間菩薩，我們常常在(新聞)畫面上看到，若是去，去訪視，有人報個案來，人間的菩薩要趕緊去。看到那個家庭的骯髒，看到老、病、苦、殘廢，絕對不怕這個家庭是骯髒的，不怕這個人是有病的，伸出雙手去擁他、抱他，去幫他擦、幫他清、幫他洗。看，這叫做人間菩薩。
行菩薩道就要具足慈悲、平等的觀念，不應該光是在求名利，光是奉承，奉承著有名、有利、有錢、有勢(的人)，不可以這樣。我們一定要將愛擴大，擴大愛鋪覺道，我們要自己行在菩薩道中，同時要牽引人人入菩薩道去。
所以，我們必定要知道，不可有貪著名利，或者是對族姓(家)，就是有錢、有名、有勢、有力的人，我們就有特別的心。我們應該眾生平等。假使我們若沒有眾生平等，我們若懈怠、貪著，我們很快就沉迷，沉沒於愛欲大海，又再迷惑於名利大山。
謂人禮佛
但為修行名譽
詐現威儀
而實無慇重之心
唯馳求外境
是為求名禮
同樣的道理，就像我們求學佛法，有的人要求學佛法，他就是沒有用這種道理去求。他就是，我禮佛、拜佛，要讓人知道我是拜佛的人，拜佛的人都很善良。所以，要讓人知道我很有善心，我學佛法，所以我在拜佛。
人，這樣的人在禮佛，單為修行的名譽，光為一個名譽在修行，內心根本沒有在修行。這只是在一個外形的修行，「詐現威儀」，讓人看起來感覺，這修行人風度很好。在人面前好像拜佛、禮佛、修學佛法，名譽很好，在人面前現出了學佛的威儀，只是這樣而已。其實，內心沒有慇重的心，沒有殷勤，沒有自重。
我們自己是修行者，我們要尊重自己，不可不尊重自己。何謂「尊重」？自愛。我們要愛惜自己。我們修學佛法要有莊重之心，不只是外表、人前。在人面前裝得，裝出了威儀，在人背後就是放蕩、散漫，那就不對了。我們在人前人後都是要一樣。所以我們對佛法要殷勤，也要尊重，尊重自己、尊重他人、尊重佛所教法。
我們若能尊重佛所教法，才能尊重自己；懂得尊重自己，自然就能夠尊重別人。所以學佛、禮佛，就是用我們最虔誠的心，來學佛、來禮佛，絕對不是一個(為)名譽的修行者，我們是從內心虔誠來祈求佛法。
所以，不可只追求外在的境界，讓人看而已，我們要從內心。假如我們只是要做給別人看，這叫做「 求名禮」。
棄捨所習誦
廢忘不通利
以是因緣故
號之為求名
《法華經序品第一》
我們若是「求名利無厭，多遊族姓家」，如此我們就會去「棄捨所習誦」。儘管你在誦經，雖然在誦，但是心沒有「法」存在，這也叫做「棄捨所習誦」。
這種「棄捨所習誦」，只是讀誦就過去了，文字不在心。文字既然不在心，道理如何能在行呢？所以身、心都無法，這就是會沉入於大海中。所以，這種的人就是「廢忘不通利」，於經典中，就是讀過後就馬上忘記了，就「廢忘不通利」，於道理不通。
若於道理不通，對我們修行是很不利，空過人生、空過時間，只是一個名譽上的修行者，空空過，真正是不實、不利。不只是修行者不利，對於要傳承佛法，也是完全廢棄。「以是因緣故」，我們要很瞭解，「號之為求名」，這樣的人叫做求名。
求名菩薩，就是在八百弟子中，這妙光法師在教導的弟子，雖然列入於八百位其中之一，這位菩薩，就是求菩薩道的人，還有這樣的習氣，所以人家稱他為求名。
求名就放蕩，「亦行眾善業」，幸好他還是有行眾善業，「得見無數佛」，有這樣的因緣，所以他能見到很多的佛。
亦行眾善業
得見無數佛
供養於諸佛
隨順行大道
具六波羅蜜
《法華經序品第一》
所以說來，我們常常看到，這樣的修行者很散漫，常與有名、有利的人走在一起，去討好這種有錢、有勢、有名、有利的人，都不曾想過，我們學佛，四無量心──慈、悲、喜、捨，才是我們的真實本分，都未曾想到。所以，若是全都偏於名利，「多遊族姓家」，這叫做散漫。
可是，他還能認真行眾善、結好緣，因此他還有善根，有這個善根，因緣就不會斷。所以我們至少也要與人多結好緣。常說，「未成佛前，先結好人緣」。哪怕是你的心有懈怠、有散漫，但是你在人群中，多結善緣、多布施、多付出，如此緣，因緣還不會斷，不會讓它斷掉，不過，時間就要多拖很長、很久，才能將佛法入心！
學佛，希望我們人人要記著，要殷勤精進，心勿放逸。時時要多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Practice, Do Not Be Undisciplined (精進修行心勿放逸)
Date: November. 19. 2013
We spiritual practitioners must always remember not to crave fame and wealth or be lax. We must avoid these things at all costs. We must not have this kind of mindset or conduct. If we crave recognition and wealth, or if we are lax, that means we “think patience can be achieved without hard work.” Spiritual practitioners have to work hard and endure trials and tribulations to learn to be patient. If we “think patience can be achieved without hard work” how will we engage in spiritual practice? If we practitioners are not diligent and do not make an effort to patiently learn and practice, we cannot spread the Buddha’s teachings.
The Buddha teaches us to be diligent, to realize suffering is an inherent part of life. The source of suffering, its causation is an accumulation of our afflictions. Therefore, we must mindfully and diligently seek and practice the Path to eliminate suffering. If we do not recognize the sufferings in life, the sources of suffering, we will not strive to eliminate them. Then what is the purpose of our practice? Therefore, spiritual practice is about realizing the Buddha’s teachings in our actions. It is not enough to practice ourselves. We must also teach others to practice. We must do it and teach others to do it too. We must set an example for others to follow. Only by so doing can we spread the essence of the Buddha’s teachings.
If we are afraid of hardship, we might as well not practice. We cannot be afraid to work hard if we want to be a model spiritual practitioner. Otherwise, how can we spread the Buddha-Dharma? How can we promote the Buddha’s teachings? So, as we begin to practice, we must make great vows. There cannot be greed and attachment or indolence in our hearts.
Being greedy or lax is defiled conduct in the Era of Dharma-degeneration. Since the Buddha’s lifetime over 2000 years ago, the Buddha-Dharma slowly passed from the Era of True Dharma to the Era of Dharma-semblance and now, we are in the Era of Dharma-degeneration. This happened because the Buddha-Dharma gradually faded from people’s hearts. Whether the Buddha-Dharma can continue to exist or not depends on whether monastic and lay spiritual practitioners can uphold and practice His teachings. If we can do so, the Buddha’s True Dharma will remain in the world. If the True Dharma is not in our hearts, but just its semblance, then it is not True Dharma.
The most important thing is to practice the Buddha’s teachings in our actions.During this period of Dharma-degeneration, not only will True Dharma disappear, people will refuse to go to places with His image to pay their respects.Not only do they not believe in the Buddha, they slander His teachings.Not only do they slander the Buddha-Dharma, they destroy His image.This is what things are like during the Era of Dharma-degeneration.
Buddhist practitioners are lax, and they only pay their respect superficially.They are not diligently [cultivation their minds].Not only that, their conduct is undisciplined.
These are defiled actions in the Era of Dharma-degeneration which defile the Buddha-Dharma, so it cannot be promoted.So, we must be very careful.If our minds are diligent, naturally [our actions] will be diligent.If our minds are lax, we act out craving for offerings of wealth.
Those craving offerings of wealth do not work diligently.They do not help to pass on the Buddha’s teachings.This is defiled conduct in the era of Dharma-degeneration.
Please be vigilant of these at all times.The passage we read earlier stated, “Wondrous Light Bodhisattva had a disciple at that time,” one who was lax and craved fame and wealth.We talked about him before, and now we are discussing it again.“Seeking fame and wealth tirelessly, he often visited the great clans.”
Wondrous Light Bodhisattva lived during the time of Sun-Moon-Lamp Radiant Buddha.All of his disciples waited for predictions of Buddhahood.Predictions of [attaining Buddhahood] were not bestowed all at once, but over a long period of time, one after another.Who was the most diligent and hardest-working?Who had the purest heart?The predictions were bestowed based on that; then they became Buddhas.
Among the 800 disciples, some would receive these predictions soon.Others had to continue to practice because they still had not eliminated habitual tendencies.
Among them was Seeker of Fame Bodhisattva, who sought recognition and wealth and was lax.This reminds us to be vigilant.
Even amid Wondrous Light Bodhisattva’s disciples, who received predictions of Buddhahood, there was still one with these kinds of habitual tendencies.
This reminds us [to ask ourselves,].“Do we have these habitual tendencies?”
If we tirelessly seek fame and wealth, we end up going to visit and flattering the great clans.If we fawn on people with money and recognition, our conduct defiles the Buddha’s teachings.
I have often said that we must impartially show loving –kindness to all.In practicing compassion, we must be impartial.All sentient beings have Buddha-nature.Their [current] lives depend on their past karma, good and bad.If they created more good karma in a past life, they receive blessed retribution, recognition and wealth in this lifetime.But if they created bad karma in a past life or in this lifetime, in whatever they try to do, things will not go their way.Will people like this have the opportunity to attain Buddhahood?The Buddha’s answer is absolutely yes because everyone intrinsically has Buddha-nature.
Look at our Tzu Chi volunteers.They are Living Bodhisattvas.We often see them in the news. When they receive reports of people who need special care, these Living Bodhisattvas quickly visit them. They may see that the house is filthy, they may see old, sick or disabled people, but they are absolutely not afraid of the filth or of people's illnesses. They extend their arms to embrace them to clean and help them wash to clean and help them wash. Such people are living Bodhisattvas. To walk on the Bodhisattva-path, we must have equal and universal compassion. We must not seek recognition and fortune or flatter the rich, wealthy and powerful. Instead, we must spread our love to pave a path that leads to awakening. We must stay on the Bodhisattva-path and lead others onto the same path.
So, we must know not to crave fame and wealth. Also, we cannot treat well-known families, the rich, famous or powerful, differently. We have to treat all sentient beings equally. If we do not do so and are lax and greedy, we will quickly be immersed in the sea of desires or lost in the mountains of fame and wealth.
Some people pay respect to the Buddha to gain a reputation as a practitioner. They falsely manifest a dignified demeanor but are not truly earnest and only speedily seek what is seen externally. This is respect for the sake of recognition. This is based on the same principle.
Some people seek to learn the Buddha-Dharma but they do not seek to learn the principles. Their attitude is “I pay respect to the Buddha so that everyone know I pay respect to the Buddha. Since people who pay respect to the Buddha are known as kind people, I dot this so people will know I am kind and that I am learning the Buddha-Dharma. People like this only practice for the sake of gaining a reputation of being a spiritual practitioner. They are not cultivation their hearts at all; they only care about external appearances. “They falsely manifest a dignified demeanor”. So people will think that they have a good presence. In front of others, they pay respect to the Buddha and appear to practice the Buddha's teachings to develop a good reputation. But they only manifest this appearance in front of others. Actually, they are not earnest and do not have self-respect.
As spiritual practitioners, we must have respect for ourselves. How do we show this respect? By loving ourselves, by cherishing ourselves. As we practice the Buddha-Dharma, we must be solemn. We should not falsely manifest these dignified demeanor only when we are with other people and then be sloppy and undisciplined when we are not. This is wrong. We have to be the same whether people see us or not. We have to respectfully and diligently practice the Buddha-Dharma. We have to respect ourselves and others, as well as the Buddha's teachings.
If we can respect the Buddha's teachings, we can respect ourselves. Once we respect ourselves, naturally we will respect others. So as we learn the Buddha's Way and pay respect to the Buddha, we must do so with utmost reverence. We must absolutely not practice for the sake of gaining a reputation.
We must seek the Dharma with deep reverence. We cannot only seek a [practice] that is external, only for others to see. We must begin with our hearts. If we practice for others to see, we are paying “respect for the sake of recognition.”
He cast aside his recitations, neglected, forgot and dialed to comprehend them. These were the causes and conditions for his name “Seeker of Fame.”
If “seeking fame and wealth tirelessly, [we] often visit great clans, then we are “casting aside the recitations.” Even though we are reciting the sutras, there is no Dharma in our hearts. This is called “casting aside the recitations.”
This means that we just recite the words; they do not stay in our hearts. If the words are not in our hearts, how can we practice the principles? If there is no Dharma in our [actions] or heart, we will drown in the sea [of desires]. Then we “neglect, forget and fail to comprehend them.If we forget the contents of the sutras immediately after reading them, we “neglect, forget and fail to comprehend them.” We will not fully understand the teachings.
This is not beneficial to our spiritual practice, and we are wasting our time and our lives.Then we are practitioners in name only and lead empty lives; this is truly not beneficial for us. Not only does this harm our spiritual practice, this is like abandoning our efforts to spread the Dharma.“these were the causes and conditions for these were the causes and conditions for his name, ‘Seeker of Fame’” People like this are seekers of fame. Seeker of Fame Bodhisattva was one of Dharma Master Wondrous Light’s 800 disciples.Even though he was one of the 800 disciples and a Bodhisattvas who sought the Bodhisattva-path, he still had such habitual tendencies. So, he was called Seeker of Fame.
By seeking fame, he became undisciplined “Yet he also practiced many good deeds, Yet he also practiced many good deeds, enabling him to meet countless Buddhas” allowed him to meet many Buddhas.
In short, we often see undisciplined practitioners. They often stay close to people of fame and wealth. They seek out and flatter the rich, famous and powerful.It never occurs to them that practicing the Four Infinite Minds, loving-kindness, compassion, joy and equanimity is a spiritual practitioner’s true duty.
They never think about this. If they are biased toward fame and wealth and “often visit great clans, they are undisciplined”. But some can still earnestly practice good deeds and create good karmic affinities. Therefore, they still have roots of goodness and their [good karma] will not dissipate.
So, we must at least create good karmic affinities with others. I often say, “Before attaining Buddhahood”. Even if we are lax and undisciplined but can create good karmic affinities and practice giving, then our [good karma] will not dissipate.
However, it will take a very long time for the Dharma to enter our hearts. As we learn the Buddha’s Way, I hope we will all remember to be diligent and avoid self-indulgence. We must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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