⊙修行覺道，貴在菩薩度眾；多行善業，布施利行大眾；多說好話，廣度同事入道。
⊙「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》
⊙善業：眾善行為，或造作福田，如五戒十善等善事是。
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【證嚴上人開示】
修行覺道，貴在菩薩度眾生；要多行善業，布施利行大眾；要多說好話，要廣度同事入道。這就是我們修行要有發這一分的心。
修行覺道
貴在菩薩度眾
多行善業
布施利行大眾
多說好話
廣度同事入道
修行離不開發大心，自覺、覺他、覺行圓滿，度眾生的志業，這是我們修行覺道的本分事。所以，菩薩度眾生，要如何度呢？那就是要多行善業。我們若能常常做好事，就是與人結好緣。結好緣最好的方法，就是付出、布施。
天下眾生苦難偏多，欠缺的很多。欠缺，我們就要去為他補充，如何是他所需要的，我們去付出，這叫做多行善業。身外的物資需要，我們去付出；心內的迷茫、煩惱，我們也應該去幫助扶持，啟動他內心的智慧。這都是叫做布施、利行，凡是利益人間的事情去做，這全都叫做善業，同時也是叫做菩薩道，這是利益大眾。
利益大眾不只是物資，或者是去輔導他，打開他的心門煩惱，還要多說好話。一切的教導也得聽聞聲音，所以我們聲音要讓人聽了句句是法。每一句話、每一項教導，他都能接受，接受能入心，入心能展(現)在日常的行為中，這就是因為我們所說的話都是法。說話若讓人都把它當作法，這就是因為你和他有緣，而且是好緣。
過去不是說過，好緣的，每一句話都是法；若是無緣的，每一句話都是是非。同樣的話，有的說好話，若沒有用真誠的心，就變成綺語了。所以我們要和人，要廣結很多的好緣，你用誠懇的心，所說的話句句都是法，所以我們要「多說好話，廣度同事入道」。
我們要將眾生化度。因為，人生大事都是在從生一直到死，這是一輩子的事情。但是，這一輩子的人、事、物，他若是懵懂、不瞭解，從生到死這當中，心若是糊塗，一輩子雖然短短幾十年，若是方向偏差，那就造很多的業了。
所以我們要廣度，在每一個人一輩子當中，我們若是有時、有緣，我們就要趕快「同事度」，有緣，把他帶進來，和我們一起做好事，那就是用慈悲濟度眾生，這叫做廣度同事入道，入佛陀所教法的覺道。這是很重要，所以，希望大家能體會，修行覺道的道理。
我們前面不也說過了，那位求名菩薩，「多遊族姓家，棄捨所習誦」。他是懈怠、貪著利養，但是他有和人結很多的好緣，所以他「亦行眾善業」。雖然是懈怠，雖然棄捨所習誦，但是他也是能有行很多的善業，所以因為這樣，有這個善根，所以「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」。
亦行眾善業
得見無數佛
供養於諸佛
隨順行大道
具六波羅密
《法華經序品第一》
因為他有善，所以就有因緣能見佛，而且是無數佛。所謂無數佛，看這二萬佛當中，同樣他也是這樣，生生世世有善根、因緣，也是經過了二萬的日月燈明佛。所以，無數佛，難道只是二萬而已？應該過去是無量無數佛。
這個數字，希望大家在聽就把它表示，因為他有善根，這個善根就是見佛的因緣，能見佛的因緣。哪裡有佛呢？常常說，人人本具佛性，佛心看人，人人是佛。我們的心善，見人人都是善，善良的本性那就是佛。所以，好人會常常和好人在一起；做善事，會常常和做善事的人在一起。有這個善根、善念，就已經沒有離開我們的本性。
各位菩薩，大家，我們在日常生活中，任何一個人我們都要尊重，就像人人都是一尊佛。若能這樣，每天在看的人那麼多，那就是「得見無數佛」了。這是我們學佛之後，我們的心門要打開，我們能瞭解，瞭解人人本具佛性——自己本身，或者是我們面對的人人，都是一樣。所以，我們要時時培養佛性不失，我們本性佛在日常生活中，和人間人人本具佛性，常常在一起，所以我們有信心，廣度、同事來行菩薩道。
我們若只是執著在經文裡，現在說的是過去彌勒菩薩，過去很久很久以前，八百弟子其中的一位……。我們若這樣，會脫離了我們要修行的境界。真正我們要修行的境界，修覺道，我們必定從佛經中，一切要修進來，和我們日常的生活，息息相關。這樣聽經，經(文)的道理，才和我們在日常生活，能接觸到。所以，行眾善業，自然就能得見無數佛。
再(來)，「供養於諸佛，隨順行大道」。供養就是布施，就是付出。布施有三種，不是一定都要物資的布施，要有無畏施和法施，這等等都是叫做付出，付出、供養。若能這樣，我們在日常生活中，無不都是叫做「隨順行大道」。隨順，隨順在我們的生活周圍中，無論是人所需要的，或者是做事等等，我們看到、遇到，把握當下付出，這都叫做行大道。
「具六波羅蜜」，也是具足六波羅蜜。六波羅蜜大家都知道，這六波羅蜜：布施、持戒、忍辱、精進、禪定、智慧，無不都是在我們日常生活中的行動。所以這段(經)文，拉近到我們的身邊，這就是我們每天的法，法入在我們的心，法也是在我們的行動中。
善業：
眾善行為
或造作福田
如五戒十善
等善事是
所以，在光是「善業」這二字，我們就知道眾善行，所有所有的善行，那就是造作福田。天底下一切的事情，你能去造作，這就是去撒種子。在人的心田中，你去撒一顆好的種子，和他結一分好緣，自然所說的話，人人都聽得進去，你所要化度的，人人都會跟著你做。這就是造福田，福田就是你有為它撒種子，這就是善事。
善業，除了付出之外，自己的內心也要具足守規律，就像五戒、十善。五戒、十善大家都知道，常常在說，我們要記得，我們的身體不要犯到，殺、偷盜、邪淫、妄語、飲酒，這在家人要很謹慎。
殺業，不只是親手殺，有助緣殺，或者是間接殺。我們日常生活，口欲，吃，吞食很多的眾生命。你要吃，你要吞進去，就要有人供應給你吃，供應讓你吞進去，就要大量殺，就是大量飼養，就會變成了污染。天地污染、空氣污染、大地污染，就造成了四大不調和，四大不調和造成了人民的損失，造成了家破人亡，很多的災難都是來自於在人類日常生活。
只說(不守)五戒，間接就會造成了天下的災難。所以在人人的身上，若懂得顧守五戒，這個殺字，我們就要知道，不是我們去殺，但是我們去吞食牠，這就是間接的主因源頭，所以殺。
偷盜，就要戒除我們的貪心了。因為貪，貪，自己無法做，就用偷盜。這個偷盜就是因為貪念起，才會去偷，才會去強盜、強搶，這也是造業。
人貪色欲，一個家庭，假如沒有固守在本分，夫不夫，妻不妻，先生在外面金屋藏嬌，太太就紅杏出牆，當兒女的就反逆、忤逆不孝，像這樣，一個家庭就不得平安了。所以，家庭要和睦，就要沒有犯規。邪淫，就是包括家庭的規則。
一個人犯規，第二個就說：「你能這樣做，我也和你這樣做。」第二個就又犯規了。下一代的，父母是這樣吵吵鬧鬧，我也和他們攪和下去。你看，這就是一個家庭，規則沒有守好。這就是從一個邪，邪淫，不應該有的，已經是偏差，偏差叫做邪，不正、不規，不正也不規則，這就是，只是從一個邪淫開始，就使一個家庭這樣，而一個家庭這樣，孩子忤逆，在外面就鬧事，心態就是這樣生起，所以對社會、對天下就是一個造業的起因。
妄語也是一樣，開口動舌無不是業。病是從口入，禍是從口出，光一個口(業)就有四項。所以在十善業中，反面就是十惡業。所以在十善業，身三、口四、意三，加起來就是十，若能從事善事，就是身、口、意都是為善。身行好事、口說好話，沒有妄言、沒有綺語、沒有兩舌、沒有惡口，這自然就是叫做好話。同時我們的意，我們的心要時時要好好，制伏我們的心，不要有貪、瞋、癡的心念發生，這樣的行動就是善。
所以說起來，五戒，除了殺、偷盜、邪淫、妄言，還有飲酒。飲酒是亂了性，所以，我們的性控制不住，所以就會犯了十惡業。
所以，十善和五戒是應該是同一項，十善就是再明細來解釋，其實人若五戒守得住，十善就是平行。所以，五戒、十善這都是，眾善業。
前面說，亦行眾善業，我們若能眾善業做得好，就「得見無數佛，供養於諸佛，隨順行大道，具六波羅蜜」。這些事情和我們的身體，在我們的周圍，我們時時都是做得到。所以聽經，要聽在我們的身邊，不是在過去的過去，好像離我們很遠。所以時時人人要多用心。
Explanations by Master Cheng-Yan
Subject: Do Good Deeds, Meet Countless Buddhas (行眾善業見無數佛)
Date: November. 20. 2013
The value of practicing the path to enlightenment lies in Bodhisattvas transforming people. We must do more good deeds and give to and benefit others. We must say more good words and bring others onto the path by working with them.
We must have this aspiration when we engage in spiritual practice. Engaging in spiritual practice is inseparable from having great aspirations, awakening ourselves and others and having perfect awakened conduct. The mission of transforming sentient beings is our duty as spiritual practitioners. How do Bodhisattvas transform sentient beings? By doing more good deeds. If we constantly do good deeds, we create good karmic affinities with others. The best way to create good affinities is through giving.
Sentient beings experience much suffering and lack many things. We can make up for the deficiencies of others by giving them what they need. This is what we mean by doing good deeds. If [they] need material resources, we will give it to them. If [their] minds are deluded or afflicted, we should also go help and support them to activate their inherent wisdom. These are ways of giving and benefiting others. As long as the things we do benefit the world, then they are all good deeds and we are walking the Bodhisattva-path. This is the way to benefit others. We do not just benefit others with material things. We may give them advice, open the doors to their hearts and [resolve] their afflictions. We must also say more good words.
All teaching depends on listening to sounds. So when we speak, we want people to feel that every word is Dharma. If they can accept and take every word, every teaching to heart and manifest them in their everyday actions, that is because the words we have spoken are all Dharma. If people treat our words as the Dharma, that is because we have a positive karmic connection with them.
As I have said before, for those we have good karmic affinities with, every word we speak is the Dharma. For those we have no karmic affinities with, every word we speak creates disputes. If good words are spoken without sincerity, they become flattery. So, we must widely create good karmic affinities with others. When our minds are sincere every word we speak is the Dharma.
Therefore, we must “say more good words” and “widely transform others by working with them”. We must transform all sentient beings. The most important things in life happen between birth and death. But if we do not understand people, matters and objects in this lifetime, if we are confused and stray from our course during the few decades of this life, we will create much karma.Therefore, we need to widely transform others.If we encounter the right occasion and conditions at any point in any person’s lifetime, we should quickly “transform others by working alongside them”.
If we have karmic affinities with them, we must bring them in to do good deeds with us.
This is how we use loving-kindness to relieve and transform sentient beings.
This is bringing others onto the path of enlightenment by working with them.This is very important, so I hope everyone realizes the principles of spiritual practice.
Earlier I also discussed how.Seeker of Fame Bodhisattva, “often visited the great clans, cast aside his recitations”.He was lax and craved offerings of wealth.However, he formed many good karmic affinities.So, [it says].“Yet he also did many good deeds.”
Though he was lax, though he cast aside his recitations, he still did many good deeds.
Because of this, he had these roots of goodness.So it is stated,
“Yet he also did many good deeds that [enabled] him to meet countless Buddhas and make offerings to all of Them.” “Accommodating [sentient beings] , he walked the great path and perfected the Six Paramitas.”
Because he had [roots of] goodness, he had the karmic affinity to meet not just one Buddha, but countless Buddhas.This may refer to the 20,000 [Sun-Moon-Lamp Buddhas] who, like him, also developed roots of goodness and karmic conditions over successive lifetimes.He came after 20,000 Sun-Moo-Lamp Radiant Buddhas.So, do countless Buddhas only refer these 20.000?There were actually countless Buddhas in the past.This number is [just representative].I hope when hear this we realize that his roots of goodness were his karmic conditions for meeting Buddhas.
Where are the Buddhas?I often say, “we all intrinsically have Buddha-nature.If we use a Buddha-mind to see others, then everyone is a Buddha.”If we have a kind heart, then everyone we see is kind.A kind intrinsic nature is a Buddha[nature].So, good people often meet other good people.Those who do good deeds will often end up with others who do good deeds.With roots of goodness and good thoughts, we are not far from our intrinsic nature.
Fellow Bodhisattvas, we must respect every single person we encounter in our daily living, as if each person is a Buddha.If we can achieve this as we encounter people every day, we “[can] meet countless Buddhas”.So after learning the Buddha’s Way, we need to open the doors of our minds and understand we all intrinsically have Buddha-nature.This applies to us and those we interact with.We are all the same.So, we must constantly nurture Buddha-nature so we do not lose it.
In our daily living, knowing that we and others all have Buddha-nature, we have the confidence to transform others by working with them.If we are attached to the texts, we will only learn that long ago in the past, Maitreya Bodhisattva was one of these 800 disciples.If [this is all we learn], we distance ourselves from the state we want to cultivate.We truly need to cultivate the path to enlightenment.The things we learn from the sutras must be taken to heart so that they are applied to our daily living.
By listening to the principles this way, we can then connect them to our daily lives. So, doing many good deeds will naturally enable us to meet countless Buddhas. Next, “he made offerings to all of Them. Accommodating [sentient beings]. Making offerings is giving. There are three types of giving; giving does not have to be material. Giving of fearlessness and of the Dharma are also types of giving and offerings.
If we can achieve this in our daily living, we always “accommodate [sentient beings]”. We do so according to our surroundings, whether it is [giving] people what they need or doing things [for others]. When we see and encounter such situations, we must seize the moment to give. This is what it means to walk the great path.
“Perfected the Six Paramitas” refers to perfectly fulfilling the Six Paramitas. We all know the Six Paramitas, which are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. These are all inseparable from our everyday actions. So, this sutra passage is bringing [the Dharma] closer to us and into our daily living. When the Dharma enters our minds, it will also be in our actions.
Good karma: All good behavior or cultivation of the field of blessings, such as the Five Precepts and Ten Good Deeds, and other positive actions.
So from the two words “good karma” alone, we know that with these good actions, we are cultivating the field of blessings. Everything we do in this world will sow seeds in the fields of others' minds. If we sow a good seed and form a good karmic affinity with others, then naturally they will take in the words we say, and the people we want to guide will follow us. This field of blessings is created by the seeds we sow the good deeds we do.
Aside from giving, good karma also comes from self-discipline, like upholding the Five Precepts and Ten Good Deeds. You all know what those are, and I constantly say that we must remember them. With our bodies, we must not commit acts such as killing, stealing, sexual misconduct, lying or drinking alcohol. Laypeople need to be very cautious about this. The karma of killing does not only result from personally killing but also creating assisting conditions for killing or indirectly killing. In our daily living, we crave tastes, so we consume the lives of many sentient beings. If we want to eat something, someone has to supply it for our consumption this requires massive killing and massive breeding. This pollutes the land. Pollution of the air and land causes imbalance of the four elements.
The imbalance of the four elements results in great losses for people and in ruined and destitute families. Many disasters arise from people's daily living. [Breaking] the Five Precepts alone indirectly creates disasters in the world. So if people understand the importance of upholding the Five Precepts, we know that “killing” does not only refer to directly committing killings. Our consumption of animals is the indirect cause [of their deaths]. This is killing. As for stealing, we need to eliminate our greed. Because of greed for something we cannot produce ourselves, we resort to theft.
Theft results from the rise of greedy thoughts, which causes stealing and robbery. This also creates bad karma.Lust also a form of greed. If spouses do not abide by their fundamental duties, the husband does not act as a husband. If the husband keeps a mistress outside the home, then the wife also has an extramarital affair and the children become rebellious, disobedient and unfilial. If this happens, a family cannot be at peace. In order for a family to be harmonious, there must not be any sexual misconduct or rule breaking, including family rules. When one person breaks a rule a second person will say, “If you can do that, I can too.” Then a second person breaks the rules. For the second generation if their parent quarrel, they become mixed up in that. See, this is what happens when a family does not abide by rules. These problem can arise from sexual misconduct. Things that should not happen are deviations, so they are misconduct incorrect and improper.An act of sexual misconduct alone can cause [so may problems] for the family.Then the children will be disobedient and cause trouble outside the home.They develop this mindset toward society and the world.This is why they create karma.
Lying is the same. Our every word creates karma Illnesses enter through the mouth and disasters emerge from the mouth.There are four karma of speech.The opposite of the Ten Good Deeds are the Ten Evils.Three are related to the body, four to speech and three to the mind.These add up to ten total.If we can do good deeds, we do good with our body, speech and mind, do good deeds and say good words.If we do not engage in lying, flattery, gossip or harsh speech, then naturally we will speak good words.
At the same time, we should constantly restrain our minds.We must prevent our minds from giving rise to greed, anger and ignorance.These are good actions.In the Five Precepts, aside from not killing, stealing, committing sexual misconduct and lying, we must also not drink alcohol.Drinking alcohol disrupts our nature.When we cannot control ourselves, we will commit the Ten Evils.So, the Ten Evils and the Five Precepts are basically the same, and the Ten Good Deeds are just more detailed.If people can uphold the Five Precepts, they simultaneously practice the Ten Good Deeds.
So, when we uphold the Five Precepts, Ten Good Deeds, we are doing many good deeds.We discussed earlier, “Yet he also did many good deeds”.If we can do many good deeds well, it will “[enable us] to meet countless Buddhas and make offerings to all of Them.Accordingly, [we] walk the great path and perfect the Six Paramitas”.
These things are all a part of us and all around us.We can constantly achieve them.So when we listen to sutras, we must see them around us and not think of these events as far from us because they happened so long ago.So, we should always be mindful
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「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》
⊙善業：眾善行為，或造作福田，如五戒十善等善事是。
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【證嚴上人開示】
修行覺道，貴在菩薩度眾生；要多行善業，布施利行大眾；要多說好話，要廣度同事入道。這就是我們修行要有發這一分的心。
修行覺道
貴在菩薩度眾
多行善業
布施利行大眾
多說好話
廣度同事入道
修行離不開發大心，自覺、覺他、覺行圓滿，度眾生的志業，這是我們修行覺道的本分事。所以，菩薩度眾生，要如何度呢？那就是要多行善業。我們若能常常做好事，就是與人結好緣。結好緣最好的方法，就是付出、布施。
天下眾生苦難偏多，欠缺的很多。欠缺，我們就要去為他補充，如何是他所需要的，我們去付出，這叫做多行善業。身外的物資需要，我們去付出；心內的迷茫、煩惱，我們也應該去幫助扶持，啟動他內心的智慧。這都是叫做布施、利行，凡是利益人間的事情去做，這全都叫做善業，同時也是叫做菩薩道，這是利益大眾。
利益大眾不只是物資，或者是去輔導他，打開他的心門煩惱，還要多說好話。一切的教導也得聽聞聲音，所以我們聲音要讓人聽了句句是法。每一句話、每一項教導，他都能接受，接受能入心，入心能展(現)在日常的行為中，這就是因為我們所說的話都是法。說話若讓人都把它當作法，這就是因為你和他有緣，而且是好緣。
過去不是說過，好緣的，每一句話都是法；若是無緣的，每一句話都是是非。同樣的話，有的說好話，若沒有用真誠的心，就變成綺語了。所以我們要和人，要廣結很多的好緣，你用誠懇的心，所說的話句句都是法，所以我們要「多說好話，廣度同事入道」。
我們要將眾生化度。因為，人生大事都是在從生一直到死，這是一輩子的事情。但是，這一輩子的人、事、物，他若是懵懂、不瞭解，從生到死這當中，心若是糊塗，一輩子雖然短短幾十年，若是方向偏差，那就造很多的業了。
所以我們要廣度，在每一個人一輩子當中，我們若是有時、有緣，我們就要趕快「同事度」，有緣，把他帶進來，和我們一起做好事，那就是用慈悲濟度眾生，這叫做廣度同事入道，入佛陀所教法的覺道。這是很重要，所以，希望大家能體會，修行覺道的道理。
我們前面不也說過了，那位求名菩薩，「多遊族姓家，棄捨所習誦」。他是懈怠、貪著利養，但是他有和人結很多的好緣，所以他「亦行眾善業」。雖然是懈怠，雖然棄捨所習誦，但是他也是能有行很多的善業，所以因為這樣，有這個善根，所以「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」。
亦行眾善業
得見無數佛
供養於諸佛
隨順行大道
具六波羅密
《法華經序品第一》
因為他有善，所以就有因緣能見佛，而且是無數佛。所謂無數佛，看這二萬佛當中，同樣他也是這樣，生生世世有善根、因緣，也是經過了二萬的日月燈明佛。所以，無數佛，難道只是二萬而已？應該過去是無量無數佛。
這個數字，希望大家在聽就把它表示，因為他有善根，這個善根就是見佛的因緣，能見佛的因緣。哪裡有佛呢？常常說，人人本具佛性，佛心看人，人人是佛。我們的心善，見人人都是善，善良的本性那就是佛。所以，好人會常常和好人在一起；做善事，會常常和做善事的人在一起。有這個善根、善念，就已經沒有離開我們的本性。
各位菩薩，大家，我們在日常生活中，任何一個人我們都要尊重，就像人人都是一尊佛。若能這樣，每天在看的人那麼多，那就是「得見無數佛」了。這是我們學佛之後，我們的心門要打開，我們能瞭解，瞭解人人本具佛性——自己本身，或者是我們面對的人人，都是一樣。所以，我們要時時培養佛性不失，我們本性佛在日常生活中，和人間人人本具佛性，常常在一起，所以我們有信心，廣度、同事來行菩薩道。
我們若只是執著在經文裡，現在說的是過去彌勒菩薩，過去很久很久以前，八百弟子其中的一位……。我們若這樣，會脫離了我們要修行的境界。真正我們要修行的境界，修覺道，我們必定從佛經中，一切要修進來，和我們日常的生活，息息相關。這樣聽經，經(文)的道理，才和我們在日常生活，能接觸到。所以，行眾善業，自然就能得見無數佛。
再(來)，「供養於諸佛，隨順行大道」。供養就是布施，就是付出。布施有三種，不是一定都要物資的布施，要有無畏施和法施，這等等都是叫做付出，付出、供養。若能這樣，我們在日常生活中，無不都是叫做「隨順行大道」。隨順，隨順在我們的生活周圍中，無論是人所需要的，或者是做事等等，我們看到、遇到，把握當下付出，這都叫做行大道。
「具六波羅蜜」，也是具足六波羅蜜。六波羅蜜大家都知道，這六波羅蜜：布施、持戒、忍辱、精進、禪定、智慧，無不都是在我們日常生活中的行動。所以這段(經)文，拉近到我們的身邊，這就是我們每天的法，法入在我們的心，法也是在我們的行動中。
善業：
眾善行為
或造作福田
如五戒十善
等善事是
所以，在光是「善業」這二字，我們就知道眾善行，所有所有的善行，那就是造作福田。天底下一切的事情，你能去造作，這就是去撒種子。在人的心田中，你去撒一顆好的種子，和他結一分好緣，自然所說的話，人人都聽得進去，你所要化度的，人人都會跟著你做。這就是造福田，福田就是你有為它撒種子，這就是善事。
善業，除了付出之外，自己的內心也要具足守規律，就像五戒、十善。五戒、十善大家都知道，常常在說，我們要記得，我們的身體不要犯到，殺、偷盜、邪淫、妄語、飲酒，這在家人要很謹慎。
殺業，不只是親手殺，有助緣殺，或者是間接殺。我們日常生活，口欲，吃，吞食很多的眾生命。你要吃，你要吞進去，就要有人供應給你吃，供應讓你吞進去，就要大量殺，就是大量飼養，就會變成了污染。天地污染、空氣污染、大地污染，就造成了四大不調和，四大不調和造成了人民的損失，造成了家破人亡，很多的災難都是來自於在人類日常生活。
只說(不守)五戒，間接就會造成了天下的災難。所以在人人的身上，若懂得顧守五戒，這個殺字，我們就要知道，不是我們去殺，但是我們去吞食牠，這就是間接的主因源頭，所以殺。
偷盜，就要戒除我們的貪心了。因為貪，貪，自己無法做，就用偷盜。這個偷盜就是因為貪念起，才會去偷，才會去強盜、強搶，這也是造業。
人貪色欲，一個家庭，假如沒有固守在本分，夫不夫，妻不妻，先生在外面金屋藏嬌，太太就紅杏出牆，當兒女的就反逆、忤逆不孝，像這樣，一個家庭就不得平安了。所以，家庭要和睦，就要沒有犯規。邪淫，就是包括家庭的規則。
一個人犯規，第二個就說：「你能這樣做，我也和你這樣做。」第二個就又犯規了。下一代的，父母是這樣吵吵鬧鬧，我也和他們攪和下去。你看，這就是一個家庭，規則沒有守好。這就是從一個邪，邪淫，不應該有的，已經是偏差，偏差叫做邪，不正、不規，不正也不規則，這就是，只是從一個邪淫開始，就使一個家庭這樣，而一個家庭這樣，孩子忤逆，在外面就鬧事，心態就是這樣生起，所以對社會、對天下就是一個造業的起因。
妄語也是一樣，開口動舌無不是業。病是從口入，禍是從口出，光一個口(業)就有四項。所以在十善業中，反面就是十惡業。所以在十善業，身三、口四、意三，加起來就是十，若能從事善事，就是身、口、意都是為善。身行好事、口說好話，沒有妄言、沒有綺語、沒有兩舌、沒有惡口，這自然就是叫做好話。同時我們的意，我們的心要時時要好好，制伏我們的心，不要有貪、瞋、癡的心念發生，這樣的行動就是善。
所以說起來，五戒，除了殺、偷盜、邪淫、妄言，還有飲酒。飲酒是亂了性，所以，我們的性控制不住，所以就會犯了十惡業。
所以，十善和五戒是應該是同一項，十善就是再明細來解釋，其實人若五戒守得住，十善就是平行。所以，五戒、十善這都是，眾善業。
前面說，亦行眾善業，我們若能眾善業做得好，就「得見無數佛，供養於諸佛，隨順行大道，具六波羅蜜」。這些事情和我們的身體，在我們的周圍，我們時時都是做得到。所以聽經，要聽在我們的身邊，不是在過去的過去，好像離我們很遠。所以時時人人要多用心。
Explanations by Master Cheng-Yan
Subject: Do Good Deeds, Meet Countless Buddhas (行眾善業見無數佛)
Date: November. 20. 2013
The value of practicing the path to enlightenment lies in Bodhisattvas transforming people. We must do more good deeds and give to and benefit others. We must say more good words and bring others onto the path by working with them.
We must have this aspiration when we engage in spiritual practice. Engaging in spiritual practice is inseparable from having great aspirations, awakening ourselves and others and having perfect awakened conduct. The mission of transforming sentient beings is our duty as spiritual practitioners. How do Bodhisattvas transform sentient beings? By doing more good deeds. If we constantly do good deeds, we create good karmic affinities with others. The best way to create good affinities is through giving.
Sentient beings experience much suffering and lack many things. We can make up for the deficiencies of others by giving them what they need. This is what we mean by doing good deeds. If [they] need material resources, we will give it to them. If [their] minds are deluded or afflicted, we should also go help and support them to activate their inherent wisdom. These are ways of giving and benefiting others. As long as the things we do benefit the world, then they are all good deeds and we are walking the Bodhisattva-path. This is the way to benefit others. We do not just benefit others with material things. We may give them advice, open the doors to their hearts and [resolve] their afflictions. We must also say more good words.
All teaching depends on listening to sounds. So when we speak, we want people to feel that every word is Dharma. If they can accept and take every word, every teaching to heart and manifest them in their everyday actions, that is because the words we have spoken are all Dharma. If people treat our words as the Dharma, that is because we have a positive karmic connection with them.
As I have said before, for those we have good karmic affinities with, every word we speak is the Dharma. For those we have no karmic affinities with, every word we speak creates disputes. If good words are spoken without sincerity, they become flattery. So, we must widely create good karmic affinities with others. When our minds are sincere every word we speak is the Dharma.
Therefore, we must “say more good words” and “widely transform others by working with them”. We must transform all sentient beings. The most important things in life happen between birth and death. But if we do not understand people, matters and objects in this lifetime, if we are confused and stray from our course during the few decades of this life, we will create much karma.Therefore, we need to widely transform others.If we encounter the right occasion and conditions at any point in any person’s lifetime, we should quickly “transform others by working alongside them”.
If we have karmic affinities with them, we must bring them in to do good deeds with us.
This is how we use loving-kindness to relieve and transform sentient beings.
This is bringing others onto the path of enlightenment by working with them.This is very important, so I hope everyone realizes the principles of spiritual practice.
Earlier I also discussed how.Seeker of Fame Bodhisattva, “often visited the great clans, cast aside his recitations”.He was lax and craved offerings of wealth.However, he formed many good karmic affinities.So, [it says].“Yet he also did many good deeds.”
Though he was lax, though he cast aside his recitations, he still did many good deeds.
Because of this, he had these roots of goodness.So it is stated,
“Yet he also did many good deeds that [enabled] him to meet countless Buddhas and make offerings to all of Them.” “Accommodating [sentient beings] , he walked the great path and perfected the Six Paramitas.”
Because he had [roots of] goodness, he had the karmic affinity to meet not just one Buddha, but countless Buddhas.This may refer to the 20,000 [Sun-Moon-Lamp Buddhas] who, like him, also developed roots of goodness and karmic conditions over successive lifetimes.He came after 20,000 Sun-Moo-Lamp Radiant Buddhas.So, do countless Buddhas only refer these 20.000?There were actually countless Buddhas in the past.This number is [just representative].I hope when hear this we realize that his roots of goodness were his karmic conditions for meeting Buddhas.
Where are the Buddhas?I often say, “we all intrinsically have Buddha-nature.If we use a Buddha-mind to see others, then everyone is a Buddha.”If we have a kind heart, then everyone we see is kind.A kind intrinsic nature is a Buddha[nature].So, good people often meet other good people.Those who do good deeds will often end up with others who do good deeds.With roots of goodness and good thoughts, we are not far from our intrinsic nature.
Fellow Bodhisattvas, we must respect every single person we encounter in our daily living, as if each person is a Buddha.If we can achieve this as we encounter people every day, we “[can] meet countless Buddhas”.So after learning the Buddha’s Way, we need to open the doors of our minds and understand we all intrinsically have Buddha-nature.This applies to us and those we interact with.We are all the same.So, we must constantly nurture Buddha-nature so we do not lose it.
In our daily living, knowing that we and others all have Buddha-nature, we have the confidence to transform others by working with them.If we are attached to the texts, we will only learn that long ago in the past, Maitreya Bodhisattva was one of these 800 disciples.If [this is all we learn], we distance ourselves from the state we want to cultivate.We truly need to cultivate the path to enlightenment.The things we learn from the sutras must be taken to heart so that they are applied to our daily living.
By listening to the principles this way, we can then connect them to our daily lives. So, doing many good deeds will naturally enable us to meet countless Buddhas. Next, “he made offerings to all of Them. Accommodating [sentient beings]. Making offerings is giving. There are three types of giving; giving does not have to be material. Giving of fearlessness and of the Dharma are also types of giving and offerings.
If we can achieve this in our daily living, we always “accommodate [sentient beings]”. We do so according to our surroundings, whether it is [giving] people what they need or doing things [for others]. When we see and encounter such situations, we must seize the moment to give. This is what it means to walk the great path.
“Perfected the Six Paramitas” refers to perfectly fulfilling the Six Paramitas. We all know the Six Paramitas, which are giving, [upholding] precepts, patience, diligence, Samadhi and wisdom. These are all inseparable from our everyday actions. So, this sutra passage is bringing [the Dharma] closer to us and into our daily living. When the Dharma enters our minds, it will also be in our actions.
Good karma: All good behavior or cultivation of the field of blessings, such as the Five Precepts and Ten Good Deeds, and other positive actions.
So from the two words “good karma” alone, we know that with these good actions, we are cultivating the field of blessings. Everything we do in this world will sow seeds in the fields of others' minds. If we sow a good seed and form a good karmic affinity with others, then naturally they will take in the words we say, and the people we want to guide will follow us. This field of blessings is created by the seeds we sow the good deeds we do.
Aside from giving, good karma also comes from self-discipline, like upholding the Five Precepts and Ten Good Deeds. You all know what those are, and I constantly say that we must remember them. With our bodies, we must not commit acts such as killing, stealing, sexual misconduct, lying or drinking alcohol. Laypeople need to be very cautious about this. The karma of killing does not only result from personally killing but also creating assisting conditions for killing or indirectly killing. In our daily living, we crave tastes, so we consume the lives of many sentient beings. If we want to eat something, someone has to supply it for our consumption this requires massive killing and massive breeding. This pollutes the land. Pollution of the air and land causes imbalance of the four elements.
The imbalance of the four elements results in great losses for people and in ruined and destitute families. Many disasters arise from people's daily living. [Breaking] the Five Precepts alone indirectly creates disasters in the world. So if people understand the importance of upholding the Five Precepts, we know that “killing” does not only refer to directly committing killings. Our consumption of animals is the indirect cause [of their deaths]. This is killing. As for stealing, we need to eliminate our greed. Because of greed for something we cannot produce ourselves, we resort to theft.
Theft results from the rise of greedy thoughts, which causes stealing and robbery. This also creates bad karma.Lust also a form of greed. If spouses do not abide by their fundamental duties, the husband does not act as a husband. If the husband keeps a mistress outside the home, then the wife also has an extramarital affair and the children become rebellious, disobedient and unfilial. If this happens, a family cannot be at peace. In order for a family to be harmonious, there must not be any sexual misconduct or rule breaking, including family rules. When one person breaks a rule a second person will say, “If you can do that, I can too.” Then a second person breaks the rules. For the second generation if their parent quarrel, they become mixed up in that. See, this is what happens when a family does not abide by rules. These problem can arise from sexual misconduct. Things that should not happen are deviations, so they are misconduct incorrect and improper.An act of sexual misconduct alone can cause [so may problems] for the family.Then the children will be disobedient and cause trouble outside the home.They develop this mindset toward society and the world.This is why they create karma.
Lying is the same. Our every word creates karma Illnesses enter through the mouth and disasters emerge from the mouth.There are four karma of speech.The opposite of the Ten Good Deeds are the Ten Evils.Three are related to the body, four to speech and three to the mind.These add up to ten total.If we can do good deeds, we do good with our body, speech and mind, do good deeds and say good words.If we do not engage in lying, flattery, gossip or harsh speech, then naturally we will speak good words.
At the same time, we should constantly restrain our minds.We must prevent our minds from giving rise to greed, anger and ignorance.These are good actions.In the Five Precepts, aside from not killing, stealing, committing sexual misconduct and lying, we must also not drink alcohol.Drinking alcohol disrupts our nature.When we cannot control ourselves, we will commit the Ten Evils.So, the Ten Evils and the Five Precepts are basically the same, and the Ten Good Deeds are just more detailed.If people can uphold the Five Precepts, they simultaneously practice the Ten Good Deeds.
So, when we uphold the Five Precepts, Ten Good Deeds, we are doing many good deeds.We discussed earlier, “Yet he also did many good deeds”.If we can do many good deeds well, it will “[enable us] to meet countless Buddhas and make offerings to all of Them.Accordingly, [we] walk the great path and perfect the Six Paramitas”.
These things are all a part of us and all around us.We can constantly achieve them.So when we listen to sutras, we must see them around us and not think of these events as far from us because they happened so long ago.So, we should always be mindful
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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