【靜思妙蓮華】20140508 - 教示菩薩法 - 第300集 Teaching the Bodhisattva-path (教示菩薩法)

20140508《靜思妙蓮華》教示菩薩法（第300集）

⊙「佛慈開示教菩薩法，饒益眾生皆得安樂，聞修悟入植眾德本。」
⊙「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊，多所饒益、安樂眾生。」《法華經 方便品第二》
⊙「是諸佛亦以無量無數方便，種種因緣、譬喻、言辭，而為眾生演說諸法，是法皆為一佛乘故。」《法華經 方便品第二》

【證嚴上人開示】
⊙「佛慈開示教菩薩法，饒益眾生皆得安樂，聞修悟入植眾德本。」

佛慈開示教菩薩法
饒益眾生皆得安樂
聞修悟入植眾德本

我們能瞭解嗎？佛陀的慈悲，不斷就是「開、示」，希望我們眾生人人能夠體會，佛心、佛知、佛見。偏偏眾生就是這麼執著、沉迷。有時候說千千萬萬的，譬喻、言辭，眾生能夠體悟到的，到底有多少？說不定千千萬萬次的，種種因緣，示現在我們的面前，儘管我們聽過很多經，聽歸聽，但是日常生活，又是回歸日常生活。

這種人、事、物的煩惱，「法」不能應用於我們的及時，所以這就是我們眾生。哪怕是一項事情，提醒再提醒，把這個心意表達再表達，但是，是不是能夠瞭解呢？還是不瞭解。

佛知、佛見、佛的心懷，我們怎麼有辦法(瞭解)？唯有一項，那就是佛陀的方法——開示菩薩法。來開示，教導我們行菩薩法：唯有你自己下去做。

何謂「佛心」？平常的凡夫，你是你，我是我，互相無關。佛陀開始教育我們：發揮你的愛心，眾生的苦難就是我們的苦難，天地之間眾生是共業、共生息，與天地共生息，我們這念愛心的付出，其實是利益我們自己。知道嗎？這樣瞭解。來啊！哪裡有困難，去啊，去與在困難中的人會合在一起，如何去幫助，去體會。

真正去接觸，去幫助，去體會，感覺很好。對苦難的眾生，才知道自己平安的幸福。別人的困難，我們去幫助他，讓我們體會到，所以彼此感恩。這就是教我們行菩薩道，啟發我們的「無緣大慈，同體大悲」，對眾生那種同理心；現代話叫做同理心，能夠瞭解他的苦，以他的立場來設想。

除了以他的立場來想，我們還要再啟發我們的大心，發大願，不只是對有限的人間，我們要對無量無數的人間，饒益眾生，皆得安樂。眾生的苦難，你要如何去安慰他，如何安呢？心，讓他安得下來，你就要起行動，膚啊，膚一膚。

菩薩對待眾生，就像在對待幼小的孩子。「哎唷，你又犯錯了。」來，牽過來，再好好教導他。更幼小的，把他抱起來，在哭，哄一哄，膚一膚，讓他先安下來，再教之。所以「饒益眾生」，就是這樣的心。苦，眾生的苦，「苦既拔已」，我們就要再讓他能夠，在安樂自在的境界裡，這叫做「饒益眾生」。讓眾生人人知道佛法的好，他會起歡喜心，聽，歡喜聽，多聽、多瞭解、多得。

在國際間，慈濟人都是及時，哪個地方有災難，及時到那個地方去。我們能夠看到很多國家，不同種族，不同宗教，他們對這一群人間菩薩，起歡喜心，菩薩合掌，他們也懂得趕緊合掌，開始用愛的付出這個形態引導，自然我們變為這些眾生的典範。

看看緬甸，他們彼此之間，他們還是同樣，懂得哪個地方有(淹)大水，當地的人就趕緊張羅、準備，如何與我們在救濟的方式，完全一樣，同樣這樣，受到受災難的地方，所付出的形態，與我們慈濟人，當初為他們付出都一樣。這是人與人之間，互相教育，互相饒益，互相安樂。

這全都是要聽，聽法，聽了之後，互相的接觸，彼此之間，我們的修養成為別人的典範。自己要修，自己瞭解，然後我們從修的當中，叫做修德，「內修外現」，我們修於我們的內心，對外就現出這番典範。

所以我們常常說，內修「四弘誓願」，外行就是住「四無量心」。這種自然在外面，我們內修的四弘誓願，「眾生無邊誓願度」等，這些誓願，在我們的心，不斷、不斷，我們好好內修。你在外面的境界，自然「慈、悲、喜、捨」的形態，就出來了。這種典範的形態，這是「內修外現」，你內在有這樣的修養，外面就展顯出這種的德，德相。

這叫做聞、思、修。你能夠聽了之後，用於內心，行於外面，自然「悟、入」，你就能夠去體會到佛的慈懷，佛陀的慈悲本懷，就能夠瞭解佛所開示、教育，那個精髓，就能夠法髓入心。所以叫做「悟、入」。

「植眾德本」將這粒種子，已經深深植入我們的內心裡，就如髓，法髓移入我們的慧命中，所以說法髓，法髓入慧命，如此，我們的慧命才能成長。

各位，我們真的要，深深體會佛的慈悲。佛陀來人間，無不都是為了「開、示」，教菩薩法，我們人人要好好接受。

所以，我們前面這樣說：「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊，多所饒益、安樂眾生。」

舍利弗
現在十方無量
百千萬億佛土中
諸佛世尊
多所饒益
安樂眾生
《法華經 方便品第二》

現在，現在十方無量，百千萬億的佛土中，到底佛土有多少？百千萬億。我們現在要用什麼方法，來譬喻呢？浩瀚無窮，無邊際是宇宙，宇宙有無量數的世界。其實，佛陀出現於人間，他的慈悲，對我們就是說與佛都平等，人人心靈的世界。我們若用這樣來解釋，其實「佛心看人，人人是佛」。每一個人的心中，都有每一個人的世界，所以百千萬億，在現在，無論在哪一個世界，都有無量數的諸佛在那裡教化。就是現在無量數的世界，就有無量數的佛。

同樣的道理，都用相同的道理，同樣眾生根鈍，諸佛菩薩同樣要設種種方便，來教育，都是一樣。因為我們所見的，「多所饒益、安樂眾生」。可見眾生苦難、煩惱偏多，所以諸佛世尊，在無量億的佛土中，無不都是對這些無量數有煩惱的眾生，對他們有所饒益。

我們若沒有不安定，就不需要如何去饒益。從這一句經文，我們若好好想，佛對眾生「多所饒益」。若人人全都沒有煩惱，就不需再有佛來設法饒益眾生了。這個「饒益」就是對有所損；「有所損」就是煩惱，這個智慧所損，煩惱叢生，不安定，所以需要佛來設法饒益，來教育，來安慰，啟發，這樣饒益。

所以，在這一段（經）文中，看起來是淺顯的，其實你用心去體會，「(諸佛)世尊多所饒益、安樂眾生」，其實人人本具智慧，就是我們讓它損了。到底智慧還在嗎？在，就是無明覆蓋著。這就是諸佛都一樣，在這無量百千萬億佛土中的，諸佛世界都是在饒益眾生。希望人人就是在無量佛土中，不只是已經被佛饒益，我們也能去饒益他人，能夠去安樂他人。這就是我們在學的過程。

接著又說：「是諸佛亦以無量無數方便，種種因緣、譬喻、言辭，而為眾生演說諸法，是法皆為一佛乘故。」

是諸佛
亦以無量無數方便
種種因緣
譬喻 言辭
而為眾生演說諸法
是法皆為一佛乘故
《法華經 方便品第二》

這些文字，我們是不是每天都在聽？是啊，每天在聽。重複不斷一直提起，我們是不是有體會到呢？這我們要常常問自己。因為佛的經典中，尤其是在《法華經》，這麼多，已經說了這麼長，這麼一大段（經文），全都差不多繞在我們的內心世界。

看看「(是)諸佛亦以無量無數方便」。那個「十方」，百千萬億佛土中的諸佛，同樣，同樣以無量無數的方便，可見「佛佛道同」。每一個世界的眾生，都是同樣煩惱覆心，這個煩惱覆蔽了我們的心，所以要瞭解的事情，好像很難。

佛不斷用種種的因緣。其實，世間萬物無不都是說法相，並非一定是釋迦佛，來到我們的面前說話，才叫做說法。我們要如何突破煩惱、無明，來看到佛知、佛見現前，我們自己要如何去突破無明。

看，所以同樣，眼睛張開了，才能看到周圍的境界，若你將眼皮合起來，眼睛閉起來，外面的境界都沒有看到。不過，外面的境界是存在。是不是永遠存在？我們的「如理智」，眼睛閉起來，知道外面有這樣的境界，但是這個境界永遠是無常的，「行蘊」，隨著行蘊這樣一直過。

就如我剛才走，走到外面時，抬頭看天空，所見遠遠的天有灰色的雲，雲層後面好像有一點點粉紅，粉紅、淺淺的橘色，那種的紅，一點點，很淡的，這樣在灰色的雲層後面，好像要浮出來。比較前面的，好像一堆黑雲。再靠近過來，好像淡淡的藍天。但是，這樣看了之後，心念又一轉，眼光看看周圍的樹木，這樣看著這些樹木，靜靜地聽鳥叫聲。只是這樣而已，要回頭進來時，再抬頭看天空——喔！短短的時間，灰色的雲已經變成了白色，尤其是藍藍的天空，範圍已經更大了。

我自己在轉個身，念頭一下感覺：奇哉！奇哉！這個景象無常，變化何之速，怎麼那麼快呢！這就是境界在為我們說法，而且是瞬息無常變化，變化無常於瞬息間。這就是看我們以什麼樣的心，來看大地周圍的境界，無不都是在說法中。

所以「種種因緣、譬喻、言辭，而為眾生演說諸法」。這是在十方無量，百千萬億佛土世界，所同樣具足的。諸佛菩薩是用周圍所有的境界，恆常都在為我們演說諸法，「是法皆為一佛乘故」。

各位，這樣聽起來會很深嗎？是啊！是很深。就是因為很深，所以人人才要多用心。

Explanations by Master Cheng-Yan
Subject: Teaching the Bodhisattva-path (教示菩薩法)
Date: May. 08. 2014

“The Buddha compassionately opens, reveals and teaches the Bodhisattva-path. He greatly benefits sentient beings, so they can attain peace and happiness. By hearing, practicing, realizing and entering [the teachings,] we plant all roots of virtue.”

Do we understand this? The Buddha, out of His compassion, continuously “opens and reveals”. He hopes we sentient beings can realize all Buddhas’ minds, knowledge and views. Yet sentient beings are attached and deluded. [Over time,] thousands and tens of thousands of analogies and expressions have been given, but how many can we actually comprehend? Perhaps various causes and conditions have already manifested before us thousands of times. Though we have learned from many sutras, we may not apply them to our daily living; we act as if the two are unrelated. When people and matters trouble us, we do not promptly apply the teachings to the situation at hand. This is how we sentient beings act. Someone can remind us of something over and over again or express an intention again and again, but does that mean we understand it? We may still not understand. How can we understand the Buddha’s knowledge, views and intent? The only way is through the Buddha’s method of opening and revealing the Bodhisattva-teachings and teaching us to walk the Bodhisattva-path. Only by actually practicing this can we understand what the Buddha-mind is. Typically, ordinary people assume others [suffering] has nothing to do with them. The Buddha began by teaching us, “You must exercise your love and see sentient beings’ suffering as your own. All sentient beings in this world share the same collective karma and coexist with each other and the world. By giving out of love, we are actually benefiting ourselves. Do you understand? Yes, we understand. Then go wherever there is hardship. Be with those who are facing difficulties and learn to help and understand them.” When we truly connect with, help and understand others, we feel very good. Only when we face suffering sentient beings do we recognize the blessings in our peaceful lives. As we help others in need, we attain realizations, so we are grateful to each other. By teaching us to walk the Bodhisattva-path, the Buddha awakens our “unconditional loving-kindness and universal compassion.” This way of treating others is called empathy in modern terms; this is the ability to understand others’ pain and put ourselves in their shoes. Besides putting ourselves in others’ shoes, we also must form great aspirations and make great vows, not just limited to [helping] people in this world. We must vow that in infinite and countless worlds we will benefit all sentient beings and bring them peace and happiness. When sentient beings are suffering, how do we comfort them? How do we bring them peace of mind?
We must spring into action and soothe their pain.Bodhisattvas care for sentient beings the way we care for young children.“Oh! You made another mistake.”We lead them by the hand, so we can teach them.For even younger children, we pick them up.If they cry, we coax and comfort them until they calm down, then we teach them.So, to “greatly benefit sentient beings,” we must have this mindset.When it comes to their pain, we must “relieve their suffering”.We must help them achieve a state of peace, happiness and freedom.This is how we “greatly benefit sentient beings”.
When we help them understand the value of the Buddha-Dharma, they will become joyful and happily listen to it.The more they listen, the more they understand, the more they gain.Around the world, Tzu Chi volunteers promptly show up wherever people experience disasters.In many countries with different ethnic groups and religions, the people are happy to see these Living Bodhisattvas.When our volunteers put their palms, together, these people also do the same.By guiding others with love, naturally we become their role models.
Look at Myanmar; they are still helping each other in the same way.Whenever there is threat of a flood, the locals will get together to make preparations in the exact same way Tzu Chi provided relief.The way they help people in disaster areas is exactly the same way that Tzu Chi volunteer first helped them.This is how people teach and benefit each other and bring each other peace and happiness.
To do this, we must listen.After we listen to the Dharma, through engaging and interacting with others, we refine ourselves and become role models.We must practice and develop our understanding.Then, through the process of our practice, we cultivate virtue.Our inner cultivation will manifest in our actions.As we cultivate our minds, we will become a role model for others.
Thus, we constantly say that inwardly we cultivate the Four Great Vows, and outwardly we practice the Four Infinite Minds.Naturally we will manifest through action our inner cultivation, the Four Great Vows, “I vow to transform countless sentient beings” and the other great vows that we continuously cultivate in our hearts.Then as we [interact with others], “loving-kindness, compassion, joy and equanimity” will manifest in our appearances.This model behavior is the outer manifestation of our inner cultivation.
If we have this level of spiritual refinement, we express these virtues in our actions.
This is how we listen, contemplate and practice.
So after we listen to teachings, we can cultivate them inwardly and express them outwardly.Then we will naturally “realize and enter,” we will be able to fully comprehend the Buddha’s compassionate intent.Then we can understand the essence of the Buddha’s teachings and take this Dharma-essence into our hearts.This is how we “realize and enter” and “plant roots of virtue,” so the seed will be planted deep in our hearts.This is like giving our wisdom-life a bone marrow transplant, [revitalizing it with the Dharma-essence].Only in this way can our wisdom-life grow.
Everyone, we must truly and deeply comprehend the Buddha’s compassion.He comes to this world solely to “open and reveal” the Bodhisattva-path to us. So, we must diligently accept His teachings.

As we said before, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness”.

“Presently in infinite, countless Buddha-lands throughout the ten directions”. Exactly how many Buddha-lands are there? Millions and billions. So, what is the analogy we use to describe this? The universe, which is vast and boundless and contains countless worlds.
Indeed, the Buddha comes to this world and out of His compassion, tell us that our spiritual state is equal to His. Based on this explanation, [we realize that] when we look at people with Buddha mind, everyone is a Buddha. In each of our minds there is a world. So presently, there are billions of such worlds. And in any of these countless worlds there are countless Buddhas who teach there.
So within the present countless world, there are countless Buddhas. The same principles are taught everywhere. Because sentient beings’ capabilities are dull, all Buddhas and Bodhisattvas also must use various skillful means to teach them. We have seen them “greatly benefit sentient beings and bring them peace and happiness”. Clearly, sentient beings have many different sufferings and afflictions, so all Buddhas and World-Honored Ones, in countless billions for Buddha-lands, bring great benefits to these countless afflicted sentient beings. If we were not so unsettled, these benefits would be unnecessary.
Let us think about this sutra passage carefully. The Buddha “greatly benefitted” sentient beings. If we had no afflictions, then we would not need the Buddha to find ways to greatly benefit us. The “great benefit” is geared toward those who are afflicted and flawed. Our wisdom is flawed, so afflictions flourish, and we become unsettled. Thus we need the Buddha to find ways to greatly benefit us by educating, comforting and inspiring us. So although this section of the sutra seems plain and simple, we must mindfully comprehend how “[all Buddhas] greatly benefit sentient beings and bring them peace and happiness”.
Indeed, we intrinsically have wisdom, but we have blemished it. Is that wisdom still there? Yes, only now it is covered by ignorance. This is why all Buddhas [come to help us]. So in countless, infinite Buddha-lands, all Buddhas greatly benefit sentient beings. I hope that, within the infinite Buddha-lands, we are not just receiving the Buddha’s benefits but greatly benefiting others as well as, bringing peace and happiness to them. This should be the process of our learning.

The next section states, “All Buddhas, with infinite, countless skillful means, with various causes and conditions, with analogies and expressions, have proclaimed all Dharma to sentient beings; these teachings are all for the sake of the One Buddha Vehicle”.

Haven’t we been listening to these world every day? Yes, every single day. As they are repeatedly mentioned, have we truly comprehended them? This is what we must constantly ask ourselves. In the Buddhist sutras, especially in the Lotus Sutra, there is a large amount of text that teaches similar concepts about our minds.
Look at “all Buddhas, with infinite, countless skillful means.” In the ten directions, Buddhas in hundreds of billions of Buddha-lands teach with infinite, countless skillful means. Clearly, “All Buddhas share the same path. The minds of sentient beings in all worlds are similarly covered by afflictions. With our minds covered by afflictions, understanding things is very difficult.But the Buddha continuously utilizes various causes and conditions, actually all things in the world are teaching us the Dharma. The Dharma is not only taught when Sakyamuni Buddha comes before us and speaks to us. How do we break free of afflictions and ignorance to see the Buddha’s knowledge. We have to make this breakthrough ourselves.
Similarly, we must open our eyes to behold the state surroundings. If we close our eyes, we cannot see our external conditions. But those conditions are still there. Will they always be there? With our “ultimate wisdom,” if we close our eyes, we know these external conditions are around us. However, these conditions are always changing as infinitesimal changes accumulate.
This is just like me looking up as I was walking around outside. I saw gray clouds some distance away, but behind them there were hints of pink and orange light. That shade of pink was very pale, seemingly floating out from the dark gray clouds. The clouds closer to us seemed darker. Then the sky even closer to us was a pale blue. But as I was watching the sky, my focus shifted, and I looked at the trees that surrounded me, and I listened to the sound of the birds. That was all I did. Before I came inside, I looked up at the sky again. In such a short time, the gray clouds had turned white, and the patch of blue sky was now bigger.
As I turned around, a thought came to me. How amazing this scenery is impermanent and changes so rapidly. How did it change that quickly? This is how external conditions give teachings. In an instant, I saw the impermanent and ever-changing nature of things. Depending on the mindset we use to observe the world around us everything can teach us the Dharma.
So, “with various causes and conditions, with analogies and expressions, [Buddhas] have proclaimed all Dharma to sentient beings. In infinite and countless Buddha-lands throughout the ten directions, all Buddhas and Bodhisattvas use everything in Their surroundings to constantly illustrate the Dharma and these teachings are all for the sake of the One Buddha Vehicle.”
Everyone, does this concept seem profound? Because it is very profound. We must always be mindful.

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

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恆持剎那初發心 

高齡九十歲的「李登山」，投入環保志業，一點都不輸給年輕人，個性耿直的他，對於環保­的堅持，更是讓人敬佩；另外也有一位72歲的「鄭梅仔」，每天最早到林口環保站，風雨­無阻，他們兩位都只為把握生命，付出良能，而這一分愛的能量，則是不分國界，只要有慈­濟人，就有愛的希望，在菲律賓，慈濟援助海燕風災，並提供「以工代賑」的機會，幫助他­們復甦生機。證嚴上人在今天(10/31)志工早會開示：「慈濟人，雖然是因為災難而­去，可是應該要說是教育淨化人心，改善他們的生活，有個安身之處，有個安心的快樂，所­以這都是愛的能量」。 

慈濟基金會在菲律賓海燕風災區，推動「以工代賑」，讓鄉親可以付出一己之力，又可以有­收入。而在「帕洛鎮」、「奧莫克市」的簡易屋陸續完成，工程期間，慈濟志工，更是不遠­千里前來陪伴，並分享靜思語，豐富他們的心靈。 

愛的能量，人人本具。高齡90歲的「李登山」，每天凌晨就出門做環保，天天到「環保站­」報到；他甚至投入慈誠培訓，跟著法親一起參與訪視。做慈濟，他一點都不輸給年輕人。 

把握有限生命，住在林口的「鄭梅仔」，她風雨無阻，一年365天，每天都是第一個到環­保站，她說，因為人生無常，已經72歲的她，要用跑的做慈濟。

【靜思妙蓮華】20140507 - 饒益安樂眾生 - 第299集 Bring Peace and Happiness to Sentient Beings

20140507《靜思妙蓮華》饒益安樂眾生（第299集）

⊙根本智為知，後得智為見，並照真俗二境，合名為佛知見。
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智」。《法華經 方便品第二》
⊙「舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益、安樂眾生。」《法華經 方便品第二》

【證嚴上人開示】
天，它是一個宇宙。宇宙的實體是如如不動，動的、所變化的是氣，氣流。

學佛，我們就是要去學，什麼是不動的本體，而來應多變的形態。這就是我們應該要學的。所以說，「根本智為知，後得智為見，並照真俗二境，合名為佛智見」。

根本智為知
後得智為見
並照真俗二境
合名為佛知見

記得日前，幾天前我們說過，「如理智」與「如量智」。記得嗎？「如理智」就是「根本智」，我們本來就具有，與生俱來。知道，我們全都知道。但是，我們知道，卻是多變化，這個多變化，就要用「後得智」，那就是「如量智」；我們知道有這樣的事情，但是，多變化要如何去適應？

就如菲律賓，因為蘇拉颱風外圍環流，竟然造成菲律賓大水災，面積之廣，實在是造成很多人的災難。雖然人都平安，卻是，多少的房子都被淹了，很多人苦不堪！那個地方貧窮的人偏多，菲律賓慈濟人的人手不夠，在那麼大片受災難的人，需要幫助，那麼大的環境需要及時打掃，不必去看，就在腦海中都能知道。

臺灣一群菩薩，就是越洋跨國去到菲律賓，到現場去協助他們。看到他們在打掃，大家都是沒穿鞋子，赤著腳，這樣在泥濘，就是爛泥巴、髒水中，這樣在清掃。到了那裡，親眼看到了，不行，萬一腳若受傷，在這種的泥土，充滿了髒污，萬一若感染呢？趕緊建議，給他們，發放給他們雨鞋，保護他們的腳。這叫做「如量智」，也叫做「後得智」。

來到這個環境中，看到那個環境，真實需要的是什麼，趕緊行動為他們付出，這叫做「後得智」。

佛的知見，他能瞭解如如不動的本性，以及根機不同的境界。所以，佛他的「如理智」與「如量智」都已經具足，所以這也是稱為「一切種智」。

我們現在在說的，用我們凡夫的境界來說「知」與「見」，「知」都知道，還沒有去就知道，知道菲律賓那個地方有災難。但是，要到了現場，才知道這個地方，及時需要的是什麼。就如，我們的本體自性，這是我但人人本具，不過，我們還無法體會。所以佛陀就是為我們量身訂作，何種眾生，何種根機，用何種方法來教育他，這叫做「後得智」——而後分根機去施教，讓大家知道。所以，「後得智」，那就是「世間智」，「根本智」就是「出世間智」。總而言之，就是最根本，是人人本具，而後才要用心來學習，用心來看。

這一次他們受災，政府為他們建築起來的房屋，這樣一整排看起來是不錯，不過，到現場去看，很簡單，一間四坪半，一家子，幾個人住？七個人的房子。裡面空無一物，什麼都沒有，而且，用空心磚就這樣，疊、疊、疊起來，這樣而已，用鋅片蓋頂。外觀，遠遠地攝影起來，從外面看過去，不錯啊！很整齊，整個一整排的有很多。原來是七個人住四坪半的房屋，空無一物，土地泥濘。這外面看的是這樣，要進到裡面，親身體會，所以說「後得智」；就是現場瞭解，知道要什麼東西，測量大小，我們才能瞭解。

所以「照」，佛陀的智慧已經是知見，他知道有如如不動的本體，以及外面眾生，隨業所得到的千變萬化，不同、無常的境界。他都瞭解，都看得見，知見。所以「知」是真知，「見」是真見，透徹瞭解。

所以「並照真俗二境」，「真」就是「根本智」，「根本智」是真如本體，如如不動。就如天空，種種的氣象，這樣讓它變動，但是本體還是不動，這叫做「真」，真如本體。「俗」，「俗」就是世間，世間的萬象境界。世間人來人間，就是隨著與父母的因緣，緣著這個境界來人間，在人間，短短的時間，幾十年，我們招惹來了多少的業，個人的業力各不相同，這叫做「俗」——凡夫的境界。

佛陀瞭解，「四聖」的境界，佛的境界、菩薩的境界，緣覺、聲聞的境界，全部應該都瞭解。尤其是「六凡」，這種不同的環境，佛都瞭解，瞭如指掌。所以，「合名為佛智見」，佛的智慧就是這樣。所以我們大家學佛，愈來大家愈要愈細密，要縝密，前一次也告訴大家，要縝密，好好去密切瞭解，這真如的境界，以及人間世俗的生態，我們要很瞭解。這是我們學佛目標。

佛陀既然來「開、示」，我們怎能不「悟、入」呢？一定要好好悟入。所以，佛知見就是在「根本智」、「後得智」，「如理智」、「如量智」；這名稱雖然不同，其實，回歸為一體。我們若能瞭解，我們才能分別得出，這如如不動的本體，以及千變萬化、因緣果報，所以佛陀不得不譬喻言辭。

我們上面的經文，我們也說過了，「是諸眾生，從佛聞法，究竟皆得，一切種智」。

是諸眾生
從佛聞法
究竟皆得
一切種智
《法華經 方便品第二》

人人若有那個因緣，「從佛聞法」，從已經先知先覺的佛陀，已經覺悟過來的人，為我們「開、示」，我們能夠用心，用真實的求法之心。不是多少聽，不是隨便聽，不是聽一聽「知道，知道」，這樣就過去，不是；要很認真。這是與我們的慧命息息相關。

人生的苦難，六道的輪迴，很多都是由不得自己。我們常常做這樣的凡夫，常常就是這樣由不得自己，這是不是很可憐呢？所以我們難得聞佛法，我們要認真來修行。

所以，有緣聽到佛所說的法，我們現在能夠聽法，也是我們過去有這個聞法的緣。過去釋迦佛，說不定，釋迦佛，我們與釋迦佛同世過也說不定，甚至釋迦佛隨著，無量百千萬億諸佛的道場修行，說不定我們，也是隨著釋迦牟尼佛，這樣在百千萬億諸佛法中，聽過法。只是，釋迦佛他認真，發心認真修行，聞法，聞、思、修，身體力行，生生世世明明了了，這樣在人間「開、示」眾生。

而我們就是永遠都是眾生，在從諸佛聞法，無法究竟。這是在過去這樣，那我們現在呢？我們應該要下定決心，我們從佛聞法，要究竟皆得。要很究竟，究竟就是徹底，徹底要瞭解，徹底用心受法。不可以又是隨便聽一聽，聽完之後就過去，絕對不可。聽，聽完後要好好考慮，考慮之後，瞭解、體會，身體力行。我們不能再等了，來不及了，所以要趕快，能夠得到「一切種智」。

「一切種智」就是佛智。「一切種智」如如不動，不動應萬變。外面到底是如何的變化，他本身還是如如不動。

所以（經文）接著說：「舍利弗！現在十方無量百千萬億佛土中諸佛世尊，多所饒益、安樂眾生。」

舍利弗
現在十方無量
百千萬億佛土中
諸佛世尊
多所饒益
安樂眾生
《法華經 方便品第二》

佛陀再向舍利弗說，「舍利弗！現在十方無量，百千萬億佛土中」，諸佛世尊就是在現在。我們常常說過，我們人人全都是佛，過去已經無量、無量，百千萬億諸佛，這是一種形容。過去，很長久的時間；過去，很開闊的空間；過去，無量數的眾生。「眾生、心、佛，三無差別」，現在也是承過去無量數的時間，這樣很長的，時間的長河是無窮盡的時間，一直流過，在我們現在承著過去，現在還是要延伸於未來。

現在，那一天也告訴大家，「現在」就是在這個，剎那間的現在，來說過去，也就是於剎那間的現在，延續於未來。這種過去、現在、未來，不斷於這一秒鐘、這剎那間不斷。所以在說過去十方無量，百千萬億佛土中，也能說現在十方無量，百千萬億佛土中，很多的佛、世尊，都是饒益，為了饒益、安樂眾生。這全都是諸佛出現人間，一大事因緣，就是要饒益，「多所饒益」，「多所饒益」是一切的眾生，不只是人類，天地萬物一切眾生。

所以我們一直說，不要殺害眾生的命，我們要守護、尊重生命。所以我們最近一直說素食，不食眾生肉，這就是多所饒益。我們不只是疼惜人類。佛陀要說很多道理讓我們瞭解，瞭解我們在這六道在輪迴，同樣的，眾生皆有佛性，我們現在為人間，在人間，我們懂得，用佛心來疼惜一切眾生，這就是在饒益，「多所饒益」。佛陀既然「多所饒益」，我們學佛者更是要一樣，「多所饒益、安樂眾生」。

眾生有苦難，哪一個地方有苦難的地方，我們要趕緊設法如何去幫助他，去救助他，去安穩他，讓他能夠身心安樂。這就是佛陀來人間，一大事的因緣，就是要「開、示」眾生，「悟、入」佛的知見。佛陀既然來到人間，過去無量百千萬億諸佛的，佛土中，與現在的釋迦牟尼佛，在這娑婆世界釋迦佛的佛土中，全都是一樣，佛佛道同，「多所饒益、安樂眾生」。

各位，我們大家，不就是要學佛嗎？佛是這樣的心態來教育我們，我們就要用這樣認真的心態，來接受。接受佛陀這樣教我們，我們要身體力行，要實行於人間，如何能夠「多所饒益、安樂眾生」。所以我們學佛要時時多用心。

Explanations by Master Cheng-Yan
Subject: Bring Peace and Happiness to Sentient Beings (饒益安樂眾生)
Date: May. 07. 2014

The sky is a universal unto itself. Its true nature remains unchanging; what moves and changes are the air currents. So in learning the Buddha’s Way, we must learn what this unmoving nature is that can respond to ever-changing phenomena. This is what we need to learn.

Thus, “fundamental wisdom is [His] knowledge. Acquired wisdom is [His] views. Combined they illuminate enlightened and unenlightened states. These are the Buddha’s knowledge and views.”

Remember, a few days ago we talked about “ultimate wisdom” and “relative wisdom”. Do you remember? “Ultimate wisdom” is “fundamental wisdom”. We intrinsically have it; we are born with it. We know all of this, but since we are living in an ever-changing world, to adapt to all the changes, we need to apply “acquired wisdom,” which is also known as “relative wisdom.”
We all know that things happen, but how do we adapt to them? Take the Philippines as an example. The peripheral circulation of Typhoon Sura unexpectedly caused major flooding. A very wide area was affected; this was disastrous for many people. Though the people were safe, many houses were submerged by floodwater. Thus they faced unbearable suffering. That area has a relatively large poor population, so Tzu Chi’s manpower in the Philippines was insufficient. Many victims needed help and a huge area needed to be cleaned up; even without assessment, we could already know this.
A group of Bodhisattva volunteers from Taiwan traveled to the Philippines to help those who were affected. They found the local residents cleaning up the affected areas barefooted. They stood in mud and filthy water, without shoes, to clear the debris. When the volunteers saw this in person, [they thought,] “This is unacceptable. If this mud full of filth, their wounds might become infected.” So, they immediately recommended a distribution of rain boots for them to protect their feet. This is called “relative wisdom,” which is also known as “acquired wisdom.”
When they went into that environment, and saw what was truly needed there, they promptly took action to help them. This is their “acquired wisdom”. The Buddha’s knowledge and views allow Him to understand the unmoving intrinsic nature and the states of varying capabilities. So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom”.So, the Buddha is already replete with “ultimate wisdom” as well as “relative wisdom”.Combined, they are “all-encompassing wisdom”.
The wisdom we are talking about now, from the perspective of ordinary people, can be divided into “knowledge” and “views”.“Knowledge” is understanding.Before we arrived, we knew a disaster took place in the Philippines.However, only upon arriving at the scene did we really know their immediate needs.
For example, the essential intrinsic nature is something we all intrinsically have.
However, we still cannot experience it.Therefore, the Buddha tailors methods for us based on our capabilities and identities in order to teach us.This is their “acquired wisdom,” He taught us according to our capabilities, to help us all understand.So, “acquired wisdom” is “worldly wisdom” and “fundamental wisdom” is “world-transcending wisdom”.
In conclusion, the most fundamental part of us is something we all intrinsically have; what is alter acquired comes from mindful study and observation.After this disaster, the government built neatly plotted rows of houses for these people.These houses looked very nice.But in person, there is not much to them.Each unit was about 160 square feet.
How many people lived in each house?It was built for seven people.There was nothing inside at all.The houses were actually built with stacks of concrete blocks, covered by sheets of zinc.From afar, based on photos of the exterior, these houses looked quite nice.Many such houses were lined up in neat rows.
But in reality, there were actually seven people living in each 160-square-foot home with no furniture and a mud floor.What we see from the outside may be [nice], but we must go inside to personally experience it.Therefore, “acquired wisdom” comes from experiential understanding.To figure out what is needed, we need to make our own assessments.Here, “illuminating” means that with His wisdom, His knowledge and views, He understands the unmoving essence and the ever-changing, varying and impermanent states of sentient beings that result from karma.
He understands and can see them all.He knows and sees.So, His “knowledge” is true understanding, and His “views” are true insights.He thoroughly and clearly understands.“Combined they illuminate enlightened and unenlightened states.”
“Enlightened” refers to “fundamental wisdom,” the essence of true suchness, which never changes.
Take the sky for example.Air pressures and conditions cause it to appear to change.
But its essence remains the same.That essence is True Suchness.Here,“unenlightened” refers to all worldly phenomena.We come to this world by following our karmic affinities with our parents that connect us to this world.
Our time in this world is brief, but over these decades, we have created so much karma.
Each of us face different karmic forces and are in an unenlightened state.The Buddha understands the Four Noble Realms, the realms of Buddhas, Bodhisattvas, Solitary Realizers and Hearers.He understands all [ten realms,] especially the Six Unenlightened Realms.He has a clear and thorough understanding of all these different states, as if of His own hand.So, this is “the Buddha’s knowledge and views”; the Buddha’s wisdom is just like this.Thus, when we learn the Buddha’s Way, we must be more meticulous and deliberate.
Previously, I reminded all of you to meticulously and thoroughly understand the state of True Suchness as well as how people live in this ordinary world. We must thoroughly understand all of this; this is our goal in learning the Buddha’s teaching. Since the Buddha comes to “open and reveal,” how can we not “realize and enter?” We must diligently work to do this. The Buddha’s knowledge and views are “fundamental wisdom” and “acquired wisdom”, “ultimate wisdom” and “relative wisdom”. The labels may be different, but they are actually all part of the same thing. Only by understanding this are we able to distinguish the unmoving essence from ever-changing causes, conditions and retributions. Therefore, the Buddha had to utilize analogies and expressions. We have discussed the related sutra text earlier.

“These myriad sentient beings, listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom”.

They had the karmic affinity to “listen to the teachings from all Buddhas”, from those who already attained enlightenment. Those who have already awakened. Buddhas, come to “open and reveal” [teachings]. We must be mindful and be sincerely willing to seek the Dharma. We cannot just listen occasionally and casually, or hear it and then say, “Yes, I understand,” and then leave it at that. We must be very earnest because this has a major effect on our wisdom-life.
The suffering in life, cyclic existence in the Six Realms, are beyond our control. We constantly go through this process, without control over what happens. Isn’t this very sad? Since we have the rare opportunity to hear Dharma, we must diligently engage in spiritual practice. We have the karmic affinity to listen to the Buddha’s teachings now because we created the karmic connection to listening to the teachings in our past lives.
Perhaps in the past, we lived at the same time as Sakyamuni Buddha. Even Sakyamuni Buddha followed countless Buddhas in spiritual practice. Perhaps we, along with Sakyamuni Buddha, have listened to teachings from countless Buddhas. The only difference is that Sakyamuni Buddha earnestly engaged in spiritual practice. By listening, contemplating and practicing, He put the teachings into action. Thus life after life, He has a clear understanding and comes to the world to “open and reveal” it to sentient beings. Yet, we forever remain sentient beings. After listening to the Dharma from all Buddhas, we still cannot realize the ultimate [teaching]. This is what happened in the past. What about now?
We should be determined to realize the ultimate by listening to the Dharma. The ultimate is when we completely understand and mindfully accept the teachings. We cannot just casually listen to them and then forget about them; we absolutely cannot. After listening, we must consider them carefully. After contemplating, understanding and realizing, we must put the teachings into action. We can no longer wait; time is running out. So, we must act quickly to attain” all-encompassing wisdom”. “All-encompassing wisdom” is the Buddha’s wisdom.
“All-encompassing wisdom” is unmoving and is unaffected by the ever-hanging world. No matter how many external changes there are, its essence will remain steadfast.

So the sutra continues, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions, all Buddhas, World-Honored Ones, greatly benefit sentient beings and bring them peace and happiness”.

The Buddha said to Sariputra again, “Sariputra, presently in infinite, countless Buddha-lands throughout the ten directions,” all Buddhas and World-Honored Ones are present. As we have constantly discussed, every one of us is a Buddha.
In the past, the has already been a countless number of Buddhas. This passage is a description of the vastness of time, the expansiveness of space and the myriads of sentient beings in the past.“Sentient beings, the mind and the Buddha are no different [in their nature]. The present is the culmination of a lengthy and incalculable amount of time. Time is an infinitely long river that is constantly moving. As the present is a continuation of the past, the present will also extend into the future.
I also told everyone that the “present” is this current instant, from which we talk about the past. It is also from this current instant that we continue on into the future. The past, present and future do not end at this second; “this instant” goes on endlessly. Thus there were infinite, countless Buddha-lands in the past throughout the ten directions, and also infinite, countless Buddha-lands in the present throughout the ten directions.
Many Buddhas, World-Honored Ones, come to greatly benefit sentient beings and bring them peace and happiness. This is the one great cause for which all Buddhas manifest in this world, “to greatly benefit sentient beings.”
They come to “greatly benefit” all sentient beings. Not just human beings but all living beings in the world. This is why we constantly say that we must not kill living beings.
We must protect and respect all life. This is why we have been encouraging vegetarianism. Not consuming the meat of sentient beings is a great way to benefit them. We should not only cherish other humans. The Buddha taught principles to help us understand our cyclic existence in the Six Realms. All sentient beings likewise have Buddha-nature.
For the sake of this world, while we are in this world, we cherish all sentient beings with a Buddha-mind. This is how we “greatly benefit sentient beings.” Since the Buddha greatly benefits sentient beings we Buddhist practitioners must also do the same, greatly benefit sentient beings and bring them peace and happiness.”
Sentient beings are suffering. Wherever there is suffering, we must go there and find ways to help them. By assisting and comforting them, they can be at peace and happy in body and mind. This is the one great cause for which the Buddha comes to the world, to “open and reveal.” His knowledge and views for sentient beings to “realize and enter.”
Since the Buddha has manifested in this world, the countless numbers of past Buddhas in their Buddha-lands and the present Sakyamuni Buddha in His Buddha-land, this Saha world, all share the same path “to geatly benefit sentient beings and bring them peace and happiness.”
Everyone, aren’t we learning the Buddha’s Way? The Buddha taught us with this mindset, so we must earnestly accept His teachings. Then we must put these teachings into practice and apply them in this world, so we are able to “greatly benefit sentient beings and bring them peace and happiness.”
So, as we learn the Buddha’s teachings, we must always be mindful.

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

【人間菩提】20141030 - 藍山竹筒 以愛合心 The Power of Love

藍山竹筒‧以愛合心 
The Power of Love 

藍山竹筒回娘家 
推廣嘉言做環保 
以愛堆砌建醫院 
千島之國眾合心 

慈濟在印尼，從2003年開始進行白米發放，這不但化解了深層的種族對立、排華等問題­，慈濟人在當地，以愛付出，更得到當地政府的肯定。十多年來，慈濟人在印尼推展慈善、­教育與人文，更計畫要在當地建設醫院，這都是當地慈濟人取之當地、用之當地，見證愛的­奇蹟。證嚴上人在今天(10/30)志工早會開示：「慈濟人這樣用心付出，讓印尼社會­祥和、平安，這都是要有大智、大勇、大智慧、大慈悲的投入，每一位大企業家，都很縮小­自己，這真的是大菩薩的大修行」。 

2003年，台灣農委會釋出10萬噸大米，援助海外貧困國家，印尼慈濟人申請了5萬噸­，以3年的時間，發放給貧困家庭，以及當地習經院。而這一包包的白米，不僅填飽飢餓的­肚子，也化解了族群的對立。 

兼具慈悲與智慧。2002年，雅加達水患後，慈濟人協助「紅溪河」正本清源，這都是當­地「實業家」，就地取材的成果。十多年來，慈濟人在當地落實慈善、教育與人文，更為了­推展「醫療」志業，人人盡心力。 

縮小自我、無私付出，印尼慈濟人用愛撫平歷史的傷痕，跨越宗教、族群的愛，也得到當地­政府肯定，見證了大愛無國界。

【靜思妙蓮華】20140506 - 人壽短暫及時修行 - 第298集 Life is Short; Engage in Spiritual Practice Now

20140506《靜思妙蓮華》人壽短暫及時修行（第298集）

【證嚴上人開示】
天人壽盡墮馬腹
發菩提心
離畜牲道
《法句譬喻•無常品》

聽到外面雨聲滴滴，我們就會想，大地不能缺少風，那就是空氣的流動，不能缺少雨，那是因為大地需要雨水來滋潤。需要風、雨，也需要太陽。大地承載萬物，種子若能落土，土裡有水分，有陽光的溫氣、溫暖，又有空氣，清新的空氣對流，大地孕育的種子就會發芽。萬物，無論是小小的草種，無論是大大的樹木，無不都是因為四大會合。種子為因，四大為緣，因緣和合，大地萬物就能生長，能這樣順調。

看看我們這個世間，大地的境界多麼美，有這樣的生氣，蓬勃的生機，這是人間的淨土。不過，無論什麼樣的淨土，凡是來到人間，總是有生、老、病、死。大地自然的法則，無論是什麼樣的境界，隨著年，年輪，無論你是生在不同的世界；何謂不同的世界呢？天有天的世界，天有天的年輪、天的年壽，年輪，那就是各個天的年輪都不同。

我們最熟的，常常說的就是四天王天，他的年輪。用人間的年輪，和人間的人壽來比較，四天王天的年輪，它一天，我們就已經是五十年了。佛經裡，佛陀時時舉例的，天人，忉利天，他的一天是我們的一百年，他的人壽是一千歲，若是在四天王天，他的一天，我們的五十年。這都是叫做大自然。無論是在地球上的大自然，或者是它世界的大自然，同樣有它的法則存在。

天人，哪怕他是長壽一千歲，無論多長，也有盡時。天人壽盡，還是要墮落人間，還是一樣。是不是一定墮落人間呢？還是墮落六道？這就是福若享盡就要墮落。

佛經裡不是有這樣的故事嗎？有一位天人，忽然間五衰現前。天人本來的身體，是很莊嚴、很光耀，他們所穿的衣服很亮麗，天人滿面風光，甚至天人的頭冠，就是戴的帽子，反正穿的衣服，或者是四肢、面容、體態等等，都是很風光。但是，五衰，就是這五項，忽然間頭上插著的花，也很快就凋謝了，所戴的冠也很快，好像整個失去光芒，衣服也整個邋遢了，自己的身形感覺，全都已經不同，衰敗了，和我們人間一樣。

人間，我們能看到，過去二十歲那時候拍的相片，三十歲拍的相片；二十歲的相片拿來看，青春美麗，很英俊，很帥氣，三十歲那時候拍的相片拿來看，同一個人，很成熟、穩重。五十歲的相片再拿來看，不同了，怎麼比較發福了，肥胖了，人體不太一樣了，穿衣服再也無法再那麼苗條了。七十歲的相片再拿來看，比照他現在是八十歲的人，同一個人，但是過程、形態都不同了。到了人生的盡頭，就是五衰相現。

老了你們就知道，眼睛會比較模糊了，聽話會比較鈍了，走路真的不自在了等等，這也就是五衰相現。天人，同樣，那形態忽然間都邋遢了，不整齊了，自己看自己的身材，也是一樣不滿意。天人有五衰相現，哪怕是一千歲，還是一樣，年輪雖然那麼長，總也有大自然的輪轉，同樣有盡頭時。

所以，有一次，這位天人五衰相現，他知道在天堂享福的時間將盡，自己很惶恐，要怎麼辦呢？靈機一動，來到佛的面前，向佛陀求，希望佛陀能夠救他，是不是能再增福，享受天堂的福。佛陀微笑，就對他說：「你身為天人，是你過去生中造很多的福業，你的福的累積，那就是壽長、福多，所以，超越了人間，生在天堂。」

這位天人就趕快再問佛：「佛啊，我若是天壽盡，我會往哪裡去，是不是來人間呢？」
佛陀就說：「不一定。看你過去所造的因與緣，你是人間的業較強呢？或者是畜生、餓鬼、地獄道的業強？那就要隨著你再來生，再來時，未來這個業力的輕重，就隨著這個業力的輕重而去，不一定再來做人。」

天人聽了，非常的恐怖！「來做人，我能再重新造福。但是我若到三途去，我哪有機會能再造福呢？」
所以佛陀就說：「你現在就要及時再發心，發願。」
這當中，天人就發心了，在佛的面前發願，說：「天堂既然會壽盡，我若是能夠再來人間，我願意未來要修脫離生死根本，斷生死的道。我皈依佛，皈依三寶，將來出生來人間，我要出家，我要修行，我要為天下眾生來付出。我不想再生天堂。天堂福盡，不知道未來的去向。」

佛陀在那裡開始為他祝福，為他皈依。在這當中，這位天人就趕快禮拜，向佛叩頭、禮拜，在這之中，忽然間，他好像靈魂脫體，好像去到一個馬廄裡。在這馬廄裡，母馬生子，這隻馬子在肚子裡，要出來，不出來，這隻母馬好像很痛苦，這時候就在那裡衝啊衝。那個養馬的主人，是在燒陶瓷，開始要入窯而已，忽然間，這隻母馬，生小馬生不出來，很痛苦，這樣一直衝啊撞，撞倒了這個(陶)胚，一層一層的胚，才將要入窯而已，整個都破碎了。

這位主人，這位拉胚的師傅，是用多少的心神，好不容易才這樣塑成的東西，忽然間，被這隻母馬這樣衝撞，整個都破碎了。很生氣！拿了一支棍子，很重，也很粗的棍子，就這樣從母馬的頭、腹部，這樣一直打，打得馬，這隻母馬痛、掙扎，總是這隻馬子跑出來時，生出來時，母馬、馬子都已經死了。

這期間，經過了這一場很掙扎，忽然間，天人在佛前，這樣頂禮下去，那個意識經過了這場很掙扎，在受生，原來是在馬——馬廄裡，看到這隻母馬，母馬在掙扎，受到主人大槌、大棍這樣鞭打，母馬死了，小馬(生)出來也死了，這樣他清醒了。抬頭起來看到佛陀，佛陀的慈容看著這位天人，佛陀就問：「你現在如何？」
他就向佛陀說：「剎那之間，我的意識好像去過這樣的境界。」

佛陀就說：「恭喜你！原來你的天福享盡，你就是要到畜生道，就是在這馬的馬腹裡，母馬的肚子裡，原來你是要成為這匹馬，將來還是要拖磨。為了你有這一念心，你發大心，立大願，願意出離三界，這種要出家修行，濟度眾生這一念心，所以你已經脫離了，要落入馬腹裡。這一世的時間，你要好好顧守道心，你要記住，再來人間就要為天下眾生而修行。」天人感恩，既是三寶弟子，依教奉行。

這是一段天，天輪、天壽。天輪，天的年輪有那麼長，天壽也有那麼長，但是也有窮盡時，也有盡頭，天福享盡，原來是要墮落馬腹，在馬的肚子裡。

這就是說，我們人生壽命何其短！忉利天的一天，我們已經過了一百年了。以我們現在的壽命，現在在座的任何一個人，若是在天堂，一天還未過完，但是我們在人間，我們已經紛紛，二十多、三十多、四十多、五十多、六十多、七十多，至八十、九十歲的也有；還不到忉利天的一天，但是我們已經這麼多年了。所以，我們的人壽與天壽來比，是何其短啊！

再加上人生無常，這種無常，讓我們常常都很擔心。在這宇宙之間，尤其是大地之上，我們光說娑婆世界，地球之上，看，四大不調，我們會多麼擔心啊！我們現在聽到外面的雨聲，我們要時時用心，提高警覺。

我們人生，人壽何其短，大自然的氣與眾生的業，都有這樣連環在。所以我們眾生在這世間好修行，因為有這種逼迫性的苦難，才能讓我們警覺，所以，見苦我們要知福，把握做人的時間，要趕快發心立願。

天人壽盡，他也發願來人間，皈依三寶，生生世世要修行，生生世世他願意，為天下眾生來付出。看，何況我們現在，我們的世間苦難偏多，無常的事情很多，我們難道不用把握及時？天人天壽長，都要把握了，何況我們人壽短。天壽，都是福，何況我們人間。佛陀在人間告訴我們：「苦」，「集」了種種的業，我們要知道要去，「滅」我們苦的源頭，就是要修行於「道」。所以，人人要時時多用心。

故事源自《法句譬喻•無常品》：天人壽盡墮馬腹，發菩提心離畜牲道。

Explanations by Master Cheng-Yan
Subject: Life is Short; Engage in Spiritual Practice Now (人壽短暫及時修行)
Date: May. 06. 2014

When I hear the sound of the rain outside, I think about how vital the wind is to the world, because it circulates the air. Rain is also vital because the world needs to be nourished by water. It needs wind, rain and the sun. The land supports all living things. If seeds fall to the earth and there is moisture in the soil, warmth from sunlight and a circulation of fresh air, these seeds will germinate. All things, from the seeds of small grasses to those of great trees, [grow because] of the union of the four elements. The seeds are the causes; the four elements are the conditions. When they converge, all things will grow smoothly.
Let us look at this world. The landscape is so beautiful; there is a strong sense of vitality. Thus, our world is a pure land. However, no matter which pure land we are in, as long as we are in this world, we inevitably go through birth, aging, illness and death. This is a law of nature. No matter where are live, we age as each year passes. This happens in all the different worlds. Where are those other worlds? There are worlds in the heaven realm. In these worlds, the sense of time is different, and the lifespan varies. Time flows differently in each world. The world we are most familiar with is the Four Heavens of the Four Heavenly Kings. Its annual cycle is very different from that of the human realm. One day in the Four Heavens of the Four Heavenly Kings is 50 years in our world.
In the Buddhist sutras, the Buddha often talks about heavenly beings [like those in] Trayastrimsa Heaven. One day there is 100 years here. Their lifespan [averages] 1000 years. In the Four Heavens of the Four Heavenly Kings, one day there is 50 years here. These are all natural processes. Natural processes, on Earth or on other worlds, always abide by certain laws. Heavenly beings, even if they live to 1000, will still one day reach the end of their lives.
So when heavenly beings die, they will still fall back into the human realm. Will it definitely be the human realm they fall to. Or will it be one of the other five realms?
Once they deplete their blessings, they must fall.Isn’t there a story about this in the sutras?There was a heavenly being who suddenly manifested the Five Forms of Decay.
Heavenly beings look very magnificent and radiant.Their clothing is very stunning and their faces seem to glow.Even their crowns, the accessories on their heads, their clothing, limbs but over this process facial expression, physical appearance and so on are very beautiful.
But then the Five Forms of Decay manifest.Suddenly, the flowers in their hair wilt.The crown they wear loses its luster.Their clothes also became unkempt.Their physical appearances and well-being completely change.They begin to decay, similar to the way humans do.
In this world, we can see photos from when we were 20 and from when we were 30 years old.When we look at photos from our 20s, we look young and beautiful or very handsome.When we look at photos from our 30s, we look the same, just more mature and confident.When we look at photos from our 50s, we look different.Somehow we gained weight, are a little fatter.Our bodies changed, so we do not look as slim in our clothes.When we look at photos from our 70s, compared to [whatever our current age is,] we are the same person, but over this whole process our physical appearance has changed.
At the end of our lives, the Five Forms of Decay manifest.When you are older, you will understand.Your sight becomes blurrier; your hearing becomes worse; your steps are less smooth and so on.This is how we manifest the Five Forms of Decay.The same happens to heavenly beings.Suddenly their physical appearance is sloppy.When they look at their bodies, they also feel dissatisfied.Heavenly beings manifest the Five Forms of Decay, even if they live to be 1000.Even though their lifespan is so long, they are still subject [to the law of nature], and their lives will end one day.
So, when a certain heavenly being manifested the Five Forms of Decay, he knew his time of enjoying heavenly blessings was about to end.He became very frightened; what could he do?A thought struck him and he came to see the Buddha.He begged the Buddha to save him; couldn’t the Buddha add to his blessings so he could remain in heaven?The Buddha smiled and told him, “You are a heavenly being now because you created a lot of blessed karma in you past life.Because you accumulated those blessings, you have enjoyed a long life and good fortune.So, you rose above the human realm to be born in heaven.”
The heavenly being then asked Him, “Venerable Buddha! Once my life in heaven ends, where will I go?Will I come to the human realm?”The Buddha said, “Not necessarily.
That depends on the causes and conditions you created.Is your karma to be born human stronger?Or, is your karma to be born in the animal, hungry ghost or hell realm stronger?That depends on the severity of your karma, when you are reborn. You will led by whichever karma is stronger. You may not necessarily be born human.”
When he heard this, he was very frightened. “If I am born human again, I can create more blessings. But if I fall into the Three Evil Realms, how will I have the chance to create blessings?”
So the Buddha said, “Right now, you must form aspirations and vows”. Right then, the heavenly being made a vow. In front of the Buddha, he said, “Since my life in heaven will end, if I can come back to the human realm, I will cultivate a path that transcends birth and death and eliminates samsara. I take refuge with the Buddha and the Three Treasures. If I am born in the human realm, I will become a monastic, engage in spiritual practice and help all sentient beings. I don’t want to be born in heaven again. Once I deplete heavenly blessings, I do not know where I will go”.
So the Buddha began to wish him well and accepted him [as a disciple]. At this moment, the heavenly being quickly prostrated. He gave obeisance and paid his respects. Suddenly, he felt his soul leave his body. He seemed to then be in a horse stable. A mare was giving birth to a foal. The foal was stuck in her womb and could not get out. The mare was in great pain and began to wildly run about.
The owner of the horse was firing pottery. As he was about to put pots into the kiln, suddenly, this mare that could not give birth and was in great pain wildly ran about and knocked over the trays of pottery. The pots that were about to go into the kiln were now completely shattered. Her owner, the pottery master, had spent so much effort sculpting these things. Suddenly, they were knocked over by the mare and completely shattered. He was so angry that he picked up a thick and heavy stick and beat the mare from her head to her stomach. The mare struggled in great pain and finally gave birth to the foal, but both the mare and the foal died, but both the mare and the foal died.
This period of struggle happened suddenly as the heavenly being stood in front of the Buddha. When he prostrated, His consciousness went through this process of being born. He was in the stable. He saw the mare struggling and being beaten with a big stick by her owner. The mare died, and the foal died at the moment of his birth. Then, this being became conscious again; he looked up and saw the Buddha. The Buddha kindly looked at him and asked, “How are you doing?”. He told the Buddha that, for and instant, he seemed to have gone to this other world. The Buddha said, “Congratulations. Once you depleted your heavenly blessings, you were supposed to go the animal realm, to the womb of this mare. You were going to become a horse and live a life of torment. But because you had the will to form great aspirations and vows to transcend the Three Realms by becoming a monastic, engaging in spiritual practice and delivering and helping all sentient beings, you were freed from spending a lifetime as a horse. In this lifetime, you must take good care of your spiritual aspiration. Remember, when you come to this world again, you must engage in spiritual cultivation for the sake of all sentient beings.”
The heavenly being was grateful. As a disciple of the Three Treasures, he faithfully accepted and practiced the teachings.
This is a story about how in the heavens, even though the course of a heavenly year and the length of a heavenly lifespan is very long, it will still end when his heavenly blessings are depleted. He was going to fall into the mare’s womb [and become a horse].
This also shows us how short our lives are One day in Trayastrimsa Heaven is 100 years in our world. Based on our current lifespan, most of us will die before one day in heaven is over. In this world, some of us are in our 20s, 30s, 40s, 50, 60, 70s and even 80s and 90s. This is not even one day in Trayastrimsa Heaven. But, we have already lived for so many years.
Thus a human lifespan, compared to a heavenly lifespan, is incredibly short. One top of that. Our lives are impermanent. This kind of impermanence really troubles us. This kind of impermanence really troubles us In this universe, especially on this land, in this Saha World, on Earth, we see the imbalance of the four elements. This worries us greatly. And now we hear the sound of rainfall.
So, we must always be mindful and vigilant. Our lives, our lifespan, is so short. The atmosphere of the world and the karma of sentient beings are interrelated. Therefore, this world is a good place for spiritual practice. Only the pressure from tremendous suffering and [disasters] can make us vigilant. So, when we see suffering, we must recognize our blessings.
We must take advantage of our time as humans to quickly form aspirations and vows. When the heavenly beings’ life was about to end, he vowed to take refuge in the Three Treasures, and lifetime after lifetime, engage in spiritual practice and willingly help all sentient beings. As for us, right now there is so much suffering in this world and many examples of impermanence. How can we not seize the day?
Even a heavenly being with a long lifespan is seizing the opportunity to practice, so shouldn’t we short-lived humans do the same? A blessed being is doing this, so shouldn’t we humans? The Buddha came to this world to tell us about the truth of suffering and of how it comes from accumulated karma. So, we must know that, for the source of suffering to cease, we must practice the path to cessation.
Therefore, we must always be mindful.

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

【人間菩提】20141029 - 救災義賣 貧中之富 Giving with Love and Inspiring Love in Others

救災義賣‧貧中之富 
Giving with Love and Inspiring Love in Others 

救災義賣勤勸募 
甘願辛苦聚善福 
新芽助學療心病 
貧中之富願付出 

江蘇昆山慈濟志工，與前景學校合作三年多，不只給予就學的幫助，透過家訪關懷，助學生­丁夢琪的哥哥因為耳疾，自卑在家，慈濟人帶動他投入環保，轉變了心境，學會感恩父母。­另一個家庭，母子倆因為清貧，居住在學校樓梯間，母親還隱忍長期的腹痛，慈善結合醫療­，拔除病苦，也啟發她回饋的心。證嚴上人在今天(10/29)的志工早會開示，人間菩­薩覺有情，不只幫助孩子讀書，還幫助了整個家庭，都是一步一步在人群中付出，也是輔導­教育。 

學校樓梯間，就是陳加林與兒子的棲身處，生活困苦，還得隱忍身體的不適。江蘇昆山慈濟­人，關懷清寒助學生，了解母子處境後，一路陪伴就診，慈善結合醫療的付出，啟發善念，­受助者成為助人者。 

同樣因為家訪，改變整個家庭。慈濟助學生丁夢琪的哥哥丁方方，患有聽力障礙，因為自卑­，長年封閉在家。在志工的耐心接引下，開始到環保站，與人接觸，重拾勇氣，也學會感恩­。 

不只是給予經濟上的協助，人與人之間真誠的愛，啟發回饋的心，付出的快樂，更帶來心靈­的豐足。

【靜思妙蓮華】20140505 - 精進修行方得究竟 - 第297集Sentient Beings Will Ultimately Attain Wisdom

20140505《靜思妙蓮華》精進修行方得究竟（第297集）

⊙諸佛菩薩無上智，一切諸法寂清澄，得入如來淨妙地。超出聲聞緣覺之智，是名出世間上上智。
⊙「是諸眾生，從佛聞法，究竟皆得，一切種智。」《法華經 方便品第二》
⊙是諸眾生：名有情，即一切有情識的動物，集眾緣所生，名為眾生。又歷眾多生死，名為眾生。十法界中，除佛之外，九界有情皆名眾生。
⊙從佛聞法：謂一乘圓頓之法，微妙甚深難解難入，非利根上智之士，聞法不生信，反而生疑起謗。如法華會上五千人等，雖梵音盈耳，猶乃退席而去。
⊙故經云：「無量無數劫，聞是法亦難。」此舉聞法難也。
⊙究竟皆得：圓教極果，妙覺位中，無明之惑既盡，本覺之體全彰，得心見性心即常住，是名究竟覺。

【證嚴上人開示】
諸佛菩薩無上智
一切諸法寂清澄
得入如來淨妙地
超出聲聞緣覺之智
是名出世間上上智

諸佛菩薩無上智慧，一切諸法是寂清澄。寂靜清澄，這是佛陀教菩薩法，諸菩薩的智慧接近佛智，所以諸佛菩薩的智慧、心境，都是近於寂靜清澄的境界。所以，每一位菩薩,已經是得入如來淨妙地。這是超出了聲聞、緣覺的智慧。

所以，在《法華經》裡，再三一直說，佛的知見，一般人無法體會佛知佛見，哪怕是到聲聞、緣覺的境界，還是無法體會、瞭解佛知佛見，因為這是一切種智。一切種智」，就是如來清淨的智慧，所以「是名出世間上上智」。上上智，就是一切種智，就是無上正等正覺的智慧，這就是諸佛、菩薩的智慧。

如何能使令一切眾生，體會佛的道理？所以不只是人，是所有的眾生。所以在「阿含部」裡，有多少的故事，故事中，除了人間，還有動物的境界。佛陀也曾經到過畜生道，那不是因為業，到畜生道，是他清淨無上的智慧，他入畜生道，是去度化同類，或者是度化人類；在畜生道中也能度化人類，甚至最微細的生命，同樣也能化身度化。

釋迦佛說，無量劫以前，有一位一切度王佛，他的弟子群中，有二位很有特色的弟子，一位就是精進辯，一位是德樂正。這二位弟子，一位是很精進，一位是很懈怠，這二位是很好的道友。這位很精進的弟子，看到這位德樂正，有心要求法，有心要聽經，但是每一次聽經，他只要坐下來，不要多久就開始打瞌睡。他看了很不忍心。

有一天，他走過德樂正的面前，又是看到他在睡，他就叫他：「德樂正，我們要好好提起精神，不要再昏沉。為了一時的昏沉，為了一時身體的快樂、安樂，沒有想到這百千萬劫，難遭遇的妙法，我們這輩子若得不到，來生世不知道要到什麼時候？我們若是一失人身，遠離佛法，將來又是會到哪裡去？不得自覺！」用很懇切的心，這樣一直鞭策、勉勵他。

德樂正比丘，他也深生慚愧，開始他自己自我警惕，開始很認真。但是幾天後，開始慢慢地又是昏沉、昏沉。但是，他常常腦海中還是有這個聲音：「要精進，要精進，一失人身，萬劫難再。」所以，他就去找，找到水邊的地方，在石頭上開始在那裡坐著，自己自我警惕：「現在若睡著了，稍微一搖動，打瞌睡，若跌下去，就是在水裡。」要一直自己自我警惕。但是，又是經過一段時間，開始又睡了。

精進辯比丘，遠遠地看到，他就化(為)一隻蜜蜂，故意在他的面前，不斷地嗡嗡地、嗡嗡叫。他眼睛若閉起來，那隻蜜蜂就開始，又在他的眼前這樣搖動，(發出)聲音，(他)也是眼睛趕快張開。這期間，眼睛張開時，就看到這隻蜜蜂飛啊飛，他眼睛就注意這隻蜜蜂，飛到水池上的蓮花，蓮花開了，牠停在花(苞)裡。

忽然間，一陣風搖動了這朵花，這朵花垂了下去，這隻蜜蜂就掉入水池裡了。水池裡都是泥沼，爛泥巴，這隻蜜蜂就在那裡很奮力地，在那裡一直一直，非常的奮力，終於讓牠脫離了泥沼。展翅到水面上，清淨的水面，將牠的翅膀，好像在那裡洗污染到的泥，在水面奮翅，翅膀在水裡搖搖晃晃，將那些爛泥巴，泥就這樣完全洗掉了。又回頭來，又在蓮花的(蓮)蓬上，安然自在，仰頭看著天。

這位比丘看了，好像很大的啟悟，像這樣的境界，不就是在警惕自己嗎？若是耽戀在甘露味，就容易太過於安逸，就容易墮落泥沼裡。人生在修行的過程，不就是要自我警惕，利用這個身體度這輩子，能夠好好把握。

發心一時很容易，假如沒有恆心，也是一樣萬劫難。這句話，好像這隻蜜蜂，在對他說話，就這樣又是再自我警惕，必定要自我奮發自強。

這段講完時，釋迦牟尼佛就開始說：大家知道嗎？那位精進辯就是過去的我，釋迦牟尼佛。這位德樂正，他就是現在的彌勒菩薩，未來即將成佛。過去生中，我們時時就是作伴，求佛法，時時我都在提醒彌勒，用種種的方法。

原來，諸佛、菩薩，原來生生世世都是互相為伴，互相助道法，互相教育。這就是我們要很體會，佛法很奇妙。「諸佛菩薩無上智」，哪位在度哪位呢？未來的彌勒佛，若出世時，相信釋迦佛，也會成為菩薩在助道場。

所以，由此道理，我們就能瞭解，我們都是應緣來人間，有的人是現(為)聞、緣覺。若沒有聲聞、緣覺，佛陀怎麼可能一直要將，這心所護念的法說出來呢？所以這段（經）文，一直一直說「種種因緣」。這「種種因緣」，含意很廣很大，很多很多的因緣，無不都是法。

現在我們就知道了，「是諸眾生，從佛聞法，究竟皆得，一切種智。」

是諸眾生
從佛聞法
究竟皆得
一切種智
《法華經 方便品第二》

這就是用種種因緣說法。所以，希望所有的眾生從佛聞法，都能夠究竟皆得一切種智。希望大家所得到的，不只是聲聞、辟支佛的法，不是四諦、十二因緣而已，應該還要進趣六度萬行。所以這是佛陀的用心。

所以，「是諸眾生」，此處的解釋，叫做「有情」。

是諸眾生：
名有情
即一切
有情識的動物
集眾緣所生
名為眾生
又歷眾多生死
名為眾生
十法界中
除佛之外
九界有情
皆名眾生

就是一切有情識的動物。人人有八識，八識，不只是人有而已，所有的動物都同樣有「識」，所以叫做「有情」，所有的動物，都堪稱「有情」。

「集眾緣所生，名為眾生。」有情識的叫做「有情」，但是，我們若集種種因緣，所以稱為「眾生」。動物有動物的緣，牠就叫做動物；天有天造福的緣，叫做天人；地獄有地獄的苦難，是集種種的惡因、惡緣，所以在地獄的眾生。總而言之，眾生就是，一切集種種緣所生的有識、有情識的，都叫做眾生，六道中都是眾生。

還有，「又歷眾多生死，名為眾生」。我們不知道在六道輪迴，輪迴多久了，不知道多少生、多少世，不知道去過多少道。很多，叫做「眾」，所以眾生。

在十法界中，十法界是四聖六凡，過去對大家解釋過了，這十法界中，除了佛之外，其餘九界都能稱為「有情」，皆名眾生。菩薩，菩薩叫做「覺有情」、尤其是「大覺有情」，這叫做菩薩。既覺悟的人，就能稱為「覺有情」。

又「從佛聞法」，那就是「一乘圓頓之法，微妙甚深，難解難入，非利根上智之士，聞法不生信，反而生疑起謗」。

從佛聞法：
謂一乘圓頓之法
微妙甚深難解難入
非利根上智之士
聞法不生信
反而生疑起謗

這在現在，不知道有多少人，都是這樣非利根者。

如法華會上
五千人等
雖梵音盈耳
猶乃退席而去

就如法華會上，還是有五千人等退座了。記得嗎？佛陀在世時，他這樣苦口婆心，要引導人人要懂得疼惜法，要懂得把握時間，要懂得用心接受。竟然開始要說了，會中就已經有那麼多人，那樣禮佛而退。這是在佛世時，就這樣了，若不是很利根者，要他來接受這一乘實相的道理，實在是不容易。

所以，經文中說：「無量無數劫，聞是法亦難」。

故經云
無量無數劫
聞是法亦難
此舉聞法難也。

很長久的時間，你在這長久的時間，有聽法了，但是，真正要聽到法的精髓，實在聽法也是難。何況有很多因緣不具足，無法接受佛法的人，還有接受了佛法，根機不夠的人等等，要聽到一乘真實的道理，不容易！這就是表示聞法難。

究竟皆得：
圓教極果
妙覺位中
無明之惑既盡
本覺之體全彰
得心見性心即常住
是名究竟覺。

「究竟皆得一切種智」，就是圓教，極果，就是妙覺當中。佛陀希望我們人人都能夠到達圓覺，圓融妙覺，能夠回歸我們的本性。所以希望我們人人，無明之惑都完全去盡，本覺之體全都能夠顯現。

這就是我們聞法、聽經要很用心，聽了之後，聞、思、修，瞭解、深入它的道理，本覺之體，才能夠完全現前。「得心見性」，能夠心見到我們的本性，「心即常住，是名究竟覺」。我們的心若能常住，在這念清淨的本性，這叫做究竟覺，也就是圓融的妙覺，也就是真如清淨的本性。

所以，學佛，真的是要時時自我警惕。哪怕是修菩薩行，在那過程中，一不小心，這種的混沌、睡眠、懈怠，還是會常常恢復回來。所以我們要常常提高警覺，時時要多用心。


Explanations by Master Cheng-Yan
Subject: Sentient Beings Will Ultimately Attain Wisdom(精進修行方得究竟)
Date: May. 05. 2014

All Buddhas and Bodhisattvas have unsurpassed wisdom. All phenomena are in a tranquil and clear state. This tranquil and clear state is how the Buddha teaches the Bodhisattva-path.

The wisdom of all Bodhisattvas is close to the Buddha’s wisdom. Thus, the wisdom and mindset of all Buddhas and Bodhisattvas are in a very tranquil and clear state. So, every Bodhisattva has already entered the Tathagata’s pure and wondrous land surpassing the wisdom of Hearers and Pratyekabuddhas. So, the Lotus Sutra repeatedly states that the Buddha’s knowledge and views cannot be realized by ordinary people. Even Hearers and Pratyekabuddhas cannot realize the Buddha’s knowledge and views because He has all-encompassing wisdom. This all-encompassing wisdom is the pure wisdom of the Tathagata. “It is called world-transcending supreme wisdom.” Supreme wisdom is all-encompassing wisdom, the wisdom of one who has attained supreme, perfect, universal enlightenment.
It is the wisdom of all Buddhas and Bodhisattvas. This is how the Buddha helps all sentient beings realize the truths of the Buddhas. He did this not only for humans, but for all sentient beings. In the Agama teachings, there are so many stories. They take place not only in the human realm but also in the animal realm. The Buddha had also lived in the animal realm, not due to karmic retributions but due to His pure and unsurpassed wisdom. He lived as different animals to transform similar beings or to transform human beings. Even as an animal, He could transform humans. Even the smallest creatures can transform others.
The Buddha told a story from infinite kalpas ago. There was a Buddha named All-Transforming. Among His disciples, there were two who stood out. One was Diligent-Rhetoric. One was Joyous-Virtue. Of these two disciples, one was very diligent and the other was very lazy. They were good spiritual friends. Diligent-Rhetoric knew that Joyous-Virtue sincerely wanted to hear the Buddha’s teachings. But when it came time to listen, once he sat down, he nodded off quickly. [Diligent-Rhetoric] could not bear to see this. One day, he walked by Joyous-Virtue and saw him sleeping again. Diligent-Rhetoric called to him, “Joyous-Virtue, we must be energized and focused, we can no longer be lethargic.We must not allow momentary drowsiness or physical pleasures to make us forget such precious, wondrous Dharma.If we do not [learn it] in this lifetime, when will we encounter it again?If we lose our human form and grow distant from the Buddha-Dharma, “where will we end up?We have no way of knowing.”
With great sincerity, he gave this advice and encouragement.
Jouyous-Virtue felt deeply remorseful and became more vigilant of himself.He began to practice earnestly.But after a few days, his mind slowly became drowsy and foggy again.But he constantly heard a voice in his head, “Be diligent, be diligent.Once human form is lost it might not be recovered for eons.”
So, he found a spot by the water with a rock and sat on top of it [to meditate].He reminded himself, “If I fall asleep, the slightest movement from nodding off, will cause me to fall into the water.”Thus, he reminded himself to be vigilant.But after sitting there for a while, he dozed off again.
Diligent-Rhetoric saw this from after.So, [Diligent-Rhetoric] transformed into a bee and intentionally buzzed in front of Joyous-Virtue’s face.Every time Joyous-Virtue closed his eyes, the bee would fly and buzz in front of his eyes.Then he would quickly open his eyes.When he opened his eyes, he would see this bee flying back and forth.Then he noticed it would fly to a lotus flower on the pond.It rested on the lotus flower blossom.
Suddenly, a gust of wind shook the flower and caused it to bend over so the bee fell into the pond.The pond was muddy and the bee struggled mightily to get out.It kept struggling vigorously until it finally freed itself from the mud.Then it flew over the surface of the clear water, seemingly to wash off the mud from its wings by beating them against the water.This completely washed off the mud.
Then it returned to the lotus pod and, at ease once again, looked up into the sky.
The bhiksu observed this entire process and attained a great realization.Wasn’t this kind of scene a reminder for himself to be vigilant?“If we are enamored with the taste of nectar, we will easily become too comfortable and will easily fall into the mud.As we engage in spiritual practice, we need to be vigilant under al conditions and make use of this lifetime to transform ourselves.”
It is very easy to become inspired, but if we do not sustain our [spiritual aspiration we may not be [ born human] again for eons.He felt as if the bee was speaking to him, so he reminded himself to be vigilant.He felt very motivated to work hard.
After finishing this story, Sakyamuni Buddha then said, “Do you know that.
Diligent-Rhetoric was me, Sakyamuni Buddha,in a past life? Joyous-Virtue is now Maitreya Bodhisattva, who will be the next Buddha. In our past lives, we were companions in seeking the Dharma. I have constantly reminded Maitreya through various means”. As it turns out, all Buddhas and Bodhisattvas have been each other’s companions, life after life. They taught and supported each on the Path. This helps us realize how wondrous the Dharma is “All Buddhas and Bodhisattvas have supreme wisdom. Who is transforming whom?”
In the future, when Maitreya manifests as a Buddha, I believe that Sakyamuni will become a Bodhisattva and assist at [Maitreya’s] Dharma-assembly. Based on this understand, we can realize that we all come to the world due to karmic conditions. So, some people manifest as Hearers and Solitary Realizers. Without Hearers and Solitary Realizers, how would the Buddha continue to teach the Dharma He safeguarded in His heart? So, this passage in the sutra keeps describing “various causes and conditions”. These “various causes and conditions” encompass many karmic conditions, which are all teachings.

Now we know, “These myriad living beings listen to the teachings from all Buddhas and will ultimately attain all-encompassing wisdom”.

By utilizing various causes and conditions, the Buddha hopes all sentient beings can listen to the Dharma and ultimately attain all-encompassing wisdom. He hopes that everyone will not only realize the teachings for Hearers and Pratyekabuddhas, not just the Four Noble Truths and Twelve Links of Cyclic Existence, but also actualize the Six Perfections in myriad actions. This shows the Buddha’s care and effort. Here, “these myriad living beings” is explained as meaning sentient beings.

These myriad living beings: All living beings are sentient. So, all animals have sentience and consciousness and arise out of a myriad of conditions. Thus we use myriad to describe living beings. Also, as they undergo myriad cycles of samsara, we use myriad to describe living beings. In the Ten Dharma-realms, aside from the Buddha [realm], beings in the other nine are sentient beings.

So, all animals have sentience and consciousness. We all have the Eight Consciousnesses. Not only do humans have them, all animals also have “consciousness, so all are considered “sentient”. All animals can be considered “sentient”. “They arise our of a myriad of conditions. Thus we use myriad to describe living beings”. Those with sentience and consciousness are considered “sentient”. Because we have accumulated a myriad of causes and conditions, we are part of the myriads of sentient beings. Animals had karmic conditions to become animals.
Those with the blessed conditions to be born in heaven are heavenly beings. Those who accumulate evil causes and conditions will become sentient beings who suffer in hell. In conclusion, sentient beings are conscious beings who amass various conditions. Those with sentience and consciousness in the Six Realms are all sentient beings.
Also, “as they undergo myriad cycles of samsara, we use myriad to describe living beings”. We do not know how long we have been transmigrating within the Six Realms. We have experienced birth and death many times, for many lifetimes and in many realms. This happens myriads of times to all sentient beings. “[They exist] in the Ten Dharma-realms”. The Ten Dharma-realms are the Four Noble and Six Unenlightened Realms. I have explained this before.
In the Ten Dharma-realms, aside from the Buddha [realms], beings in the other nine are all sentient beings. Bodhisattvas are “enlightened sentient beings, some are even “great enlightened sentient beings.” An awakened person can be called “an awakened sentient beings.”

[All beings] listen to “teachings from all Buddhas.” It is said, “The complete and immediate One Vehicle is subtle, wondrous, extremely profound and difficult to understand and enter.” People without sharp capabilities or superior wisdom listen to teachings and cannot comprehend them, listen to teachings and do not give rise to faith. They listen to teachings and do not believe in the Dharma. Instead, they give rise to doubt and slander.

There are many such people right now, people without sharp capabilities.

For example, at the Lotus Dharma-assembly, thought the ears of 5000 people rang with the Brahma-voice, they still withdrew and left.

For example, at the Lotus Dharma-assembly 5000 people withdrew and walked out. Remember this? When the Buddha was in the world, He put in great effort to guide people ti cherish the Dharma, to seize the moment and to mindfully accept [teachings].
Incredibly, as He began to speak, many people at the assembly paid their respects and them left. This happened even during His time in this world. for those without sharp capabilities, accepting the ultimate reality of the One Vehicle is truly not easy.

So, the sutra states, “Even in infinite, limitless kalpas, hearing this Dharma is still difficult.”

For a long time, we have been listening to teachings. But to truly hear the essence of the Dharma is very difficult. Moreover, there are many do not yet have the karmic conditions to accept teachings.There are also those who accepted the Dharma but do not have sufficient capabilities. To hear the true principles of the One Vehicle is not easy. This shows how hard it is to listen to teachings.

[They] will ultimately attain: With perfect teachings and the ultimate fruit, in the stage of wondrous enlightenment the delusions of ignorance will be eliminated and the embodiment of fundamental enlightenment will completely manifest. At that time, the mind sees its own nature and will always abide in it. This is the state of ultimate enlightenment.

[They] ultimately attain all-encompassing wisdom which is perfect teachings and the ultimate fruit, the stage of wondrous enlightenment. The Buddha hopes that we can all attain perfect and wondrous enlightenment and return to our intrinsic nature. He hopes that once we fully eliminate the delusions of ignorance, the embodiment of fundamental enlightenment will manifest.In listening to the teachings, we must be mindful.
After listening, we must contemplate and practice to really penetrate their principles. When the embodiment of enlightenment has completely manifested, “the mind sees its own nature.” When the mind can see its intrinsic nature, “it will always abide in it. This is the state of ultimate enlightenment.”
If our minds can always abide in our pure intrinsic nature, we have attained ultimate enlightenment, which is perfect, wondrous enlightenment and the pure intrinsic nature of True Suchness.
So learning the Buddha’s teachings really requires constant self-vigilance. When practicing the Bodhisattva-path, even the slightest bit of carelessness can lead us to be confused, drowsy and indolent again. So, we must constantly raise our awareness and always be mindful.

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

【人間菩提】20141028 - 依報薰習大不同 Creating a Wholesome Environment in Our World

依報薰習大不同 
Creating a Wholesome Environment in Our World 

災後代賑建新屋 
依報薰習大不同 
忍辱善解做環保 
帶動親友齊力行 

恆持堅定的赤子之心，今年三歲的張晉，從一歲多開始，跟著阿嬤周月娥到內湖環保站做資­源回收，一念慈悲心，讓他發心茹素，也邀請家人響應。而在馬來西亞，也有一群小朋友承­擔起「環保小戰士」，把握假日在村裡做環保。證嚴上人在今天(10/28)的志工早會­讚歎這群孩子，為大地人群而付出，愛的能量不斷精進，諸善奉行，讓社會更祥和。 

跟在阿嬤周月娥身邊，今年三歲的張晉，是內湖環保站的小幫手，祖孫倆一同精進，環境教­育，也是愛的傳承，發心茹素的張晉，也邀請家人一起響應。 

在馬來西亞，同樣看見善的效應，因為參與慈濟社區親子班，張澤鴻從11歲開始做環保，­三年來，堅持力行，還帶動同伴，從敬老院到村莊，到處都能見到這群「環保小戰士」的身­影。 

對的事不能少我一人，善用假日時間，疼惜地球，不只感動當地鄉親，也讓這群小志工，越­做越快樂。

【靜思妙蓮華】20140502 - 廣演說諸法 - 第296集 The Extensive Proclamation of All Dharma

20140502《靜思妙蓮華》廣演說諸法（第296集）

⊙「修行之道先有起點，目標需正方向不偏；佛慈開示縝思知見，佛心在己向內自尋。」
⊙「種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。」《法華經方便品第二》
⊙廣演說諸法，甚深義理，而示一佛乘，如實教法。隨機循循善法，導向成佛之道。

⊙是法皆為一佛乘：佛陀應化人間，唯為一大事因緣，示教眾生回歸真如本性。成佛之道皆為一乘法，能令人人成佛之教法；於一佛乘，分別說三。

【證嚴上人開示】
「修行之道先有起點，目標需正方向不偏；佛慈開示縝思知見，佛心在己向內自尋。」

修行之道先有起點
目標需正方向不偏
佛慈開示縝思知見
佛心在己向內自尋

我們修行，到底修行這條路要如何走？常常說，「發心如初，成佛有餘。」所以，我們發心修行那一念心，就是我們的起點。我們是不是有正確的目標？常常說過，「差之毫釐，失於千里。」方向若一點點偏，(目標)對過去，就千里之遙的偏差，所以我們修行者這念心，要很謹慎。

佛陀慈悲，不捨眾生，來人間來來回回，就是為了一件事，開、示眾生，悟、入佛之知見。佛陀的慈悲開示，聽了之後，好好思考，要很縝密的思考，才能體會到法中，真實微妙的道理。其實，「佛心在己，向內自尋。」我們要能體會到佛的知見，我們要靠近佛的心。我們要能知道佛的知見，其實那就是知道我們自己。我們若不瞭解自己，如何能瞭解佛的知見？所以悟、入是在我們自己，我們自己就是本具佛心。

所以我們應該「向內自尋」。法是這樣為我們引導一下，但是走路的人，是我們自己，雙腳要跨出去。過去常常說「福慧兩足」，我們有雙腳，「福」開始跨出去，造福人群，後面還有一腳要向前踏出去，那就是智慧。我們用福，造福人群，(用)智慧，思考天下事，我們才能悲智雙運。

佛陀就是用他的悲智，來回人間，他的慈悲，不捨眾生，用他的智慧來觀機逗教。我們要學佛的心意，要福慧雙具，不忍世間眾生的苦難，要造福人群；不捨一切眾生，我們要循循善誘，用什麼方法來引導眾生。這是很重要。

所以這幾天，這段經文還是再說，佛陀以種種方便教法，又是「種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。」

種種因緣
譬喻言辭
而為眾生
演說諸法
是法皆為
一佛乘故
《法華經方便品第二》

同樣重複，還是要讓我們知道，佛陀對眾生的根機。雖然我們每天都這樣說，卻是種種因緣、譬喻、言辭，有這麼多的因緣嗎？佛陀有這麼多的人間事，可以譬喻嗎？真的確實是很多。我們光從人間事，就有很多事情可以拿來做譬喻，以人的故事來教育人。

譬如，在去年來了一位高級主管，他很用心要來投入慈濟志業，抱負著滿滿的理想、目標來了。他進來之後，很用心瞭解要如何投入，要如何領導。經過了一段時間，他就來精舍，這樣對我說，他就說：「來了一段時間，很用心，也很努力，卻還是覺得和外面的環境，很不一樣，有一點點不知道要如何領導人，能夠與人群合而為一。好像有一點無奈。」

我就說：「凡事只要你有目標，只要你有真正這一念心。你若有這一念心，起點、方向、目標若都是正確，凡事無難。不要太過雜念心，想太多。」

我就說，在千多年前，大陸有一個叢林，叢林在山上，老和尚管教這一群年少的沙彌，看大家的根機，他就派達工作讓他們做。

其中有一位十二歲的小沙彌，這位老和尚就告訴他：「每天你要下山，從叢林到市集，越過兩座山，要走過這樣的路，去買米、買油回來，每天要去採購。」年輕的小沙彌，他依教奉行，每天一大早就歡喜下山去了，到了中午以前，他就已經將需要採購的東西，很重，就這樣擔回來了。

日復一日，月復一月，年復一年，已經將近十年了。有一天，同樣中午回來了，老和尚在山門看到他，很輕柔地說：「來，你跟我走。來，走，我們去山門外走一走。」就來，邊走，他跟隨後，到了山門外時，就說：「來，這裡坐。」兩個人坐在那裡，一前一後。看到太陽慢慢西斜了，又聽到一群嬉笑聲，從山下一直上來，從遠至近，有一群年輕比丘，態度就是輕浮、談笑，這樣走上來。

走上來之後，看到和尚坐在那裡，大家趕緊安靜下來。和尚就問他們說：「你們買這些東西，從大門出去，路很好走，市集沒有多遠，為什麼你們近十年來，都是一大早出門，黃昏才回來呢？」大家的回答就說：「我們每天下山時，看山景，要上山時(爬)山階，我們就邊走、邊休息，邊看周圍的境界，遊山觀水。」

和尚回頭問，問說：「那你呢？你也是近十年了，你每天擔著這麼重的東西、油、米，這樣回來，你為什麼能在中午以前，就能回到山寺呢？」這位年輕人就說：「我每天感覺責任，一定要將重的責任要扶持，所以我要專心，我的目標就是下山去採購，我應該要採購的東西。」

老和尚就問：「每天的上下，下山、上山，(感覺如何)？」就很歡喜向老和尚說：「每天早上要下山時很輕鬆，因為身上都沒有東西，所以抱著那一分輕鬆、感恩的心，讓我每天能走這條山路到市集。若上山呢？上山時，雖然肩膀，擔著很重的東西，不過，歡喜，歡喜達成任務；雖然擔頭重，不過心很輕安，趕快想將這重擔能到達目標。所以，每天的心情就是這樣，下山，感恩，上山輕安。」老和尚問說：「你還有其他的心念嗎？」「沒有了，唯一的任務。」

同年齡的人，一心一志，他能夠感恩、輕安，這樣來回三千多次的山路，能夠成就叢林裡的人人，衣食無慮，吃得飽，穿得溫暖，讓大家安心修行。

將這個事情，這個故事，說給那位新來的主管聽，這位新來的主管聽了之後，他說：「對啊！有責任，應該要抱著感恩心，達成責任，自然就會輕安。」我就說：「理想中的目標，應該再稍微方向調整一下。記住，學佛的心，以佛心為己心。佛心是關懷眾生的心，佛陀來人間，為了要教育眾生，這就是佛心。」開始他就告訴我：「瞭解了。」佛陀的教法，和這個意思一樣。

所以看種種根機，隨種種因緣，用其他的方法、故事來譬喻，這樣讓他能瞭解。所以，難免我們在經文，一直都是反覆看到這樣的經文，意義要讓大家慎重瞭解。長行文是這樣，還有偈頌文也是這樣。所以我們聽經，必定要用很耐心，要很縝密地思考佛法的意義。

佛陀為眾生演說諸法，都是用種種因緣、譬喻、言辭，來為眾生演說諸法。「是法皆為一佛乘」，雖然演說諸法，還是皆為一佛乘故。

演說諸法：
廣演說諸法
甚深義理
而示一佛乘
如實教法
隨機循循善法
導向成佛之道

瞭解「演說諸法」，那就是「廣演說諸法」，用很開闊，很多的道理。不同的人，不同的環境，就用不同的方式，所以這是很開闊。佛將一法擴散到，很開闊的方法來譬喻、演說。「演」就是廣場很大，大家集會時所說的法，以及任何一個眾生有苦、有難，有心不瞭解的，這樣的解說，這全都叫做「演說諸法」。

所說的法，為一個人說，也是說那麼深的法，為大庭廣眾，還是一樣，要詳細分析很深的道理，無非是為一乘，一佛乘的道理，這就是如實教法。一律盼望眾生聽(法)，能夠回歸本性，這是一佛乘，如實法。

「隨機循循善法，導向成佛(之道)」。隨眾生根機，用一乘的教法，一乘的教法，又隨眾生的根機，可見是「為實施權開權顯實」。

是法皆為一佛乘：
佛陀應化人間
唯為一大事因緣
示教眾生
回歸真如本性
成佛之道
皆為一乘法
能令人人
成佛之教法
於一佛乘
分別說三

「是法皆為一佛乘」。佛陀應化人間，唯一的目標就是為一大事因緣，那就是要示教眾生，回歸真如本性，成佛之道。這每天都在聽，同樣的道理，皆為一乘法，能令人人能成佛的教法。這就是佛陀的目標，所以，佛陀還是以一佛乘，分別說三。

各位，學佛，本來就是要這樣，同樣的道理，每天同樣地聽，卻是人、事、物都不同。佛陀說，過去佛陀的時代，那個時代也有當時的人，來向佛陀(請法)，讓佛陀能夠對機，親自引導。現在你的苦，現在你的人、事、物的困難，你應該要如何看法，解開人事的困難。佛陀用同等的教法，能普被讓深淺根機的人，能接受，能歡喜身體力行，這才是真實法。所以人人要時時多用心。

Explanations by Master Cheng-Yan
Subject: The Extensive Proclamation of All Dharma (廣演說諸法)
Date: May. 02. 2014

“The path of spiritual practice has a starting point. The goal must be correct, and the course must not deviate. The Buddha compassionately opens and reveals His knowledge and views. The Buddha-mind is inside us, so we must look within.”

How exactly do we walk the path of spiritual practice? I often say, “If we maintain our initial aspiration, we will surely attain Buddhahood.” That inspiration to engage in spiritual practice is our starting point. Are we heading towards the correct goal? I often say, “A slight deviation on causes a great divergence.” If we deviate from the course in the slightest, we will end up thousands of miles away from [our goal]. Thus, we must carefully sustain our spiritual aspirations.
The Buddha is compassionate and will not abandon sentient beings. He returns to the world over and over for one great cause, to open and reveal His knowledge and views, so sentient beings can realize and enter them. The Buddha opens and reveals with compassion. After listening to His teachings, we must contemplate them carefully to realize that within the Dharma, there are true, subtle and wondrous principles.
Actually, “the Buddha-mind is inside us, so we must look within.” To realize the Buddha’s knowledge and views, we must draw near the Buddha-mind. But understanding His knowledge and views is really about understanding ourselves. If we cannot understand ourselves, how can we understand the Buddha’s knowledge and views? Realizing and entering them depends on us because we intrinsically have Buddha-nature.
So, we must “look within”. The Dharma can only guide us so far; we must walk the path ourselves and take steps with our own two feet. I often speak of “the two feet of blessings and wisdom.” With these two feet, after we take the first step of creating blessings for people, we must take the next step, which is developing wisdom. By doing good deeds, we create blessings; with wisdom, we contemplate worldly matters. This is how we exercise both compassion and wisdom. The Buddha exercises His compassion and wisdom to come to this world. Out of compassion, He will not abandon us; with His wisdom, He gives suitable teachings. We must emulate the Buddha’s mindset and cultivate both blessings and wisdom. We cannot bear to let sentient beings suffer, so we create blessings for humanity. We will not abandon any of them and must patiently guide them. The methods we use to direct them are very important. So, these few days, the passage we have discussed says that the Buddha uses various skillful means

“With various causes and conditions, analogies and expressions, [He] proclaimed all Dharma to sentient beings.These teachings were all for the sake of the One Buddha Vehicle.”

These repeated verses help us understand how the Buddha targeted different sentient beings’ capabilities.Every day we talk about various causes and conditions, analogies and expressions.Are there really that many causes and conditions?Can the Buddha find so many worldly matters to draw analogies from?There are indeed very many.From worldly matters alone, there are many things that can become analogies.The stories of people’s lives can be teachings.
For example, last year a senior executive came to join Tzu Chi and get involved in our missions.He was brimming with ideals and goals.After he joined us, he put his heart into understanding how to get involved and how to lead.After a period of time, he came to the Abode and said to me, “I have been here for some time and I have been very mindful and worked very hard, but I still find it very different from the typical workplace.I feel like I don’t know how to lead people, how to work together with them as one.”He was feeling a bit helpless I said, “No matter what, as long as you are truly inspired and your starting point, direction and goals are all correct, nothing will be difficult for you.Avoid overcomplicating things by thinking too much.”
Then I told him a story about a monastery that existed over 1000 years ago.This monastery was in the mountains and housed a group of novices led by an elderly monk.
Based on their capabilities, he assigned them certain tasks.Among them, there was a 12-year-old novice, to whom the elderly monk said, “Every day, you must leave the monastery to travel from here to the market by hiking over those two mountains.you must walk that road to buy rice and oil.You must buy these two things every day.”
The young novice followed these directions.Early every morning, he happily left the mountains.By noon, he would already have returned with his purchases, with this heavy load.Day after day, month after month, year after year, he continued until almost ten years had gone by.
One day, when he came back at noon as usual, the elderly monk saw him at the entrance.The elderly monk smiled and said gently, “Follow me, let’s walk around outside the monastery.”So, the novice followed him.Once they were outside, [the elderly monk] said “Let’s sit here.”The two of them sat down, one behind the other.They watched the sun slowly set and heard sounds of laughter from below the mountain, coming closer and closer.A group of flighty young bhiksus, talking and laughing, were walking in their direction. As they came closer, they saw the elderly monk sitting there and quickly settled down.
The [elderly] monk asked them, “To make your purchases, you took a very easy path to a nearby market. So why, for the past ten years, have you always left early in the morning but not returned until dusk?” They answered, “Every day, we enjoy the scenery as we go down the mountain. As we [climb] back up, we take frequent breaks to admire our surroundings and the scenery”. The [elderly] monk turned the [young] monk and asked, “What about you? For almost ten years, you have carried very heavy objects, oil and rice, up the mountain. How are you able to return to the monastery before noon?” The young novice said, “Every day I feel I need to uphold this heavy responsibility. So, I am very focused. My only goal is to go down the mountain to purchase the things I need to buy.” The elderly monk asked, “How do you feel as you travel down and then back up the mountain?” He happily answered, “Every morning, I feel relaxed as I go down because I carry nothing with me. So, with a relaxed and grateful heart, I walk this road to the market. And coming up the mountain. Coming up the mountain, though I am carrying very heavy things, I feel happy because I am accomplishing my task. Although my burden is heavy, I really feel at ease. My only wish is to quickly bring this heavy load to its destination. So every day, I feel grateful when I leave and at ease when I return.” The elderly monk said, “Do you think about anything else?” “No, just my responsibility. ”
He was the same age as the others, but was single-mindedly focused on this mission. With gratitude and great ease, he traversed the mountains over 3000 times so the people at the monastery never had to worry about having food and worm clothing and could focus on their spiritual practice.
I told this story to the senior executive who had recently joined us. After hearing the story, the senior executive said, “That’s right, we must be grateful for our responsibilities. As we fulfill our mission, naturally we will feel at ease.” I said, “To reach your ideal goal, you still must make adjustments to your course. Remember to emulate the Buddha’s mind, to take the Buddha’s mind as your own. All Buddhas care for sentient beings, so the Buddha comes to this world to teach sentient beings. This is the Buddha’s mindset.” Then, he told me, “I understand now. The idea behind the Buddha’s teaching is the same.” Based on various capabilities and various causes and conditions, He utilizes certain methods and analogies to enhance people’s understanding. Thus, it is inevitable that we see similar texts again and again in the sutra. He wants people to truly understand His meaning. This is the purpose of the prose, as well as the verses.
As we listen to teachings, we must patiently and carefully consider the meaning of the Dharma. The Buddha proclaims all Dharma for sentient beings’ sake, so He utilizes various causes and conditions, analogies and expressions to give teachings. “These teachings are all for the sake of the One Buddha Vehicle.” Thought He proclaimed many different teachings, they are to teach the One Buddha Vehicle.

[He] extensively proclaimed all Dharma and its profound meanings to reveal the One Buddha Vehicle. With such true teachings, according to their capabilities, He skillfully and patiently uses virtuous Dharma the gradually guide them on the path to Buddhahood.

We know that to “proclaim all Dharma” means to “extensively proclaim all Dharma” by using expansive and numerous principles. For different people and environments, He utilized methods. So, [the Dharma] is very expansive. The Buddha expanded the One Dharma through analogies and expressions.
To “proclaim” may signify a large [audience], teachings given at large assemblies, or it may be teachings to individuals who are suffering, troubled or lacking understanding. These are all proclamations of the Dharma.
The Dharma that is taught to one person is still very profound Dharma. For a large crowd, He also analyzes very profound principles, all of which comes from the One Buddha Vehicle. The principles of the One Buddha Vehicle are all teachings of the true nature of things. He hopes all sentient beings listen to the Dharma and return to their intrinsic nature.This is the One Buddha Vehicle, the True Dharma. “According to their capabilities, He gradually guide them on the path to Buddhahood. According to sentient beings’ capabilities, He gave One Vehicle teachings; He gave them according to sentient beings’ capabilities. So, “for the true, He gave provisional teachings and opened the provisional to reveal the true.”

These teachings are all for the sake of the One Buddha Vehicle:
The Buddha manifests in the world for the sake of the one great cause, to teach sentient beings to return to their intrinsic Buddha-nature. This is the way to Buddhahood. The One Vehicle Dharma is the teaching that enables all of us to attain Buddhahood. So the One Buddha Vehicle was taught as three.

“These teachings are all for the sake of “the One Buddha Vehicle.” The Buddha manifests in the world solely for the sake of this one great cause, teaching sentient beings to return to their nature of True Suchness, which is the way to Buddhahood.
Every day we hear these same teachings, the One Vehicle Dharma that enables all of us to attain Buddhahood. This is the Buddha’s goal, so He still teaches the One Vehicle as three. Everyone, to learn the Buddha’s teachings, we must listen to the same principles every day, though we deal with different people and matters.
The Buddha spoke of previous Budhas and how people from Their eras requested teachings and gave. Them opportunities to give specific teachings and personal guidance. He taught people methods to develop a perspective on their suffering and to resolve their problems. The Buddha utilizes universal teachings, which everyone, whether with limited or great capabilities, can accept and happily put into practice. This is the mark of True Dharma. So everyone, we must always be mindful.

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