20140711《靜思妙蓮華》無貪最富如法行道（第346集）
◎「生命的迷思，價值面面觀；求多不滿足，知足常感恩；無貪最富足，有德富有餘。」
◎「無量諸佛所，而行深妙道，為此諸佛子，說是大乘經。我記如是人，來世成佛道。」《法華經方便品第二》
◎為此諸佛子：又總稱一切眾生，以悉具佛性故也。謂眾生，得大法浸潤，慧命增長，是如諸佛子。
◎「今日乃知，真是佛子，從佛口生，從法化生，得佛法分。」《法華經譬喻品第三》
◎說是大乘經：佛計大小之根機，而說大小之二教。對於小機，說聲聞緣覺之法，謂為小乘。對於大根機人，說一乘微妙真實大法。是名大乘經藏。
◎記如是：如法修行人，謹持戒定慧無漏學，實踐六波羅密，立四無量心。
◎來世成佛道：於未來生之世，修精進行，不偏倚，立中道，將得成最上正等覺。
【證嚴上人開示】
生命的迷思
價值面面觀
求多不滿足
知足常感恩
無貪最富足
有德富有餘
常常都這樣想，真的是這個生命，帶來了人間迷思，讓人會感覺很迷茫，到底生命為何來？生命在人間是什麼價值？生命來人間走一回，到底我們要要求的是什麼？
想一想，價值，真的是「價值面面觀」。什麼樣的人，他所想的，他的生命，他所要的，到底是什麼樣的環境？在他的生活中，所要需求的，到底多少他才會滿足呢？
同樣是生活在這片地球上，貧窮苦難的人就是無奈，無語問蒼天。若是富有的人，求啊，求更多，還要更多。能滿足嗎？不滿足。這也是人生。富有的人間，到底他的心快樂嗎？不快樂。常常說，得多，患失就多。其實內心還是永遠永遠，都是不滿足，所以「求多不滿足」。
人生，什麼樣的人生是最好的人生？那就是知足。除了知足以外，還是要常常感恩。有知足的人，自然他就有感恩心。知足、感恩，這是人間最享受。他沒有為了我要求富、我要求享受。求，多求多苦。
什麼樣的人能知足、無貪？那就是有德。我們要修行，我們要瞭解世間的一切有為法，總是有生滅時，我們所要追求的就是無為法，是真理。真理能使我們時時知足，能讓我們透徹道理，瞭解要對人人與天地之間感恩。這都是道理，讓我們懂得滿足，就無貪求。
通達道理，能將道理用在我們的日常生活，道理鋪在我們的面前，那就是大菩提道直，一心向前走。若如此，這條路又闊，又直，又平，這就是富有餘。我們有很長的路，能讓我們走，我們有很平坦的路，讓我們很安全，有德的人就富有餘。
人間，要求多少呢？不是能讓我們求的。那就是要看我們過去生，是帶著什麼樣的因、緣來，所以受這輩子的果報。生在富有的國家、家庭，很富裕的家庭，很好的父母，這就是我們過去生，所做富有的因。
過去生有了這個因緣，此生不懂得把握好好的因緣，為人生去求道理，為人生付出你的力量，這實在是很可惜。不懂得付出，只是貪求、貪求。這在覺悟的人看來，為他慨嘆，可憐人！只是仗著過去的因緣，在今生享受，這樣沉迷下去，可憐啊！這是覺悟的人看這樣沉迷的人，感覺很可憐。
但是，再看到那種生活來到人間，就是天地不利，生活貧困，但是在這貧困的環境中，卻也能產生那一分充分的愛，願意去付出。以覺者看來，這就是人生的典範，這就是最富足的人生，這就是最有德的人生。這種「有德富有餘」的菩薩，這全都是有緣在這個國家成長，在那個國家，他能去付出，救很多人。
在南非這個國家，一群皮膚和我們不同的人，卻是和我們同心志，發一樣的心，願意付出。所以在這麼多年來，南非一大群膚色是黑的，他們快樂，他們自在。雖然很坎坷的路，他們也是爬得很歡喜，邊爬山，路難走，卻是大家都是滿面歡笑，念念有詞，快樂的歌陪著他們一群，快樂的人向前走。要去哪裡？就是幫助愛滋病的人，要去為他們洗，要去為他們清掃，要去膚慰他們，送物資等等。他們是貧，卻是很富。
光說今年（二０一二年），我們臺灣農委會，給我們慈濟有六百多噸的白米，我們就將它送到非洲的國家，分成了三、四個國家，選擇了最最需要的人。
光是史瓦濟蘭這個國家，終於要發放的對象，戶數選擇好，名冊造好了，那就是發放三千包的大米，換句話說是三千戶。我們南非到底有多少菩薩呢？能看看有多少，能到史瓦濟蘭的，頂多是五六位。但是他們在三月就開始鋪路了，除了探勘之外，開始就將慈濟的理念，點滴成河，這樣的觀念一直輔導他們，一直輔導他們，就就地帶出了一些志工。開始，八月這當中去發放，當地就已經有志工了。
發放之後開始，八月底開始，當地的志工，就開始去街頭勸募。為何勸募呢？是為那一群孤寡、孤兒，這些孤兒，或者是老人，比他們更需要的人。他們知道五毛錢的竹筒，這個觀念深深在他們的心底，所以他們發出了行動，開始去勸募了。總是也感動了在史瓦濟蘭，印度裔的一位老闆，是在那裡的企業家，也開始援助了。
他們現在已經勸募來的錢，每個月就是養孤兒，很多孤兒，或者是愛滋兒，或是貧童，被遺棄的孤兒，開始能養這些孤兒，或是老而病。他們也已經有志工群，同樣能走入貧窮的家庭，去為他們清掃，去為老人清理身體，去為病人膚慰、照顧。你們想，這不就是最可愛的人品典範嗎？真的是為非洲，帶給他們快樂，是貧而樂。
但是，我們應該，要再為富有的地方，要教出富而好禮。富有，還要有開闊的心胸，放下自己，真的也能付出，這樣才是真正的富中之富。求得多，應該也要滿足得多；滿足得多，他就能夠付出。所以，若是求多不滿足，還是苦，比那些非洲的人更苦。
所以，貧與富，對我們人生的作用，到底是什麼？能使我們很快樂，為人間付出；能使我們很擔憂，擔憂得失。這就是人間。所以佛陀來教導我們，我們要看清楚，人間看得開闊，我們能夠造福人群。貧中也有富有人，富中也有貧困的人，我們若看清楚，一切唯心造。
所以前面經文說，「無量諸佛所，而行深妙道」，這就是深妙道。我們得了這個道理，要如何去鋪路呢？要鋪多長，鋪多遠，多少人能走上這條道路？行深妙道，道理若能通，天下哪一個地方走不到呢？所以我們要好好用心。
無量諸佛所
而行深妙道
為此諸佛子
說是大乘經
我記如是人
來世成佛道
《法華經方便品第二》
所以「為此諸佛子，說是大乘經」。諸佛子，也就是說這些佛子，通稱都是叫做眾生。
為此諸佛子：
又總稱一切眾生
以悉具佛性故也
謂眾生
得大法浸潤
慧命增長
是如諸佛子
心、佛、眾生，三無差別，佛子的開頭是凡夫，凡夫是眾生，其實歸納回來就到佛的境界，那就是接近佛的境界，就是佛子。意思就是說，從凡夫入道，已經這條道路這樣在走了。所有的眾生都是具有佛性，所以稱為佛子。
那就是眾生受佛教誡，我們要接受佛陀教育，我們要知道可行不可行，能做的，做就對了，這就是智慧；不能做的，要預防不要做，做了就是愚癡。所以，若能接受佛的教誡，「得大法浸潤慧命增長」。我們接受到法，就如法水一般，來浸潤我們長久以來，非常乾旱的心地。我們現在得到法水了，所以我們的慧命能夠成長。
人人本具佛性，這顆種子在心地，得到法水滋潤、浸潤，就是慧命增長，這樣叫做佛子。所以《法華經》裡，這段（經）文說：「今日乃知，真是佛子，從佛口生，從法化生，得佛法分。」。
今日乃知
真是佛子
從佛口生
從法化生
得佛法分
《法華經譬喻品第三》
這是在〈譬喻品〉裡，舍利弗（等）弟子，大家發現到——我今天才知道，我是真正佛的孩子，我是從佛口所生。因為法從口出，我們從心來接受此法，所以「從佛口生，從法化生」，此法能轉化我們，從凡夫入賢聖地，這是「從法化生」。
「得佛法分」，我們能用心，慢慢能將佛法入心。入心就是銘記住，所以叫做「得佛法分」，佛法一分一分，已經入我們的心來了。所以，佛陀開始，「說是大乘經」，開始說此大乘經。
說是大乘經：
佛計大小之根機
而說大小之二教
對於小機
說聲聞緣覺之法
謂為小乘
對於大根機人
說一乘
微妙真實大法
是名大乘經藏
「是大乘經」，那就是《法華經》。佛在四十多年來，慢慢地瞭解，所以「計」，就是心靈來計畫，心靈來體會，計量，現在這些人能得什麼法，我用什麼法。這些法無不都是大乘的基礎，鋪路的基礎，所以「佛計大小之根機，而說大小(之)二教」。小乘、中乘二教，聲聞、辟支佛這二種教法。
大家應該記得，聲聞就是以「四諦法」，辟支佛、緣覺，那就是「十二因緣法」，這是二種教法。對小機說聲聞、緣覺之法，這二種教都列入小教，是權巧方便的教法。對大機者，大根機者，那就是說一乘微妙真實大法。這就是要說一乘道的目的，它是一乘微妙真實的大法。
我們能感覺到，法能影響很多人。慈濟是從臺灣為發祥地，我們現在能看到，已經普遍這麼多國際間的國家，從最富有的國家，一直到最貧困的國家。雖然很貧，但是他很快樂，他能去做好事，看到別人脫離苦難，快樂啊！其實，這都是，一乘微妙真實大法，這就是要為人群去付出，微妙，「是名大乘經藏」。
「我記如是人」。「記如是」那就是，如法修行的人。
記如是：
如法修行人
謹持戒定慧無漏學
實踐六波羅密
立四無量心
「記如是人」，就是如法修行的人。意思就是說，謹持，很謹慎，能防非止惡，能積極精進的人。這種謹持戒定慧無漏學。
在芸芸眾生中，我們的心，不受這些欲樂誘引，不受其他的煩惱來污染我們，這就是真正謹慎的持戒。非常恭敬，謹慎持戒，戒、定、慧無漏學，實踐六波羅密。我們若能將心顧好，將身的行為顧得好，又能更加積極行「六波羅密」，還要入「四無量心」。佛陀將來就是要為這些人授記，「來世成佛道」。
未來，未來，在未來生之世。這未來生之世，到底還有幾個生呢？不管了，總是我們現在，就是要好好的方向對準，路這麼長，我們決心走。將我們這念心好好顧好，今生、來世，到了最盡頭，路若沒有偏差，同樣能成佛道。
來世成佛道：
於未來生之世
修精進行
不偏倚
立中道
將得成
最上正等覺
所以「於未來生之世」，未來生，總能夠路走久也能到。只要六度，「六波羅密」、「四無量心」好好走，「三無漏學」顧得好，這樣往前走。所以「修精進行，不偏倚，立中道，將得成無上正等覺」。
我們要行在中道，真空、妙有。空，空中有妙有，我們若執空，撥無因果；執有，我們會迷信，會沉墮下去。所以，我們知道一切皆空，但是空中有妙有；一切都真空，但是真空中，真的有微妙有。所以無為法中，這個道理我們若能通徹，所作為的有為法，無不都是道場在修行。道理若通了，相信事事皆通，條條道理都是通菩提道。請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Walking the Path According to the Dharma (為貪最富 如法行道)
Date: July. 11. 2014
We are born with delusional thinking. Value can be seen in many different ways. Having many expectations, we are never satisfied. If we are content, we are always grateful. Those without greed feel the most well-off. Those with virtue feel they have more than enough.
I often think, “Indeed, we are born into this life with delusional thinking, which causes us to feel lost. Why exactly do we come to this world? What is the value of life? In our time here on Earth, what exactly is it that we seek?” When we think about life’s value, “value can be seen in many different ways.” What kind of people do we want to be, what kind of things do we want out of life and what kind of environment do we want to be in? How many of our needs must be met before we will feel satisfied? We all live on this same planet, but the poor and suffering are powerless and have nowhere to turn. As for those who are well off, they seek more and more. Can they be satisfied? No, they cannot. This is another way of life. They live a wealthy life, but are they happy? No, they are not. I often say, the more we gain, the more we worry about loss but in our hearts, we never feel content.
So, “if we seek much, we are never satisfied.” What exactly is the best way to live? With contentment. Aside from feeling content, we must always feel grateful. Those who are content will naturally feel a sense of gratitude. Those who are content and grateful enjoy life the most. They do not seek wealth or luxuries. The more we seek, the more we suffer. What kind of people is content and not greedy? Virtuous people. We must engage in spiritual practice and realize that all conditioned phenomena in the world will arise and cease, so we must seek unconditioned Dharma, the true principles.
True principles enable us to always be content and allow us to penetrate teachings so we will be grateful for all people and all things. These principles help us to be content and seek nothing. By penetrating principles, we can apply them in our daily living. They pave the road before us, which is the great, direct Bodhi-path. If we walk forward wholeheartedly, then this road will be wide, straight and level. Then, we will have more than enough. There is a very long road for us to walk, a very smooth road that feels very safe.
The virtuous feel they have more than enough. In life, we may pursue many things. But now much we attain depends on how we lived in our past lives. The causes and conditions we brought with us determine the retributions we face in this life. If we are born in a wealthy country, in a wealthy family, to very good parents, this means we created causes in a past life that bring us wealth. Some created [good] causes and conditions in their past lives, but are not taking advantage of them in this life to seek truths and help other people. This is really a pity. They do not give, but just greedily seek more. When awakened beings see them, they feel sad that people are just relying on good karmic conditions from the past to live comfortably, and thus remain deluded.
This is really a pity.
They do not give, but just greedily seek more.When awakened beings see them, they feel sad that people are just relying on good karmic conditions from the past to live comfortably, and thus remain deluded.This is very sad!
When awakened ones see these deluded people, they feel sad for them.In contrast, consider those who are born into a land with many disadvantages.Their lives are impoverished.However, in such a poor environment, they can develop a sense of abundant love and willingness to give.The awakened ones see them as role models.
There is much abundance in their lives and they are living most virtuous lives.These Bodhisattvas are “virtuous [and] feel they have more than enough”.All this is because they have the karmic affinity to be born in that country and to be able to give to others and help people there.
In the country of South Africa, there is a group of people who look different but share the same mission as us and have developed the same aspiration to willingly give.Thus, for so many years, this large group of South African volunteers have worked with a sense of happiness and freedom.Though the road is difficult, they still t reverse it happily.
As they climb mountains and walk rough roads, they are constantly smiling and singing.
These happy songs keep them company, so they happily keep walking forward.
Where are they going？To help people with AIDS.They bathe them, help clean [their homes], comfort them and deliver material goods to them.[The volunteers] are poor, but they are wealthy.
In this year （2012）alone, Taiwan’s Council of Agriculture gave over 600 tons of rice to Tzu Chi for us to transport to countries in Africa,.We divided the rice among these countries.The division was determined based on need.Consider our work in Swaziland.
It took time to set the criteria, identify the families and create the distribution list.
We were distributing 3000 bags of rice, which would be given to 3000 households.
How many Bodhisattvas do we have in South Africa?At most five or six of them could go to Swaziland, so they started their preparations in March.Besides surveying the area, they began to share Tzu Chi’s ideals, little by little, in this way guiding the local people.
Over time, their efforts yielded volunteers.
By the time they distributed the rice in August, they had already recruited local volunteers.So after the distribution at the end of August, the local volunteers started fundraising on the street.Why did they fundraise?They did it for those without families, for orphans and old people living by themselves and for those who had greater needs.
The spirit of the bamboo banks became deeply rooted in their hearts, so they took action and started fundraising.
Ultimately, their actions moved an Indian businessman in Swaziland, so he also started providing financial support.They are already using the money they raised to support orphans on a monthly basis.Some of these orphans were children with AIDS, others were poor or abandoned.They were able to support these children, as well as those how are old and ill.These local volunteers had already formed groups to visit poor families to clean their homes, to wash and groom their bodies, and to comfort and care for them.
If we think about it, aren’t they the most endearing role models?
They are truly bringing happiness to Africa, so those who are poor can still be happy.
But we must also transform those living in places of abundance so the wealthy can also become courteous.Then they can also develop expansive hearts, humble themselves and truly give.Then they will be wealthy among the wealthy.After seeking and attaining much, they must be very content.The more content they are, the more they can give.
If they seek much but do not feel content,they will suffer, perhaps even more so than those in Africa.
So, how does being poor or rich affect us? Does it lead us to be very happy and to help others in the world? Does it cause us to be very worried about gains and losses? This is how the world is, so the Buddha comes to teach us to have a clear and expansive view of the world so we can benefit others. Among the poor, there are those who feel wealthy. Among the wealthy, there are those who feel poor. If we can see clearly, we realize that everything is created by the mind.
So the sutra passage states, “[They,] under infinite Buddhas, have walked the profound and wondrous path”. This is a profound and wondrous path. After we attain these principles, how do we use them to pave a road? How long or how far does it need to extend? How many people will join us on this road? When we walk the profound and wondrous path, if we can penetrate its principles, there is no goal we cannot attain. Therefore, we must always be mindful.
[They,] under infinite Buddhas, have walked the profound and wondrous path. “For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood”.
So, “for these Buddha-children, I give the Great Vehicle teachings”. “Buddha-children” is also a common way of referring to sentient beings.
“For these Buddha-children: This is also a reference to all sentient beings because they all have Buddha-nature. Sentient beings can be nourished by great teachings to develop their wisdom-life. Thus, they are like the children of all Buddhas”.
The mind, Buddhas and sentient beings are no different in their nature. Buddha-children began as ordinary people as sentient beings. Because they are returning to and drawing near the state of Buddhas, they are Buddha-children. This means that when they were ordinary people, they already entered and began walking this path. All sentient beings intrinsically have Buddha-nature, so they are called Buddha-children. This comes from accepting the Buddha’s teachings. We must accept the Buddha’s teachings and learn what we can do and cannot do. If we can do something [good], we should just do it. This is wisdom. If something should not be done, we should prevent ourselves from doing it. If we do those things, we are foolish.
So, if we accept the Buddha’s teachings, we “can be nourished by great teachings to develop our wisdom-life”. Accepting the teachings is like using Dharma-water to nourish the long-arid land in our hearts. Now that we have the Dharma-water, our wisdom-life can finally grow. We all intrinsically have Buddha-nature. When a seed is planted in the field of our minds and is nourished and immersed by Dharma-water, our wisdom-life will grow. This makes us Buddha-children. In the Lotus Sutra, there is a passage that states,
“Today, indeed, I know that I am a true child of the Buddha born from the Buddha’s mouth and transformed by the Dharma, I have obtained a share of the Buddha-Dharma”.
This is the Chapter on Analogies Sariputra and other disciples realized. “Today I have finally learned that I am a true child of the Buddha; I am born from the Buddha’s mouth, because the Dharma comes from His mouth, and we have taken the Dharma to heart. So, we are “born from the Buddha’s mouth and transformed by the Dharma”. Dharma can transform us ordinary people into sages and noble beings. This is being “transformed by the Dharma”. We can “obtain a share of the Buddha-Dharma”. If we are mindful, we can gradually take the Dharma to heart. By taking it to heart we remember it. Thus we “obtain a share of the Buddha-Dharma”. The Buddha-Dharma, bit by bit, has entered our hearts. This is why the Buddha began to “give the Great Vehicle teachings”.
“I give the Great Vehicle teachings: The Buddha assesses great and limited capacities to give either Great or Small [Vehicle] teachings. For those with limited capabilities, He gave Hearer and Pratyekabuddha teachings. Those are considered Small Vehicle [Dharma]. For those with great capabilities, He taught the One Vehicle, a great, subtle, wondrous and true Dharma. This is called the Great Vehicle sutra treasury”.
The Great Vehicle teachings are the Lotus Sutra. For over 40 years, the Buddha gradually learned about us. So, He “assessed”, and He made a plan. He comprehended and taught figured out what teachings we could accept, and then gave those teachings. These teachings are the foundation for the path to the Great Vehicle. So, “the Buddha assesses great and limited capacities to give either Great or Small Vehicle teachings”. The Small and Middle Vehicle teachings are teachings for Hearers and Pratyekabuddhas.
You likely still remember that Hearers practice the Four Noble Truths and Pratyekabuddhas or Solitary Realizers practice the Twelve Links of Cyclic Existence. These two types of teachings are for Hearers and Solitary Realizers, for those with limited capabilities. Both of these are Small Vehicle teachings and are provisional, skillful means. For those with great capabilities, the Buddha gave the subtle and wondrous true teaching of the One Vehicle. His goal is to teach the One Vehicle path, the subtle and wondrous true Dharma. We feel that the Dharma has influenced many people. Tzu Chi was founded in Taiwan and now we can see its presence around the world in so many countries, from the richest countries to the poorest ones. Though they are poor, they are very happy because they can do good deeds. When we see others freed from suffering that makes us so happy. Indeed, these are all the subtle, wondrous, true Dharma of the One Vehicle. This teaches us to give to others. This “is called the Great Vehicle sutra treasury”. “I predict that people who practice such teachings”. “People who practice such teachings” are those who practice according to the Dharma.
I predict that people who practice such teachings: Those who practice according to the Dharma solemnly practice the flawless studies of precepts, Samadhi and wisdom, actualize the Six Paramitas and establish the Four Infinite Minds.
“People who practice such teachings” are those who practice according to the Dharma. It means they are cautious and vigilant, so they can guard against wrongs and stop evils. Those who earnestly and diligently practice will carefully cultivate the flawless studies of precepts, Samadhi and wisdom. Then when we are among sentient beings, our minds will not be tempted by desires and pleasures and will not be defiled by other afflictions.
We do this by cautiously up holding precepts, by sincerely and vigilantly cultivating the flawless studies of precepts, Samadhi, wisdom, and actualizing the Six Paramitas. We must take good care of our minds and our behavior, and more earnestly practice the Six Paramitas. We must also [develop] the Four Infinite Minds. the Buddha predicts that these people, “in a future life, will attain Buddhahood.”
This will happen in the future, in a future life. How many future lifetimes will that take? Regardless, the most important thing right now is to aim ourselves in the right direction on this long road and walk it with determination to take good care of our minds. then after this and future lifetime, if we do not stray from this path, we will ultimately attain Buddhahood.
[They], in a future life, will attain Buddhahood: In future lifetimes, they will diligently engage in spiritual practice and will never go astray. By staying on the Middle Way, they will then attain supreme, perfect and universal wisdom.
In future lifetimes, we will eventually arrive at the end of our long road. As long as we practice the Six paramitas, the Four Infinite Minds and the Three Flawless Studies, then we can continue on this path. So, “we can diligently engage in spiritual practice and never go astray. By staying on the Middle Way, we will then attain supreme, perfect and universal wisdom.” We must stay on the Middle Way, between true emptiness and wondrous existence. In emptiness, there is wondrous existence. If we become attached to emptiness, we will deny the law of cause and effect. If we become attached existence, our faith will be deluded and we will degenerate.
We know that everything is empty in nature, but in emptiness there is wondrous existence. Everything is truly empty. But in true emptiness there is truly subtle and wondrous existence. If we can penetrate the principles of unconditioned Dharma, the conditioned phenomena we encounter become an opportunity for spiritual practice. If we understand these principles, we will understand all things. All principles lead to the Bodhi-path. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
◎「生命的迷思，價值面面觀；求多不滿足，知足常感恩；無貪最富足，有德富有餘。」
◎「無量諸佛所，而行深妙道，為此諸佛子，說是大乘經。我記如是人，來世成佛道。」《法華經方便品第二》
◎為此諸佛子：又總稱一切眾生，以悉具佛性故也。謂眾生，得大法浸潤，慧命增長，是如諸佛子。
◎「今日乃知，真是佛子，從佛口生，從法化生，得佛法分。」《法華經譬喻品第三》
◎說是大乘經：佛計大小之根機，而說大小之二教。對於小機，說聲聞緣覺之法，謂為小乘。對於大根機人，說一乘微妙真實大法。是名大乘經藏。
◎記如是：如法修行人，謹持戒定慧無漏學，實踐六波羅密，立四無量心。
◎來世成佛道：於未來生之世，修精進行，不偏倚，立中道，將得成最上正等覺。
【證嚴上人開示】
生命的迷思
價值面面觀
求多不滿足
知足常感恩
無貪最富足
有德富有餘
常常都這樣想，真的是這個生命，帶來了人間迷思，讓人會感覺很迷茫，到底生命為何來？生命在人間是什麼價值？生命來人間走一回，到底我們要要求的是什麼？
想一想，價值，真的是「價值面面觀」。什麼樣的人，他所想的，他的生命，他所要的，到底是什麼樣的環境？在他的生活中，所要需求的，到底多少他才會滿足呢？
同樣是生活在這片地球上，貧窮苦難的人就是無奈，無語問蒼天。若是富有的人，求啊，求更多，還要更多。能滿足嗎？不滿足。這也是人生。富有的人間，到底他的心快樂嗎？不快樂。常常說，得多，患失就多。其實內心還是永遠永遠，都是不滿足，所以「求多不滿足」。
人生，什麼樣的人生是最好的人生？那就是知足。除了知足以外，還是要常常感恩。有知足的人，自然他就有感恩心。知足、感恩，這是人間最享受。他沒有為了我要求富、我要求享受。求，多求多苦。
什麼樣的人能知足、無貪？那就是有德。我們要修行，我們要瞭解世間的一切有為法，總是有生滅時，我們所要追求的就是無為法，是真理。真理能使我們時時知足，能讓我們透徹道理，瞭解要對人人與天地之間感恩。這都是道理，讓我們懂得滿足，就無貪求。
通達道理，能將道理用在我們的日常生活，道理鋪在我們的面前，那就是大菩提道直，一心向前走。若如此，這條路又闊，又直，又平，這就是富有餘。我們有很長的路，能讓我們走，我們有很平坦的路，讓我們很安全，有德的人就富有餘。
人間，要求多少呢？不是能讓我們求的。那就是要看我們過去生，是帶著什麼樣的因、緣來，所以受這輩子的果報。生在富有的國家、家庭，很富裕的家庭，很好的父母，這就是我們過去生，所做富有的因。
過去生有了這個因緣，此生不懂得把握好好的因緣，為人生去求道理，為人生付出你的力量，這實在是很可惜。不懂得付出，只是貪求、貪求。這在覺悟的人看來，為他慨嘆，可憐人！只是仗著過去的因緣，在今生享受，這樣沉迷下去，可憐啊！這是覺悟的人看這樣沉迷的人，感覺很可憐。
但是，再看到那種生活來到人間，就是天地不利，生活貧困，但是在這貧困的環境中，卻也能產生那一分充分的愛，願意去付出。以覺者看來，這就是人生的典範，這就是最富足的人生，這就是最有德的人生。這種「有德富有餘」的菩薩，這全都是有緣在這個國家成長，在那個國家，他能去付出，救很多人。
在南非這個國家，一群皮膚和我們不同的人，卻是和我們同心志，發一樣的心，願意付出。所以在這麼多年來，南非一大群膚色是黑的，他們快樂，他們自在。雖然很坎坷的路，他們也是爬得很歡喜，邊爬山，路難走，卻是大家都是滿面歡笑，念念有詞，快樂的歌陪著他們一群，快樂的人向前走。要去哪裡？就是幫助愛滋病的人，要去為他們洗，要去為他們清掃，要去膚慰他們，送物資等等。他們是貧，卻是很富。
光說今年（二０一二年），我們臺灣農委會，給我們慈濟有六百多噸的白米，我們就將它送到非洲的國家，分成了三、四個國家，選擇了最最需要的人。
光是史瓦濟蘭這個國家，終於要發放的對象，戶數選擇好，名冊造好了，那就是發放三千包的大米，換句話說是三千戶。我們南非到底有多少菩薩呢？能看看有多少，能到史瓦濟蘭的，頂多是五六位。但是他們在三月就開始鋪路了，除了探勘之外，開始就將慈濟的理念，點滴成河，這樣的觀念一直輔導他們，一直輔導他們，就就地帶出了一些志工。開始，八月這當中去發放，當地就已經有志工了。
發放之後開始，八月底開始，當地的志工，就開始去街頭勸募。為何勸募呢？是為那一群孤寡、孤兒，這些孤兒，或者是老人，比他們更需要的人。他們知道五毛錢的竹筒，這個觀念深深在他們的心底，所以他們發出了行動，開始去勸募了。總是也感動了在史瓦濟蘭，印度裔的一位老闆，是在那裡的企業家，也開始援助了。
他們現在已經勸募來的錢，每個月就是養孤兒，很多孤兒，或者是愛滋兒，或是貧童，被遺棄的孤兒，開始能養這些孤兒，或是老而病。他們也已經有志工群，同樣能走入貧窮的家庭，去為他們清掃，去為老人清理身體，去為病人膚慰、照顧。你們想，這不就是最可愛的人品典範嗎？真的是為非洲，帶給他們快樂，是貧而樂。
但是，我們應該，要再為富有的地方，要教出富而好禮。富有，還要有開闊的心胸，放下自己，真的也能付出，這樣才是真正的富中之富。求得多，應該也要滿足得多；滿足得多，他就能夠付出。所以，若是求多不滿足，還是苦，比那些非洲的人更苦。
所以，貧與富，對我們人生的作用，到底是什麼？能使我們很快樂，為人間付出；能使我們很擔憂，擔憂得失。這就是人間。所以佛陀來教導我們，我們要看清楚，人間看得開闊，我們能夠造福人群。貧中也有富有人，富中也有貧困的人，我們若看清楚，一切唯心造。
所以前面經文說，「無量諸佛所，而行深妙道」，這就是深妙道。我們得了這個道理，要如何去鋪路呢？要鋪多長，鋪多遠，多少人能走上這條道路？行深妙道，道理若能通，天下哪一個地方走不到呢？所以我們要好好用心。
無量諸佛所
而行深妙道
為此諸佛子
說是大乘經
我記如是人
來世成佛道
《法華經方便品第二》
所以「為此諸佛子，說是大乘經」。諸佛子，也就是說這些佛子，通稱都是叫做眾生。
為此諸佛子：
又總稱一切眾生
以悉具佛性故也
謂眾生
得大法浸潤
慧命增長
是如諸佛子
心、佛、眾生，三無差別，佛子的開頭是凡夫，凡夫是眾生，其實歸納回來就到佛的境界，那就是接近佛的境界，就是佛子。意思就是說，從凡夫入道，已經這條道路這樣在走了。所有的眾生都是具有佛性，所以稱為佛子。
那就是眾生受佛教誡，我們要接受佛陀教育，我們要知道可行不可行，能做的，做就對了，這就是智慧；不能做的，要預防不要做，做了就是愚癡。所以，若能接受佛的教誡，「得大法浸潤慧命增長」。我們接受到法，就如法水一般，來浸潤我們長久以來，非常乾旱的心地。我們現在得到法水了，所以我們的慧命能夠成長。
人人本具佛性，這顆種子在心地，得到法水滋潤、浸潤，就是慧命增長，這樣叫做佛子。所以《法華經》裡，這段（經）文說：「今日乃知，真是佛子，從佛口生，從法化生，得佛法分。」。
今日乃知
真是佛子
從佛口生
從法化生
得佛法分
《法華經譬喻品第三》
這是在〈譬喻品〉裡，舍利弗（等）弟子，大家發現到——我今天才知道，我是真正佛的孩子，我是從佛口所生。因為法從口出，我們從心來接受此法，所以「從佛口生，從法化生」，此法能轉化我們，從凡夫入賢聖地，這是「從法化生」。
「得佛法分」，我們能用心，慢慢能將佛法入心。入心就是銘記住，所以叫做「得佛法分」，佛法一分一分，已經入我們的心來了。所以，佛陀開始，「說是大乘經」，開始說此大乘經。
說是大乘經：
佛計大小之根機
而說大小之二教
對於小機
說聲聞緣覺之法
謂為小乘
對於大根機人
說一乘
微妙真實大法
是名大乘經藏
「是大乘經」，那就是《法華經》。佛在四十多年來，慢慢地瞭解，所以「計」，就是心靈來計畫，心靈來體會，計量，現在這些人能得什麼法，我用什麼法。這些法無不都是大乘的基礎，鋪路的基礎，所以「佛計大小之根機，而說大小(之)二教」。小乘、中乘二教，聲聞、辟支佛這二種教法。
大家應該記得，聲聞就是以「四諦法」，辟支佛、緣覺，那就是「十二因緣法」，這是二種教法。對小機說聲聞、緣覺之法，這二種教都列入小教，是權巧方便的教法。對大機者，大根機者，那就是說一乘微妙真實大法。這就是要說一乘道的目的，它是一乘微妙真實的大法。
我們能感覺到，法能影響很多人。慈濟是從臺灣為發祥地，我們現在能看到，已經普遍這麼多國際間的國家，從最富有的國家，一直到最貧困的國家。雖然很貧，但是他很快樂，他能去做好事，看到別人脫離苦難，快樂啊！其實，這都是，一乘微妙真實大法，這就是要為人群去付出，微妙，「是名大乘經藏」。
「我記如是人」。「記如是」那就是，如法修行的人。
記如是：
如法修行人
謹持戒定慧無漏學
實踐六波羅密
立四無量心
「記如是人」，就是如法修行的人。意思就是說，謹持，很謹慎，能防非止惡，能積極精進的人。這種謹持戒定慧無漏學。
在芸芸眾生中，我們的心，不受這些欲樂誘引，不受其他的煩惱來污染我們，這就是真正謹慎的持戒。非常恭敬，謹慎持戒，戒、定、慧無漏學，實踐六波羅密。我們若能將心顧好，將身的行為顧得好，又能更加積極行「六波羅密」，還要入「四無量心」。佛陀將來就是要為這些人授記，「來世成佛道」。
未來，未來，在未來生之世。這未來生之世，到底還有幾個生呢？不管了，總是我們現在，就是要好好的方向對準，路這麼長，我們決心走。將我們這念心好好顧好，今生、來世，到了最盡頭，路若沒有偏差，同樣能成佛道。
來世成佛道：
於未來生之世
修精進行
不偏倚
立中道
將得成
最上正等覺
所以「於未來生之世」，未來生，總能夠路走久也能到。只要六度，「六波羅密」、「四無量心」好好走，「三無漏學」顧得好，這樣往前走。所以「修精進行，不偏倚，立中道，將得成無上正等覺」。
我們要行在中道，真空、妙有。空，空中有妙有，我們若執空，撥無因果；執有，我們會迷信，會沉墮下去。所以，我們知道一切皆空，但是空中有妙有；一切都真空，但是真空中，真的有微妙有。所以無為法中，這個道理我們若能通徹，所作為的有為法，無不都是道場在修行。道理若通了，相信事事皆通，條條道理都是通菩提道。請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Walking the Path According to the Dharma (為貪最富 如法行道)
Date: July. 11. 2014
We are born with delusional thinking. Value can be seen in many different ways. Having many expectations, we are never satisfied. If we are content, we are always grateful. Those without greed feel the most well-off. Those with virtue feel they have more than enough.
I often think, “Indeed, we are born into this life with delusional thinking, which causes us to feel lost. Why exactly do we come to this world? What is the value of life? In our time here on Earth, what exactly is it that we seek?” When we think about life’s value, “value can be seen in many different ways.” What kind of people do we want to be, what kind of things do we want out of life and what kind of environment do we want to be in? How many of our needs must be met before we will feel satisfied? We all live on this same planet, but the poor and suffering are powerless and have nowhere to turn. As for those who are well off, they seek more and more. Can they be satisfied? No, they cannot. This is another way of life. They live a wealthy life, but are they happy? No, they are not. I often say, the more we gain, the more we worry about loss but in our hearts, we never feel content.
So, “if we seek much, we are never satisfied.” What exactly is the best way to live? With contentment. Aside from feeling content, we must always feel grateful. Those who are content will naturally feel a sense of gratitude. Those who are content and grateful enjoy life the most. They do not seek wealth or luxuries. The more we seek, the more we suffer. What kind of people is content and not greedy? Virtuous people. We must engage in spiritual practice and realize that all conditioned phenomena in the world will arise and cease, so we must seek unconditioned Dharma, the true principles.
True principles enable us to always be content and allow us to penetrate teachings so we will be grateful for all people and all things. These principles help us to be content and seek nothing. By penetrating principles, we can apply them in our daily living. They pave the road before us, which is the great, direct Bodhi-path. If we walk forward wholeheartedly, then this road will be wide, straight and level. Then, we will have more than enough. There is a very long road for us to walk, a very smooth road that feels very safe.
The virtuous feel they have more than enough. In life, we may pursue many things. But now much we attain depends on how we lived in our past lives. The causes and conditions we brought with us determine the retributions we face in this life. If we are born in a wealthy country, in a wealthy family, to very good parents, this means we created causes in a past life that bring us wealth. Some created [good] causes and conditions in their past lives, but are not taking advantage of them in this life to seek truths and help other people. This is really a pity. They do not give, but just greedily seek more. When awakened beings see them, they feel sad that people are just relying on good karmic conditions from the past to live comfortably, and thus remain deluded.
This is really a pity.
They do not give, but just greedily seek more.When awakened beings see them, they feel sad that people are just relying on good karmic conditions from the past to live comfortably, and thus remain deluded.This is very sad!
When awakened ones see these deluded people, they feel sad for them.In contrast, consider those who are born into a land with many disadvantages.Their lives are impoverished.However, in such a poor environment, they can develop a sense of abundant love and willingness to give.The awakened ones see them as role models.
There is much abundance in their lives and they are living most virtuous lives.These Bodhisattvas are “virtuous [and] feel they have more than enough”.All this is because they have the karmic affinity to be born in that country and to be able to give to others and help people there.
In the country of South Africa, there is a group of people who look different but share the same mission as us and have developed the same aspiration to willingly give.Thus, for so many years, this large group of South African volunteers have worked with a sense of happiness and freedom.Though the road is difficult, they still t reverse it happily.
As they climb mountains and walk rough roads, they are constantly smiling and singing.
These happy songs keep them company, so they happily keep walking forward.
Where are they going？To help people with AIDS.They bathe them, help clean [their homes], comfort them and deliver material goods to them.[The volunteers] are poor, but they are wealthy.
In this year （2012）alone, Taiwan’s Council of Agriculture gave over 600 tons of rice to Tzu Chi for us to transport to countries in Africa,.We divided the rice among these countries.The division was determined based on need.Consider our work in Swaziland.
It took time to set the criteria, identify the families and create the distribution list.
We were distributing 3000 bags of rice, which would be given to 3000 households.
How many Bodhisattvas do we have in South Africa?At most five or six of them could go to Swaziland, so they started their preparations in March.Besides surveying the area, they began to share Tzu Chi’s ideals, little by little, in this way guiding the local people.
Over time, their efforts yielded volunteers.
By the time they distributed the rice in August, they had already recruited local volunteers.So after the distribution at the end of August, the local volunteers started fundraising on the street.Why did they fundraise?They did it for those without families, for orphans and old people living by themselves and for those who had greater needs.
The spirit of the bamboo banks became deeply rooted in their hearts, so they took action and started fundraising.
Ultimately, their actions moved an Indian businessman in Swaziland, so he also started providing financial support.They are already using the money they raised to support orphans on a monthly basis.Some of these orphans were children with AIDS, others were poor or abandoned.They were able to support these children, as well as those how are old and ill.These local volunteers had already formed groups to visit poor families to clean their homes, to wash and groom their bodies, and to comfort and care for them.
If we think about it, aren’t they the most endearing role models?
They are truly bringing happiness to Africa, so those who are poor can still be happy.
But we must also transform those living in places of abundance so the wealthy can also become courteous.Then they can also develop expansive hearts, humble themselves and truly give.Then they will be wealthy among the wealthy.After seeking and attaining much, they must be very content.The more content they are, the more they can give.
If they seek much but do not feel content,they will suffer, perhaps even more so than those in Africa.
So, how does being poor or rich affect us? Does it lead us to be very happy and to help others in the world? Does it cause us to be very worried about gains and losses? This is how the world is, so the Buddha comes to teach us to have a clear and expansive view of the world so we can benefit others. Among the poor, there are those who feel wealthy. Among the wealthy, there are those who feel poor. If we can see clearly, we realize that everything is created by the mind.
So the sutra passage states, “[They,] under infinite Buddhas, have walked the profound and wondrous path”. This is a profound and wondrous path. After we attain these principles, how do we use them to pave a road? How long or how far does it need to extend? How many people will join us on this road? When we walk the profound and wondrous path, if we can penetrate its principles, there is no goal we cannot attain. Therefore, we must always be mindful.
[They,] under infinite Buddhas, have walked the profound and wondrous path. “For these Buddha-children, I give the Great Vehicle teachings. I predict that people who practice such teachings, in a future life, will attain Buddhahood”.
So, “for these Buddha-children, I give the Great Vehicle teachings”. “Buddha-children” is also a common way of referring to sentient beings.
“For these Buddha-children: This is also a reference to all sentient beings because they all have Buddha-nature. Sentient beings can be nourished by great teachings to develop their wisdom-life. Thus, they are like the children of all Buddhas”.
The mind, Buddhas and sentient beings are no different in their nature. Buddha-children began as ordinary people as sentient beings. Because they are returning to and drawing near the state of Buddhas, they are Buddha-children. This means that when they were ordinary people, they already entered and began walking this path. All sentient beings intrinsically have Buddha-nature, so they are called Buddha-children. This comes from accepting the Buddha’s teachings. We must accept the Buddha’s teachings and learn what we can do and cannot do. If we can do something [good], we should just do it. This is wisdom. If something should not be done, we should prevent ourselves from doing it. If we do those things, we are foolish.
So, if we accept the Buddha’s teachings, we “can be nourished by great teachings to develop our wisdom-life”. Accepting the teachings is like using Dharma-water to nourish the long-arid land in our hearts. Now that we have the Dharma-water, our wisdom-life can finally grow. We all intrinsically have Buddha-nature. When a seed is planted in the field of our minds and is nourished and immersed by Dharma-water, our wisdom-life will grow. This makes us Buddha-children. In the Lotus Sutra, there is a passage that states,
“Today, indeed, I know that I am a true child of the Buddha born from the Buddha’s mouth and transformed by the Dharma, I have obtained a share of the Buddha-Dharma”.
This is the Chapter on Analogies Sariputra and other disciples realized. “Today I have finally learned that I am a true child of the Buddha; I am born from the Buddha’s mouth, because the Dharma comes from His mouth, and we have taken the Dharma to heart. So, we are “born from the Buddha’s mouth and transformed by the Dharma”. Dharma can transform us ordinary people into sages and noble beings. This is being “transformed by the Dharma”. We can “obtain a share of the Buddha-Dharma”. If we are mindful, we can gradually take the Dharma to heart. By taking it to heart we remember it. Thus we “obtain a share of the Buddha-Dharma”. The Buddha-Dharma, bit by bit, has entered our hearts. This is why the Buddha began to “give the Great Vehicle teachings”.
“I give the Great Vehicle teachings: The Buddha assesses great and limited capacities to give either Great or Small [Vehicle] teachings. For those with limited capabilities, He gave Hearer and Pratyekabuddha teachings. Those are considered Small Vehicle [Dharma]. For those with great capabilities, He taught the One Vehicle, a great, subtle, wondrous and true Dharma. This is called the Great Vehicle sutra treasury”.
The Great Vehicle teachings are the Lotus Sutra. For over 40 years, the Buddha gradually learned about us. So, He “assessed”, and He made a plan. He comprehended and taught figured out what teachings we could accept, and then gave those teachings. These teachings are the foundation for the path to the Great Vehicle. So, “the Buddha assesses great and limited capacities to give either Great or Small Vehicle teachings”. The Small and Middle Vehicle teachings are teachings for Hearers and Pratyekabuddhas.
You likely still remember that Hearers practice the Four Noble Truths and Pratyekabuddhas or Solitary Realizers practice the Twelve Links of Cyclic Existence. These two types of teachings are for Hearers and Solitary Realizers, for those with limited capabilities. Both of these are Small Vehicle teachings and are provisional, skillful means. For those with great capabilities, the Buddha gave the subtle and wondrous true teaching of the One Vehicle. His goal is to teach the One Vehicle path, the subtle and wondrous true Dharma. We feel that the Dharma has influenced many people. Tzu Chi was founded in Taiwan and now we can see its presence around the world in so many countries, from the richest countries to the poorest ones. Though they are poor, they are very happy because they can do good deeds. When we see others freed from suffering that makes us so happy. Indeed, these are all the subtle, wondrous, true Dharma of the One Vehicle. This teaches us to give to others. This “is called the Great Vehicle sutra treasury”. “I predict that people who practice such teachings”. “People who practice such teachings” are those who practice according to the Dharma.
I predict that people who practice such teachings: Those who practice according to the Dharma solemnly practice the flawless studies of precepts, Samadhi and wisdom, actualize the Six Paramitas and establish the Four Infinite Minds.
“People who practice such teachings” are those who practice according to the Dharma. It means they are cautious and vigilant, so they can guard against wrongs and stop evils. Those who earnestly and diligently practice will carefully cultivate the flawless studies of precepts, Samadhi and wisdom. Then when we are among sentient beings, our minds will not be tempted by desires and pleasures and will not be defiled by other afflictions.
We do this by cautiously up holding precepts, by sincerely and vigilantly cultivating the flawless studies of precepts, Samadhi, wisdom, and actualizing the Six Paramitas. We must take good care of our minds and our behavior, and more earnestly practice the Six Paramitas. We must also [develop] the Four Infinite Minds. the Buddha predicts that these people, “in a future life, will attain Buddhahood.”
This will happen in the future, in a future life. How many future lifetimes will that take? Regardless, the most important thing right now is to aim ourselves in the right direction on this long road and walk it with determination to take good care of our minds. then after this and future lifetime, if we do not stray from this path, we will ultimately attain Buddhahood.
[They], in a future life, will attain Buddhahood: In future lifetimes, they will diligently engage in spiritual practice and will never go astray. By staying on the Middle Way, they will then attain supreme, perfect and universal wisdom.
In future lifetimes, we will eventually arrive at the end of our long road. As long as we practice the Six paramitas, the Four Infinite Minds and the Three Flawless Studies, then we can continue on this path. So, “we can diligently engage in spiritual practice and never go astray. By staying on the Middle Way, we will then attain supreme, perfect and universal wisdom.” We must stay on the Middle Way, between true emptiness and wondrous existence. In emptiness, there is wondrous existence. If we become attached to emptiness, we will deny the law of cause and effect. If we become attached existence, our faith will be deluded and we will degenerate.
We know that everything is empty in nature, but in emptiness there is wondrous existence. Everything is truly empty. But in true emptiness there is truly subtle and wondrous existence. If we can penetrate the principles of unconditioned Dharma, the conditioned phenomena we encounter become an opportunity for spiritual practice. If we understand these principles, we will understand all things. All principles lead to the Bodhi-path. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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