20140724《靜思妙蓮華》施法不吝惜（第355集）
⊙出泥蓮華果自淨，佛出濁世性自明，隨機權說應因緣，大乘平等用譬喻。
⊙「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙若以小乘化：佛果為大乘，求阿羅漢、辟支佛果為小乘。佛果者謂開一切種智，為盡未來際眾生化益之悟。
⊙乃至於一人：佛如四生慈父，不忍棄捨任何眾生。地藏菩薩承順佛教，立宏願「地獄未空誓不成佛」。
⊙我則墮慳貪：慳惜諸物，不由他得；如貪法自用，不施教他人，是法慳貪，佛陀大法普施不吝惜。佛證大乘平等之法，即以平等之心化導一切，故若以小乘化人，即為墮於慳貪。
⊙此事為不可：佛為一大事因緣，人間教化，絕不放棄任何眾生，隨機藉事施教，教之不倦，唯為此一大事。
【證嚴上人開示】
人間於此濁世，有的地方是那麼平安，而且富有，有的地方卻是苦難難堪。所以佛陀會以苦難人，來比喻因緣說法，引導人人見苦就要知福，希望人人瞭解人生苦難，造作惡業，造惡因緣，招惹苦報，能懂得要怕，要避，就要造福。這是佛陀所以出現於人間，他向眾生教示的課程。教我們，攤開世間的形象給我們看，給我們指示，讓我們人人有很充分的課程，好去瞭解。這我們要好好把握。
出泥蓮華果自淨
佛出濁世性自明
隨機權說應因緣
大乘平等用譬喻
「出泥蓮花果自淨，佛出濁世性自明。」希望我們人人能夠學佛，雖然是在這污泥中，濁惡的世間，能保持我們的心，要像污泥中的蓮花。
其他的花要花謝了才結果，但是蓮花的花開果即成。就如我們聽佛法，接受了佛法，法入心，我們的性，如來清淨的本性，自然就現前了。這是原來就有，所以譬喻蓮花，花開果自淨，果就很乾淨。
佛就是要出現於這種，濁惡的世間，因為濁惡的世間，佛陀才能讓眾生看出了，人間的濁，人間的苦，才能向我們施教。
佛陀說人生，「如露亦如電，應作如是觀」。大家要知道人壽短暫，所以我們要懂得把握時間，何況是無常，無常之事何時發生，沒有人能知道。這種的無常，加上了苦，到頭來還是空，所以叫做無常、苦、空。
佛陀要讓我們知道的是，「性自明」。雖然世間很濁惡，不過我們人人的本性，還是永遠都是清淨、自明，只是我們的無明，還是很厚。就像此時應該月是很圓之時，人家說，「十六的月比十五的月更圓」，不過，沒有見到月。走在外面，因為這幾天的時間，有颱風的氣流，雖然沒有接近臺灣，不過它的氣流，還是影響到這片天空，所以，我們抬頭看天，見不到月。
同樣道理，同在這個氣候，同在這個世間，世間有濁氣，不過，月仍是圓，不過被氣，氣壓遮蓋。所以我們人人，雖然出現於此濁世，卻是我們的心自明，因為如來清淨本性，人人本具，所以「性自明」。
「隨機權說應因緣」。佛陀於此濁世中，對芸芸眾生根機的利、鈍，是較鈍，或是很利；根機很敏利，那就是一說千悟，根機若鈍，就是百說不得開解。所以，佛陀將這種不同的根機，希望能夠平等，人人都接受得到佛的道理，所以佛陀他就是「隨機權說」，以方便之法來告訴大家，「應因緣」。
因緣，就像現在的世間，有各種的因緣，每天，每天，我們有說不完的故事，每一個故事都有它的因緣。就如我們現在，臺灣慈濟人動員，已經一段時間了，在做什麼呢？就是為了敘利亞的難民，來到約旦。
已經敘利亞，發生民眾與政府的衝突，民眾的示威、抗議，政府的軍警出來壓，用壓力來壓制，起了衝突，造成了死亡、傷害。每天就是烽火無情，不斷炮火(襲擊)，不斷在衝突，不斷在屠殺。農業無法進行，工業沒電、沒水，已經是一片混亂。有三十多萬人逃離這個國家，四散在邊境裡，那就是苦不堪！
目前聯合國向約旦來勸說，希望他們能在邊界，撥出了土地，能容納十多萬人。不過現在的約旦已經久來，這段很長的時間，最近土質一直沙漠化，水資源一直減少。不過，這種國際人道精神，約旦還是撥出了土地，接受這些難民。
現在是冬天，沙漠四面八方的風、沙，沙塵滾滾，風大，四邊沒有遮蓋，想想看，這種的境界如何過呢？苦！苦！如何來形容他們的苦？流離失所，朝不知暮的生活，到底這種的人生……？不過，在約旦這個地方，因為慈濟陳居士（陳秋華），他們一群人，發動了當地的慈善機構，與慈濟合起來。消息回到臺灣，臺灣的慈濟人趕緊啟動，收寒衣，冬天的衣服。
這幾天，最近大家要捐出來的衣服，要選擇很樸素的衣服，因為中東人穿著就是樸素，沒有那些花花，他們所穿的都是黑、白。所以用尊重之心，傳出我們很誠意的大愛。每一件衣服都有展開，髒的，拿去洗，缺鈕扣的，要全部換過，要經過分類，大小分類。
我們新店慈濟醫院，趙院長帶著副院長、各科室的主任，除了人人從家庭捐出了衣物，利用星期日也同樣到三重，投入如何分類、如何整理。我們的大醫王、白衣大士，這種的付出，他們說這比看病人，比開刀，比打針，比……等等，他說都還更辛苦。原來救濟，發揮這分的愛心，就是那麼認真，表達尊重，他們體會到了。
是啊！這種溫暖，很溫情的世間，這就是表示，我們人人出於此濁世，世間有需要，無論它多遠，我們的愛心還是一樣能送達，同樣我們用著尊重之心，因為眾生平等。佛陀所說之法，就是要教育我們的大乘平等，他用這種讓我們看到世間苦，要啟發我們的愛心，沒有做不到的地方，所以將這片愛心，很遠的道路，能這樣連接起來。這是「佛陀大乘平等法」。
佛已經「自證無上道」，他這種宇宙間的大愛，真實的道理，那就是愛。雖然你的「愛」看不到，但是，我們表達得出來，這種大慈、大悲、平等、大愛，拿出來教育大家，無非是希望人人能「大乘平等法」，大家能夠體悟得到。
佛陀這樣說，「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
不會，不會說放棄掉多少人，甚至一個人，佛陀都同樣要讓他能夠，體悟平等大愛這一念心，讓人人都能覺悟得到。這就是佛陀的教育。
他「若以小乘化」，再清楚一點。佛果就是叫做大乘，若是求阿羅漢、辟支佛果，這叫做小乘。
若以小乘化：
佛果為大乘
求阿羅漢、
辟支佛果為小乘
佛果者
謂開一切種智
為盡未來際
眾生化益之悟
佛陀不希望眾生只求於小乘，應該要求大乘法。這是佛陀很坦然向大家說，要學就要學於大學，要學博士，要學得能當教授。不是博士就夠了，你就是博士，也沒有教授的資格，還是要再晉升；不只是博士，還要當教授去教人。
所以，佛果就是開「一切種智」，讓我們的智慧能夠開啟，一直到「一切種智」。
「一切種智」，就是如來本性的大智慧，「為盡未來際眾生化益之悟」，能度化眾生。我們能於未來，長久長久的時間稱為「未來際」，我們現在要用心，用心要了解佛的教理，我們這輩子還無法，我們為未來、來世「盡未來際」。「盡未來際」就是，很長久、長久的未來的時間，我們能「化益之悟」。我們現在雖然還未覺悟，但是為未來度化眾生、利益眾生，這樣能得法開悟。
我們此時聽法，道理了解，就是為未來際利益眾生。我們說的，他能聽(進去)，能與我們一起，解除我們內心的無明，發現內心的真如本性。這就是我們現在所要學的，我們的心，要存著大乘法的道理，我們要求，求大乘法，要懂得接受佛陀的大乘法。
乃至於一人：
佛如四生慈父
不忍棄捨任何眾生
地藏菩薩承順佛教
立宏願
地獄未空誓不成佛
佛陀說「乃至於一人」，一個人。其實，佛就如四生慈父，父親在疼兒子，俗話說：「五隻指頭伸出來，每隻咬下去，每隻都會痛。」所以，無論是那一個兒子，當父親的都是很疼惜，不忍棄捨任何一個眾生，這是佛陀的心。所以，佛為眾生，四生慈父，也是人天的導師，他所教育的，就是希望人人發大心。
地藏菩薩就是能最契佛之機，他能最了解佛心。佛陀的心，就是這麼關懷天下人，愛佛陀所愛的人，所以他發心立願，大願地藏菩薩：「地獄未空，誓不成佛。」等到何時地獄才會空？在地獄中度眾生，多麼苦！我們光在人間要度眾生，就這麼困難了，何況地藏菩薩，是入地獄在度眾生呢？地獄何時才會空？這是地藏菩薩的宏願，他是體會到佛的心，所以，在地獄中，一個眾生都不讓他留下來。何況佛陀在人間，會願意棄捨，(任何)一個眾生嗎？佛陀說：不行！我若如此，就是慳貪。
我則墮慳貪：
慳惜諸物
不由他得
如貪法自用
不施教他人
是法慳貪
佛陀大法
普施不吝惜
佛證大乘平等之法
即以平等之心
化導一切
故若以小乘化人
即為墮於慳貪
何謂慳貪？慳貪，就是「慳惜諸物」，任何東西我都要。你們有看到我們慈濟人，常常都是去幫一些人，每一樣都要撿，但是沒有一樣是可以用的，囤積很多東西都不肯丟出去。有錢的人，錢已經很多了，零零零，很多、很多零，卻是，連減一個零，他都要計較，何況減一個數字，更難！這都是叫做慳貪，「慳惜諸物」。
「不由他得」，利益都要自己得，不希望給別人得，這也都叫做慳貪。就如「貪法自用」，我們學法，是學來之後，要趕緊與大家分享，不過有的人，我們學到了，就是不分(享)給大家。就如師傅，徒弟要來學功夫，師傅都是隱藏訣竅，不肯將袐密的技巧教給他，就這樣拖、拖，拖長時間。所以，「如貪法自用，不施教他人」，不願意施教予人，這叫做「法慳貪」。
佛陀不可能是法的慳貪，所以佛陀說：我絕對不遺棄一人，任何一個人，我都希望他能得到很豐富，大乘平等之教法，不希望任何一個人得不到。有一人得不到，這樣我就是法慳貪。所以佛陀不要這樣，所以就是向大家這樣宣布，佛陀大法普施不慳吝。
佛已經是證大乘平等法，「即以平等之心」，來化度一切眾生。佛陀就是以平等心，來化導一切眾生，所以，佛陀這樣說：「(故)若以小乘化人，即為墮於慳貪。」若是這樣，「此事為不可」，千萬不能有這樣的事情。
此事為不可：
佛為一大事因緣
人間教化
絕不放棄
任何眾生
隨機藉事施教
教之不倦
唯為此一大事
佛為一大事因緣出現人間，來人間教化眾生，絕對不放棄任何一個眾生，所以他「隨機藉事施教」，無論是何種根機，他就以種種的因緣來施教，「教之不倦」。這就是佛陀的一大事因緣，來人間就是為了要開示眾生，能覺悟佛之知見——開、示、悟、入；絕對不會以小乘法給任何一人。小乘法是一個過程，希望人人能回歸到大乘。
希望我們人人在此期間就要開始準備，盡未來際利益眾生，覺悟的機會。所以此時我們就要結好緣，要施法，比施物更重要。所以，我們人人，要體會佛陀的心來好好精進，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Sharing the Dharma Without Reservation (施法不吝惜)
Date: July. 24. 2014
In a turbid place such as our world, some places are peaceful and wealthy, while other places are full of unbearable suffering. So, the Buddha uses those who suffer as an example to teach the law of karma and to guide people to recognize their blessings through observing suffering. He hopes everyone will understand that suffering arises when we create bad causes and conditions and thus invite painful retributions. When we fear this, we avoid doing these things and create blessings [instead]. This is why the Buddha appears in this world, the lesson He teaches to sentient beings. He teaches by revealing all kinds of worldly appearances and guiding us, allowing us to have a complete course of study with which to understand this. So, we must seize this opportunity.
A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant. He gives provisional teachings according to causes and conditions and teaches the universal Great Vehicle Dharma with analogies.
“A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant.” I hope we can all learn from the Buddha. Although we live in this muddy, turbid and evil world, we can maintain [the purity of] our minds, like a lotus flower that emerges from the mud. Other flowers only bear fruit after the blossoms wilt, but a lotus fruit is mature when its flower blooms. This is like when we listen to and accept the Buddha-Dharma. Once the Dharma enters our hearts, our pure intrinsic Tathagata-nature will naturally manifest. This has always been there. That is why we are compared to lotus flowers.
Once the flower blooms, the fruit that emerges is inherently undefiled. The Buddha decided to emerge in turbid and evil world, because only in such a world can He enable sentient beings to see the defilements and sufferings in the world. This is how He gives us teachings. So the Buddha said that a human life is “like a dew drop and a flash of lightning, it should be contemplated as such.” Knowing that human life is fleeting, we must make good use of the time we have. Furthermore, life is impermanent and we do not know when [we will die]. On top of impermanence, there is suffering, and in the end, everything is Empty. So, life is suffering, impermanent and empty.
The Buddha wants us to know our “nature is inherently radiant.” Although the world is turbid, our intrinsic nature is always pure and radiant. It is just that we have tremendous ignorance. At this time of month, the moon should be round. People say, “The moon is rounder on the 16th than the 15th”. But we have not seen the moon when we walk outside these days because the air currents of the typhoon [brought clouds]. Although the typhoon did not approach Taiwan, its air currents have affected our sky. So, when we look up, we cannot see the moon. The principle is the same we are in the same climate, in the world. Though there is an air of turbidity in the world, the moon is still round. However, it is covered by [clouds] because of the atmospheric pressure. Though each of us is born to this turbid world, our hearts are radiant. Because we all intrinsically have Buddha-nature, our “nature is inherently radiant.”“He gives provisional teachings according to causes and conditions.”
In this turbid world, the Buddha responds to sentient beings’ capabilities.Some are dull, some are very sharp.Those with sharp capabilities are very keen and can attain 100 realizations from one teaching.Those with dull capabilities cannot attain realization even with hundreds of teachings.The Buddha wanted people of various capabilities to all equally receive teachings and principles.So, the Buddha “gives provisional teachings,” and teaches skillful means “according to causes and conditions”.
In the world today, there are all kinds of causes and conditions.Every day, we have endless stories to tell and each story has its own causes and conditions.For example, in Taiwan we have mobilized Tzu Chi volunteers for quite a while.For what purpose?For the Syrian refugees who have fled to Jordan.In Syria, there has been a conflict between the people and the government.People held demonstrations and protests and the government sent military and police to forcefully suppress them, leading to confrontations.This caused deaths and injuries.Now [civil] war is raging on mercilessly.
They are constantly fighting and killing each other.They could not continue farming and there is no electricity and water for factories.Syria is in a state of chaos.Over 300,000 people have fled the country.They scattered over the borders in all directions and have suffered tremendously.The United Nations has been trying to convince Jordan to provide some land by the border that could accommodate over 100,000 refugees.
However, for a long time, the soil in Jordan had continuously undergone desertification.
Their water supply kept shrinking, but out of their humanitarian spirit, Jordan still set aside some land to take in these refugees.
It is now winter.In the desert, the strong wind brings rolling dust and sand from all directions.On all sides, they are unprotected.How could they live in such conditions?
This is suffering.How could we describe their suffering?They have nowhere to call home and have no idea what could happen each day.This was the life they were living.
However, in Jordan, Mr. Chen and his fellow Tzu Chi volunteers mobilized local charities to work with Tzu Ch volunteers.When this information made its way to Taiwan, Tzu Chi volunteers in Taiwan promptly started a winter clothing drive.In the past few days, we have asked people to donate plain clothing.People in the Middle East wear plain clothing, without many colors and patterns.Most of what they wear is black or white.
So, with great respect, we sent them our sincere great love.We closely examined all clothing that came to us.If it was dirty, we washed it; if any button was missing, we replaced it, and all of them were sorted by size.We also saw that at the Xindian Tzu Ch Hospital, Supt. Zhao and Asst. Supt. Xu, as well as the heads of all departments and the managers not only donated clothing but every Sunday, they went to the Sanchong office to help sort and repaid the clothing.
Our medicine-kings and Bodhisattvas in white （doctors and nurse）gave in such a way.
They said that compared to seeing patients, performing surgeries or giving injections, etc., this was much more grueling.They realized that helping and giving out of love required such earnestness and respect.They have now experienced this.
Indeed, this world can be so heart-warming.This shows that even though we are born into this turbid world, wherever there is need, no matter how far away, our love can still reach that place. We can give with respect because all sentient beings are equal. The Dharma expounded by the Buddha teaches us about the universal Great Vehicle. He helped us see the suffering in the world to inspire our love so there is no place we cannot reach. This love links us directly to far-reaching places. This is “the Buddha’s universal Great Vehicle Dharma”.
The Buddha, “having realized the supreme path”, already had great love like the universe. The true principle is love. Although we cannot see “love,” we can express it. This great loving-kindness, great compassion, impartiality and great love are taught to everyone solely in the hope that we can all realize “the universal Great Vehicle Dharma”.
The Buddha says that “if I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be”.
He would not even give up on even one person. The Buddha wants to help everyone experience impartiality and great love, to enable everyone to realize this. This is what the Buddha teaches. We see Him “[teaching] with the Small Vehicle,” but when we look closer, the fruit of Buddhahood is from the Great Vehicle. If we seek the fruit of Arhats and Pratyekabuddhas, we are cultivating the Small Vehicle.
If I transformed others with the Small Vehicle: The fruit of the Great Vehicle is Buddhahood. The fruit of the Small Vehicle is the state of Arhats and Pratyekabuddhas. The fruit of Buddhahood is the manifestation of all-encompassing wisdom, the realizations we will attain from transforming and benefiting sentient beings until the end of time.
The Buddha hopes sentient beings do not stop at cultivating the Small Vehicle, and go on to practice the Great Vehicle Dharma. The Buddha openly tells us this is like how, if we go to school, we must go to college and then attain our doctorate and become a professor. Having a doctorate is not enough. Even if we have a doctorate, we may not be qualified to be a professor. We must advance further instead of stopping with obtaining a doctorate. We must become a professor and teach others. So, the fruit of Buddhahood is the manifestation of “all-encompassing wisdom”. Our wisdom can be unlocked so that we can attain “all-encompassing wisdom”. “All-encompassing wisdom” is the great wisdom of Buddha-nature, “the realizations we attain from transforming and benefiting all beings until the end of time”. We can transform sentient beings. We can do this for a long time. A long, long time is said to be “until the end of time”. Now we must mindfully work to understand the Buddha’s teachings. If we cannot do it in this lifetime we do it for the sake of the future, “until the end of time”. “Until the end of time” means that for a long, long time into the future, we can “attain realization from transforming and benefiting sentient beings”.
Although we have not attained realization yet, for the sake of transforming and benefiting sentient beings in the future, we can attain and realize the Dharma. When we listen to the Dharma and understand the principles, we do so in order to benefit sentient beings in the distant future. When others can accept what we say, we can all work together to eliminate the ignorance in our minds and discover our nature of True Suchness. This is what we must learn. The Great Vehicle Dharma must be in our hearts. We must seek the Great Vehicle Dharma and accept these teachings.
“Even one person: The Buddha is the kind father of the Four Kinds of Beings. He could not bear to abandon any sentient beings. Earth Treasury Bodhisattva followed the Buddha’s teachings and made the great vow to never attain Buddhahood until hell is empty.”
The Buddha says, “Even one person”. Actually, the Buddha is the kind father of the Four Kinds of Beings and loves them like a father loves his sons. There is an old saying that whichever of the five fingers is bitten, the others will hurt. So, a father cherishes every one of his sons. Similarly, the Buddha could not bear to abandon any sentient being. So, for sentient beings, the Buddha is the kind father of the Four Kinds of Beings and is also the teacher of heavenly beings. All that He teaches is for everyone to make great aspirations. Earth Treasury Bodhisattva is most in line with the Buddha’s intent. He understands the Buddha’s intent the best. The Buddha loves and cares for all people. Since he loves all those the Buddha loves. Earth Treasury Bodhisattva made the great vow, “Until hell is empty, I will not attain Buddhahood”. Exactly when will hell be empty? Transforming sentient beings in hell is very difficult work. Transforming sentient beings in the human realm is already so difficult, how much more so for Earth Treasury Bodhisattva to transform sentient beings in hell? When will hell actually be empty? This is Earth Treasury Bodhisattva’s great vow. He understands the Buddha’s intent, so he entered hell and would not leave even one sentient being behind. What about for the Buddha in this world? Would He abandon any sentient beings? The Buddha says, “No. If I did so, I would be considered stingy and greedy.”
I would be considered stingy and greedy: Those who are stingy with all things do not want anyone else to have what they have. They may keep the Dharma for their own use and not teach it to anyone else. This is stinginess of the Dharma. The Buddha widely teaches the great Dharma and is never stingy. The Buddha realized that universal Great Vehicle Dharma, so with an impartial mind, He teach and guides all beings. If He [only] taught others the Small Vehicle, He would degenerate into being stingy and greedy.
What does it mean to be stingy and greesy? To be “stingy with all things” is the desire to have everything. We have seen that Tzu Chi volunteers often help those who are old and lonely. These people collect all kinds of things, none of which are useful. They accumulate many things but are unwilling to throw any of them out.
Rich people already have a lot of money. [There are many zeroes in their bank balance, but they get upset if they lose and “zeroes,” not to mention any other numbers. This is being stingy and greedy. “Being stingy with all things.” We “do not want anyone else to have [them].” We want all the benefits and do not want others to have any. This is also beings stingy and greedy.
“They may keep the Dharma for their own use.” When we learn the Dharma, after we receive it, we must immediately share it. But, some people, after learning [teachings], are not willing to share them with anyone. This is like an apprentice learning from a master. If the master withholds skills and refuses to teach the secrets of the trade, the apprenticeship just lasts longer and longer. So, “they may keep the dharma for their own use and not teach it to anyone else.”
Unwillingness to teach others is “stinginess of the Dharma.” The Buddha cannot be stingy with the Dharma. So He says, “I will not abandon anyone. I hope everyone will receive the abundant teachings of the universal Great Vehicle. I want to make sure everyone attains it. If one person does not receive [the teaching]. I would be considered ‘stingy and greedy.’” The Buddha does not want such things to happen, so He announces [His intent] to everyone. The Buddha widely teaches the great Dharma and is never stingy. He has already realized the universal Great Vehicle Dharma.
“So with an impartial mind, He teaches and guides all beings. The Buddha impartially guides and transforms all sentient beings. So, the Buddha says, “If I [only] taught others the Small Vehicle, I would degenerate into being stingy and greedy.” Hence, “such a thing could never be.” Such a thing must never happen.
He comes to the world for one great cause, to teach and transform sentient beings, without leaving behind even a single one. “He gives teachings when the opportunity arises.” Regardless of their capabilities, He teaches with carious causes and conditions. “He does so tirelessly” because this is His one great cause.
He comes to the world to open and reveal His knowledge and views for sentient beings to realize and enter.This is to open, reveal, realize and enter. He absolutely would not
[only] give Small Vehicle Dharma to anyone. Small Vehicle Dharma is part of the process, so He hopes everyone can return to the Great Vehicle.
I hope that during this period of time we will all prepare to benefit sentient beings until the end of time to have an opportunity to attain realizations. So at this moment, we must create good affinities by sharing the Dharma. This is more important than giving material things. Therefore, we must understand the Buddha’s intent and practice diligently. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙出泥蓮華果自淨，佛出濁世性自明，隨機權說應因緣，大乘平等用譬喻。
⊙「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙若以小乘化：佛果為大乘，求阿羅漢、辟支佛果為小乘。佛果者謂開一切種智，為盡未來際眾生化益之悟。
⊙乃至於一人：佛如四生慈父，不忍棄捨任何眾生。地藏菩薩承順佛教，立宏願「地獄未空誓不成佛」。
⊙我則墮慳貪：慳惜諸物，不由他得；如貪法自用，不施教他人，是法慳貪，佛陀大法普施不吝惜。佛證大乘平等之法，即以平等之心化導一切，故若以小乘化人，即為墮於慳貪。
⊙此事為不可：佛為一大事因緣，人間教化，絕不放棄任何眾生，隨機藉事施教，教之不倦，唯為此一大事。
【證嚴上人開示】
人間於此濁世，有的地方是那麼平安，而且富有，有的地方卻是苦難難堪。所以佛陀會以苦難人，來比喻因緣說法，引導人人見苦就要知福，希望人人瞭解人生苦難，造作惡業，造惡因緣，招惹苦報，能懂得要怕，要避，就要造福。這是佛陀所以出現於人間，他向眾生教示的課程。教我們，攤開世間的形象給我們看，給我們指示，讓我們人人有很充分的課程，好去瞭解。這我們要好好把握。
出泥蓮華果自淨
佛出濁世性自明
隨機權說應因緣
大乘平等用譬喻
「出泥蓮花果自淨，佛出濁世性自明。」希望我們人人能夠學佛，雖然是在這污泥中，濁惡的世間，能保持我們的心，要像污泥中的蓮花。
其他的花要花謝了才結果，但是蓮花的花開果即成。就如我們聽佛法，接受了佛法，法入心，我們的性，如來清淨的本性，自然就現前了。這是原來就有，所以譬喻蓮花，花開果自淨，果就很乾淨。
佛就是要出現於這種，濁惡的世間，因為濁惡的世間，佛陀才能讓眾生看出了，人間的濁，人間的苦，才能向我們施教。
佛陀說人生，「如露亦如電，應作如是觀」。大家要知道人壽短暫，所以我們要懂得把握時間，何況是無常，無常之事何時發生，沒有人能知道。這種的無常，加上了苦，到頭來還是空，所以叫做無常、苦、空。
佛陀要讓我們知道的是，「性自明」。雖然世間很濁惡，不過我們人人的本性，還是永遠都是清淨、自明，只是我們的無明，還是很厚。就像此時應該月是很圓之時，人家說，「十六的月比十五的月更圓」，不過，沒有見到月。走在外面，因為這幾天的時間，有颱風的氣流，雖然沒有接近臺灣，不過它的氣流，還是影響到這片天空，所以，我們抬頭看天，見不到月。
同樣道理，同在這個氣候，同在這個世間，世間有濁氣，不過，月仍是圓，不過被氣，氣壓遮蓋。所以我們人人，雖然出現於此濁世，卻是我們的心自明，因為如來清淨本性，人人本具，所以「性自明」。
「隨機權說應因緣」。佛陀於此濁世中，對芸芸眾生根機的利、鈍，是較鈍，或是很利；根機很敏利，那就是一說千悟，根機若鈍，就是百說不得開解。所以，佛陀將這種不同的根機，希望能夠平等，人人都接受得到佛的道理，所以佛陀他就是「隨機權說」，以方便之法來告訴大家，「應因緣」。
因緣，就像現在的世間，有各種的因緣，每天，每天，我們有說不完的故事，每一個故事都有它的因緣。就如我們現在，臺灣慈濟人動員，已經一段時間了，在做什麼呢？就是為了敘利亞的難民，來到約旦。
已經敘利亞，發生民眾與政府的衝突，民眾的示威、抗議，政府的軍警出來壓，用壓力來壓制，起了衝突，造成了死亡、傷害。每天就是烽火無情，不斷炮火(襲擊)，不斷在衝突，不斷在屠殺。農業無法進行，工業沒電、沒水，已經是一片混亂。有三十多萬人逃離這個國家，四散在邊境裡，那就是苦不堪！
目前聯合國向約旦來勸說，希望他們能在邊界，撥出了土地，能容納十多萬人。不過現在的約旦已經久來，這段很長的時間，最近土質一直沙漠化，水資源一直減少。不過，這種國際人道精神，約旦還是撥出了土地，接受這些難民。
現在是冬天，沙漠四面八方的風、沙，沙塵滾滾，風大，四邊沒有遮蓋，想想看，這種的境界如何過呢？苦！苦！如何來形容他們的苦？流離失所，朝不知暮的生活，到底這種的人生……？不過，在約旦這個地方，因為慈濟陳居士（陳秋華），他們一群人，發動了當地的慈善機構，與慈濟合起來。消息回到臺灣，臺灣的慈濟人趕緊啟動，收寒衣，冬天的衣服。
這幾天，最近大家要捐出來的衣服，要選擇很樸素的衣服，因為中東人穿著就是樸素，沒有那些花花，他們所穿的都是黑、白。所以用尊重之心，傳出我們很誠意的大愛。每一件衣服都有展開，髒的，拿去洗，缺鈕扣的，要全部換過，要經過分類，大小分類。
我們新店慈濟醫院，趙院長帶著副院長、各科室的主任，除了人人從家庭捐出了衣物，利用星期日也同樣到三重，投入如何分類、如何整理。我們的大醫王、白衣大士，這種的付出，他們說這比看病人，比開刀，比打針，比……等等，他說都還更辛苦。原來救濟，發揮這分的愛心，就是那麼認真，表達尊重，他們體會到了。
是啊！這種溫暖，很溫情的世間，這就是表示，我們人人出於此濁世，世間有需要，無論它多遠，我們的愛心還是一樣能送達，同樣我們用著尊重之心，因為眾生平等。佛陀所說之法，就是要教育我們的大乘平等，他用這種讓我們看到世間苦，要啟發我們的愛心，沒有做不到的地方，所以將這片愛心，很遠的道路，能這樣連接起來。這是「佛陀大乘平等法」。
佛已經「自證無上道」，他這種宇宙間的大愛，真實的道理，那就是愛。雖然你的「愛」看不到，但是，我們表達得出來，這種大慈、大悲、平等、大愛，拿出來教育大家，無非是希望人人能「大乘平等法」，大家能夠體悟得到。
佛陀這樣說，「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
不會，不會說放棄掉多少人，甚至一個人，佛陀都同樣要讓他能夠，體悟平等大愛這一念心，讓人人都能覺悟得到。這就是佛陀的教育。
他「若以小乘化」，再清楚一點。佛果就是叫做大乘，若是求阿羅漢、辟支佛果，這叫做小乘。
若以小乘化：
佛果為大乘
求阿羅漢、
辟支佛果為小乘
佛果者
謂開一切種智
為盡未來際
眾生化益之悟
佛陀不希望眾生只求於小乘，應該要求大乘法。這是佛陀很坦然向大家說，要學就要學於大學，要學博士，要學得能當教授。不是博士就夠了，你就是博士，也沒有教授的資格，還是要再晉升；不只是博士，還要當教授去教人。
所以，佛果就是開「一切種智」，讓我們的智慧能夠開啟，一直到「一切種智」。
「一切種智」，就是如來本性的大智慧，「為盡未來際眾生化益之悟」，能度化眾生。我們能於未來，長久長久的時間稱為「未來際」，我們現在要用心，用心要了解佛的教理，我們這輩子還無法，我們為未來、來世「盡未來際」。「盡未來際」就是，很長久、長久的未來的時間，我們能「化益之悟」。我們現在雖然還未覺悟，但是為未來度化眾生、利益眾生，這樣能得法開悟。
我們此時聽法，道理了解，就是為未來際利益眾生。我們說的，他能聽(進去)，能與我們一起，解除我們內心的無明，發現內心的真如本性。這就是我們現在所要學的，我們的心，要存著大乘法的道理，我們要求，求大乘法，要懂得接受佛陀的大乘法。
乃至於一人：
佛如四生慈父
不忍棄捨任何眾生
地藏菩薩承順佛教
立宏願
地獄未空誓不成佛
佛陀說「乃至於一人」，一個人。其實，佛就如四生慈父，父親在疼兒子，俗話說：「五隻指頭伸出來，每隻咬下去，每隻都會痛。」所以，無論是那一個兒子，當父親的都是很疼惜，不忍棄捨任何一個眾生，這是佛陀的心。所以，佛為眾生，四生慈父，也是人天的導師，他所教育的，就是希望人人發大心。
地藏菩薩就是能最契佛之機，他能最了解佛心。佛陀的心，就是這麼關懷天下人，愛佛陀所愛的人，所以他發心立願，大願地藏菩薩：「地獄未空，誓不成佛。」等到何時地獄才會空？在地獄中度眾生，多麼苦！我們光在人間要度眾生，就這麼困難了，何況地藏菩薩，是入地獄在度眾生呢？地獄何時才會空？這是地藏菩薩的宏願，他是體會到佛的心，所以，在地獄中，一個眾生都不讓他留下來。何況佛陀在人間，會願意棄捨，(任何)一個眾生嗎？佛陀說：不行！我若如此，就是慳貪。
我則墮慳貪：
慳惜諸物
不由他得
如貪法自用
不施教他人
是法慳貪
佛陀大法
普施不吝惜
佛證大乘平等之法
即以平等之心
化導一切
故若以小乘化人
即為墮於慳貪
何謂慳貪？慳貪，就是「慳惜諸物」，任何東西我都要。你們有看到我們慈濟人，常常都是去幫一些人，每一樣都要撿，但是沒有一樣是可以用的，囤積很多東西都不肯丟出去。有錢的人，錢已經很多了，零零零，很多、很多零，卻是，連減一個零，他都要計較，何況減一個數字，更難！這都是叫做慳貪，「慳惜諸物」。
「不由他得」，利益都要自己得，不希望給別人得，這也都叫做慳貪。就如「貪法自用」，我們學法，是學來之後，要趕緊與大家分享，不過有的人，我們學到了，就是不分(享)給大家。就如師傅，徒弟要來學功夫，師傅都是隱藏訣竅，不肯將袐密的技巧教給他，就這樣拖、拖，拖長時間。所以，「如貪法自用，不施教他人」，不願意施教予人，這叫做「法慳貪」。
佛陀不可能是法的慳貪，所以佛陀說：我絕對不遺棄一人，任何一個人，我都希望他能得到很豐富，大乘平等之教法，不希望任何一個人得不到。有一人得不到，這樣我就是法慳貪。所以佛陀不要這樣，所以就是向大家這樣宣布，佛陀大法普施不慳吝。
佛已經是證大乘平等法，「即以平等之心」，來化度一切眾生。佛陀就是以平等心，來化導一切眾生，所以，佛陀這樣說：「(故)若以小乘化人，即為墮於慳貪。」若是這樣，「此事為不可」，千萬不能有這樣的事情。
此事為不可：
佛為一大事因緣
人間教化
絕不放棄
任何眾生
隨機藉事施教
教之不倦
唯為此一大事
佛為一大事因緣出現人間，來人間教化眾生，絕對不放棄任何一個眾生，所以他「隨機藉事施教」，無論是何種根機，他就以種種的因緣來施教，「教之不倦」。這就是佛陀的一大事因緣，來人間就是為了要開示眾生，能覺悟佛之知見——開、示、悟、入；絕對不會以小乘法給任何一人。小乘法是一個過程，希望人人能回歸到大乘。
希望我們人人在此期間就要開始準備，盡未來際利益眾生，覺悟的機會。所以此時我們就要結好緣，要施法，比施物更重要。所以，我們人人，要體會佛陀的心來好好精進，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Sharing the Dharma Without Reservation (施法不吝惜)
Date: July. 24. 2014
In a turbid place such as our world, some places are peaceful and wealthy, while other places are full of unbearable suffering. So, the Buddha uses those who suffer as an example to teach the law of karma and to guide people to recognize their blessings through observing suffering. He hopes everyone will understand that suffering arises when we create bad causes and conditions and thus invite painful retributions. When we fear this, we avoid doing these things and create blessings [instead]. This is why the Buddha appears in this world, the lesson He teaches to sentient beings. He teaches by revealing all kinds of worldly appearances and guiding us, allowing us to have a complete course of study with which to understand this. So, we must seize this opportunity.
A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant. He gives provisional teachings according to causes and conditions and teaches the universal Great Vehicle Dharma with analogies.
“A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant.” I hope we can all learn from the Buddha. Although we live in this muddy, turbid and evil world, we can maintain [the purity of] our minds, like a lotus flower that emerges from the mud. Other flowers only bear fruit after the blossoms wilt, but a lotus fruit is mature when its flower blooms. This is like when we listen to and accept the Buddha-Dharma. Once the Dharma enters our hearts, our pure intrinsic Tathagata-nature will naturally manifest. This has always been there. That is why we are compared to lotus flowers.
Once the flower blooms, the fruit that emerges is inherently undefiled. The Buddha decided to emerge in turbid and evil world, because only in such a world can He enable sentient beings to see the defilements and sufferings in the world. This is how He gives us teachings. So the Buddha said that a human life is “like a dew drop and a flash of lightning, it should be contemplated as such.” Knowing that human life is fleeting, we must make good use of the time we have. Furthermore, life is impermanent and we do not know when [we will die]. On top of impermanence, there is suffering, and in the end, everything is Empty. So, life is suffering, impermanent and empty.
The Buddha wants us to know our “nature is inherently radiant.” Although the world is turbid, our intrinsic nature is always pure and radiant. It is just that we have tremendous ignorance. At this time of month, the moon should be round. People say, “The moon is rounder on the 16th than the 15th”. But we have not seen the moon when we walk outside these days because the air currents of the typhoon [brought clouds]. Although the typhoon did not approach Taiwan, its air currents have affected our sky. So, when we look up, we cannot see the moon. The principle is the same we are in the same climate, in the world. Though there is an air of turbidity in the world, the moon is still round. However, it is covered by [clouds] because of the atmospheric pressure. Though each of us is born to this turbid world, our hearts are radiant. Because we all intrinsically have Buddha-nature, our “nature is inherently radiant.”“He gives provisional teachings according to causes and conditions.”
In this turbid world, the Buddha responds to sentient beings’ capabilities.Some are dull, some are very sharp.Those with sharp capabilities are very keen and can attain 100 realizations from one teaching.Those with dull capabilities cannot attain realization even with hundreds of teachings.The Buddha wanted people of various capabilities to all equally receive teachings and principles.So, the Buddha “gives provisional teachings,” and teaches skillful means “according to causes and conditions”.
In the world today, there are all kinds of causes and conditions.Every day, we have endless stories to tell and each story has its own causes and conditions.For example, in Taiwan we have mobilized Tzu Chi volunteers for quite a while.For what purpose?For the Syrian refugees who have fled to Jordan.In Syria, there has been a conflict between the people and the government.People held demonstrations and protests and the government sent military and police to forcefully suppress them, leading to confrontations.This caused deaths and injuries.Now [civil] war is raging on mercilessly.
They are constantly fighting and killing each other.They could not continue farming and there is no electricity and water for factories.Syria is in a state of chaos.Over 300,000 people have fled the country.They scattered over the borders in all directions and have suffered tremendously.The United Nations has been trying to convince Jordan to provide some land by the border that could accommodate over 100,000 refugees.
However, for a long time, the soil in Jordan had continuously undergone desertification.
Their water supply kept shrinking, but out of their humanitarian spirit, Jordan still set aside some land to take in these refugees.
It is now winter.In the desert, the strong wind brings rolling dust and sand from all directions.On all sides, they are unprotected.How could they live in such conditions?
This is suffering.How could we describe their suffering?They have nowhere to call home and have no idea what could happen each day.This was the life they were living.
However, in Jordan, Mr. Chen and his fellow Tzu Chi volunteers mobilized local charities to work with Tzu Ch volunteers.When this information made its way to Taiwan, Tzu Chi volunteers in Taiwan promptly started a winter clothing drive.In the past few days, we have asked people to donate plain clothing.People in the Middle East wear plain clothing, without many colors and patterns.Most of what they wear is black or white.
So, with great respect, we sent them our sincere great love.We closely examined all clothing that came to us.If it was dirty, we washed it; if any button was missing, we replaced it, and all of them were sorted by size.We also saw that at the Xindian Tzu Ch Hospital, Supt. Zhao and Asst. Supt. Xu, as well as the heads of all departments and the managers not only donated clothing but every Sunday, they went to the Sanchong office to help sort and repaid the clothing.
Our medicine-kings and Bodhisattvas in white （doctors and nurse）gave in such a way.
They said that compared to seeing patients, performing surgeries or giving injections, etc., this was much more grueling.They realized that helping and giving out of love required such earnestness and respect.They have now experienced this.
Indeed, this world can be so heart-warming.This shows that even though we are born into this turbid world, wherever there is need, no matter how far away, our love can still reach that place. We can give with respect because all sentient beings are equal. The Dharma expounded by the Buddha teaches us about the universal Great Vehicle. He helped us see the suffering in the world to inspire our love so there is no place we cannot reach. This love links us directly to far-reaching places. This is “the Buddha’s universal Great Vehicle Dharma”.
The Buddha, “having realized the supreme path”, already had great love like the universe. The true principle is love. Although we cannot see “love,” we can express it. This great loving-kindness, great compassion, impartiality and great love are taught to everyone solely in the hope that we can all realize “the universal Great Vehicle Dharma”.
The Buddha says that “if I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be”.
He would not even give up on even one person. The Buddha wants to help everyone experience impartiality and great love, to enable everyone to realize this. This is what the Buddha teaches. We see Him “[teaching] with the Small Vehicle,” but when we look closer, the fruit of Buddhahood is from the Great Vehicle. If we seek the fruit of Arhats and Pratyekabuddhas, we are cultivating the Small Vehicle.
If I transformed others with the Small Vehicle: The fruit of the Great Vehicle is Buddhahood. The fruit of the Small Vehicle is the state of Arhats and Pratyekabuddhas. The fruit of Buddhahood is the manifestation of all-encompassing wisdom, the realizations we will attain from transforming and benefiting sentient beings until the end of time.
The Buddha hopes sentient beings do not stop at cultivating the Small Vehicle, and go on to practice the Great Vehicle Dharma. The Buddha openly tells us this is like how, if we go to school, we must go to college and then attain our doctorate and become a professor. Having a doctorate is not enough. Even if we have a doctorate, we may not be qualified to be a professor. We must advance further instead of stopping with obtaining a doctorate. We must become a professor and teach others. So, the fruit of Buddhahood is the manifestation of “all-encompassing wisdom”. Our wisdom can be unlocked so that we can attain “all-encompassing wisdom”. “All-encompassing wisdom” is the great wisdom of Buddha-nature, “the realizations we attain from transforming and benefiting all beings until the end of time”. We can transform sentient beings. We can do this for a long time. A long, long time is said to be “until the end of time”. Now we must mindfully work to understand the Buddha’s teachings. If we cannot do it in this lifetime we do it for the sake of the future, “until the end of time”. “Until the end of time” means that for a long, long time into the future, we can “attain realization from transforming and benefiting sentient beings”.
Although we have not attained realization yet, for the sake of transforming and benefiting sentient beings in the future, we can attain and realize the Dharma. When we listen to the Dharma and understand the principles, we do so in order to benefit sentient beings in the distant future. When others can accept what we say, we can all work together to eliminate the ignorance in our minds and discover our nature of True Suchness. This is what we must learn. The Great Vehicle Dharma must be in our hearts. We must seek the Great Vehicle Dharma and accept these teachings.
“Even one person: The Buddha is the kind father of the Four Kinds of Beings. He could not bear to abandon any sentient beings. Earth Treasury Bodhisattva followed the Buddha’s teachings and made the great vow to never attain Buddhahood until hell is empty.”
The Buddha says, “Even one person”. Actually, the Buddha is the kind father of the Four Kinds of Beings and loves them like a father loves his sons. There is an old saying that whichever of the five fingers is bitten, the others will hurt. So, a father cherishes every one of his sons. Similarly, the Buddha could not bear to abandon any sentient being. So, for sentient beings, the Buddha is the kind father of the Four Kinds of Beings and is also the teacher of heavenly beings. All that He teaches is for everyone to make great aspirations. Earth Treasury Bodhisattva is most in line with the Buddha’s intent. He understands the Buddha’s intent the best. The Buddha loves and cares for all people. Since he loves all those the Buddha loves. Earth Treasury Bodhisattva made the great vow, “Until hell is empty, I will not attain Buddhahood”. Exactly when will hell be empty? Transforming sentient beings in hell is very difficult work. Transforming sentient beings in the human realm is already so difficult, how much more so for Earth Treasury Bodhisattva to transform sentient beings in hell? When will hell actually be empty? This is Earth Treasury Bodhisattva’s great vow. He understands the Buddha’s intent, so he entered hell and would not leave even one sentient being behind. What about for the Buddha in this world? Would He abandon any sentient beings? The Buddha says, “No. If I did so, I would be considered stingy and greedy.”
I would be considered stingy and greedy: Those who are stingy with all things do not want anyone else to have what they have. They may keep the Dharma for their own use and not teach it to anyone else. This is stinginess of the Dharma. The Buddha widely teaches the great Dharma and is never stingy. The Buddha realized that universal Great Vehicle Dharma, so with an impartial mind, He teach and guides all beings. If He [only] taught others the Small Vehicle, He would degenerate into being stingy and greedy.
What does it mean to be stingy and greesy? To be “stingy with all things” is the desire to have everything. We have seen that Tzu Chi volunteers often help those who are old and lonely. These people collect all kinds of things, none of which are useful. They accumulate many things but are unwilling to throw any of them out.
Rich people already have a lot of money. [There are many zeroes in their bank balance, but they get upset if they lose and “zeroes,” not to mention any other numbers. This is being stingy and greedy. “Being stingy with all things.” We “do not want anyone else to have [them].” We want all the benefits and do not want others to have any. This is also beings stingy and greedy.
“They may keep the Dharma for their own use.” When we learn the Dharma, after we receive it, we must immediately share it. But, some people, after learning [teachings], are not willing to share them with anyone. This is like an apprentice learning from a master. If the master withholds skills and refuses to teach the secrets of the trade, the apprenticeship just lasts longer and longer. So, “they may keep the dharma for their own use and not teach it to anyone else.”
Unwillingness to teach others is “stinginess of the Dharma.” The Buddha cannot be stingy with the Dharma. So He says, “I will not abandon anyone. I hope everyone will receive the abundant teachings of the universal Great Vehicle. I want to make sure everyone attains it. If one person does not receive [the teaching]. I would be considered ‘stingy and greedy.’” The Buddha does not want such things to happen, so He announces [His intent] to everyone. The Buddha widely teaches the great Dharma and is never stingy. He has already realized the universal Great Vehicle Dharma.
“So with an impartial mind, He teaches and guides all beings. The Buddha impartially guides and transforms all sentient beings. So, the Buddha says, “If I [only] taught others the Small Vehicle, I would degenerate into being stingy and greedy.” Hence, “such a thing could never be.” Such a thing must never happen.
He comes to the world for one great cause, to teach and transform sentient beings, without leaving behind even a single one. “He gives teachings when the opportunity arises.” Regardless of their capabilities, He teaches with carious causes and conditions. “He does so tirelessly” because this is His one great cause.
He comes to the world to open and reveal His knowledge and views for sentient beings to realize and enter.This is to open, reveal, realize and enter. He absolutely would not
[only] give Small Vehicle Dharma to anyone. Small Vehicle Dharma is part of the process, so He hopes everyone can return to the Great Vehicle.
I hope that during this period of time we will all prepare to benefit sentient beings until the end of time to have an opportunity to attain realizations. So at this moment, we must create good affinities by sharing the Dharma. This is more important than giving material things. Therefore, we must understand the Buddha’s intent and practice diligently. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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