20140801《靜思妙蓮華》誓願度眾生（第361集）
⊙「眾生愚昧濁重，無智錯學心迷，佛立四弘誓願，教令明戒除惡。」
⊙佛為一大事，皆開示佛乘；惟凡夫愚癡無智者，錯學偏邪，心迷意惑，不能受教誡，愚迷難除。
⊙「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經 方便品第二》
⊙舍利弗當知：法華會眾舍利弗三請，是發起眾，故佛為啟示眾會聞法慎思！
【證嚴上人開示】
眾生愚昧濁重
無智錯學心迷
佛立四弘誓願
教令明戒除惡
佛陀向我們開示，在五濁惡世的時間，這五濁的時間，已經由來很長了，只是這樣累積、累積，到現在就是最明顯的時刻。所以佛陀一直告訴我們，「眾生愚昧濁重」。
眾生真的是愚昧，我們不知從多久以前，無央數劫於六道輪迴，一直就是帶著這種無明，一直於六道中。幸運，現在得為人身，卻是遇此濁世當中，凡夫之心由不得自己，隨著濁流的漩渦在轉，所以這就是佛陀最擔心的。所以我們現在眾生，還是在愚昧濁重之時。
「無智錯學心迷」，知道現在世間無常，苦，要趕緊求解脫。有的人差之毫釐，就偏於千里，這是有心想要學，可惜偏了。也有的就是在現世，求於現世事業、家庭、妻、子等等，有稍微家庭的不如意，趕緊求，偏了，隨著濁世間的邪見、邪道去轉。
看看現在，也是常常聽到，神壇很多，來去問，來去消災，來去解厄。有辦法嗎？有的神壇，就是一般的人在那裡「起童乩」，「觀落陰」，真的能問出什麼呢？真的能為我們指點什麼明燈嗎？這是顛倒啊！迷失於那種邪思、邪道裡。邪的思想，邪、偏的道路，這樣叫做「無智錯學」，使我們的心會更迷。
佛陀就是不忍眾生愚昧濁重，不忍心眾生失去了智慧，心思偏向，佛陀不忍心，所以他無始以來就發心立願，所立的是四弘誓願、四無量心，要來教令明戒，除去此惡。來教育我們，使眾生能明白，人生要守什麼樣的規矩，才能走上正確的軌道；我們若能走在正確的軌道，我們就平安、安全了。所以「佛立四弘誓願」。
「四弘誓願」，大家都知道了，「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成」。發願很簡單，對不對？很簡單。「眾生無邊誓願度」，問大家：「願意嗎？」「願意。」但是，「有苦難的地方，你可以去嗎？」「可以。「危險喔！甘願嗎？」「我考慮看看。」「時間要很長。」「我更要挪挪看時間。」有很多很多狀況，是不是我們會先考慮自己呢？
人生，就如現在的紐約，大紐約裡，這一波的大災難（桑迪颶風），很多人沒電、沒水、沒汽車的油。多少人看到，這一大片劫後的災難餘生，在災難過後，活下來的人生，苦啊！人、事、物全非了，即使現在要回歸正常的生活，多困難啊！想要吃一塊麵包，喝一杯咖啡，可能也求難得。
這是在人生這麼無常的時刻，還有很多人是平安的，但是，這些平安的人，是否有起一念心：「你需要，我付出。」願意嗎？很多人還是「愚昧濁重」，那些人與我無關。他認為我是平安的，所以去災區是觀光的，去看看他們受災難了，只是這樣；這種不忍之心無法啟發起來。
卻也有一群，就是在風雨中不怕辛苦，跑到災區去，想盡辦法，我們能如何來幫助呢？就如長島，長島也是在災難中，慈濟人平安，卻是他們對受災者，心不安。他們大家會聚起來，要如何能夠伸手幫助，去找，與市政府(互動)之後，他們結合，代替政府去發宣傳單，讓大家知道，需要什麼東西，有準備什麼東西，能夠去領。
其實，雖說是去發宣傳單，不如說我們挨家挨戶去看、去勘災，然後大家瞭解，現在最需要，因為氣候涼冷，溫度已經降得很低，他們最需要的，就是一碗熱騰騰的熱湯。所以我們在長島的負責人，趕緊召集大家，甚至有一個學校，人文學校的林校長，他就向家長宣布，希望人人能發心，共集合來幫忙提供玉米湯，熱的玉米湯。家長看到了，感到很感動，所以得到這個訊息，天未亮就集合了。
我們的負責人與林校長，就告訴大家，雖然人的力量不大，卻是需要人心大家合起來，也需要人人付出一點點的力量。所以大家都很同意，從此開始，已經集合，開始也已經煮出了，熱騰騰的湯、熱食，也已經用車一一地，到每一家戶送熱湯。
大家捧著這碗熱騰騰的湯，寒冷的氣候，有人說，生平以來，這碗湯是他這輩子，所喝到最美味的。所以平時大家富有，享受，山珍海味不覺得什麼。當災難來時，這就是山珍海味。
佛陀所發的「四弘誓願」，無非就是眾生有苦難，我們要投入。「眾生無邊誓願度」，這「四弘誓願」的第一個願，就是芸芸眾生。有的人是經濟困難，三餐無法繼續，有的人病苦，有的人殘疾，有的人貧病交加，這樣的眾生，確實是很辛苦！但是，有的有錢，很有錢，卻是內心的擔憂滿滿，那種的擔憂，比經濟的擔憂，更辛苦，像這樣的心，那要用智慧。
所以無論是慈悲，用物資趕緊及時去應他的需要，或者是要用智慧，智慧就是要機會，應機逗教。在現在這麼大的災難，要去告訴人無常，要去告訴人苦、空，在此時正是時候；趕緊能夠人間菩薩招生，啟發人人的愛心，正是時候。這慈悲、智慧要平行。
佛陀二千多年前，那個時候到現在，正是眾生共業之時。佛陀就在此時要大聲呼籲，真正悲智雙運，「四弘誓願」要度一切眾生。
一切眾生，無量的煩惱，人人要如何自我斷除煩惱，教育別人來斷除煩惱——已度度當度，當度度未度；已成就度當成就，當成就要度未成就。這種煩惱無邊，我們就要如何來斷。
要明白，就要按照規戒來，如何斷煩惱，如何學道，如何能成佛。要明戒，要知道「諸惡莫作，眾善奉行」。我們要防非止惡，不對的事情不能做，「諸惡莫作」，要預防，要戒。所以要再積極，那就是「眾善奉行」，一切之惡要完全去除。要救世，只有這樣的方法，其他沒辦法，所以要救心。
佛為一大事
皆開示佛乘
惟凡夫愚癡無智者
錯學偏邪
心迷意惑
不能受教誡
愚迷難除
所以，佛是為一大事因緣來人間，對眾生開示，就是為了「一佛乘」，要來開示，希望我們眾生能悟入「一佛乘」。只是我們凡夫，凡夫就是愚癡、無智，我們實在是很愚癡，我們的智慧，有時候聽，「知道，知道。」智就浮上來了。若是時間過了之後，這個智就又沉下去。所以知是一時，迷是長時，這就是叫做凡夫，愚迷無智。
所以眾生，這個智若沉下去時，錯學偏邪。剛才說的，家庭若有什麼事情，都不會以智慧來面對，反而去問神問鬼。這就是亂了心，這就是智慧一直沉迷下去，這實在是很可惜的人間。
還有，「心迷意惑」。心，心既然迷了，又再惑。惑，不只是事情不懂，還容易去造作。自己全都不懂，又再去學，學了來迷惑別人，這叫做「意惑」。
看看世間有多麼多！還記得那一天，我們醫院有這樣的人，這個家庭（的大哥），他開神壇，他的妹妹就是智障，不只智能較低，還會很亂。母親為了照顧這個女兒，照顧得生病了。兒子是開神壇，都是在為人消災，都在是為人解運，卻是他家裡面有這樣精神定不下來，母親照顧得生病了，最終還是必須送醫院。
像這樣的人，你告訴他：「你要放棄，不要做這種事情，這是一種的迷信。你好好來學佛，了解佛法。」他會說：「我能與神對話，我何必跟你去學佛呢？」像這樣不能受教，這無法受教，不只無法受教，要叫他守戒，也難。像這樣的人，喝酒、同樣賭博，對他的身行都不願意戒，就是沒有戒，所以要叫他好好學佛，放棄(惡習)，很難。所以叫做迷，「愚迷難除」，這要除，除去那分迷信，除去那分(邪命)，換成正途來生活，實在是很困難。
各位，學佛要學於正道，不要迷惑於困難之中，自己受了迷惑將我們圍困住。所以，佛陀不斷在提醒大家，真正的我們要發心立願，我們就要真正身體力行，心要有正法。
所以於《法華經》中，舍利弗為啟機者，代替大家來請佛陀演講，這最深微妙一乘的道理。佛陀以種種方法，要讓大家的道心更堅定，所以他前面說了很多，讓大家了解過去是方便法，現在才是真正要捨方便，入實法微妙之一乘法之時。所以佛陀又是再叫舍利弗。舍利弗就是所有聽眾的代表者，所以叫做啟機者。
佛陀叫舍利弗，「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」
「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經 方便品第二》
舍利弗，你要知道，要真正透徹了解佛的心意。因為我的心意，所立的誓願，只有一項，就是要使令所有一切之眾生，與我一樣，我能通徹多少，希望所有的眾生與我一樣，還是同樣能夠，通徹宇宙萬物真理，三理四相無不通徹。大家撥開了迷念，「無量法門，悉現在前，得大智慧」，就能通達大道。這就是佛陀他的心意，所以我們學佛，也就是希望，能夠到達這樣的程度。
⊙舍利弗當知：
法華會眾
舍利弗三請
是發起眾
故佛為啟示眾會
聞法慎思
法華會上，眾，會眾中的舍利弗「三請」，就是發起眾，所以佛陀若要說重要的話，他一定要再叫醒大家，若要叫醒大家，他就以舍利弗為代表，再叫舍利弗之名。意思就是要提醒大家，聽經要慎思。「大家要注意，舍利弗，我在說的話，大家要注意聽。」因為聽久了也會累，會打瞌睡，所以佛陀可能是有看到有人在打瞌睡，所以佛陀就說：「舍利弗，注意聽，聽我所立的誓願，大家要用心聽。」
對啊！用心聽。雖然每天在聽，到底佛經中是二千多年前，很深，意義那麼深，到底我們學了，有用或無用呢？告訴你們，有用！這就是在我們每一天所要用的，不是在臺灣而已，不是在我們的身邊而已，需要天下人，人人都用得到此法。
佛陀所立的四弘誓願，不是釋迦佛他才能立四弘誓願，是我們人人都要立四弘誓願。四弘誓願，就是要啟用於隨時。剛才提起現在美國的紐約，這個時候，就是人人及時要啟用之時刻，這種立四弘誓願。
總而言之，學佛，就是要讓我們很透徹了解，人世間無常，隨時不知要在何處發生。不要看於眼前，今天的生活很好，不顧一切，就只是在享受，這樣叫做顛倒，這樣叫做無智，叫做愚昧。所以，我們要時時提高警覺，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Vowing to Transform Sentient Beings (誓願度眾生)
Date: August. 01. 2014
Sentient beings are foolish, with much turbidity. Without wisdom, we learn the wrong thing and become deluded. The Buddha made the Four Great Vows and taught clear precepts to eliminate evils.
The Buddha taught us that we are living in an era called the evil world of Five Turbidities. We have been building up to the Five Turbidities over a very long period of time. Turbidity has been constantly accumulating and now it is at its most obvious. Thus the Buddha keeps telling us, “Sentient beings are foolish, with much turbidity.” Sentient beings are truly foolish. We do not know how long, how many countless kalpas, we have been transforming in the Six Realms. We keep carrying this ignorance with us as we constantly cycle in the Six Realms. We are fortunate to have this human form now, but we happened to be born into this turbid world. We cannot control our unenlightened minds, so we are carried along by the swirling currents of turbidity. This is what the Buddha worries about most.
Currently, we sentient beings are still [living] in a time of foolishness and severe turbidity. “Without wisdom, we learn the wrong thing and become deluded.” We know this world is impermanent and filled with suffering, so we act quickly to seek liberation. Some people deviate slightly and end up thousands of miles off course. They sincerely intended to learn, but sadly went astray. Some people just focus on this one lifetime, on their career, their family, spouse, children and so on. If they experience the slightest difficulty at home, they try to find a shortcut, go astray and end up following improper views and practices.
Nowadays, we constantly hear about different shrines where people seek answers, seek to eliminate misfortunes and seek to relieve distress. Does this work? Some shrines are just run by ordinary people who “act as spirit mediums and lead tours to the underworld.” Can these places really offer helpful answers? Can they really lead us toward the light? This is distorted thinking! They are deluded by improper thinking and practices. With improper thinking, following improper, deviant paths, we are “without wisdom, we learn the wrong things.” This will further delude our minds.
The Buddha could not bear for sentient beings to remain foolish, with so much turbidity, to lose sight of their wisdom and deviate in their thinking. Because the Buddha could not bear this, since Beginningless Time, He has formed aspirations and made vows. He made the Four Great Vows and [aspired to cultivate] the Four Infinite Minds. He taught clear precepts to eliminate evils. He came to teach us and help us understand what rules we must follow in life to walk on the correct path. If we can walk on the correct path, then we will be safe. Thus, “the Buddha made the Four Great Vows.” We are all familiar with the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” Making vows is simple, right? Very simple. “I vow to deliver countless sentient beings.” I ask everyone, “Are you willing?” “I am willing.” Yet when I ask, “Will you go to places of suffering?” “I will.” “It is very dangerous; are you willing?” “I have to think about it.” “It will take a long time.” “I have to see if I have the time.”
Do we come up with so many excuses because we put ourselves first?
Take what is happening in New York for example.In New York, after this big disaster (Hurricane Sandy), many people had no electricity, water or fuel.Many of us saw what life was like after this great disaster.After the disaster was over, people’s lives were filled with so much suffering.People, matters and objects have all changed.Even if they want to return to a normal life, that is very difficult.If they want to eat bread or drink coffee, those may be difficult to obtain.[We see] so much impermanence at this time.
Many other people are safe, but have those people given rise to the thought, “If you have needs, I will meet them”?Are they willing to do this?
Many are still “foolish, with much turbidity”.[They think,] “These people have nothing to do with me.”They believe they are safe, so they go to the disaster area as tourists, to see the disaster others have suffered.This is all they do.Their compassion has not been awakened.Yet, there is also a group of people who are not afraid of toiling in the wind and rain.They go to the disaster area, and think of all the ways they can help the people.
Take Long Island, for example.Long Island was also hit by the hurricane.Most Tzu Chi volunteers were safe, but they were worried about the disaster victims.They gathered together to figure out how to be of assistance.
They reached out to the city government and worked with them to distribute leaflets on their behalf to let the victims know if they needed something, necessities were available to be picked up.Though we were distributing leaflets, we were actually visiting every family to see and assess the situation.This was how we learned what was most needed.
Because the weather was cold, and the temperature had already dropped very low, what people needed most was a bowl of hot soup.So, the director of our Long Island chapter quickly called everyone together.
Principal Lin of the Tzu Chi Academy even announced to the parents that he hoped everyone could volunteer to get together to make and provide hot corn soup.When the [Academy] parents heard this, they were very moved.After receiving this message, they gathered together one morning before dawn.Our director and Principal Lin told the parents, “Even if we cannot do much, we can unite our hearts and together, each give the little bit we can.”Everyone agreed, so from then on, they combined their efforts.
They began to make hot soup and hot meals, and delivered them house by house.
Holding a bowl of hot soup in the cold weather, some people said it was the most delicious soup they had ever had in their entire life.
These wealthy people had enjoyed such luxuries that many delicacies no longer impressed them but when disaster struck, this was better than seafood or delicacies.
The Four Great Vows the Buddha made express that when sentient beings are suffering, awe must help them.
“I vow to deliver countless sentient beings.”This is the first of the Four Great Vows.
Among the multitudes of sentient beings, many people have economic difficulties, and cannot afford to have three meals a day.Some people are ill, some are disabled, and some are poor and sick.For these sentient beings, life is indeed really difficult.Other people may have a lot of money, but their minds are filled with afflictions.Those [mental] troubles are worse than financial worries.To deal with this kind of mindset, we need wisdom.
We may exercise compassion and respond to their immediate needs with material goods.Or we may exercise wisdom to find ways to teach according to their capabilities.
In the face of this major disaster, we must tell people about impermanence, about suffering and emptiness, This is the perfect time to quickly recruit Living Bodhisattvas. This is the perfect time to awaken people’s love. Thus compassion and wisdom must be cultivated simultaneously.
From the Buddha’s time over 2000 years ago, up to today, it has been the time of sentient beings collective karma. So, the Buddha loudly called upon people to truly exercise both compassion and wisdom and make the Four Great Vows to transform all sentient beings. All sentient beings have countless afflictions.
How can we eliminate our own afflictions and teach others to eliminate their afflictions? Those who are transformed help those in the process of transforming. Those who have succeeded transform those who are succeeding; those who are succeeding transform those who have yet to succeed. Afflictions are boundless, so we must find a way to eliminate them. We must understand the need to follow rules and precepts. How do we eliminate afflictions, learn the Path, or attain Buddhahood? We must understand the precepts. We must know to “refrain from all evils and do all good deeds”. We have to guard against wrongs and stop evils. If something is wrong, we must not do it; we must “refrain from all evils”. To prevent wrongs, we must follow precepts. So, we must also proactively “do all good deeds” and eliminate all evils completely. This is the only way to save the world; there is no other way. So, we must save our minds.
“The Buddha, for the sake of His one great causes, opened the revealed the Buddha Vehicle. Yet ordinary people are foolish, ignorant and without wisdom. They learn the wrong things and go astray. When they are confused and deluded, they cannot accept instructions and find it hard to eliminate their delusions.”
The Buddha comes to this world for one great cause. He comes to open and reveal the One Buddha Vehicle to sentient beings. He opens and reveals in the hope that we sentient beings can realize and enter the One Buddha Vehicle. Yet, we ordinary people are foolish, ignorant and lack wisdom. We are truly foolish and ignorant. Sometimes, we will listen with wisdom and say “I understand, I understand.” Then our wisdom surfaces. After time passes, our wisdom becomes submerged again. So, we have knowledge in the short term but remain deluded in long term. This is how ordinary people are “foolish and without wisdom”. So, when sentient beings’ wisdom is submerged, they learn the wrong things and go astray.
As I just said, when they have problems at home, they will not deal with them with wisdom. Instead, they consult spirits and ghosts. This is because they are confused. This is because their wisdom remains submerged. Living like this is really a pity. There are those who “are confused and deluded”. Not only are they confused, they are also deluded. Not only do they not understand things, they tend to make things up. They may not understand something, but they use what they have learned to confuse and delude others. This is known as delusion.
How many people are like that in this world? I remember that there was a person in our hospital like this. As the family’s eldest son, he operated a shrine. His younger sister was mentally impaired; not only did she have a low IQ, she also behaved erratically. The effort of taking care of his sister, led to their mother falling ill. This man operated a shrine to help people mitigate their disasters and resolve their misfortunes. Yet, within his own family, he had a sister with an unstable mind. His mother became ill from taking care of her, and eventually had to go to a hospital. For this kind of person, we can tell him, “Do not do this kind of thing. Those superstitions are deluded beliefs. Focus on learning and understand the Buddha-Dharma”. But he would likely say, “I can speak to gods. Why should I learn the Buddha’s Way?” People like this cannot accept teachings upholding precepts would hard for them, too. For this kind of person, they continue, drink and gamble. They are unwilling to control their actions. If they do not uphold precepts, getting them to learn the Buddha’s Way and change their [bad habits] is very difficult. Thus they are deluded and “find it hard to eliminate their delusions”. These deluded beliefs must be eliminated. For them to give up that improper way of living and make a living legitimately is indeed very difficult.
Everyone, in learning the Buddha’s Way, we must learn the Right Path and not be deluded by difficulties. We have been trapped by confusion and delusion, so the Buddha continuously reminds us that we must form aspirations and vows to put them into practice, we must have the Right Dharma in our minds.
So,for Lotus Sutra,Sariputra was the initiator who asked the Buddha on behalf of everyone to teach the most profound, subtle and wondrous One Vehicle principles. The Buddha used various methods to strengthen each person’s spiritual aspirations. He started by saying many things to help people understand that in the past He taught skillful means, and now He was setting these aside to enter the subtle, wondrous and true One Vehicle Dharma.
So, the Buddha called upon Sariputra again. Satirutra was the presentative of the assembly, so he was known as the initiator.
The Buddha called to Sariputra, “Sariputra, you should know that in the past I took a vow, wishing to enable all sentient beings to be no different from us.
He told Sariputra that he must try to thoroughly comprehend the Buddha’s intent, that He only had one vow, to enable all sentient beings to be like Him. However great His own understanding, He hoped all could have the same understanding and also have thorough knowledge of the truths of all things in the universe and the three principles and four states of phenomena. If they can push aside their delusions, “Infinite Dharma-doors will readily appear before them” [and they will] attain great wisdom.” Then they can penetrate the great path. This was the Buddha’s intent.
So, when we learn the Buddha’s Way, we hope to reach this level.
Sariputra, you should know that: At the Lotus Dharma-assembly, Sariputra requested Dharma three times. He was one of the initiators. Because of him, the Buddha gave teachings for the assembly to listen to and contemplate.
At the Lotus Dharma-assembly, Sariputra “requested Dharma three times. He was one of the initiators. When the Buddha wanted to say something important, he made sure to wake everyone up. To wake everyone up, He treated Sariputra as their representative and called his name. This was a way to remind everyone to contemplate the teachings they heard.
“Everyone, pay attention. Sariputra, as I’m saying these words, everyone must pay attention to them. After listening for a while, some get tired and may fall asleep. The Buddha may have seen that some people were falling asleep. Thus He said, “Sariputra, pay attention. Listen to the vows I made. Pay close attention.
Indeed! We must listen mindfully. Though we are listening every day, Buddhist sutras were written over 2000 years ago and their meanings are very deep and profound. When we learn them, do we find them useful or not? I tell you, they are useful. We must use them every day, not just in Taiwan or the places where we are. We want everyone in this world to receive and use this Dharma.
The Buddha made the Four Great Vows. It is not only Sakyamuni Buddha who can do this; we can all make the Four great make the Four Great Vows. The Four Great Vows can be implemented at any time.
Earlier, I mentioned the volunteers in New York. This is the time for every one of them to make use of the Four Great Vows they made.
In summary, learning the Buddha’s Way helps us to thoroughly understand the impermanence of life. We do not know what will happen at any time. If we are living a good life, we cannot disregard everything else and just indulge ourselves. Then we are confused. Then we lack wisdom; then we are foolish. Then, we must constantly heighten our vigilance and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「眾生愚昧濁重，無智錯學心迷，佛立四弘誓願，教令明戒除惡。」
⊙佛為一大事，皆開示佛乘；惟凡夫愚癡無智者，錯學偏邪，心迷意惑，不能受教誡，愚迷難除。
⊙「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經 方便品第二》
⊙舍利弗當知：法華會眾舍利弗三請，是發起眾，故佛為啟示眾會聞法慎思！
【證嚴上人開示】
眾生愚昧濁重
無智錯學心迷
佛立四弘誓願
教令明戒除惡
佛陀向我們開示，在五濁惡世的時間，這五濁的時間，已經由來很長了，只是這樣累積、累積，到現在就是最明顯的時刻。所以佛陀一直告訴我們，「眾生愚昧濁重」。
眾生真的是愚昧，我們不知從多久以前，無央數劫於六道輪迴，一直就是帶著這種無明，一直於六道中。幸運，現在得為人身，卻是遇此濁世當中，凡夫之心由不得自己，隨著濁流的漩渦在轉，所以這就是佛陀最擔心的。所以我們現在眾生，還是在愚昧濁重之時。
「無智錯學心迷」，知道現在世間無常，苦，要趕緊求解脫。有的人差之毫釐，就偏於千里，這是有心想要學，可惜偏了。也有的就是在現世，求於現世事業、家庭、妻、子等等，有稍微家庭的不如意，趕緊求，偏了，隨著濁世間的邪見、邪道去轉。
看看現在，也是常常聽到，神壇很多，來去問，來去消災，來去解厄。有辦法嗎？有的神壇，就是一般的人在那裡「起童乩」，「觀落陰」，真的能問出什麼呢？真的能為我們指點什麼明燈嗎？這是顛倒啊！迷失於那種邪思、邪道裡。邪的思想，邪、偏的道路，這樣叫做「無智錯學」，使我們的心會更迷。
佛陀就是不忍眾生愚昧濁重，不忍心眾生失去了智慧，心思偏向，佛陀不忍心，所以他無始以來就發心立願，所立的是四弘誓願、四無量心，要來教令明戒，除去此惡。來教育我們，使眾生能明白，人生要守什麼樣的規矩，才能走上正確的軌道；我們若能走在正確的軌道，我們就平安、安全了。所以「佛立四弘誓願」。
「四弘誓願」，大家都知道了，「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成」。發願很簡單，對不對？很簡單。「眾生無邊誓願度」，問大家：「願意嗎？」「願意。」但是，「有苦難的地方，你可以去嗎？」「可以。「危險喔！甘願嗎？」「我考慮看看。」「時間要很長。」「我更要挪挪看時間。」有很多很多狀況，是不是我們會先考慮自己呢？
人生，就如現在的紐約，大紐約裡，這一波的大災難（桑迪颶風），很多人沒電、沒水、沒汽車的油。多少人看到，這一大片劫後的災難餘生，在災難過後，活下來的人生，苦啊！人、事、物全非了，即使現在要回歸正常的生活，多困難啊！想要吃一塊麵包，喝一杯咖啡，可能也求難得。
這是在人生這麼無常的時刻，還有很多人是平安的，但是，這些平安的人，是否有起一念心：「你需要，我付出。」願意嗎？很多人還是「愚昧濁重」，那些人與我無關。他認為我是平安的，所以去災區是觀光的，去看看他們受災難了，只是這樣；這種不忍之心無法啟發起來。
卻也有一群，就是在風雨中不怕辛苦，跑到災區去，想盡辦法，我們能如何來幫助呢？就如長島，長島也是在災難中，慈濟人平安，卻是他們對受災者，心不安。他們大家會聚起來，要如何能夠伸手幫助，去找，與市政府(互動)之後，他們結合，代替政府去發宣傳單，讓大家知道，需要什麼東西，有準備什麼東西，能夠去領。
其實，雖說是去發宣傳單，不如說我們挨家挨戶去看、去勘災，然後大家瞭解，現在最需要，因為氣候涼冷，溫度已經降得很低，他們最需要的，就是一碗熱騰騰的熱湯。所以我們在長島的負責人，趕緊召集大家，甚至有一個學校，人文學校的林校長，他就向家長宣布，希望人人能發心，共集合來幫忙提供玉米湯，熱的玉米湯。家長看到了，感到很感動，所以得到這個訊息，天未亮就集合了。
我們的負責人與林校長，就告訴大家，雖然人的力量不大，卻是需要人心大家合起來，也需要人人付出一點點的力量。所以大家都很同意，從此開始，已經集合，開始也已經煮出了，熱騰騰的湯、熱食，也已經用車一一地，到每一家戶送熱湯。
大家捧著這碗熱騰騰的湯，寒冷的氣候，有人說，生平以來，這碗湯是他這輩子，所喝到最美味的。所以平時大家富有，享受，山珍海味不覺得什麼。當災難來時，這就是山珍海味。
佛陀所發的「四弘誓願」，無非就是眾生有苦難，我們要投入。「眾生無邊誓願度」，這「四弘誓願」的第一個願，就是芸芸眾生。有的人是經濟困難，三餐無法繼續，有的人病苦，有的人殘疾，有的人貧病交加，這樣的眾生，確實是很辛苦！但是，有的有錢，很有錢，卻是內心的擔憂滿滿，那種的擔憂，比經濟的擔憂，更辛苦，像這樣的心，那要用智慧。
所以無論是慈悲，用物資趕緊及時去應他的需要，或者是要用智慧，智慧就是要機會，應機逗教。在現在這麼大的災難，要去告訴人無常，要去告訴人苦、空，在此時正是時候；趕緊能夠人間菩薩招生，啟發人人的愛心，正是時候。這慈悲、智慧要平行。
佛陀二千多年前，那個時候到現在，正是眾生共業之時。佛陀就在此時要大聲呼籲，真正悲智雙運，「四弘誓願」要度一切眾生。
一切眾生，無量的煩惱，人人要如何自我斷除煩惱，教育別人來斷除煩惱——已度度當度，當度度未度；已成就度當成就，當成就要度未成就。這種煩惱無邊，我們就要如何來斷。
要明白，就要按照規戒來，如何斷煩惱，如何學道，如何能成佛。要明戒，要知道「諸惡莫作，眾善奉行」。我們要防非止惡，不對的事情不能做，「諸惡莫作」，要預防，要戒。所以要再積極，那就是「眾善奉行」，一切之惡要完全去除。要救世，只有這樣的方法，其他沒辦法，所以要救心。
佛為一大事
皆開示佛乘
惟凡夫愚癡無智者
錯學偏邪
心迷意惑
不能受教誡
愚迷難除
所以，佛是為一大事因緣來人間，對眾生開示，就是為了「一佛乘」，要來開示，希望我們眾生能悟入「一佛乘」。只是我們凡夫，凡夫就是愚癡、無智，我們實在是很愚癡，我們的智慧，有時候聽，「知道，知道。」智就浮上來了。若是時間過了之後，這個智就又沉下去。所以知是一時，迷是長時，這就是叫做凡夫，愚迷無智。
所以眾生，這個智若沉下去時，錯學偏邪。剛才說的，家庭若有什麼事情，都不會以智慧來面對，反而去問神問鬼。這就是亂了心，這就是智慧一直沉迷下去，這實在是很可惜的人間。
還有，「心迷意惑」。心，心既然迷了，又再惑。惑，不只是事情不懂，還容易去造作。自己全都不懂，又再去學，學了來迷惑別人，這叫做「意惑」。
看看世間有多麼多！還記得那一天，我們醫院有這樣的人，這個家庭（的大哥），他開神壇，他的妹妹就是智障，不只智能較低，還會很亂。母親為了照顧這個女兒，照顧得生病了。兒子是開神壇，都是在為人消災，都在是為人解運，卻是他家裡面有這樣精神定不下來，母親照顧得生病了，最終還是必須送醫院。
像這樣的人，你告訴他：「你要放棄，不要做這種事情，這是一種的迷信。你好好來學佛，了解佛法。」他會說：「我能與神對話，我何必跟你去學佛呢？」像這樣不能受教，這無法受教，不只無法受教，要叫他守戒，也難。像這樣的人，喝酒、同樣賭博，對他的身行都不願意戒，就是沒有戒，所以要叫他好好學佛，放棄(惡習)，很難。所以叫做迷，「愚迷難除」，這要除，除去那分迷信，除去那分(邪命)，換成正途來生活，實在是很困難。
各位，學佛要學於正道，不要迷惑於困難之中，自己受了迷惑將我們圍困住。所以，佛陀不斷在提醒大家，真正的我們要發心立願，我們就要真正身體力行，心要有正法。
所以於《法華經》中，舍利弗為啟機者，代替大家來請佛陀演講，這最深微妙一乘的道理。佛陀以種種方法，要讓大家的道心更堅定，所以他前面說了很多，讓大家了解過去是方便法，現在才是真正要捨方便，入實法微妙之一乘法之時。所以佛陀又是再叫舍利弗。舍利弗就是所有聽眾的代表者，所以叫做啟機者。
佛陀叫舍利弗，「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」
「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經 方便品第二》
舍利弗，你要知道，要真正透徹了解佛的心意。因為我的心意，所立的誓願，只有一項，就是要使令所有一切之眾生，與我一樣，我能通徹多少，希望所有的眾生與我一樣，還是同樣能夠，通徹宇宙萬物真理，三理四相無不通徹。大家撥開了迷念，「無量法門，悉現在前，得大智慧」，就能通達大道。這就是佛陀他的心意，所以我們學佛，也就是希望，能夠到達這樣的程度。
⊙舍利弗當知：
法華會眾
舍利弗三請
是發起眾
故佛為啟示眾會
聞法慎思
法華會上，眾，會眾中的舍利弗「三請」，就是發起眾，所以佛陀若要說重要的話，他一定要再叫醒大家，若要叫醒大家，他就以舍利弗為代表，再叫舍利弗之名。意思就是要提醒大家，聽經要慎思。「大家要注意，舍利弗，我在說的話，大家要注意聽。」因為聽久了也會累，會打瞌睡，所以佛陀可能是有看到有人在打瞌睡，所以佛陀就說：「舍利弗，注意聽，聽我所立的誓願，大家要用心聽。」
對啊！用心聽。雖然每天在聽，到底佛經中是二千多年前，很深，意義那麼深，到底我們學了，有用或無用呢？告訴你們，有用！這就是在我們每一天所要用的，不是在臺灣而已，不是在我們的身邊而已，需要天下人，人人都用得到此法。
佛陀所立的四弘誓願，不是釋迦佛他才能立四弘誓願，是我們人人都要立四弘誓願。四弘誓願，就是要啟用於隨時。剛才提起現在美國的紐約，這個時候，就是人人及時要啟用之時刻，這種立四弘誓願。
總而言之，學佛，就是要讓我們很透徹了解，人世間無常，隨時不知要在何處發生。不要看於眼前，今天的生活很好，不顧一切，就只是在享受，這樣叫做顛倒，這樣叫做無智，叫做愚昧。所以，我們要時時提高警覺，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Vowing to Transform Sentient Beings (誓願度眾生)
Date: August. 01. 2014
Sentient beings are foolish, with much turbidity. Without wisdom, we learn the wrong thing and become deluded. The Buddha made the Four Great Vows and taught clear precepts to eliminate evils.
The Buddha taught us that we are living in an era called the evil world of Five Turbidities. We have been building up to the Five Turbidities over a very long period of time. Turbidity has been constantly accumulating and now it is at its most obvious. Thus the Buddha keeps telling us, “Sentient beings are foolish, with much turbidity.” Sentient beings are truly foolish. We do not know how long, how many countless kalpas, we have been transforming in the Six Realms. We keep carrying this ignorance with us as we constantly cycle in the Six Realms. We are fortunate to have this human form now, but we happened to be born into this turbid world. We cannot control our unenlightened minds, so we are carried along by the swirling currents of turbidity. This is what the Buddha worries about most.
Currently, we sentient beings are still [living] in a time of foolishness and severe turbidity. “Without wisdom, we learn the wrong thing and become deluded.” We know this world is impermanent and filled with suffering, so we act quickly to seek liberation. Some people deviate slightly and end up thousands of miles off course. They sincerely intended to learn, but sadly went astray. Some people just focus on this one lifetime, on their career, their family, spouse, children and so on. If they experience the slightest difficulty at home, they try to find a shortcut, go astray and end up following improper views and practices.
Nowadays, we constantly hear about different shrines where people seek answers, seek to eliminate misfortunes and seek to relieve distress. Does this work? Some shrines are just run by ordinary people who “act as spirit mediums and lead tours to the underworld.” Can these places really offer helpful answers? Can they really lead us toward the light? This is distorted thinking! They are deluded by improper thinking and practices. With improper thinking, following improper, deviant paths, we are “without wisdom, we learn the wrong things.” This will further delude our minds.
The Buddha could not bear for sentient beings to remain foolish, with so much turbidity, to lose sight of their wisdom and deviate in their thinking. Because the Buddha could not bear this, since Beginningless Time, He has formed aspirations and made vows. He made the Four Great Vows and [aspired to cultivate] the Four Infinite Minds. He taught clear precepts to eliminate evils. He came to teach us and help us understand what rules we must follow in life to walk on the correct path. If we can walk on the correct path, then we will be safe. Thus, “the Buddha made the Four Great Vows.” We are all familiar with the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” Making vows is simple, right? Very simple. “I vow to deliver countless sentient beings.” I ask everyone, “Are you willing?” “I am willing.” Yet when I ask, “Will you go to places of suffering?” “I will.” “It is very dangerous; are you willing?” “I have to think about it.” “It will take a long time.” “I have to see if I have the time.”
Do we come up with so many excuses because we put ourselves first?
Take what is happening in New York for example.In New York, after this big disaster (Hurricane Sandy), many people had no electricity, water or fuel.Many of us saw what life was like after this great disaster.After the disaster was over, people’s lives were filled with so much suffering.People, matters and objects have all changed.Even if they want to return to a normal life, that is very difficult.If they want to eat bread or drink coffee, those may be difficult to obtain.[We see] so much impermanence at this time.
Many other people are safe, but have those people given rise to the thought, “If you have needs, I will meet them”?Are they willing to do this?
Many are still “foolish, with much turbidity”.[They think,] “These people have nothing to do with me.”They believe they are safe, so they go to the disaster area as tourists, to see the disaster others have suffered.This is all they do.Their compassion has not been awakened.Yet, there is also a group of people who are not afraid of toiling in the wind and rain.They go to the disaster area, and think of all the ways they can help the people.
Take Long Island, for example.Long Island was also hit by the hurricane.Most Tzu Chi volunteers were safe, but they were worried about the disaster victims.They gathered together to figure out how to be of assistance.
They reached out to the city government and worked with them to distribute leaflets on their behalf to let the victims know if they needed something, necessities were available to be picked up.Though we were distributing leaflets, we were actually visiting every family to see and assess the situation.This was how we learned what was most needed.
Because the weather was cold, and the temperature had already dropped very low, what people needed most was a bowl of hot soup.So, the director of our Long Island chapter quickly called everyone together.
Principal Lin of the Tzu Chi Academy even announced to the parents that he hoped everyone could volunteer to get together to make and provide hot corn soup.When the [Academy] parents heard this, they were very moved.After receiving this message, they gathered together one morning before dawn.Our director and Principal Lin told the parents, “Even if we cannot do much, we can unite our hearts and together, each give the little bit we can.”Everyone agreed, so from then on, they combined their efforts.
They began to make hot soup and hot meals, and delivered them house by house.
Holding a bowl of hot soup in the cold weather, some people said it was the most delicious soup they had ever had in their entire life.
These wealthy people had enjoyed such luxuries that many delicacies no longer impressed them but when disaster struck, this was better than seafood or delicacies.
The Four Great Vows the Buddha made express that when sentient beings are suffering, awe must help them.
“I vow to deliver countless sentient beings.”This is the first of the Four Great Vows.
Among the multitudes of sentient beings, many people have economic difficulties, and cannot afford to have three meals a day.Some people are ill, some are disabled, and some are poor and sick.For these sentient beings, life is indeed really difficult.Other people may have a lot of money, but their minds are filled with afflictions.Those [mental] troubles are worse than financial worries.To deal with this kind of mindset, we need wisdom.
We may exercise compassion and respond to their immediate needs with material goods.Or we may exercise wisdom to find ways to teach according to their capabilities.
In the face of this major disaster, we must tell people about impermanence, about suffering and emptiness, This is the perfect time to quickly recruit Living Bodhisattvas. This is the perfect time to awaken people’s love. Thus compassion and wisdom must be cultivated simultaneously.
From the Buddha’s time over 2000 years ago, up to today, it has been the time of sentient beings collective karma. So, the Buddha loudly called upon people to truly exercise both compassion and wisdom and make the Four Great Vows to transform all sentient beings. All sentient beings have countless afflictions.
How can we eliminate our own afflictions and teach others to eliminate their afflictions? Those who are transformed help those in the process of transforming. Those who have succeeded transform those who are succeeding; those who are succeeding transform those who have yet to succeed. Afflictions are boundless, so we must find a way to eliminate them. We must understand the need to follow rules and precepts. How do we eliminate afflictions, learn the Path, or attain Buddhahood? We must understand the precepts. We must know to “refrain from all evils and do all good deeds”. We have to guard against wrongs and stop evils. If something is wrong, we must not do it; we must “refrain from all evils”. To prevent wrongs, we must follow precepts. So, we must also proactively “do all good deeds” and eliminate all evils completely. This is the only way to save the world; there is no other way. So, we must save our minds.
“The Buddha, for the sake of His one great causes, opened the revealed the Buddha Vehicle. Yet ordinary people are foolish, ignorant and without wisdom. They learn the wrong things and go astray. When they are confused and deluded, they cannot accept instructions and find it hard to eliminate their delusions.”
The Buddha comes to this world for one great cause. He comes to open and reveal the One Buddha Vehicle to sentient beings. He opens and reveals in the hope that we sentient beings can realize and enter the One Buddha Vehicle. Yet, we ordinary people are foolish, ignorant and lack wisdom. We are truly foolish and ignorant. Sometimes, we will listen with wisdom and say “I understand, I understand.” Then our wisdom surfaces. After time passes, our wisdom becomes submerged again. So, we have knowledge in the short term but remain deluded in long term. This is how ordinary people are “foolish and without wisdom”. So, when sentient beings’ wisdom is submerged, they learn the wrong things and go astray.
As I just said, when they have problems at home, they will not deal with them with wisdom. Instead, they consult spirits and ghosts. This is because they are confused. This is because their wisdom remains submerged. Living like this is really a pity. There are those who “are confused and deluded”. Not only are they confused, they are also deluded. Not only do they not understand things, they tend to make things up. They may not understand something, but they use what they have learned to confuse and delude others. This is known as delusion.
How many people are like that in this world? I remember that there was a person in our hospital like this. As the family’s eldest son, he operated a shrine. His younger sister was mentally impaired; not only did she have a low IQ, she also behaved erratically. The effort of taking care of his sister, led to their mother falling ill. This man operated a shrine to help people mitigate their disasters and resolve their misfortunes. Yet, within his own family, he had a sister with an unstable mind. His mother became ill from taking care of her, and eventually had to go to a hospital. For this kind of person, we can tell him, “Do not do this kind of thing. Those superstitions are deluded beliefs. Focus on learning and understand the Buddha-Dharma”. But he would likely say, “I can speak to gods. Why should I learn the Buddha’s Way?” People like this cannot accept teachings upholding precepts would hard for them, too. For this kind of person, they continue, drink and gamble. They are unwilling to control their actions. If they do not uphold precepts, getting them to learn the Buddha’s Way and change their [bad habits] is very difficult. Thus they are deluded and “find it hard to eliminate their delusions”. These deluded beliefs must be eliminated. For them to give up that improper way of living and make a living legitimately is indeed very difficult.
Everyone, in learning the Buddha’s Way, we must learn the Right Path and not be deluded by difficulties. We have been trapped by confusion and delusion, so the Buddha continuously reminds us that we must form aspirations and vows to put them into practice, we must have the Right Dharma in our minds.
So,for Lotus Sutra,Sariputra was the initiator who asked the Buddha on behalf of everyone to teach the most profound, subtle and wondrous One Vehicle principles. The Buddha used various methods to strengthen each person’s spiritual aspirations. He started by saying many things to help people understand that in the past He taught skillful means, and now He was setting these aside to enter the subtle, wondrous and true One Vehicle Dharma.
So, the Buddha called upon Sariputra again. Satirutra was the presentative of the assembly, so he was known as the initiator.
The Buddha called to Sariputra, “Sariputra, you should know that in the past I took a vow, wishing to enable all sentient beings to be no different from us.
He told Sariputra that he must try to thoroughly comprehend the Buddha’s intent, that He only had one vow, to enable all sentient beings to be like Him. However great His own understanding, He hoped all could have the same understanding and also have thorough knowledge of the truths of all things in the universe and the three principles and four states of phenomena. If they can push aside their delusions, “Infinite Dharma-doors will readily appear before them” [and they will] attain great wisdom.” Then they can penetrate the great path. This was the Buddha’s intent.
So, when we learn the Buddha’s Way, we hope to reach this level.
Sariputra, you should know that: At the Lotus Dharma-assembly, Sariputra requested Dharma three times. He was one of the initiators. Because of him, the Buddha gave teachings for the assembly to listen to and contemplate.
At the Lotus Dharma-assembly, Sariputra “requested Dharma three times. He was one of the initiators. When the Buddha wanted to say something important, he made sure to wake everyone up. To wake everyone up, He treated Sariputra as their representative and called his name. This was a way to remind everyone to contemplate the teachings they heard.
“Everyone, pay attention. Sariputra, as I’m saying these words, everyone must pay attention to them. After listening for a while, some get tired and may fall asleep. The Buddha may have seen that some people were falling asleep. Thus He said, “Sariputra, pay attention. Listen to the vows I made. Pay close attention.
Indeed! We must listen mindfully. Though we are listening every day, Buddhist sutras were written over 2000 years ago and their meanings are very deep and profound. When we learn them, do we find them useful or not? I tell you, they are useful. We must use them every day, not just in Taiwan or the places where we are. We want everyone in this world to receive and use this Dharma.
The Buddha made the Four Great Vows. It is not only Sakyamuni Buddha who can do this; we can all make the Four great make the Four Great Vows. The Four Great Vows can be implemented at any time.
Earlier, I mentioned the volunteers in New York. This is the time for every one of them to make use of the Four Great Vows they made.
In summary, learning the Buddha’s Way helps us to thoroughly understand the impermanence of life. We do not know what will happen at any time. If we are living a good life, we cannot disregard everything else and just indulge ourselves. Then we are confused. Then we lack wisdom; then we are foolish. Then, we must constantly heighten our vigilance and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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