20140909《靜思妙蓮華》心淨境莊嚴（第388集）
⊙誠懇供養獻寶飾，表敬虔誠莊嚴相，大圓鏡中風花月，有為法中顯種相。
⊙「諸佛滅度已，供養舍利者，起萬億種塔；金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠。」《法華經 方便品第二》
⊙「清淨廣嚴飾，莊校於諸塔，或有起石廟，栴檀及沈水，木榓並餘材，磚瓦泥土等。」
⊙清淨廣嚴飾：身離惡行之過失，心離煩惱之垢染，是謂身心清淨。又以清淨心意念，於內心外境恭敬廣嚴飾。
【證嚴上人開示】
誠懇供養獻寶飾
表敬虔誠莊嚴相
大圓鏡中風花月
有為法中顯種相
時時都要有虔誠的心，虔誠一念心就遍三千世界。待人接物，一切的表態，雖然內心在想什麼，沒人知道，不過，在這「誠」字，就是人家看得出。
修行，修行要把握時間，用禮敬表態，供養虔誠。修行者，叢林的環境，第一個寶貴的時間就是在晨，清早，還沒有什麼雜務來的時候，讓我們可以很專，來禮拜，表態誠意的供養。
卻是，不知道有多少人，覺得太早了，這麼早要起床很掙扎；尤其是冬天，被窩溫暖，要掀開這件被子，那個時間很難！所以，表達虔誠的心態就是不夠，常常聽到，早晚課姍姍來遲，這就是懈怠，何況說還躲在被窩裡，這叫做墮落！修行者的心缺了「誠」——誠懇供養，缺了這樣，還算什麼修行者呢？
自古以來，能讓人尊重、有成就的修行者，就是從誠懇中來；很殷勤，很誠，用這個誠心來供養。這是我們修行很重要，這就是叫做誠。
若是平時在待人，也是要有虔誠。虔誠，如何待人呢？就是實，無虛，這樣信，信、實、誠、正；這就是我們待人接物的人格，也就是做人的典範。人對人都要有這樣的典範，何況我們人面對佛、菩薩，那分精神理念，哪能沒有這個誠懇的心呢？
所以「誠懇供養獻寶飾」，這就是表示難捨能捨。寶，是世間的珍寶。不久之前，有一位善女人，經濟是不錯，常常聽，聽到說，以世間的珍寶供養有功德，對人的身體很好。她這樣聽到，覺得以這樣來供養，所以，小小的一塊香柴，香，香茶，這樣沒多大塊，五百萬啊！用五百萬買一塊香柴，這樣供養。要表示的是能捨？或者是人家怎麼說，我們就怎麼信、怎麼買？供養也要想，需要之時供應出去，這才是真供養。
也有有一群貴夫人、善女人，最近也一直有在聽，「慈友會」，他們就說：「每年一次為慈濟捨，做義賣。」因為這些貴夫人，人人都是愛好這些珍寶收藏，現在開始就說：「來，來捨，一項、一項來捨，將所收藏的東西義賣出去，能做好事。」對啊！若能這樣，這也就是供養。供養什麼呢？用你的誠意來供養佛、菩薩。
「布施」，理念的教導，我們接受了——天下眾生苦難偏多，將這些東西捨出去，化為了有形的物質，來幫助所需要的人。這也就是對佛表殷勤、尊重。
經文裡面是希望我們要用最虔誠的心，無論是面對佛、菩薩，面對人生典範、有道理的賢人，我們都要尊重、供養。若能夠信教奉行、身體力行，這全都叫做供養。擁有的東西能願意捨，捨出去做更有意義的事情，這都叫做供養。這是表達那分敬、虔誠。
「表敬虔誠莊嚴相」。有的人，古時候佛陀初滅度之後，就如我們昨天說過，佛法有興盛之時，建塔、造廟、同時鑄金身，種種的形態，就是要讓大家知道，這是一個宗教，宗教的教育、精神、理念。
看看大陸敦煌，看看印尼（婆羅浮屠佛塔）、（柬埔寨）吳哥窟，還有斯里蘭卡，還有很多東南亞很多地區，以此表達了佛出現過人間、在人間說法。在敦煌佛窟裡，有很多「經變圖」——用經文的意義，形成一個故事，故事成為圖。雖然這是在佛「像法」的時期很興盛，整座山等等。雖然這樣傳下來，有的已經是千多年了，不過還是會敗壞，有的已經被破壞了。
記得在幾年前（1998年），阿富汗（巴米揚）的大佛，幾百年的大佛。整座山都是佛像，大的，大到五十多米，很大；人站在佛足背上，好像一隻小螞蟻，很小，那尊佛之大。
但是那尊佛，雕得那麼宏偉、那麼大，也是被破壞，無論是頭、臉，或者是身、或者是手等等。都是年久月深，自然會剝落了，或者是天然的災害，或者是人為的破壞，一個炸藥，瞬間整尊的大佛就成為灰，像灰一樣了。
這是在我們現在的歷史，能看得到這千多年來，雖然已經被破壞的了佛像，能知道千多年前像法興盛，能作見證。所以，成、住、壞、空，這個相(是)「有為法」，儘管它是有為法，卻是在佛陀講經，也是讚歎這樣的人——佛若是滅度後，能用虔誠的心，來成就塔、寺、造像等等，這必定要有心表達，那分「表敬虔誠莊嚴相」。
「大圓鏡中風花月」。其實，真理在我們內心，就像一面鏡子，照徹天下萬事物。卻是，再怎麼美的風花雪月，隨著時間的轉變，境界的轉變。外面的境界是這樣不斷在轉變，卻是這面大圓鏡，我們的真理，分分明明、歷歷照見；但是鏡外的境界變動，與這面鏡子一點都沒有去礙到。不是嗎？
各位，大圓鏡中，我們就是要修得內心這面鏡子，能夠很清淨。佛的這面鏡子，就是看你的虔誠，你若要虔誠，你就不要懈怠，這樣佛感受得到；你的懈怠，佛也同樣感受得到。懈怠是自己對自己的傷害；莊嚴、虔誠，這是對自己的成就。所以常常說典範、典範，能夠為人的典範，這就是成就自己；讓人看了會起歡喜心，那就是你的虔誠。
所以，這面鏡子都感受得到，但是無法破壞到它，不增不減，卻是它能夠感受得到，所以我們要虔誠。所以「有為法中顯種相」，在這個「有為法」，中能夠看到種種的形相，所以請大家要用心，現出了這分莊嚴，也是我們自己的典範。
前面（經文），「佛滅度後，供養舍利（者），起萬億種塔；金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠」。
諸佛滅度已
供養舍利者
起萬億種塔
金銀及玻璃
硨磲與瑪瑙
玫瑰琉璃珠
《法華經 方便品第二》
這都是世間的珍寶。世間人若懂得為利益人群，不執著於那些寶物，願意奉獻、利益人群，當然這也是功德。
現在再接下來的（經文）就是「清淨廣嚴飾」。因為已經用這麼多珍貴的東西，已經奉獻出去，這些東些的目的，就是用最清淨的心，要成就了對後世有利益；儘管是「像法」，也是對後世有利益。
雖然不斷被破壞，我們能想像在那個時代，那種開闊的嚴飾、造像等等，莊嚴那種相，有形的東西這樣在莊嚴雕塑，去裝飾它，這實在也是值得我們敬重他。
「清淨廣嚴飾，莊校於諸塔，或有起石廟，栴檀及沈水，木榓並餘材，磚瓦泥土等。」
清淨廣嚴飾
莊校於諸塔
或有起石廟
栴檀及沈水
木榓並餘材
磚瓦泥土等
《法華經 方便品第二》
將要廣嚴飾這些東西，用種種的材料。或者建塔要用木材、或者是用石類等等的建材，都有各種不同，建材、造寺廟也有用石頭等等。要雕塑金身、雕塑佛像，或者是用「栴檀及沈水」，這都是香的柴，上等的木料；還有「磚瓦泥土(等)」，或是用磚，或者是用泥土來堆，或者是在山體，這樣就地雕塑等等，這都是在造像的過程。「清淨廣嚴飾」，那就是，用我們清淨的心來造塑，心要很清淨。
清淨廣嚴飾：
身離惡行之過失
心離煩惱之垢染
是謂身心清淨
又以清淨心意念
於內心外境
恭敬廣嚴飾
所以這個清淨的心，最重要的就是說我們的身、心。身的清淨，就是離惡行的過失。修行者不要有行為的過失，我們若有行為的過失，不算修行者。不只是自己已經受人看不起，甚至是破壞叢林的儀規；不只是破壞一個叢林的儀規，也是破壞佛法，這個業那就很大了。
所以，身要好好雕塑，不是等造一尊金身，用上等的木材來雕，或者是用金來造，這樣才是真正造佛身，我們自己現在這個身的生態，這就是在莊嚴佛法。所以，身是這樣。
心呢？「心離煩惱之垢染」，我們的心，常常都說，煩惱就是我們心污染的源頭；煩惱一生，就是貪、瞋、癡、驕慢、懷疑。這之前一段很長的時間，就是在說心的煩惱、心的垢穢。或者是信心不深等等，或者是貢高驕傲，常常在聽法，聽久了，以為我什麼都知道。
佛陀雖然一直受舍利弗「三請」，終於佛陀開始要說法，(卻有)五千人退席。佛陀於法座上，眼看著開始要講經，這是佛的心懷，四十多年來一直保護在心裡，為了眾生還無法接受這個大法，佛陀還是耿耿於懷，保護在他的內心裡。一旦要開始說了，竟然一些人起身，禮佛而退。情何以堪！這就是心有煩惱，有驕傲、貢高、疑。
那種深信的心沒有，以為過去佛說的，我都瞭解，通通清楚，這叫做驕傲。難道有比這個我已經瞭解的，更好的法，真的有嗎？那就是懷疑。這就是我們眾生的心，煩惱垢穢、染垢，這是心不清淨。我們若能修行，最重要就是，要將這心靈的煩惱去除。
「法譬如水滌心垢」，不就是這樣一直告訴大家，法若有入心，心的垢染就不會在，就無法來染著我們的心。就如那面大圓鏡，無論你鏡中有什麼起起落落，風花雪月，怎麼樣的凋零、輪轉等等，鏡子是全都明明歷歷，但是與這面鏡無關。人在精進、懈怠，這面鏡子很清楚。精進者自己會精進，懈怠者自己會墮落，與這面鏡無關。所以，佛陀希望我們人人能夠清淨，我們要從身與心開始。
修行者，講究的是身心——身的行為、心的起心動念。所以，我們的心，要離煩惱的垢染、垢穢，這樣稱為心的清淨。再以清淨的心意，從內心表達於外境，外境的恭敬廣嚴飾。
我們佛法「為佛教、為眾生」，讓眾生都能來體認佛法，你就要有廣嚴飾，很莊嚴的道場，道場裡面最重要的是，修行者的道氣，這樣就是叫做「清淨廣嚴飾」。否則，讓你寺院蓋很多、很莊嚴、很大、很闊，裡面雕銀鑲金等等，這裡面的修行者，身心不清淨，也不算是「廣嚴飾」。所以請大家要用心，「清淨廣嚴飾，是我們修道者要清淨，這個道場就清淨。
所以我們在道場，就要回歸佛的時代，那種清淨聽聞佛法，要真心修行，有修有得。要「清淨廣嚴飾」，最重要的是在我們的心，所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: A Pure Heart Brings Dignity (心淨境莊嚴)
Date: September. 09. 2014
Sincerely make offerings of treasure and jewels to show respect, reverence and dignity. The changing scenes in the great, perfect mirror are conditioned phenomena that reveal all kinds of appearances.
We must be reverent at all times. With reverence, one thought can pervade the great Trichiliocosm. Based on the way we deal with people and things, though no one really knows what we are thinking, they can see whether or not we are sincere. We must seize every moment to engage in spiritual practice. Through our courteous actions we make offerings of reverence. For spiritual practitioners in a monastery, the most precious time is the early morning. In the early morning, before miscellaneous things come up, we can be focused on [chanting and] prostrating, expressing our reverence. However, so many people feel it is too early. They struggle to get up so early in the morning, especially in winter when it is warm under the covers. Getting out of bed at this time of day is very difficult. This is expressing a lack of reverence. I often hear about people who are late to morning or evening recitation. This is indolence. As for those who are hiding under the covers, they will regress. If spiritual practitioners lack sincerity and do not reverently make offerings, how can they be considered spiritual practitioners? Since ancient times, well-respected and accomplished practitioner have [cultivated themselves] with reverence. They are very earnest and sincere. Making offerings out of sincerity is very important for our spiritual practice. This is [the importance of] reverence.
During our daily interactions with people, we must also feel a sense of reverence. If we are reverent, how do we treat other people? If we are steadfastly and not fake. Thus, [we earn] their faith in us. Faith, steadfastness, sincerity and integrity must be part of our character as we deal with people and things. This is how we can set an example for others. This is an example of the way we should be treating each other, not to mention treating Buddhas or Bodhisattvas. This sense of genuine reverence is the essence of this philosophy.
So, “Sincerely make offerings of treasure and jewels” means we can give up what is hard to give up. Here, “treasure” refers to worldly treasures. Not too long ago, there was a very kind woman who was fairly well-off. She often heard that making offerings of worldly treasures brings merit and could be beneficial to her health. Having heard this, she felt she wanted to make this kind of offerings. So, she spent NT$5 million to buy a tiny piece of incense. It was not a very big piece, yet it cost NT$5 million. With this NT$ 5 million piece of incense, she made an offering. This was to show that she could give. Perhaps this offering was made out of blind belief in what other people said.
As we make offerings, we must consider whether we are meeting a need. Only then is it considered a true offering. There is a group of kind-hearted and wealthy woman who have been discussing this. These members of “Friends of Tzu Chi” said, “Once a year we donate things to Tzu Chi for a fundraiser.” These were affluent women who enjoyed collecting jewelry and other precious objects.
Now they say, “It is time to let go of one of them. By selling off our collections at the fundraiser, we are supporting good deeds.”Indeed, this is also a way of making offerings.What are they making an offering with?They are making an offering of sincerity to Buddhas and Bodhisattvas.After they accept the teachings of “charitable giving,” when they see how much sentient beings suffer, they give away these precious things and turn them into material goods that can help people who are in need.This is the way they show their sincerity and respect to the Buddha.
The sutra text [reminds] us to always have utmost reverence.Whether we see a Buddha, Bodhisattva, or principled sage as our role model, we need to show respect and make offerings.If we can faithfully accept teachings and put them into practice, we are making offerings.If we are willing to give away our possessions in order to do something more meaningful, that is also a way to make offerings.This is the way we express sincerity and reverence.
Thus, we “show respect, reverence and dignity”.As I mentioned yesterday, soon after the Buddha entered Parinirvana, the Buddha-Dharma flourished for a period of time.
People built stupas, temples and golden statues, and all kind of objects to let other people know of this religion, its teachings, essence and ideology.
Look at the Dunhuang Caves in China.Look at Indonesia, [Cambodia’s] Angkor Wat, Sir Lanka and many other countries in Southeast Asia.These [structures] are evidence that the Buddha was in this world and taught the Dharma.In the caves at Dunhuang, there are numerous “sutra paintings”.The meanings of sutra texts are shaped into stories and then drawn as pictures.These were very popular during the era of Dharma-semblance and are found throughout the entire mountain.They have lasted for thousands of years, yet they are decaying and some have already been vandalized.
Remember what happened years ago (in 1998) to the great Buddha statues in Afghanistan.They had existed for hundreds of years; the entire mountain was covered in Buddha statues.The big ones were huge, over 50 meters.When people stood on the top of a foot, they looked as tiny as ants.That shows how big the statue was.Although those Buddha statues were carved magnificently and were so massive, they were still destroyed.Everything from their heads and faces, to their bodies, and even their hands naturally deteriorated with the passing of time.They may have also been damaged by natural disasters or through human actions.Then one explosive turned these giant Buddha statues to dust in the blink of an eye.
This is part of our contemporary history.Though these 1500-year-old.Buddha statues have already been destroyed, they can still bear witness to how the era of Dharma-semblance flourished thousands of years ago.This is formation, existence, decay and disappearance.These appearances are “conditioned phenomena”.Although they are conditioned phenomenon, when the Buddha taught, He still praised the people who create them.
After the Buddha entered Parinirvana, those who built stupas, temples, statues and so on out of utmost reverence must have made a resolve to “show respect, reverence and dignity”.As for “the changing scenes in the great perfect mirror,” in fact, the truth is in our minds.[Our mind is] like a mirror.It can clearly reflect all things in the world.However, even the most beautiful scenery will change as time passes and the conditions change.
Our surroundings are constantly changing, but this great perfect mirror, our ultimate truth, sees everything with absolute clarity.So, as the environment around the mirror changes, the mirror itself remains unmoved.Isn’t this true?
Everyone, this is the great perfect mirror; we must all cultivate this mirror in our minds and make sure it is clean. The mirror of the Buddha can reflect your reverence,if you want to be reverent, then do not be lax. The Buddha can sense that [reverence]. When you are indolent, the Buddha can sense that, too. By being indolent, you cause harm to yourself. By being dignified and reverent, you help perfect your own spiritual practice. We often talk about role models. Being a role model for others is a way of helping yourself succeed. When seeing you brings other people happiness, that is a sign of your reverence.
Therefore, this mirror can sense all these things without [being affected] by them. It will neither grow nor be diminished, but it can sense everything. Therefore, we must be reverent. These are “conditioned phenomena that reveal all kinds of appearances”. From these “conditioned phenomena”, we can see various appearances. So, please be mindful and manifest this sense of dignity as a way to set an example. Yesterday’s passage stated,
“After those Buddhas crossed into extinction, those who made offerings to Their sariras built millions of kinds of stupas made of gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems”.
These are all worldly treasures. If people want to benefit others, they will not be attached to those treasures. If they are willing to offer them up to benefit others, that will also bring them merits. The next sutra passage talks about “pure and glorious adornments”. These people had already offered up all these previous belongings. Their goal was with the purest mindset, to do something that benefits future generations in their spiritual practice. Even if it is Dharma-semblance, it still benefits future generations. Even though they have been constantly damaged, we can imagine how, in that era, those beautiful adornments, statues and so on, [revealed] such dignity. These tangible things were magnificently sculpted and decorated; they are truly worthy of our respect.
“Pure and glorious adornments decorate the stupas. Others have built temples out of stone, sandalwood, aloeswood, hovenia or other timbers, along with bricks, clay and the like”.
Glorious adornments are made from all kind of materials. For instance, wood is needed for stupas. Stones and other building materials may also be used for different purposes. Temples are built with stones and other materials as well. Buddha statues may be sculpted out of gold, or “sandalwood, aloeswood”. These are fragrant types of wood that are of a very high quality. Also used are “bricks, clay and the like”. Perhaps they used bricks. Perhaps they started with a pile of clay. Perhaps they carved it into the mountainside. These are different ways of making statues. “Pure and glorious adornments” [manifest] when we apply a very pure mindset toward building something.
“Pure and glorious adornments: When the body is free of the transgression of evil actions and the mind free of the defilements of afflictions, we will be pure in body and mind. With a pure mind and pure thoughts, we manifest respectful and glorious adornments from our minds for external conditions.”
When we talk about a pure mindset, we are talking about our bodies and minds. The purity of the body comes from being free of transgressions. Spiritual practitioners must not act inappropriately. If we act inappropriately, we cannot be regarded as spiritual practitioners. Not only will we be looked down upon by others, we will even disrupt the [harmony] in the monastery. Not only will we disrupt the [harmony] of the monastery, but we will also cause harm to the Buddha-Dharma. The [bad] karma we create will be very severe.
Therefore, we must work to cultivate our bodies. This is not about building a golden statue. This is not about using high-quality wood or gold to create something. To truly manifest the body of the Buddha, we must do so through the actions of our bodies. This is how we dignify the Buddha-Dharma. This is what our bodies must be like. What about our minds?
“The mind [must be] free of the defilements of afflictions”. As for our minds, I always say that afflictions are the source of our mental defilements. Once they arise, [we are filled with] greed, anger, ignorance, arrogance and doubt. For a very long time prior to this, afflictions and defilements have been in our minds. Perhaps our faith has not been deeply rooted Perhaps we have been proud and arrogant, so after listening to the Dharma for a long time, we think, “I know everything”
Though the Buddha received Sariputra’s three requests for teachings, when He was finally about to teach, 5000 people left the assembly. The Buddha was sitting on the Dharma-throne. He was about to give the teachings that He had safeguarded in His mind for over 40 years. Because sentient beings had been incapable of accepting this Great Dharma, the Buddha held on to it and kept it in His mind. Then as He was about to teach it, some people actually stood up, paid their respects and then left. How could that have happened? Because of their afflictions, pride, arrogance and doubt. Their faith was not deeply rooted
They thought, “I fully understand everything the Buddha has taught”. This is arrogance. “Is there any Dharma better than what I have already learned?” “Is there?” This is doubt .When our mind are [filled with] afflictions and defilements, our minds are impure. When we engage in spiritual practice, the most important thing is to eliminate these mental afflictions. “The Dharma is like water, it washes away the mind’s defilements”.
As I keep telling you, if we take the Dharma to heart, our heart will be free of defilements and cannot be contaminated.Then it will be like a great, perfect mirror. Even as your mirror reflects life’s ups and downs, and the beautifully scenery fading away changing cyclically and so on, even as it reflects everything clearly, your mirror remains unaffected. Our diligence and indolence are both vividly reflected in this mirror. Diligent people will advance themselves. Indolent people will regress themselves. However, they will not affect the mirror
So, the Buddha hopes we can be pure, starting with our bodies and minds. Spiritual practitioners pay particular attention to the mind and body, to the actions of their bodies and the thoughts that arise in their minds. So, our minds must transcend the defilement of afflictions. This brings purity to our minds. We can, “with pure minds and pure thoughts” “manifest respectful and glorious adornments from our minds for external conditions”.
In our practice of the Dharma, we work for Buddha’s teachings, for sentient beings. To help sentient beings realize the Dharma, we must give it respectful and glorious adornments.We need a dignified spiritual practice center. The most important thing at this center is the practitioners’ air of spiritual refinement. This is a “respectful and glorious adornment”. Otherwise even if we build man temples, even if they are very dignified, big and expansive, decorated with silver, gold and so on, if the spiritual practitioners inside have impure bodies and minds, there are no “respectful and glorious adornments”. We must be mindful [to create] pure and glorious adornments. When we spiritual practitioners are pure, then our practice center will be pure.
Living in this spiritual practice center, we need to return to the era of the Buddha when people learned the Dharma with a pure mind. When we sincerely engage in spiritual practice, we will attain [realizations]. To have “pure and glorious adornments, the most important thing to cultivate is our minds”. This is why we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙誠懇供養獻寶飾，表敬虔誠莊嚴相，大圓鏡中風花月，有為法中顯種相。
⊙「諸佛滅度已，供養舍利者，起萬億種塔；金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠。」《法華經 方便品第二》
⊙「清淨廣嚴飾，莊校於諸塔，或有起石廟，栴檀及沈水，木榓並餘材，磚瓦泥土等。」
⊙清淨廣嚴飾：身離惡行之過失，心離煩惱之垢染，是謂身心清淨。又以清淨心意念，於內心外境恭敬廣嚴飾。
【證嚴上人開示】
誠懇供養獻寶飾
表敬虔誠莊嚴相
大圓鏡中風花月
有為法中顯種相
時時都要有虔誠的心，虔誠一念心就遍三千世界。待人接物，一切的表態，雖然內心在想什麼，沒人知道，不過，在這「誠」字，就是人家看得出。
修行，修行要把握時間，用禮敬表態，供養虔誠。修行者，叢林的環境，第一個寶貴的時間就是在晨，清早，還沒有什麼雜務來的時候，讓我們可以很專，來禮拜，表態誠意的供養。
卻是，不知道有多少人，覺得太早了，這麼早要起床很掙扎；尤其是冬天，被窩溫暖，要掀開這件被子，那個時間很難！所以，表達虔誠的心態就是不夠，常常聽到，早晚課姍姍來遲，這就是懈怠，何況說還躲在被窩裡，這叫做墮落！修行者的心缺了「誠」——誠懇供養，缺了這樣，還算什麼修行者呢？
自古以來，能讓人尊重、有成就的修行者，就是從誠懇中來；很殷勤，很誠，用這個誠心來供養。這是我們修行很重要，這就是叫做誠。
若是平時在待人，也是要有虔誠。虔誠，如何待人呢？就是實，無虛，這樣信，信、實、誠、正；這就是我們待人接物的人格，也就是做人的典範。人對人都要有這樣的典範，何況我們人面對佛、菩薩，那分精神理念，哪能沒有這個誠懇的心呢？
所以「誠懇供養獻寶飾」，這就是表示難捨能捨。寶，是世間的珍寶。不久之前，有一位善女人，經濟是不錯，常常聽，聽到說，以世間的珍寶供養有功德，對人的身體很好。她這樣聽到，覺得以這樣來供養，所以，小小的一塊香柴，香，香茶，這樣沒多大塊，五百萬啊！用五百萬買一塊香柴，這樣供養。要表示的是能捨？或者是人家怎麼說，我們就怎麼信、怎麼買？供養也要想，需要之時供應出去，這才是真供養。
也有有一群貴夫人、善女人，最近也一直有在聽，「慈友會」，他們就說：「每年一次為慈濟捨，做義賣。」因為這些貴夫人，人人都是愛好這些珍寶收藏，現在開始就說：「來，來捨，一項、一項來捨，將所收藏的東西義賣出去，能做好事。」對啊！若能這樣，這也就是供養。供養什麼呢？用你的誠意來供養佛、菩薩。
「布施」，理念的教導，我們接受了——天下眾生苦難偏多，將這些東西捨出去，化為了有形的物質，來幫助所需要的人。這也就是對佛表殷勤、尊重。
經文裡面是希望我們要用最虔誠的心，無論是面對佛、菩薩，面對人生典範、有道理的賢人，我們都要尊重、供養。若能夠信教奉行、身體力行，這全都叫做供養。擁有的東西能願意捨，捨出去做更有意義的事情，這都叫做供養。這是表達那分敬、虔誠。
「表敬虔誠莊嚴相」。有的人，古時候佛陀初滅度之後，就如我們昨天說過，佛法有興盛之時，建塔、造廟、同時鑄金身，種種的形態，就是要讓大家知道，這是一個宗教，宗教的教育、精神、理念。
看看大陸敦煌，看看印尼（婆羅浮屠佛塔）、（柬埔寨）吳哥窟，還有斯里蘭卡，還有很多東南亞很多地區，以此表達了佛出現過人間、在人間說法。在敦煌佛窟裡，有很多「經變圖」——用經文的意義，形成一個故事，故事成為圖。雖然這是在佛「像法」的時期很興盛，整座山等等。雖然這樣傳下來，有的已經是千多年了，不過還是會敗壞，有的已經被破壞了。
記得在幾年前（1998年），阿富汗（巴米揚）的大佛，幾百年的大佛。整座山都是佛像，大的，大到五十多米，很大；人站在佛足背上，好像一隻小螞蟻，很小，那尊佛之大。
但是那尊佛，雕得那麼宏偉、那麼大，也是被破壞，無論是頭、臉，或者是身、或者是手等等。都是年久月深，自然會剝落了，或者是天然的災害，或者是人為的破壞，一個炸藥，瞬間整尊的大佛就成為灰，像灰一樣了。
這是在我們現在的歷史，能看得到這千多年來，雖然已經被破壞的了佛像，能知道千多年前像法興盛，能作見證。所以，成、住、壞、空，這個相(是)「有為法」，儘管它是有為法，卻是在佛陀講經，也是讚歎這樣的人——佛若是滅度後，能用虔誠的心，來成就塔、寺、造像等等，這必定要有心表達，那分「表敬虔誠莊嚴相」。
「大圓鏡中風花月」。其實，真理在我們內心，就像一面鏡子，照徹天下萬事物。卻是，再怎麼美的風花雪月，隨著時間的轉變，境界的轉變。外面的境界是這樣不斷在轉變，卻是這面大圓鏡，我們的真理，分分明明、歷歷照見；但是鏡外的境界變動，與這面鏡子一點都沒有去礙到。不是嗎？
各位，大圓鏡中，我們就是要修得內心這面鏡子，能夠很清淨。佛的這面鏡子，就是看你的虔誠，你若要虔誠，你就不要懈怠，這樣佛感受得到；你的懈怠，佛也同樣感受得到。懈怠是自己對自己的傷害；莊嚴、虔誠，這是對自己的成就。所以常常說典範、典範，能夠為人的典範，這就是成就自己；讓人看了會起歡喜心，那就是你的虔誠。
所以，這面鏡子都感受得到，但是無法破壞到它，不增不減，卻是它能夠感受得到，所以我們要虔誠。所以「有為法中顯種相」，在這個「有為法」，中能夠看到種種的形相，所以請大家要用心，現出了這分莊嚴，也是我們自己的典範。
前面（經文），「佛滅度後，供養舍利（者），起萬億種塔；金銀及玻璃，硨磲與瑪瑙，玫瑰琉璃珠」。
諸佛滅度已
供養舍利者
起萬億種塔
金銀及玻璃
硨磲與瑪瑙
玫瑰琉璃珠
《法華經 方便品第二》
這都是世間的珍寶。世間人若懂得為利益人群，不執著於那些寶物，願意奉獻、利益人群，當然這也是功德。
現在再接下來的（經文）就是「清淨廣嚴飾」。因為已經用這麼多珍貴的東西，已經奉獻出去，這些東些的目的，就是用最清淨的心，要成就了對後世有利益；儘管是「像法」，也是對後世有利益。
雖然不斷被破壞，我們能想像在那個時代，那種開闊的嚴飾、造像等等，莊嚴那種相，有形的東西這樣在莊嚴雕塑，去裝飾它，這實在也是值得我們敬重他。
「清淨廣嚴飾，莊校於諸塔，或有起石廟，栴檀及沈水，木榓並餘材，磚瓦泥土等。」
清淨廣嚴飾
莊校於諸塔
或有起石廟
栴檀及沈水
木榓並餘材
磚瓦泥土等
《法華經 方便品第二》
將要廣嚴飾這些東西，用種種的材料。或者建塔要用木材、或者是用石類等等的建材，都有各種不同，建材、造寺廟也有用石頭等等。要雕塑金身、雕塑佛像，或者是用「栴檀及沈水」，這都是香的柴，上等的木料；還有「磚瓦泥土(等)」，或是用磚，或者是用泥土來堆，或者是在山體，這樣就地雕塑等等，這都是在造像的過程。「清淨廣嚴飾」，那就是，用我們清淨的心來造塑，心要很清淨。
清淨廣嚴飾：
身離惡行之過失
心離煩惱之垢染
是謂身心清淨
又以清淨心意念
於內心外境
恭敬廣嚴飾
所以這個清淨的心，最重要的就是說我們的身、心。身的清淨，就是離惡行的過失。修行者不要有行為的過失，我們若有行為的過失，不算修行者。不只是自己已經受人看不起，甚至是破壞叢林的儀規；不只是破壞一個叢林的儀規，也是破壞佛法，這個業那就很大了。
所以，身要好好雕塑，不是等造一尊金身，用上等的木材來雕，或者是用金來造，這樣才是真正造佛身，我們自己現在這個身的生態，這就是在莊嚴佛法。所以，身是這樣。
心呢？「心離煩惱之垢染」，我們的心，常常都說，煩惱就是我們心污染的源頭；煩惱一生，就是貪、瞋、癡、驕慢、懷疑。這之前一段很長的時間，就是在說心的煩惱、心的垢穢。或者是信心不深等等，或者是貢高驕傲，常常在聽法，聽久了，以為我什麼都知道。
佛陀雖然一直受舍利弗「三請」，終於佛陀開始要說法，(卻有)五千人退席。佛陀於法座上，眼看著開始要講經，這是佛的心懷，四十多年來一直保護在心裡，為了眾生還無法接受這個大法，佛陀還是耿耿於懷，保護在他的內心裡。一旦要開始說了，竟然一些人起身，禮佛而退。情何以堪！這就是心有煩惱，有驕傲、貢高、疑。
那種深信的心沒有，以為過去佛說的，我都瞭解，通通清楚，這叫做驕傲。難道有比這個我已經瞭解的，更好的法，真的有嗎？那就是懷疑。這就是我們眾生的心，煩惱垢穢、染垢，這是心不清淨。我們若能修行，最重要就是，要將這心靈的煩惱去除。
「法譬如水滌心垢」，不就是這樣一直告訴大家，法若有入心，心的垢染就不會在，就無法來染著我們的心。就如那面大圓鏡，無論你鏡中有什麼起起落落，風花雪月，怎麼樣的凋零、輪轉等等，鏡子是全都明明歷歷，但是與這面鏡無關。人在精進、懈怠，這面鏡子很清楚。精進者自己會精進，懈怠者自己會墮落，與這面鏡無關。所以，佛陀希望我們人人能夠清淨，我們要從身與心開始。
修行者，講究的是身心——身的行為、心的起心動念。所以，我們的心，要離煩惱的垢染、垢穢，這樣稱為心的清淨。再以清淨的心意，從內心表達於外境，外境的恭敬廣嚴飾。
我們佛法「為佛教、為眾生」，讓眾生都能來體認佛法，你就要有廣嚴飾，很莊嚴的道場，道場裡面最重要的是，修行者的道氣，這樣就是叫做「清淨廣嚴飾」。否則，讓你寺院蓋很多、很莊嚴、很大、很闊，裡面雕銀鑲金等等，這裡面的修行者，身心不清淨，也不算是「廣嚴飾」。所以請大家要用心，「清淨廣嚴飾，是我們修道者要清淨，這個道場就清淨。
所以我們在道場，就要回歸佛的時代，那種清淨聽聞佛法，要真心修行，有修有得。要「清淨廣嚴飾」，最重要的是在我們的心，所以我們人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: A Pure Heart Brings Dignity (心淨境莊嚴)
Date: September. 09. 2014
Sincerely make offerings of treasure and jewels to show respect, reverence and dignity. The changing scenes in the great, perfect mirror are conditioned phenomena that reveal all kinds of appearances.
We must be reverent at all times. With reverence, one thought can pervade the great Trichiliocosm. Based on the way we deal with people and things, though no one really knows what we are thinking, they can see whether or not we are sincere. We must seize every moment to engage in spiritual practice. Through our courteous actions we make offerings of reverence. For spiritual practitioners in a monastery, the most precious time is the early morning. In the early morning, before miscellaneous things come up, we can be focused on [chanting and] prostrating, expressing our reverence. However, so many people feel it is too early. They struggle to get up so early in the morning, especially in winter when it is warm under the covers. Getting out of bed at this time of day is very difficult. This is expressing a lack of reverence. I often hear about people who are late to morning or evening recitation. This is indolence. As for those who are hiding under the covers, they will regress. If spiritual practitioners lack sincerity and do not reverently make offerings, how can they be considered spiritual practitioners? Since ancient times, well-respected and accomplished practitioner have [cultivated themselves] with reverence. They are very earnest and sincere. Making offerings out of sincerity is very important for our spiritual practice. This is [the importance of] reverence.
During our daily interactions with people, we must also feel a sense of reverence. If we are reverent, how do we treat other people? If we are steadfastly and not fake. Thus, [we earn] their faith in us. Faith, steadfastness, sincerity and integrity must be part of our character as we deal with people and things. This is how we can set an example for others. This is an example of the way we should be treating each other, not to mention treating Buddhas or Bodhisattvas. This sense of genuine reverence is the essence of this philosophy.
So, “Sincerely make offerings of treasure and jewels” means we can give up what is hard to give up. Here, “treasure” refers to worldly treasures. Not too long ago, there was a very kind woman who was fairly well-off. She often heard that making offerings of worldly treasures brings merit and could be beneficial to her health. Having heard this, she felt she wanted to make this kind of offerings. So, she spent NT$5 million to buy a tiny piece of incense. It was not a very big piece, yet it cost NT$5 million. With this NT$ 5 million piece of incense, she made an offering. This was to show that she could give. Perhaps this offering was made out of blind belief in what other people said.
As we make offerings, we must consider whether we are meeting a need. Only then is it considered a true offering. There is a group of kind-hearted and wealthy woman who have been discussing this. These members of “Friends of Tzu Chi” said, “Once a year we donate things to Tzu Chi for a fundraiser.” These were affluent women who enjoyed collecting jewelry and other precious objects.
Now they say, “It is time to let go of one of them. By selling off our collections at the fundraiser, we are supporting good deeds.”Indeed, this is also a way of making offerings.What are they making an offering with?They are making an offering of sincerity to Buddhas and Bodhisattvas.After they accept the teachings of “charitable giving,” when they see how much sentient beings suffer, they give away these precious things and turn them into material goods that can help people who are in need.This is the way they show their sincerity and respect to the Buddha.
The sutra text [reminds] us to always have utmost reverence.Whether we see a Buddha, Bodhisattva, or principled sage as our role model, we need to show respect and make offerings.If we can faithfully accept teachings and put them into practice, we are making offerings.If we are willing to give away our possessions in order to do something more meaningful, that is also a way to make offerings.This is the way we express sincerity and reverence.
Thus, we “show respect, reverence and dignity”.As I mentioned yesterday, soon after the Buddha entered Parinirvana, the Buddha-Dharma flourished for a period of time.
People built stupas, temples and golden statues, and all kind of objects to let other people know of this religion, its teachings, essence and ideology.
Look at the Dunhuang Caves in China.Look at Indonesia, [Cambodia’s] Angkor Wat, Sir Lanka and many other countries in Southeast Asia.These [structures] are evidence that the Buddha was in this world and taught the Dharma.In the caves at Dunhuang, there are numerous “sutra paintings”.The meanings of sutra texts are shaped into stories and then drawn as pictures.These were very popular during the era of Dharma-semblance and are found throughout the entire mountain.They have lasted for thousands of years, yet they are decaying and some have already been vandalized.
Remember what happened years ago (in 1998) to the great Buddha statues in Afghanistan.They had existed for hundreds of years; the entire mountain was covered in Buddha statues.The big ones were huge, over 50 meters.When people stood on the top of a foot, they looked as tiny as ants.That shows how big the statue was.Although those Buddha statues were carved magnificently and were so massive, they were still destroyed.Everything from their heads and faces, to their bodies, and even their hands naturally deteriorated with the passing of time.They may have also been damaged by natural disasters or through human actions.Then one explosive turned these giant Buddha statues to dust in the blink of an eye.
This is part of our contemporary history.Though these 1500-year-old.Buddha statues have already been destroyed, they can still bear witness to how the era of Dharma-semblance flourished thousands of years ago.This is formation, existence, decay and disappearance.These appearances are “conditioned phenomena”.Although they are conditioned phenomenon, when the Buddha taught, He still praised the people who create them.
After the Buddha entered Parinirvana, those who built stupas, temples, statues and so on out of utmost reverence must have made a resolve to “show respect, reverence and dignity”.As for “the changing scenes in the great perfect mirror,” in fact, the truth is in our minds.[Our mind is] like a mirror.It can clearly reflect all things in the world.However, even the most beautiful scenery will change as time passes and the conditions change.
Our surroundings are constantly changing, but this great perfect mirror, our ultimate truth, sees everything with absolute clarity.So, as the environment around the mirror changes, the mirror itself remains unmoved.Isn’t this true?
Everyone, this is the great perfect mirror; we must all cultivate this mirror in our minds and make sure it is clean. The mirror of the Buddha can reflect your reverence,if you want to be reverent, then do not be lax. The Buddha can sense that [reverence]. When you are indolent, the Buddha can sense that, too. By being indolent, you cause harm to yourself. By being dignified and reverent, you help perfect your own spiritual practice. We often talk about role models. Being a role model for others is a way of helping yourself succeed. When seeing you brings other people happiness, that is a sign of your reverence.
Therefore, this mirror can sense all these things without [being affected] by them. It will neither grow nor be diminished, but it can sense everything. Therefore, we must be reverent. These are “conditioned phenomena that reveal all kinds of appearances”. From these “conditioned phenomena”, we can see various appearances. So, please be mindful and manifest this sense of dignity as a way to set an example. Yesterday’s passage stated,
“After those Buddhas crossed into extinction, those who made offerings to Their sariras built millions of kinds of stupas made of gold, silver, crystal, mother-of-pearl, carnelian, rose quartz, beryl and other gems”.
These are all worldly treasures. If people want to benefit others, they will not be attached to those treasures. If they are willing to offer them up to benefit others, that will also bring them merits. The next sutra passage talks about “pure and glorious adornments”. These people had already offered up all these previous belongings. Their goal was with the purest mindset, to do something that benefits future generations in their spiritual practice. Even if it is Dharma-semblance, it still benefits future generations. Even though they have been constantly damaged, we can imagine how, in that era, those beautiful adornments, statues and so on, [revealed] such dignity. These tangible things were magnificently sculpted and decorated; they are truly worthy of our respect.
“Pure and glorious adornments decorate the stupas. Others have built temples out of stone, sandalwood, aloeswood, hovenia or other timbers, along with bricks, clay and the like”.
Glorious adornments are made from all kind of materials. For instance, wood is needed for stupas. Stones and other building materials may also be used for different purposes. Temples are built with stones and other materials as well. Buddha statues may be sculpted out of gold, or “sandalwood, aloeswood”. These are fragrant types of wood that are of a very high quality. Also used are “bricks, clay and the like”. Perhaps they used bricks. Perhaps they started with a pile of clay. Perhaps they carved it into the mountainside. These are different ways of making statues. “Pure and glorious adornments” [manifest] when we apply a very pure mindset toward building something.
“Pure and glorious adornments: When the body is free of the transgression of evil actions and the mind free of the defilements of afflictions, we will be pure in body and mind. With a pure mind and pure thoughts, we manifest respectful and glorious adornments from our minds for external conditions.”
When we talk about a pure mindset, we are talking about our bodies and minds. The purity of the body comes from being free of transgressions. Spiritual practitioners must not act inappropriately. If we act inappropriately, we cannot be regarded as spiritual practitioners. Not only will we be looked down upon by others, we will even disrupt the [harmony] in the monastery. Not only will we disrupt the [harmony] of the monastery, but we will also cause harm to the Buddha-Dharma. The [bad] karma we create will be very severe.
Therefore, we must work to cultivate our bodies. This is not about building a golden statue. This is not about using high-quality wood or gold to create something. To truly manifest the body of the Buddha, we must do so through the actions of our bodies. This is how we dignify the Buddha-Dharma. This is what our bodies must be like. What about our minds?
“The mind [must be] free of the defilements of afflictions”. As for our minds, I always say that afflictions are the source of our mental defilements. Once they arise, [we are filled with] greed, anger, ignorance, arrogance and doubt. For a very long time prior to this, afflictions and defilements have been in our minds. Perhaps our faith has not been deeply rooted Perhaps we have been proud and arrogant, so after listening to the Dharma for a long time, we think, “I know everything”
Though the Buddha received Sariputra’s three requests for teachings, when He was finally about to teach, 5000 people left the assembly. The Buddha was sitting on the Dharma-throne. He was about to give the teachings that He had safeguarded in His mind for over 40 years. Because sentient beings had been incapable of accepting this Great Dharma, the Buddha held on to it and kept it in His mind. Then as He was about to teach it, some people actually stood up, paid their respects and then left. How could that have happened? Because of their afflictions, pride, arrogance and doubt. Their faith was not deeply rooted
They thought, “I fully understand everything the Buddha has taught”. This is arrogance. “Is there any Dharma better than what I have already learned?” “Is there?” This is doubt .When our mind are [filled with] afflictions and defilements, our minds are impure. When we engage in spiritual practice, the most important thing is to eliminate these mental afflictions. “The Dharma is like water, it washes away the mind’s defilements”.
As I keep telling you, if we take the Dharma to heart, our heart will be free of defilements and cannot be contaminated.Then it will be like a great, perfect mirror. Even as your mirror reflects life’s ups and downs, and the beautifully scenery fading away changing cyclically and so on, even as it reflects everything clearly, your mirror remains unaffected. Our diligence and indolence are both vividly reflected in this mirror. Diligent people will advance themselves. Indolent people will regress themselves. However, they will not affect the mirror
So, the Buddha hopes we can be pure, starting with our bodies and minds. Spiritual practitioners pay particular attention to the mind and body, to the actions of their bodies and the thoughts that arise in their minds. So, our minds must transcend the defilement of afflictions. This brings purity to our minds. We can, “with pure minds and pure thoughts” “manifest respectful and glorious adornments from our minds for external conditions”.
In our practice of the Dharma, we work for Buddha’s teachings, for sentient beings. To help sentient beings realize the Dharma, we must give it respectful and glorious adornments.We need a dignified spiritual practice center. The most important thing at this center is the practitioners’ air of spiritual refinement. This is a “respectful and glorious adornment”. Otherwise even if we build man temples, even if they are very dignified, big and expansive, decorated with silver, gold and so on, if the spiritual practitioners inside have impure bodies and minds, there are no “respectful and glorious adornments”. We must be mindful [to create] pure and glorious adornments. When we spiritual practitioners are pure, then our practice center will be pure.
Living in this spiritual practice center, we need to return to the era of the Buddha when people learned the Dharma with a pure mind. When we sincerely engage in spiritual practice, we will attain [realizations]. To have “pure and glorious adornments, the most important thing to cultivate is our minds”. This is why we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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