20140910《靜思妙蓮華》願誠意施供養（第389集）
⊙「承受佛法恩澤深，滋潤心地長慧命，佛滅度後願誠意，諸珍寶物施供養。」
⊙「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》
⊙「莊校於諸塔，或有起石廟，栴壇及沈水，木榓並餘材，磚瓦泥土等。」《法華經 方便品第二》
⊙莊校於諸塔，或有起石廟：諦理無形相，稱無為法。諦理智用，顯示人間事物形相，稱有為法。建廟起塔廣嚴飾。
⊙廟：古代用來祭祀祖宗之堂舍，如太廟、袓廟、家廟等；又供奉神、佛的堂，民間俗稱神廟、寺廟。
⊙寺：原為國家招待外來賓館之名。漢設鴻臚寺，待四方賓客。
【證嚴上人開示】
我們人人時時都要用感恩心。難得人身聞佛法，又是時時沐浴在法流中，我們要時時有感恩。我們能夠「承受佛法恩澤深，滋潤心地長慧命」；我們要「佛滅度後願誠意，諸珍寶物施供養」。
承受佛法恩澤深
滋潤心地長慧命
佛滅度後願誠意
諸珍寶物施供養
這是我們能做得到的，因為我們必定要用感恩心，受佛的恩惠，佛法如水，洗滌我們心的污染。所以我們好像，一直都在法海中沐浴，洗滌在佛法中，所以叫做(佛)法恩澤深。
又再時時滋潤，佛法在我們的身邊，我們要像大地，得雨露的滋潤一樣。內心我們清淨本性，我們必定受法水雨露，不時來洗滌、來滋潤我們，讓我們內心發的種子，粒粒能夠滋長，要得到滋養，能成長，這就是滋潤我們的心地，讓我們長慧命，那就是佛法如雨露。
佛已經成佛以來，無央數劫。所說的成佛，真如現前，哪有說到今生此世，才看到生、老、病、死，現出厭惡無常的心態呢？這只不過是來人間現這個相，和我們人一樣。和我們人一樣的生活，同樣這樣在長大，同樣那個時代，有人生各種的苦難，在苦難中又有這種人生的無常。那個時代的形態，他現出了「應該要去追求解脫的道理」，這是在教育我們。
覺悟之後，就趕緊向眾生表達：苦啊！從「苦諦」開始，所有的法，就是以「苦諦」來教育，然後讓大家瞭解，就是平常的行為中所聚「集」而來。既然讓大家知道了，平常所造作來聚集了苦，「集」就是苦的源頭；開始進一步告訴大家要修——修行於法，所以說很多很多的法。
眾生的根機，法隨眾生的知識、智慧，這樣來接受。就是首先設這樣的方便。不過，時間不留給人，哪怕是佛陀，他也有現「老」相之時。將要結束時，不得不說，這些方便法的盡頭，回歸來，就是一乘清淨的實相妙法，那就是回歸我們人人，本具心地真如。這是佛陀用這麼多十年的時間，來人間化種種的方法，來教育眾生，和我們人生的生活全都是一樣。所以，這是我們要時時感恩。
所以佛陀滅度後，眾生應該要發心立願；發心立願要從誠意開始；誠意要從立願開始——信、願、行。這個信、願、行，是我們修行者不可缺少。當然要有誠意，信要有誠意，要來立願。
佛陀滅度後到現在，已經過了二千五百多年了。還記得嗎？「五個五百年」，前後我們若用心想，佛世時大家認真修行，正法住世。經過五百年後，人的心雖然相信，卻是那分殷勤的心慢慢就退了，所以有修(有)得的人，就很少了。
第三個五百年，想想看，聽，認真聽，「聽法增長知識」，只是到這個地方(層次)，將佛法當做知識來論，這樣的流行。有身體力行嗎？好像少了。
第四個五百年就是形像，無論是建塔、造廟，或者是作雕塑形像，都是為一個有功德，所以我要做。這是第四個五百年。
到了第五個五百年，我們現在已經是在第五個五百年的末尾了。知道嗎？那就是鬥諍，心不調和。這種不合、不和，沒有互相那分的尊重、讚歎，反而是彼此毀謗，這就是現時代的佛法。這個時代，我們才更要發願，我們要回歸於，第一個五百年那時候，我們的心還是一樣，一樣與佛出世時一樣，不增不減。
當佛陀開始顯示人間那個時候，佛陀的說法，對人間很有信心，人人本具佛性。我們信佛，雖然經過了時間，不過我們信的是，當初佛陀所說法，所以我們應該我們的心，是在那個佛陀說法的時代，我們這個時候就是這樣接受，所以我們要有這分「佛滅度後願誠意」，這很重要。
法是永生不滅，所以，佛，他現相滅度，我們所接受的法是永恆的。我們要發願，發願要誠意。我們若很誠意的心接受佛法，我們與佛在世無異樣，我們的心還是與佛同等。
但是，(讓)世間人難捨而能捨。有的人在人間紛紛擾擾，糊里糊塗過日子，怎麼樣的享受，很多。但是，你要他用享受的時間，來為人群付出，這也很難啊，這也就是身心難捨。還有一種，人生所執著的財物珍寶，你要他把他所愛的捨了，這也難。所以，佛陀還是要教導人人說法能捨，捨出了你所有的愛欲，成就了有意義之事。
最有意義的事，就是將佛法永存人間，如此，對人間，要時時有覺悟的教育，所以用種種方法。經文裡面才會開始說，要有捨諸珍寶，來建塔、造廟等等，所以我們要諸珍寶物供養。但是，是要告訴大家，要付出無所求，這就是我們所要學的法。
再來，供養，要很虔誠的供養。我們若沒有虔誠的供養，無法真正得到佛的法。我們要用感恩心，要發願。感恩、虔誠、發願這必定要。
來，再接下來，經典就是這樣說，「清淨廣嚴飾」。
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》
「清淨廣嚴飾」，清淨，就是在說我們的心清淨、身清淨，表達我們的身心清淨。這個清淨，就是用最虔誠的心念，內外的境界都是要用很虔誠來付出、供養。這是昨天說過「清淨廣嚴飾」。
再接下來「莊校於諸塔」。塔，我們之前也說過了，那就是舍利歸納於塔中，讓人長久能瞻仰著、思慕著佛，顯佛德於塔。其實，塔的另外一個名稱，也是叫做顯德，真正是供奉佛、諸菩薩、羅漢、有修行的人，才能稱為「塔」。
其實塔，以更世俗的來說，就是葬人往生後的骨，這是世俗。其實，真正有德行叫做「顯德」，所以「莊校」就是莊嚴，建顯德的高塔。
「莊校於諸塔，或有起石廟，栴壇及沈水，木榓並餘材，磚瓦泥土等。」
莊校於諸塔
或有起石廟
栴壇及沈水
木榓並餘材
磚瓦泥土等
《法華經 方便品第二》
就是說除了建塔，還有廟。廟，這是在古時候都稱做廟。用種種材料的建材，無論是木料，或是石材，或是土等等來建設。
其實，「莊校(於)諸塔，或有起石廟」，我們要再回歸於法。
莊校於諸塔
或有起石廟：
諦理無形相
稱無為法
諦理智用
顯示人間事物形相
稱有為法
建廟起塔廣嚴飾
法，就是「諦」，真諦妙理是無形象，我一直要讓大家常常認清道理，是無處不在。但是，但是看不到、摸不到，不過就是要由人來表現出來，所以「諦理無形象，稱無為法」。「諦理智用」，將真理用我們的知識，用我們智慧彰顯出來。
所以「顯示人間事物形相，稱有為法」。本來都沒有的一個空間，用我們的知識，要怎樣將它建設起來。就像我們(主堂)這個空間，從地下室開始，這樣這樣一直建起來。
要創造這個空間，要經過多少人的專業呢？不同的專業，水泥的專業、鋼構的專業、裝修的專業，多少不同的常識、智慧、專業合成起來，所以這稱為「有為法」。建廟、寺、造塔，要莊嚴飾，將它非常莊嚴完成起來，讓大家知道這就是佛教的道場。
我們更要瞭解，「廟」，怎麼佛陀那個時代不是說「寺」，怎麼會稱為「廟』呢？其實，「廟」就是最古時的時代，那是很古很古以前，(中國)古時代用來祭祀，紀念祖先的宗堂，也是堂舍。古時候有家廟，同樣的意思，叫做宗廟、家廟；若是於國家，叫做太廟。這都是在紀代祖先，飲水思源，這種敬重、慎終追遠，紀念祖先的地方。
廟：
古代用來祭祀祖宗
之堂舍
如太廟、袓廟、
家廟等
又供奉神、佛的堂
民間俗稱神廟、寺廟
在裡面所供養，所供奉的是神，漸漸地一直，世俗一直傳下來，變成很多的神，很雜，都放在那個空間裡，叫不出來的很多的神都有。甚至到後來，奉供佛的地方，也稱為「廟」。其實，佛經中所說的廟，是一個非常莊嚴、很有禮節，這種慎終追遠，追遠著佛德、古賢大德，這種追遠的德，所以稱為「廟」，那個時候的意思是這樣。
奉神與佛的殿堂，他們就稱之為「廟」，民間俗稱是叫做神廟，或者是寺廟。現在大家都說「寺廟」，叫做寺與廟合在一起，寺廟。「寺」，原本是國家，在招待外來貴賓。
寺：
原為國家招待
外來賓館之名
漢設鴻臚寺
待四方賓客
這個「寺」字，「赤」字是「士」字下面，再一個「寸」，這就是一種禮節、法度。有「士」就是說有智識的人，在那裡要怎樣去制訂法度。這是國家、官庭、士大夫，在，那裡修法的地方，若有外來的貴賓，那就是像現在叫做招待所、貴賓館，同樣的道裡。
一直到(東漢)永平(十年)時，中天竺有摩騰與竺法蘭二位，從中天竺傳法來中國。用白馬載者很多經(典)，「白馬駝經」這樣來到中國，那個時候的漢明帝，開始要追求佛法，將外來的出家人、修行者，他就是以外賓來了，表示很尊重，讓他住在鴻臚寺。但是，這是在招待外來的，不能久住，所以才又開始建一間白馬寺。從此開始，寺院變成了，就是我們修行者的修行地方，也就是佛法所住，全部的名詞。所以現在中國有僧寺的開始，是從白馬寺開始。
西土，就是外來的人，稱為「(僧)伽藍」。伽藍，我們也常常說伽藍，伽藍，譯為「眾園」，很多人共住的地方，稱為「伽藍」，共住，也就是佛弟子修行，在那裡植，種植道苗；人在那裡，心如一粒一粒的種子，在這個眾園中修行，就像將我們內心的種子，不斷地發，所以種植，植就是種，眾生種道的地方，種下去的種，種道，能夠發芽，聖道芽，成為果，這樣稱為眾園。
我們共住於此眾園之中，我們粒粒的道種，要讓它萌芽，種要能夠發出來，成為聖果，這就是寺院。我們應該要為這個寺院道場，表示很神聖。古時候，過去的國家將「寺」，是為有識之「士」，寸度的「寸」——制訂法度，所以說起來，這就是一個很神聖的地方。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Make Offerings with Reverence(願誠意施供養)
Date: September. 10. 2014
Each of us always needs to be grateful because it is rare to attain human form, listen to the Dharma and always be immersed in the stream of Dharma. This is why we must always feel grateful that we can “receive the deep and profound grace of the Buddha-Dharma. It nourishes our minds and grows our wisdom-life. Thus, after the Buddha enters Parinirvana, we reverently make offerings with all kinds of jewels and treasures.”
This is something we can accomplish. We need to feel grateful as we receive the Buddha’s grace and kindness. The Buddha-Dharma is like water, it washes away the defilements from our minds. Therefore, we feel as if we are constantly immersed in the sea of Dharma and are cleansed by the Buddha-Dharma. This is the deep and profound grace of the Buddha-Dharma. We are also constantly nourished by the Buddha-Dharma that is around us. We must be like the land, receiving nourishment from rain and dew. Our pure intrinsic nature must receive this Dharma-water so we can be constantly cleansed and nourished. Then the seeds in our minds can grow. When seeds receive nourishment, they will grow. This is how the fields of our minds are nurtured so our wisdom-life can develop.
Thus, the Buddha-Dharma is like rain and dew. The Buddha had already attained Buddhahood countless kalpas ago. This means that He saw True Suchness, so how is it possible He did not see [the cycle of] birth, aging, illness and death and become weary of impermanence until this lifetime? That was just the appearance He manifested for us to show us that He is just like us. He lived in the same way we do; He also aged and, in the era He lived in, He experienced various kinds of suffering in life. Amidst suffering, He also saw the impermanence of life.
At that time, He manifested for us the appearance of “the need to seek out the principle of liberation.” He did this to teach us. After He became enlightened, He promptly taught sentient beings about suffering. He started with the truth of suffering. All His teachings from that time began with the truth of suffering. Then He helped everyone understand that their regular behavior leads to the “causation” [of suffering] through accumulation. After He told everyone that the things they regularly do bring about suffering, that this was the “causation” of suffering, then, to go further, He told them they must practice. He taught them many methods of practice. Because of sentient beings [varying] capabilities, how well they can accept the Dharma depends on their knowledge and wisdom. Thus, He first established these skillful means. However, time waits for no one, including the Buddha. Even He manifested the appearance of old age. As His time was running out, He had to teach [the One Vehicle Dharma].
Ultimately, these skillful means bring us back to ultimate reality, the pure and wondrous Dharma of the One Vehicle. This is how we return to the True Suchness in our intrinsic nature. The Buddha spent decades in this world coming up with ways to teach us sentient beings while living the same kind of life we do. For this, we must always be grateful. So, after the Buddha entered Parinirvana, sentient beings had to form aspirations and vows.
Aspirations and vows come from reverence; reverence comes from making a vow.
This is faith, vows and practice.Faith, vows and practice are indispensible to spiritual practitioners.And of course, we must be reverent.When we are reverent in our faith, we will make vows.From the moment the Buddha entered Parinirvana until now, it has been more than 2500 years.Do you remember that there were “5 periods of 500 years”?
Let us think about them carefully.While the Buddha was alive, people earnestly engaged in spiritual practice, so Right Dharma abided in this world.But 500 years later, though people still had faith, their diligence had gradually weakened.So, very few people attained realizations through their spiritual cultivation.
In the third period of 500 years, people earnestly listened to the Dharma.They “listened to the Dharma to gain knowledge”.At this stage, they treated the Buddha-Dharma as something academic to discuss.When these discussions were popular, did they put it into practice?It seemed fewer were doing so.
The fourth period was about appearances.Whether they built stupas, temples or carved statues, they had the attitude that, “Doing this brings merits, so I want to do this.”This was the fourth period of 500 years.
Next is the fifth period of 500 years.We are now at the end of this 500 year period.Do you know [which this is]?The period of conflict, when people’s hearts are not in harmony.When we lack unity and harmony, not only do we not respect and praise each other, we will actually slander each other.This is the state of the Buddha-Dharma in modern times.
In this era, more than ever, we must make vows to return to the way things were in that first period of 500 years.Our minds should still be the same as when the Buddha was in this world neither grater nor diminished.When the Buddha first manifested in this world, at that time, He taught that He had much faith in the world, because everyone intrinsically had Buddha-nature.Though much time has passed, we still have faith in the Dharma that He originally expounded.
Thus, in our hearts we should now accept the Dharma as if we were in the time when the Buddha was teaching.So, we should “reverently [make offerings] after the Buddha enters Parinirvana”.This is very important.
The Dharma is everlasting and unceasing.So, although He manifested the appearance of crossing into extinction, the Dharma that we have accepted is everlasting.We must make vows.Those vows must come from our reverence.If we can sincerely accept the Buddha-Dharma, then it will be as if the Buddha was still in this world and our minds were still equal to His.This helps us let go of what is difficult to let go of.
Many people in this world live in perpetual turmoil and confusion.They enjoy many comforts.But if we want them to forego those comforts to help others, that will be very difficult, because their bodies and minds cannot let go.People also cling to their wealth and treasures.If we want them to give up what they crave, that will also be difficult.
Therefore, the Buddha teaches everyone that sharing the Dharma can enable us to let go of what we crave and desire in order to accomplish meaningful things.
The most meaningful thing we can do is to ensure that the Buddha-Dharma abides in this world forever.Therefore, in this world, we must constantly teach the means that bring about awakening.This is why the sutra mentioned that we must give up jewels and treasures to build stupas, temples and so on.
We need to make offerings of these treasures.But let me remind everyone, we must give unconditionally.This is the Dharma we should learn.Next, we should make offerings with reverence.If we do not make offerings with reverence, we cannot truly attain the Buddha’s teachings.We must make vows out of gratitude.Gratitude and reverence are essential to making vows.
Then, the next passage of the sutra discusses “pure and glorious adornments”.
“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.”
In “pure and glorious adornments”, “pure” is referring to the purity of our minds. When our bodies are pure, our bodies and minds will be pure comes from exercising utmost reverence. Both our internal and external states must give and make offerings out of reverence. This is what we discussed yesterday about “pure and glorious adornments”. Next, “[they] decorate the stupas”. We have talked about stupas in the past. Sariras are placed in stupas so people can look up to and admire the Buddha for a long time. Buddha-virtues are revealed through stupas. Indeed, another way to describe stupas is [something that reveals virtue]. Only those [structures] made as offerings to the Buddha, Bodhisattvas, Arhats and spiritual practitioners can be called “stupas”.
In fact, the mundane definition for “stupa” is a place where remains are stored. This is what a stupa is in everyday terms. Actually, for those who are truly virtuous, [stupas are used to reveal their virtue]. So, “to decorate” means to adorn. They built tall stups to reveal virtue.
“[They] decorate the stupas. Others have built temples out of stone, sandalwood, aloeswood, hovenia or other timbers, along with bricks, clay and the like.”
Besides building stupas, they also built temples. Temples have existed for a long time. They are built with various materials, such as wood, stone or clay. Indeed, to “decorate the stupas”, we must return to the Dharma once again.
“[They] decorate the stupas. Others have built temples out of stone: Truth without tangible appearance is unconditioned Dharma. Wise application of the truth to manifest [principles through] worldly appearances is conditioned phenomena. Such is the building of temples and stupas, and adorning them.”
The Dharma is the Truth. The wondrous principles of absolute truth are without appearance. I always want everyone to clearly know that truths are everywhere, but they cannot not be seen nor touched. Yet they can be expressed by people. So, “truth without tangible appearance is unconditioned Dharma”. “Wise application of the truth” is the manifestation of true principles through our knowledge and wisdom. So, we “manifest principles of worldly appearances”. “[This] is conditioned phenomena”.
A space can be completely empty, then we use our knowledge to build something there. The Great Hall we are in is a good example of this. From its underground foundation, we keep building up. To create this space we are in, how many people’s expertise did we need? We needed all kinds of expertise, in cement mixing, in steel construction and in interior design. So much knowledge and wisdom were combined [to build this place]. This is “conditioned phenomena”. We must build temples, shrines and stupas and adorn them with dignity, so everyone knows this is a place to practice the Buddha’s teachings. We must further understand that in the era of the Buddha, there were “shrines”, not “temples”. Why were they called shrines? In olden days, “shrines” were places in ancient China where people made sacrifices to their ancestors. These places were memorials for ancestors. They were called familial shrines, or ancestral shrines: the meaning is the same. For the country, there were imperial shrines. They were all built to commemorate ancestors. “As we drink water, we must think of its source”. These places were built to recall and show respect to their ancestors.
“Shrines: In olden days, sacrifices were made to ancestors at these places. There are imperial shrines, ancestral shrines, familial shrines and so on. Places dedicated to gods and Buddhas are commonly known as deities’ shrines or temple shrines.”
These places were for making offerings to gods. Over time, these customs were passed on and there came to be many miscellaneous gods, all placed in those temples. There are so many gods we cannot name [them all]. Eventually, places dedicated to the Buddha were also called “shrines”.
Indeed, the shrines mentioned in Buddhist sutras were places of dignity and etiquette They were places to recall and pay respect to the virtues of the Buddha and ancient sages. Places to remember the virtuous are called “shrines”. This was the meaning of the word at that time. Places dedicated to gods and Buddhas are called “shrines,” commonly known as deities’ shrines, or temple shrines.
Now, [in Chinese] we put the two words, temple and shrine, together and say, “temple shrines”. “Temples” were once places for a country to house foreign guests.
Temples: These were once places for housing foreign guests In the Han Dynasty, Hung Lu Temple was established to host guests from all over the world.
The character “temple” is the character, for “scholar” on top of the character for “[propriety]”. “Scholar” plus “[propriety]” means a form of courtesy and law. “Scholar” refers to those with knowledge, people who make policies and rules. It was the place for a country’s officials to make laws and policies.
When foreign guests visit, nowadays we take them to a guest house or an executive suite. The principle is the same. In the tenth year of Emperor Ming’s reign Eastern Han Dynasty, Kasyapa-Matanga and Dharmaraksa traveled to China from Madhyadesa, bringing many scriptures on white horses bringing many scriptures on white horses. At that time, Emperor Ming began to seek the Buddha-Dharma, so he treated these foreign monastics as honored guests.To show his respect, he allowed them to stay in Hung Lu Temple. However, this place was for hosting guests, so they could not stay there long-term. Therefore, he built the White Horse Temple. From then on, temples became training grounds for spiritual practitioners. This is an example of how the Buddha-Dharma affects places where it abides.
So, monastic temples started arising in China beginning with the White Horse Temple. Foreigners from the lands in the West called them “sangharama”. “Sangharama” is often translated as “monastery” and can mean “communal garden”.A place where many people live together is called “sangharama”.
The place where they live is also where the Buddha’s disciples engage in spiritual cultivation and where the seedlings for the Path are planted. Their hearts are like seeds. Practicing together in the monastery is like continuously cultivating the seeds in our minds continuously cultivating the seeds in our minds. This is where we sow and plant the seeds of the Path. When we plant the seeds of the Path, if it sprouts it will become the seedling for the Noble Path and ripen into a fruit; so a monastery is also like a communal garden
As we live together in this monastery, this communal garden. We must allow every seed of the Path to sprout. Once it matures, it will ripen into the noble fruit. This takes place in a temple, so we must treat this spiritual training ground as a very holy place. In the past, temples were places where knowledgeable scholars with great propriety established rules of law. Therefore, it is a very holy place. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「承受佛法恩澤深，滋潤心地長慧命，佛滅度後願誠意，諸珍寶物施供養。」
⊙「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》
⊙「莊校於諸塔，或有起石廟，栴壇及沈水，木榓並餘材，磚瓦泥土等。」《法華經 方便品第二》
⊙莊校於諸塔，或有起石廟：諦理無形相，稱無為法。諦理智用，顯示人間事物形相，稱有為法。建廟起塔廣嚴飾。
⊙廟：古代用來祭祀祖宗之堂舍，如太廟、袓廟、家廟等；又供奉神、佛的堂，民間俗稱神廟、寺廟。
⊙寺：原為國家招待外來賓館之名。漢設鴻臚寺，待四方賓客。
【證嚴上人開示】
我們人人時時都要用感恩心。難得人身聞佛法，又是時時沐浴在法流中，我們要時時有感恩。我們能夠「承受佛法恩澤深，滋潤心地長慧命」；我們要「佛滅度後願誠意，諸珍寶物施供養」。
承受佛法恩澤深
滋潤心地長慧命
佛滅度後願誠意
諸珍寶物施供養
這是我們能做得到的，因為我們必定要用感恩心，受佛的恩惠，佛法如水，洗滌我們心的污染。所以我們好像，一直都在法海中沐浴，洗滌在佛法中，所以叫做(佛)法恩澤深。
又再時時滋潤，佛法在我們的身邊，我們要像大地，得雨露的滋潤一樣。內心我們清淨本性，我們必定受法水雨露，不時來洗滌、來滋潤我們，讓我們內心發的種子，粒粒能夠滋長，要得到滋養，能成長，這就是滋潤我們的心地，讓我們長慧命，那就是佛法如雨露。
佛已經成佛以來，無央數劫。所說的成佛，真如現前，哪有說到今生此世，才看到生、老、病、死，現出厭惡無常的心態呢？這只不過是來人間現這個相，和我們人一樣。和我們人一樣的生活，同樣這樣在長大，同樣那個時代，有人生各種的苦難，在苦難中又有這種人生的無常。那個時代的形態，他現出了「應該要去追求解脫的道理」，這是在教育我們。
覺悟之後，就趕緊向眾生表達：苦啊！從「苦諦」開始，所有的法，就是以「苦諦」來教育，然後讓大家瞭解，就是平常的行為中所聚「集」而來。既然讓大家知道了，平常所造作來聚集了苦，「集」就是苦的源頭；開始進一步告訴大家要修——修行於法，所以說很多很多的法。
眾生的根機，法隨眾生的知識、智慧，這樣來接受。就是首先設這樣的方便。不過，時間不留給人，哪怕是佛陀，他也有現「老」相之時。將要結束時，不得不說，這些方便法的盡頭，回歸來，就是一乘清淨的實相妙法，那就是回歸我們人人，本具心地真如。這是佛陀用這麼多十年的時間，來人間化種種的方法，來教育眾生，和我們人生的生活全都是一樣。所以，這是我們要時時感恩。
所以佛陀滅度後，眾生應該要發心立願；發心立願要從誠意開始；誠意要從立願開始——信、願、行。這個信、願、行，是我們修行者不可缺少。當然要有誠意，信要有誠意，要來立願。
佛陀滅度後到現在，已經過了二千五百多年了。還記得嗎？「五個五百年」，前後我們若用心想，佛世時大家認真修行，正法住世。經過五百年後，人的心雖然相信，卻是那分殷勤的心慢慢就退了，所以有修(有)得的人，就很少了。
第三個五百年，想想看，聽，認真聽，「聽法增長知識」，只是到這個地方(層次)，將佛法當做知識來論，這樣的流行。有身體力行嗎？好像少了。
第四個五百年就是形像，無論是建塔、造廟，或者是作雕塑形像，都是為一個有功德，所以我要做。這是第四個五百年。
到了第五個五百年，我們現在已經是在第五個五百年的末尾了。知道嗎？那就是鬥諍，心不調和。這種不合、不和，沒有互相那分的尊重、讚歎，反而是彼此毀謗，這就是現時代的佛法。這個時代，我們才更要發願，我們要回歸於，第一個五百年那時候，我們的心還是一樣，一樣與佛出世時一樣，不增不減。
當佛陀開始顯示人間那個時候，佛陀的說法，對人間很有信心，人人本具佛性。我們信佛，雖然經過了時間，不過我們信的是，當初佛陀所說法，所以我們應該我們的心，是在那個佛陀說法的時代，我們這個時候就是這樣接受，所以我們要有這分「佛滅度後願誠意」，這很重要。
法是永生不滅，所以，佛，他現相滅度，我們所接受的法是永恆的。我們要發願，發願要誠意。我們若很誠意的心接受佛法，我們與佛在世無異樣，我們的心還是與佛同等。
但是，(讓)世間人難捨而能捨。有的人在人間紛紛擾擾，糊里糊塗過日子，怎麼樣的享受，很多。但是，你要他用享受的時間，來為人群付出，這也很難啊，這也就是身心難捨。還有一種，人生所執著的財物珍寶，你要他把他所愛的捨了，這也難。所以，佛陀還是要教導人人說法能捨，捨出了你所有的愛欲，成就了有意義之事。
最有意義的事，就是將佛法永存人間，如此，對人間，要時時有覺悟的教育，所以用種種方法。經文裡面才會開始說，要有捨諸珍寶，來建塔、造廟等等，所以我們要諸珍寶物供養。但是，是要告訴大家，要付出無所求，這就是我們所要學的法。
再來，供養，要很虔誠的供養。我們若沒有虔誠的供養，無法真正得到佛的法。我們要用感恩心，要發願。感恩、虔誠、發願這必定要。
來，再接下來，經典就是這樣說，「清淨廣嚴飾」。
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》
「清淨廣嚴飾」，清淨，就是在說我們的心清淨、身清淨，表達我們的身心清淨。這個清淨，就是用最虔誠的心念，內外的境界都是要用很虔誠來付出、供養。這是昨天說過「清淨廣嚴飾」。
再接下來「莊校於諸塔」。塔，我們之前也說過了，那就是舍利歸納於塔中，讓人長久能瞻仰著、思慕著佛，顯佛德於塔。其實，塔的另外一個名稱，也是叫做顯德，真正是供奉佛、諸菩薩、羅漢、有修行的人，才能稱為「塔」。
其實塔，以更世俗的來說，就是葬人往生後的骨，這是世俗。其實，真正有德行叫做「顯德」，所以「莊校」就是莊嚴，建顯德的高塔。
「莊校於諸塔，或有起石廟，栴壇及沈水，木榓並餘材，磚瓦泥土等。」
莊校於諸塔
或有起石廟
栴壇及沈水
木榓並餘材
磚瓦泥土等
《法華經 方便品第二》
就是說除了建塔，還有廟。廟，這是在古時候都稱做廟。用種種材料的建材，無論是木料，或是石材，或是土等等來建設。
其實，「莊校(於)諸塔，或有起石廟」，我們要再回歸於法。
莊校於諸塔
或有起石廟：
諦理無形相
稱無為法
諦理智用
顯示人間事物形相
稱有為法
建廟起塔廣嚴飾
法，就是「諦」，真諦妙理是無形象，我一直要讓大家常常認清道理，是無處不在。但是，但是看不到、摸不到，不過就是要由人來表現出來，所以「諦理無形象，稱無為法」。「諦理智用」，將真理用我們的知識，用我們智慧彰顯出來。
所以「顯示人間事物形相，稱有為法」。本來都沒有的一個空間，用我們的知識，要怎樣將它建設起來。就像我們(主堂)這個空間，從地下室開始，這樣這樣一直建起來。
要創造這個空間，要經過多少人的專業呢？不同的專業，水泥的專業、鋼構的專業、裝修的專業，多少不同的常識、智慧、專業合成起來，所以這稱為「有為法」。建廟、寺、造塔，要莊嚴飾，將它非常莊嚴完成起來，讓大家知道這就是佛教的道場。
我們更要瞭解，「廟」，怎麼佛陀那個時代不是說「寺」，怎麼會稱為「廟』呢？其實，「廟」就是最古時的時代，那是很古很古以前，(中國)古時代用來祭祀，紀念祖先的宗堂，也是堂舍。古時候有家廟，同樣的意思，叫做宗廟、家廟；若是於國家，叫做太廟。這都是在紀代祖先，飲水思源，這種敬重、慎終追遠，紀念祖先的地方。
廟：
古代用來祭祀祖宗
之堂舍
如太廟、袓廟、
家廟等
又供奉神、佛的堂
民間俗稱神廟、寺廟
在裡面所供養，所供奉的是神，漸漸地一直，世俗一直傳下來，變成很多的神，很雜，都放在那個空間裡，叫不出來的很多的神都有。甚至到後來，奉供佛的地方，也稱為「廟」。其實，佛經中所說的廟，是一個非常莊嚴、很有禮節，這種慎終追遠，追遠著佛德、古賢大德，這種追遠的德，所以稱為「廟」，那個時候的意思是這樣。
奉神與佛的殿堂，他們就稱之為「廟」，民間俗稱是叫做神廟，或者是寺廟。現在大家都說「寺廟」，叫做寺與廟合在一起，寺廟。「寺」，原本是國家，在招待外來貴賓。
寺：
原為國家招待
外來賓館之名
漢設鴻臚寺
待四方賓客
這個「寺」字，「赤」字是「士」字下面，再一個「寸」，這就是一種禮節、法度。有「士」就是說有智識的人，在那裡要怎樣去制訂法度。這是國家、官庭、士大夫，在，那裡修法的地方，若有外來的貴賓，那就是像現在叫做招待所、貴賓館，同樣的道裡。
一直到(東漢)永平(十年)時，中天竺有摩騰與竺法蘭二位，從中天竺傳法來中國。用白馬載者很多經(典)，「白馬駝經」這樣來到中國，那個時候的漢明帝，開始要追求佛法，將外來的出家人、修行者，他就是以外賓來了，表示很尊重，讓他住在鴻臚寺。但是，這是在招待外來的，不能久住，所以才又開始建一間白馬寺。從此開始，寺院變成了，就是我們修行者的修行地方，也就是佛法所住，全部的名詞。所以現在中國有僧寺的開始，是從白馬寺開始。
西土，就是外來的人，稱為「(僧)伽藍」。伽藍，我們也常常說伽藍，伽藍，譯為「眾園」，很多人共住的地方，稱為「伽藍」，共住，也就是佛弟子修行，在那裡植，種植道苗；人在那裡，心如一粒一粒的種子，在這個眾園中修行，就像將我們內心的種子，不斷地發，所以種植，植就是種，眾生種道的地方，種下去的種，種道，能夠發芽，聖道芽，成為果，這樣稱為眾園。
我們共住於此眾園之中，我們粒粒的道種，要讓它萌芽，種要能夠發出來，成為聖果，這就是寺院。我們應該要為這個寺院道場，表示很神聖。古時候，過去的國家將「寺」，是為有識之「士」，寸度的「寸」——制訂法度，所以說起來，這就是一個很神聖的地方。所以大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Make Offerings with Reverence(願誠意施供養)
Date: September. 10. 2014
Each of us always needs to be grateful because it is rare to attain human form, listen to the Dharma and always be immersed in the stream of Dharma. This is why we must always feel grateful that we can “receive the deep and profound grace of the Buddha-Dharma. It nourishes our minds and grows our wisdom-life. Thus, after the Buddha enters Parinirvana, we reverently make offerings with all kinds of jewels and treasures.”
This is something we can accomplish. We need to feel grateful as we receive the Buddha’s grace and kindness. The Buddha-Dharma is like water, it washes away the defilements from our minds. Therefore, we feel as if we are constantly immersed in the sea of Dharma and are cleansed by the Buddha-Dharma. This is the deep and profound grace of the Buddha-Dharma. We are also constantly nourished by the Buddha-Dharma that is around us. We must be like the land, receiving nourishment from rain and dew. Our pure intrinsic nature must receive this Dharma-water so we can be constantly cleansed and nourished. Then the seeds in our minds can grow. When seeds receive nourishment, they will grow. This is how the fields of our minds are nurtured so our wisdom-life can develop.
Thus, the Buddha-Dharma is like rain and dew. The Buddha had already attained Buddhahood countless kalpas ago. This means that He saw True Suchness, so how is it possible He did not see [the cycle of] birth, aging, illness and death and become weary of impermanence until this lifetime? That was just the appearance He manifested for us to show us that He is just like us. He lived in the same way we do; He also aged and, in the era He lived in, He experienced various kinds of suffering in life. Amidst suffering, He also saw the impermanence of life.
At that time, He manifested for us the appearance of “the need to seek out the principle of liberation.” He did this to teach us. After He became enlightened, He promptly taught sentient beings about suffering. He started with the truth of suffering. All His teachings from that time began with the truth of suffering. Then He helped everyone understand that their regular behavior leads to the “causation” [of suffering] through accumulation. After He told everyone that the things they regularly do bring about suffering, that this was the “causation” of suffering, then, to go further, He told them they must practice. He taught them many methods of practice. Because of sentient beings [varying] capabilities, how well they can accept the Dharma depends on their knowledge and wisdom. Thus, He first established these skillful means. However, time waits for no one, including the Buddha. Even He manifested the appearance of old age. As His time was running out, He had to teach [the One Vehicle Dharma].
Ultimately, these skillful means bring us back to ultimate reality, the pure and wondrous Dharma of the One Vehicle. This is how we return to the True Suchness in our intrinsic nature. The Buddha spent decades in this world coming up with ways to teach us sentient beings while living the same kind of life we do. For this, we must always be grateful. So, after the Buddha entered Parinirvana, sentient beings had to form aspirations and vows.
Aspirations and vows come from reverence; reverence comes from making a vow.
This is faith, vows and practice.Faith, vows and practice are indispensible to spiritual practitioners.And of course, we must be reverent.When we are reverent in our faith, we will make vows.From the moment the Buddha entered Parinirvana until now, it has been more than 2500 years.Do you remember that there were “5 periods of 500 years”?
Let us think about them carefully.While the Buddha was alive, people earnestly engaged in spiritual practice, so Right Dharma abided in this world.But 500 years later, though people still had faith, their diligence had gradually weakened.So, very few people attained realizations through their spiritual cultivation.
In the third period of 500 years, people earnestly listened to the Dharma.They “listened to the Dharma to gain knowledge”.At this stage, they treated the Buddha-Dharma as something academic to discuss.When these discussions were popular, did they put it into practice?It seemed fewer were doing so.
The fourth period was about appearances.Whether they built stupas, temples or carved statues, they had the attitude that, “Doing this brings merits, so I want to do this.”This was the fourth period of 500 years.
Next is the fifth period of 500 years.We are now at the end of this 500 year period.Do you know [which this is]?The period of conflict, when people’s hearts are not in harmony.When we lack unity and harmony, not only do we not respect and praise each other, we will actually slander each other.This is the state of the Buddha-Dharma in modern times.
In this era, more than ever, we must make vows to return to the way things were in that first period of 500 years.Our minds should still be the same as when the Buddha was in this world neither grater nor diminished.When the Buddha first manifested in this world, at that time, He taught that He had much faith in the world, because everyone intrinsically had Buddha-nature.Though much time has passed, we still have faith in the Dharma that He originally expounded.
Thus, in our hearts we should now accept the Dharma as if we were in the time when the Buddha was teaching.So, we should “reverently [make offerings] after the Buddha enters Parinirvana”.This is very important.
The Dharma is everlasting and unceasing.So, although He manifested the appearance of crossing into extinction, the Dharma that we have accepted is everlasting.We must make vows.Those vows must come from our reverence.If we can sincerely accept the Buddha-Dharma, then it will be as if the Buddha was still in this world and our minds were still equal to His.This helps us let go of what is difficult to let go of.
Many people in this world live in perpetual turmoil and confusion.They enjoy many comforts.But if we want them to forego those comforts to help others, that will be very difficult, because their bodies and minds cannot let go.People also cling to their wealth and treasures.If we want them to give up what they crave, that will also be difficult.
Therefore, the Buddha teaches everyone that sharing the Dharma can enable us to let go of what we crave and desire in order to accomplish meaningful things.
The most meaningful thing we can do is to ensure that the Buddha-Dharma abides in this world forever.Therefore, in this world, we must constantly teach the means that bring about awakening.This is why the sutra mentioned that we must give up jewels and treasures to build stupas, temples and so on.
We need to make offerings of these treasures.But let me remind everyone, we must give unconditionally.This is the Dharma we should learn.Next, we should make offerings with reverence.If we do not make offerings with reverence, we cannot truly attain the Buddha’s teachings.We must make vows out of gratitude.Gratitude and reverence are essential to making vows.
Then, the next passage of the sutra discusses “pure and glorious adornments”.
“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.”
In “pure and glorious adornments”, “pure” is referring to the purity of our minds. When our bodies are pure, our bodies and minds will be pure comes from exercising utmost reverence. Both our internal and external states must give and make offerings out of reverence. This is what we discussed yesterday about “pure and glorious adornments”. Next, “[they] decorate the stupas”. We have talked about stupas in the past. Sariras are placed in stupas so people can look up to and admire the Buddha for a long time. Buddha-virtues are revealed through stupas. Indeed, another way to describe stupas is [something that reveals virtue]. Only those [structures] made as offerings to the Buddha, Bodhisattvas, Arhats and spiritual practitioners can be called “stupas”.
In fact, the mundane definition for “stupa” is a place where remains are stored. This is what a stupa is in everyday terms. Actually, for those who are truly virtuous, [stupas are used to reveal their virtue]. So, “to decorate” means to adorn. They built tall stups to reveal virtue.
“[They] decorate the stupas. Others have built temples out of stone, sandalwood, aloeswood, hovenia or other timbers, along with bricks, clay and the like.”
Besides building stupas, they also built temples. Temples have existed for a long time. They are built with various materials, such as wood, stone or clay. Indeed, to “decorate the stupas”, we must return to the Dharma once again.
“[They] decorate the stupas. Others have built temples out of stone: Truth without tangible appearance is unconditioned Dharma. Wise application of the truth to manifest [principles through] worldly appearances is conditioned phenomena. Such is the building of temples and stupas, and adorning them.”
The Dharma is the Truth. The wondrous principles of absolute truth are without appearance. I always want everyone to clearly know that truths are everywhere, but they cannot not be seen nor touched. Yet they can be expressed by people. So, “truth without tangible appearance is unconditioned Dharma”. “Wise application of the truth” is the manifestation of true principles through our knowledge and wisdom. So, we “manifest principles of worldly appearances”. “[This] is conditioned phenomena”.
A space can be completely empty, then we use our knowledge to build something there. The Great Hall we are in is a good example of this. From its underground foundation, we keep building up. To create this space we are in, how many people’s expertise did we need? We needed all kinds of expertise, in cement mixing, in steel construction and in interior design. So much knowledge and wisdom were combined [to build this place]. This is “conditioned phenomena”. We must build temples, shrines and stupas and adorn them with dignity, so everyone knows this is a place to practice the Buddha’s teachings. We must further understand that in the era of the Buddha, there were “shrines”, not “temples”. Why were they called shrines? In olden days, “shrines” were places in ancient China where people made sacrifices to their ancestors. These places were memorials for ancestors. They were called familial shrines, or ancestral shrines: the meaning is the same. For the country, there were imperial shrines. They were all built to commemorate ancestors. “As we drink water, we must think of its source”. These places were built to recall and show respect to their ancestors.
“Shrines: In olden days, sacrifices were made to ancestors at these places. There are imperial shrines, ancestral shrines, familial shrines and so on. Places dedicated to gods and Buddhas are commonly known as deities’ shrines or temple shrines.”
These places were for making offerings to gods. Over time, these customs were passed on and there came to be many miscellaneous gods, all placed in those temples. There are so many gods we cannot name [them all]. Eventually, places dedicated to the Buddha were also called “shrines”.
Indeed, the shrines mentioned in Buddhist sutras were places of dignity and etiquette They were places to recall and pay respect to the virtues of the Buddha and ancient sages. Places to remember the virtuous are called “shrines”. This was the meaning of the word at that time. Places dedicated to gods and Buddhas are called “shrines,” commonly known as deities’ shrines, or temple shrines.
Now, [in Chinese] we put the two words, temple and shrine, together and say, “temple shrines”. “Temples” were once places for a country to house foreign guests.
Temples: These were once places for housing foreign guests In the Han Dynasty, Hung Lu Temple was established to host guests from all over the world.
The character “temple” is the character, for “scholar” on top of the character for “[propriety]”. “Scholar” plus “[propriety]” means a form of courtesy and law. “Scholar” refers to those with knowledge, people who make policies and rules. It was the place for a country’s officials to make laws and policies.
When foreign guests visit, nowadays we take them to a guest house or an executive suite. The principle is the same. In the tenth year of Emperor Ming’s reign Eastern Han Dynasty, Kasyapa-Matanga and Dharmaraksa traveled to China from Madhyadesa, bringing many scriptures on white horses bringing many scriptures on white horses. At that time, Emperor Ming began to seek the Buddha-Dharma, so he treated these foreign monastics as honored guests.To show his respect, he allowed them to stay in Hung Lu Temple. However, this place was for hosting guests, so they could not stay there long-term. Therefore, he built the White Horse Temple. From then on, temples became training grounds for spiritual practitioners. This is an example of how the Buddha-Dharma affects places where it abides.
So, monastic temples started arising in China beginning with the White Horse Temple. Foreigners from the lands in the West called them “sangharama”. “Sangharama” is often translated as “monastery” and can mean “communal garden”.A place where many people live together is called “sangharama”.
The place where they live is also where the Buddha’s disciples engage in spiritual cultivation and where the seedlings for the Path are planted. Their hearts are like seeds. Practicing together in the monastery is like continuously cultivating the seeds in our minds continuously cultivating the seeds in our minds. This is where we sow and plant the seeds of the Path. When we plant the seeds of the Path, if it sprouts it will become the seedling for the Noble Path and ripen into a fruit; so a monastery is also like a communal garden
As we live together in this monastery, this communal garden. We must allow every seed of the Path to sprout. Once it matures, it will ripen into the noble fruit. This takes place in a temple, so we must treat this spiritual training ground as a very holy place. In the past, temples were places where knowledgeable scholars with great propriety established rules of law. Therefore, it is a very holy place. So everyone, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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