20140917《靜思妙蓮華》福慧莊嚴皈心真如（第394集）
⊙「造福兼修智慧，如人有兩健足，平穩中行大法，皈心向淨真如。」
⊙「彩畫作佛像，百福莊嚴相，自作若使人，皆已成佛道。」《法華經方便品第二》
⊙百福莊嚴相：謂布施、持戒等六法所作善因，一切眾生行十善道所有福德，乃至具足修習一切佛法，是名百福資糧。
⊙福德、功德：外修有漏善事則是福，內證佛性無漏智則是功德，內修外行，悲智雙運，則是福德莊嚴。
【證嚴上人開示】
「造福兼修智慧，如人有兩健足，平穩中行大法，皈心向淨真如。」
造福兼修智慧
如人有兩健足
平穩中行大法
皈心向淨真如
各位，我們日日有這個因緣，有健康的身體，我們更要時時發心在人間造福，不只是造福，同時也要修智慧；有福無慧，也是對我們修行也是有缺陷，所以修福，同時也要修慧。
就像現在社會有很多善心人，願意付出，願意布施。付出、布施，這是修福。我們過去常常聽到「修福不修慧」，其實向來一直就是要人人福慧平行。修福付出的同時，要將我們的心開闊，不是為了名而修福，不是為求功德而修福，總是無所求地付出──「三輪體空」。「三輪體空」那就是修慧，這就是不執著，看到需要，眾生需要幫助，就是那念的悲憫心。
所說的「眾生」，不只是指人，包含了蠢動含靈。第一、對人，雖然我們與他無緣無故，或者還距離我們很遠，再說，離了很遠，又是不同種族，類似這樣，這都是和我們無緣故的人，不過「無緣大慈」，我們要用虔誠的心，盼望天下能四大調和，人人都能過著淨心、淨化，心很清淨，過著平靜的日子。我們能夠用什麼方法，使令天下人都能那麼的幸福？那就是要傳法。人人接受到這個法，淨化人心，若這樣，人間如淨土。
假如有什麼樣的災難，如同身受，想盡辦法能夠普及去拔除苦難，這就是「大悲」。這種大悲付出，又是無所求，彼此感恩，互相合力、和心，完成一件能夠幫助人的事情。感恩你、感恩他，感恩自己能夠堅持到底，做到了要幫助人，所得到的就是安心、歡喜。對外無所求，這就是智慧。
造福，為善就是造福；去除煩惱這就叫做智慧，就是無貪、無求，就是沒有煩惱、沒有掛礙。所以我們修福，同時要兼修智慧。有時候我們就自己問問看(自己)，我們修福中，我們到底心裡有煩惱嗎？若是有煩惱、有掛礙，這樣你就是智慧還未開啟。若是一直付出、付出，從來心裡都沒有所祈求，要讓自己有什麼，全都沒有，這一種，那就是智慧。
就如一個人有兩隻很健康的腳，只是想著我現在要到哪裡，兩隻腳自然替我們，到達那個目的地。若是其中一隻腳有在痛，或是是一隻腳無法移步，即使一腳好好的，也是無法，想到哪裡就自然到哪裡。所以，兩隻腳在佛的號，就是「福慧兩足」，佛陀叫做「福慧兩足尊」，那就是修福，同時也修慧，福慧具足。為人群付出、說法，希望人人能得到心地清淨，沒有煩惱，付出而無所求，行菩薩道，這叫做福慧。福和慧就如人的兩隻腳一樣，能夠「平穩中行大法」。
甚至修行過程中，常常要記得「皈心向淨真如」。就是常常告訴大家，人人本具佛性，但是凡夫都是往外在求，就忘記了我們本具佛性，「靈山塔下修」，心地道場，本具佛性，這我們要趕緊回皈回來，用這個「皈」字，就是要告訴大家，反過去的雜念煩惱心，我們皈向一心一志，這種清淨無染回皈到，我們的心地那個「淨真如」──很清淨、真如的本性，這是希望大家能體會這幾句話。
過去一段時間，一直、一直和大家分享，人人本具，要讓大家回皈，相信我們自己本來具有，但是，未來還是有眾生，未來的眾生要如何接近佛法？佛陀開始就說，造塔、建寺、造佛像。
彩畫作佛像
百福莊嚴相
自作若使人
皆已成佛道
《法華經方便品第二》
能畫，畫得工巧的畫師來作畫，能夠引起後來的人看到佛像，起著歡喜心。從這分的歡喜心，這樣開始就虔誠禮拜；從虔誠禮拜引入了聞法，淨化自心，能夠實行佛所教法。這也就是佛滅度後的方便法。所以「自作若使人，皆已成佛道。」不只自己會畫，還願意教人，也能起歡喜心來畫佛像。這種的歡喜心，漸漸地，佛像在他的內心，已經漸漸種下了，一分清淨作佛的心。
但是，這若是一般的畫家，就是「你叫我畫，我就畫」，若是這樣的畫，就無心了。就如水經過水管這樣流過，水管還是乾的，水流過之後，水管裡面也沒有水。所以說來，是要自己用自己的心，自己內心的佛像是什麼像，我們用心來畫，如此，那念心就虔誠。
為了畫佛像，齋戒，要將自己的行為，甚至我們的生活全都要清淨，這叫做齋戒。不斷培養出了那分慈、悲的心，這才能說「自作使人作」，如此才是真正的那一念心，有入佛的形像，佛像才有在內心裡。
看看「百福莊嚴」，昨天說過了，「百福莊嚴」，我們就是要持戒，持戒，不只持戒，要從布施開始，從布施、持戒、忍辱、精進、禪定、智慧，這六種法所造作的，那就是善因。一切眾生能行十善道，這叫做福德。這是用心去造的。從那分的善心開始，這樣身體力行去付出，這叫做十善道。「十善」，大家應該知道，身三——不殺、不盜、不淫，這叫做身三；口四——不惡口、不妄語、不綺語、不兩舌，這叫做口做；意三——不貪、不瞋、不癡，這叫做「十善業」，惡的不做，叫做善，這叫做「十善道(業)」，這就是有福德。
百福莊嚴相：
謂布施、持戒等
六法所作善因
一切眾生行十善道
所有福德
乃至具足修習
一切佛法
是名百福資糧
乃至具足修習一切佛法，是名百福資糧。我們若能在行善，同時我們還要修、要練習，習，就是要不斷不斷來薰習。同樣，我們若是接近香的地方，我們出來的身體就受薰香。「你是從哪裡來？身體怎麼這麼香？」你若去香店站一會兒，出來外面，你的身體很香；若是在臭的地方，糞坑的周圍，「你是從哪裡來，怎麼那個味道那麼重？」這叫做薰習。
同樣的道理，我們若常常和好人在一起，隨好人做好事，一直做到「心無罣礙，無罣礙故」，一心向佛、聽聞佛法，若這樣就是「百福莊嚴」。我們如何能夠得到「百福莊嚴」？就是要依照這樣修——「六度」、「十善」；我們若能兼修六度萬行，這更好。
還有「四諦」、「六度」，前面，過去都一直說過了，善法，你要取什麼樣的善法來修行？佛法開始就是從「四諦法」開始。從「四諦法」瞭解人生的真諦，然後我們力行「六波羅密」，身體力行。「四諦「是自修，「六度「是利他，這種一切佛法能夠，和人間的善法來會合，這就是「福德資糧」，能累積福德。
所以，「福德」與「功德」二項，有一點點的分別。
福德、功德：
外修有漏善事
則是福
內證佛性無漏智
則是功德
內修外行
悲智雙運
則是福德莊嚴
「外修有漏善事就是福」。有的人雖然不是要修行，卻是他知道造福有功德，就做好事，你叫我去做好事，我歡喜。但是你叫我修行、叫我素食，叫我……等，這我沒有辦法，我現在沒空閒。但是叫我出錢，有功德的我要。這叫做「有漏善事」。這只是心意想要造福、求福，這叫做「有漏善事」。
那有福嗎？有，造福人群嘛。所以我們都說修福的人上天堂，或者是來人間能夠再受福報。但是很可惜，福若是享盡，善惡雜揉，煩惱的心還是起落不定。
阿修羅道，就是有福的人，有福的人，人間中也有阿修羅，常常發脾氣、常常鬧衝突，那種造作起來，對人間損害也是很大。人禍也是從這樣的阿修羅開始。阿修羅就是還有瞋恚之心，那種貪、瞋、癡，這種的癡念在福中，還是帶著貪、瞋、癡。
所以我們修福必定要修慧，要連貪、瞋、癡都去除，這樣才能戒、定、慧，這才是真正的功德。所以說，「外修有漏善事則是福，內證佛性無漏智則是功德」，這就是內心要有用功，內修則是功，外行就是德，如此內外兼修才是真正的功德，我們內心要證佛性。
所以剛才與大家分享的，就像一個人有兩隻健康的腳，「平穩行大法」，這種內修外行，「皈心向淨真如」，這就是功德，這就是內證佛性無漏智的功德。我們若只想修福，福德，就只是有福，所以將來你會得到福報，不過煩惱的心都沒有去除，這就是缺點。而我們若能同時修「無漏智」，若如此我們就很圓滿了。
所以內修外行、悲智雙運，這叫做福德莊嚴、福德智慧，這叫做莊嚴。所以我們修福，同時要修慧。「功」，內一定要用功；外一定要身體力行，所以叫做內修外行。付出無所求，同時感恩，造福兼修智慧，真的人人互相感恩。
各位菩薩，學佛真的要學得身心清淨，自作，還能使人作。宿世一直，累世，累生累世，不斷這樣修福德，一直到每一生，或者是到我們這一生，還是很豐，善知識，我們能夠遇到善知識的人，我們能夠接受，他為我們的開導、牽引，我們能離諸障礙。我們若遇到有人，要牽引我們到別的地方，「不可喔，我這些善知識的智慧，我應該要多親近」，這樣勤修行，這叫做福德資糧。
自作若使人
皆已成佛道：
謂由宿世修諸福德
而於今生豐饒財寶
遇善知識
離諸障礙
能勤修行
是名福德資糧
我們若能好好用心，自作、教人作，接受人人善的教育、牽引，這就是慢慢聚集了資糧，所以「皆已成佛道」。連畫佛、造寺、造塔，雖然是人間福，只要我們能得到，善知識將我們的牽引，將佛法入心來，在內心好好用功，這樣勤修行，這叫做福德莊嚴。所以希望大家在生活中要時時多用心。
Explanations by Master Cheng-Yan
Subject: Adornments of Blessings and Wisdom (福慧莊嚴皈心真如)
Date: September. 17. 2014
“If we create blessings as well as cultivate wisdom, we will be like a person with two healthy feet. Then we can steadily practice the Great Dharma and return our minds to pure True Suchness.”
Every day we have the karmic condition to be here with this healthy body, so we must always aspire to create blessings. On the top of that, we must also cultivate wisdom. If we have blessings but not wisdom, we are missing something in our spiritual practice. In addition to cultivating blessings, we must also cultivate wisdom. This is like the many well-meaning people in society who are willing to give and be charitable. Giving charitably cultivates blessings.
In the past, we heard comments that we “cultivate blessings but not wisdom.” In fact, our goal has always been for everyone to cultivate both at the same time. As we help others, we must also broaden our hearts and minds. We do not cultivate blessings for the sake of recognition. We do not cultivate blessings for the sake of merits. We are always giving unconditionally, in accord with the [principle of] Three Spheres of Emptiness.
The Three Spheres of Emptiness help us cultivate wisdom through non-attachment. When we see sentient beings who need help, we feel this sense of compassion and empathy. The term “sentient beings” does not only refer to humans, but includes every living, moving organism. First, let us discuss humans. Perhaps others are not connected to us in any way. Perhaps they live very far from us, and not only that, but are of a different ethnicity and so on. These are people we have no connection with. However, “having unconditional loving kindness” means we must, with great reverence, pray for the four elements to be in harmony around the world so that we can all purify our minds. With pure minds, we can live our days in peace.
What methods can we use to enable everyone in the world to live a blessed life? We must spread the Dharma. Accepting the Dharma can bring purity to people’s minds. If we all do this, this world will be a pure land. If any kind of disaster takes place, we feel people’s suffering as our own and do everything we can to relieve all suffering. This is an example of “great compassion.”
When we give out of great compassion, we expect nothing in return. We are grateful to each other, and work in concerted effort with a sense of unity to successfully help other people. We are grateful to each other, as well as ourselves, for being persistent and accomplishing the mission of helping others. In return, we feel peace and happiness. Asking for nothing in return is wisdom.
Benefiting others and doing good deeds creates blessings. Eliminating afflictions cultivates wisdom. As long as we are free of greed and desires, we will be free of afflictions and hindrances. Therefore, as we cultivate blessings, we must simultaneously cultivate wisdom.
Sometimes, we must ask ourselves whether, as we are cultivating blessings, there are still afflictions in our minds. If there are afflictions and hindrances, that means we have not unlocked our wisdom. If we keep giving, never asking for anything in return so that we are free of all things, that is a kind of wisdom.
We want to be like a person with two healthy legs.All we need to do is think about our destination and our legs will automatically take us there.But if one our legs is in pain, or if one of our legs cannot move, even if the other one is healthy, we cannot simply go wherever we want.So, [in the Buddha’s teachings,] the two legs repent blessings and wisdom.
The Buddha is the “Two-fitted Hibired One” because He cultivated both blessings and wisdom.Replete with blessings and wisdom, He could practice giving and teach the Dharma in hopes that everyone would develop pure minds, be free of afflictions, give unconditionally and walk the Bodhisattva-path; all this brings blessings and wisdom, Blessings and wisdom are like two legs that can help us “steadily practice the Great Dharma”.During the process of spiritual practice, we must always remembered to “return our minds to pure True Suchness”.This is what I often say to you, that we all intrinsically have Buddha-nature.But we ordinary people tend to look for it externally, forgetting that we intrinsically have it.
“We practice at the foot of the stupa on Vulture Peak.”In our inner spiritual training ground, there is intrinsic Buddha-nature.This is what we must promptly return to.The term “return to” is used as way of telling us to turn away from a scattered mind filled with afflictions and single-mindedly focus on our vows.When we return to a pure and undefiled mind, our mind is in the state of pure True Suchness.That is our pure Buddha-nature.I hope all of you can comprehend these words.
For a period of time prior to this, the Buddha was constantly telling everyone that we all have an intrinsic nature so that we can all return to it and believe that we intrinsically have it.But how will sentient beings in the future find a way to draw near the Buddha-Dharma?The Buddha then told them to build stupas, temples and Buddha statues.
Some painted colored Buddha-images adorned with the marks of hundreds of blessings.Whether they did it themselves or directed others, they have all realized the path to Budhdahood.
Buddha-images painted by skillful painters can evoke happiness in people who later view them.Out of this feeling of happiness, people begin to reverently pay their respects.This feeling of reverence can lead them to listen to the Dharma and to purify their minds so they can actualize the Buddha’s teachings.This is one of the skillful means [we can practice] after the Buddha’s Parinirvana.
So, “Whether they did it themselves or directed others, they have all realized the path to Buddhahood.”Not only would they paint it themselves, they are also willing to teach others so they can also paint it with joyful hearts.With this sense of joy, the image of the Buddha will gradually instill a pure aspiration of attaining Buddhahood.
However, if a person is an ordinary painter, he will simply paint as others instruct and thus not put his heart into it.That image has passed through his mind like water passing through a pipe; afterwards, the pipe remains dry.After the water has flowed through it, there is no water left in the pipe.
Therefore, [when painting,] we must use our minds.Whatever Buddha-image we have in our minds, let us mindfully paint that image.Then we will paint with reverence.In order to paint the Buddha’s image we need to purify our behaviors and all aspects of our lives.This is adopting purifying precepts.We need to nurture loving-kindness and compassion in our hearts.Only then can we “do it ourselves or direct others to do it”.
Only in this way can we truly internalize the image of Buddha in our minds.
Let us look at “adorned with the marks of hundreds of blessings”.Yesterday we said that,[in order to create adornments,] we must uphold precepts. Not only do we need to uphold the precepts, we need to begin with practice of giving. Through giving, upholding precepts, patience, diligence, Samadhi and wisdom, with these six practices we create good causes.
All sentient beings can do the Ten Good Deeds. This brings blessings and virtues. These are the things we do mindfully. After goodness arises in our hearts, we put that into practice. This is called doing the Ten Good Deeds. You are probably familiar with them. The three of the body are no killing, no stealing and no sexual misconduct. These are the three good deeds of the body. The four of speech are no harsh speech, no lies, no flattery and no gossip. These are the four good deeds of the mouth. The three of the mind are no greed, no anger and no ignorance. They make up the Ten Good Deeds. Refraining from evil is a way of doing good deeds. This how we do the Ten Good Deeds. This brings blessings and virtues.
“Adorned with the marks of hundreds of blessings: Practicing giving, upholding precepts and the rest of the Six perfections creates good causes. When all sentient beings do the Ten Good Deeds, the blessings and virtues they create will include the blessings of cultivating all Buddha-Dharma. This is the nourishment from hundreds of blessings”.
The blessings of cultivating all Buddha-Dharma are the nourishment from hundreds of blessings. If we are doing good deeds, we need to simultaneously cultivate [our minds]. To do this, we must constantly be permeated by [the Dharma]. Similarly, if we are near a fragrant place, our bodies will be permeated by that scent. [People may ask,] “Where did you come from? How come you smell so fragrant?” If you stand in a perfume store for a while, after you walk out, your body will smell nice. If you are around a smelly place like a cesspit, [people may ask,] “Where did you come from? How come you are so smelly?” This is how we become permeated. Based on the same principle, if we are always around wholesome people and do good deeds with them, we achieve a state where “the mind is without hindrances, therefore there are no hindrances”. If we wholeheartedly learn the Buddha-Dharma, we are “adorned with the marks of hundreds of blessings”.
How can we achieve being “adorned with the marks of hundreds of blessings?” We must practice according to the Six Perfections and the Ten Good Deeds. If we could cultivate the Six Perfections in a myriad of actions, that would be even better. I have previously discussed Four Noble Truths along with the Six Paramitas. What kind of virtuous Dharma must we choose to practice? The Buddha-Dharma beings with the Four Noble Truths, through them we can understand the absolute truths of life. Then we can put the Six Perfections into practice. The Four Noble Truths help us cultivate ourselves. The Six Perfections help us benefit others. This is how the Buddha-Dharma works together with the virtuous Dharma of the world. These are “the nourishment of blessings and virtues”, the accumulation of blessings and virtues. The virtues of blessings and virtues of merits are slightly different.
“The virtue of blessings and virtue of merits: When we externally do flawed good deeds we attain blessings. When we internally realize. Buddha-nature and flawless wisdom, we attain virtues. With internal cultivation and external practice, we exercise both compassion and wisdom. This is adorning ourselves with the virtue of blessings.”
“When we externally do flawed good deeds, we attain blessings.” Some people do not want to engage in spiritual practice, but they know that benefiting others creates merits, so they do good deeds. “If you ask me to do good deeds, I’m happy to do that. But if you ask me to practice and uphold vegetarian precepts, or ask me to do other things, I can’t do that. I don’t have time for that right now. But I will donate or do things to create merits”. These are “flawed good deeds”. If we only create blessings for [merits], these are “flawed good deeds”. Does they yield blessings? Yes, they benefit people. Thus we say, people who cultivate blessings will go to heaven or come back to the human realm for blessed retributions.
Sadly, once their blessings are depleted, the mix of good and evil karma [manifests], so afflictions will cause their minds to waver. Among asuras, there are blessed people. Among fortunate people in the human realm, there are asuras as well. They will constantly lose their temper and get into conflicts with others. If they create this kind of karma, it inflicts great damage to the human realm. Man-made calamities also originate from asuras.
Asuras have angry minds. They have much greed, anger and ignorance. Though blessed, their minds are still deluded by greed, anger and ignorance. So, when we cultivate blessings, we must also cultivate wisdom. We have to eliminate anger, greed and ignorance to truly practice precepts, Samadhi and wisdom. Only this truly brings merits and virtues. Therefore, “When we externally do flawed good deeds,” we “attain blessings”. “As we internally realize Buddha-nature and flawless wisdom, we attain virtues”. This comes from working on our minds. Internal cultivation brings merit, external practice brings virtue.
Only by simultaneously cultivating both will we have both merits and virtues. Thus we must internally realize Buddha-nature. As I have just shared with you, a person must have two healthy legs so “they can steadily practice the Great Dharma”. Through internal cultivation and external practice, we and external practice, we “return our minds to our nature of pure True Suchness”. This is the virtue of merits that comes from internally realizing our Buddha-nature.
If we only want to create virtue of blessings, we only have blessings, so we will attain blessed retributions, but will not eliminate afflictions from our minds.Then [these deeds] are flawed. But, if we can simultaneously cultivate “flawless wisdom, then our future will be [harmonious]”. So, engaging in inner cultivation and external practice cultivates blessings and wisdom. This is the adornment of blessings and virtues, the wisdom of the virtue of blessings. That is adornment.So, as we cultivate blessings, we must also cultivate wisdom “Merit” comes from working internally on our minds and working externally on our practice. This is inner cultivation and external practice. As we give unconditionally, we must also be grateful. This is how we cultivate wisdom and create blessings.
Indeed, we must be grateful to each other. Dear Bodhisattvas, in learning the Buddha’s Way, we must learn to attain purity in body and mind. We do this ourselves and direct others to, as well. For lifetime after lifetime, we must have unceasingly cultivated virtue of blessings. Then in all our subsequent lifetimes, or just this lifetime, our spiritual lives are still very rich and we can encounter virtuous friends.
If we encounter virtuous friends, we can accept their advice and guidance we can accept their advice and guidance.Then we can transcend obstacles. If we meet someone who wants to lead us astray, we must refuse and draw near the wisdom of our virtuous friends instead. This diligent spiritual practice yields the nourishment of blessings and wisdom.
Whether they did it themselves or directed others, they have all realized the path to Buddhahood: Cultivating the virtue of blessings in previous lives will yield abundant treasures in this life.We will encounter virtuous friends, transcend all obstacles and diligently engage in spiritual practice.This is the nourishment of the virtue of blessings.
If we can put our effort into doing it ourselves and directing others to do it, we will accept wholesome teachings and guidance form everyone around us. This is how we accumulate this nourishment. So, “They have all realized the path to Buddhahood”.
[Blessings] can even come from painting Buddhas, building temples and stupas and so on. Though these are blessings for the human realm, if we can slowly receive the guidance of virtuous friends and can take the Dharma to heart, we will put in the effort to diligently cultivate our minds.This is the “adornment of the virtue of blessings.” Therefore, I hope that in our daily living we will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「造福兼修智慧，如人有兩健足，平穩中行大法，皈心向淨真如。」
⊙「彩畫作佛像，百福莊嚴相，自作若使人，皆已成佛道。」《法華經方便品第二》
⊙百福莊嚴相：謂布施、持戒等六法所作善因，一切眾生行十善道所有福德，乃至具足修習一切佛法，是名百福資糧。
⊙福德、功德：外修有漏善事則是福，內證佛性無漏智則是功德，內修外行，悲智雙運，則是福德莊嚴。
【證嚴上人開示】
「造福兼修智慧，如人有兩健足，平穩中行大法，皈心向淨真如。」
造福兼修智慧
如人有兩健足
平穩中行大法
皈心向淨真如
各位，我們日日有這個因緣，有健康的身體，我們更要時時發心在人間造福，不只是造福，同時也要修智慧；有福無慧，也是對我們修行也是有缺陷，所以修福，同時也要修慧。
就像現在社會有很多善心人，願意付出，願意布施。付出、布施，這是修福。我們過去常常聽到「修福不修慧」，其實向來一直就是要人人福慧平行。修福付出的同時，要將我們的心開闊，不是為了名而修福，不是為求功德而修福，總是無所求地付出──「三輪體空」。「三輪體空」那就是修慧，這就是不執著，看到需要，眾生需要幫助，就是那念的悲憫心。
所說的「眾生」，不只是指人，包含了蠢動含靈。第一、對人，雖然我們與他無緣無故，或者還距離我們很遠，再說，離了很遠，又是不同種族，類似這樣，這都是和我們無緣故的人，不過「無緣大慈」，我們要用虔誠的心，盼望天下能四大調和，人人都能過著淨心、淨化，心很清淨，過著平靜的日子。我們能夠用什麼方法，使令天下人都能那麼的幸福？那就是要傳法。人人接受到這個法，淨化人心，若這樣，人間如淨土。
假如有什麼樣的災難，如同身受，想盡辦法能夠普及去拔除苦難，這就是「大悲」。這種大悲付出，又是無所求，彼此感恩，互相合力、和心，完成一件能夠幫助人的事情。感恩你、感恩他，感恩自己能夠堅持到底，做到了要幫助人，所得到的就是安心、歡喜。對外無所求，這就是智慧。
造福，為善就是造福；去除煩惱這就叫做智慧，就是無貪、無求，就是沒有煩惱、沒有掛礙。所以我們修福，同時要兼修智慧。有時候我們就自己問問看(自己)，我們修福中，我們到底心裡有煩惱嗎？若是有煩惱、有掛礙，這樣你就是智慧還未開啟。若是一直付出、付出，從來心裡都沒有所祈求，要讓自己有什麼，全都沒有，這一種，那就是智慧。
就如一個人有兩隻很健康的腳，只是想著我現在要到哪裡，兩隻腳自然替我們，到達那個目的地。若是其中一隻腳有在痛，或是是一隻腳無法移步，即使一腳好好的，也是無法，想到哪裡就自然到哪裡。所以，兩隻腳在佛的號，就是「福慧兩足」，佛陀叫做「福慧兩足尊」，那就是修福，同時也修慧，福慧具足。為人群付出、說法，希望人人能得到心地清淨，沒有煩惱，付出而無所求，行菩薩道，這叫做福慧。福和慧就如人的兩隻腳一樣，能夠「平穩中行大法」。
甚至修行過程中，常常要記得「皈心向淨真如」。就是常常告訴大家，人人本具佛性，但是凡夫都是往外在求，就忘記了我們本具佛性，「靈山塔下修」，心地道場，本具佛性，這我們要趕緊回皈回來，用這個「皈」字，就是要告訴大家，反過去的雜念煩惱心，我們皈向一心一志，這種清淨無染回皈到，我們的心地那個「淨真如」──很清淨、真如的本性，這是希望大家能體會這幾句話。
過去一段時間，一直、一直和大家分享，人人本具，要讓大家回皈，相信我們自己本來具有，但是，未來還是有眾生，未來的眾生要如何接近佛法？佛陀開始就說，造塔、建寺、造佛像。
彩畫作佛像
百福莊嚴相
自作若使人
皆已成佛道
《法華經方便品第二》
能畫，畫得工巧的畫師來作畫，能夠引起後來的人看到佛像，起著歡喜心。從這分的歡喜心，這樣開始就虔誠禮拜；從虔誠禮拜引入了聞法，淨化自心，能夠實行佛所教法。這也就是佛滅度後的方便法。所以「自作若使人，皆已成佛道。」不只自己會畫，還願意教人，也能起歡喜心來畫佛像。這種的歡喜心，漸漸地，佛像在他的內心，已經漸漸種下了，一分清淨作佛的心。
但是，這若是一般的畫家，就是「你叫我畫，我就畫」，若是這樣的畫，就無心了。就如水經過水管這樣流過，水管還是乾的，水流過之後，水管裡面也沒有水。所以說來，是要自己用自己的心，自己內心的佛像是什麼像，我們用心來畫，如此，那念心就虔誠。
為了畫佛像，齋戒，要將自己的行為，甚至我們的生活全都要清淨，這叫做齋戒。不斷培養出了那分慈、悲的心，這才能說「自作使人作」，如此才是真正的那一念心，有入佛的形像，佛像才有在內心裡。
看看「百福莊嚴」，昨天說過了，「百福莊嚴」，我們就是要持戒，持戒，不只持戒，要從布施開始，從布施、持戒、忍辱、精進、禪定、智慧，這六種法所造作的，那就是善因。一切眾生能行十善道，這叫做福德。這是用心去造的。從那分的善心開始，這樣身體力行去付出，這叫做十善道。「十善」，大家應該知道，身三——不殺、不盜、不淫，這叫做身三；口四——不惡口、不妄語、不綺語、不兩舌，這叫做口做；意三——不貪、不瞋、不癡，這叫做「十善業」，惡的不做，叫做善，這叫做「十善道(業)」，這就是有福德。
百福莊嚴相：
謂布施、持戒等
六法所作善因
一切眾生行十善道
所有福德
乃至具足修習
一切佛法
是名百福資糧
乃至具足修習一切佛法，是名百福資糧。我們若能在行善，同時我們還要修、要練習，習，就是要不斷不斷來薰習。同樣，我們若是接近香的地方，我們出來的身體就受薰香。「你是從哪裡來？身體怎麼這麼香？」你若去香店站一會兒，出來外面，你的身體很香；若是在臭的地方，糞坑的周圍，「你是從哪裡來，怎麼那個味道那麼重？」這叫做薰習。
同樣的道理，我們若常常和好人在一起，隨好人做好事，一直做到「心無罣礙，無罣礙故」，一心向佛、聽聞佛法，若這樣就是「百福莊嚴」。我們如何能夠得到「百福莊嚴」？就是要依照這樣修——「六度」、「十善」；我們若能兼修六度萬行，這更好。
還有「四諦」、「六度」，前面，過去都一直說過了，善法，你要取什麼樣的善法來修行？佛法開始就是從「四諦法」開始。從「四諦法」瞭解人生的真諦，然後我們力行「六波羅密」，身體力行。「四諦「是自修，「六度「是利他，這種一切佛法能夠，和人間的善法來會合，這就是「福德資糧」，能累積福德。
所以，「福德」與「功德」二項，有一點點的分別。
福德、功德：
外修有漏善事
則是福
內證佛性無漏智
則是功德
內修外行
悲智雙運
則是福德莊嚴
「外修有漏善事就是福」。有的人雖然不是要修行，卻是他知道造福有功德，就做好事，你叫我去做好事，我歡喜。但是你叫我修行、叫我素食，叫我……等，這我沒有辦法，我現在沒空閒。但是叫我出錢，有功德的我要。這叫做「有漏善事」。這只是心意想要造福、求福，這叫做「有漏善事」。
那有福嗎？有，造福人群嘛。所以我們都說修福的人上天堂，或者是來人間能夠再受福報。但是很可惜，福若是享盡，善惡雜揉，煩惱的心還是起落不定。
阿修羅道，就是有福的人，有福的人，人間中也有阿修羅，常常發脾氣、常常鬧衝突，那種造作起來，對人間損害也是很大。人禍也是從這樣的阿修羅開始。阿修羅就是還有瞋恚之心，那種貪、瞋、癡，這種的癡念在福中，還是帶著貪、瞋、癡。
所以我們修福必定要修慧，要連貪、瞋、癡都去除，這樣才能戒、定、慧，這才是真正的功德。所以說，「外修有漏善事則是福，內證佛性無漏智則是功德」，這就是內心要有用功，內修則是功，外行就是德，如此內外兼修才是真正的功德，我們內心要證佛性。
所以剛才與大家分享的，就像一個人有兩隻健康的腳，「平穩行大法」，這種內修外行，「皈心向淨真如」，這就是功德，這就是內證佛性無漏智的功德。我們若只想修福，福德，就只是有福，所以將來你會得到福報，不過煩惱的心都沒有去除，這就是缺點。而我們若能同時修「無漏智」，若如此我們就很圓滿了。
所以內修外行、悲智雙運，這叫做福德莊嚴、福德智慧，這叫做莊嚴。所以我們修福，同時要修慧。「功」，內一定要用功；外一定要身體力行，所以叫做內修外行。付出無所求，同時感恩，造福兼修智慧，真的人人互相感恩。
各位菩薩，學佛真的要學得身心清淨，自作，還能使人作。宿世一直，累世，累生累世，不斷這樣修福德，一直到每一生，或者是到我們這一生，還是很豐，善知識，我們能夠遇到善知識的人，我們能夠接受，他為我們的開導、牽引，我們能離諸障礙。我們若遇到有人，要牽引我們到別的地方，「不可喔，我這些善知識的智慧，我應該要多親近」，這樣勤修行，這叫做福德資糧。
自作若使人
皆已成佛道：
謂由宿世修諸福德
而於今生豐饒財寶
遇善知識
離諸障礙
能勤修行
是名福德資糧
我們若能好好用心，自作、教人作，接受人人善的教育、牽引，這就是慢慢聚集了資糧，所以「皆已成佛道」。連畫佛、造寺、造塔，雖然是人間福，只要我們能得到，善知識將我們的牽引，將佛法入心來，在內心好好用功，這樣勤修行，這叫做福德莊嚴。所以希望大家在生活中要時時多用心。
Explanations by Master Cheng-Yan
Subject: Adornments of Blessings and Wisdom (福慧莊嚴皈心真如)
Date: September. 17. 2014
“If we create blessings as well as cultivate wisdom, we will be like a person with two healthy feet. Then we can steadily practice the Great Dharma and return our minds to pure True Suchness.”
Every day we have the karmic condition to be here with this healthy body, so we must always aspire to create blessings. On the top of that, we must also cultivate wisdom. If we have blessings but not wisdom, we are missing something in our spiritual practice. In addition to cultivating blessings, we must also cultivate wisdom. This is like the many well-meaning people in society who are willing to give and be charitable. Giving charitably cultivates blessings.
In the past, we heard comments that we “cultivate blessings but not wisdom.” In fact, our goal has always been for everyone to cultivate both at the same time. As we help others, we must also broaden our hearts and minds. We do not cultivate blessings for the sake of recognition. We do not cultivate blessings for the sake of merits. We are always giving unconditionally, in accord with the [principle of] Three Spheres of Emptiness.
The Three Spheres of Emptiness help us cultivate wisdom through non-attachment. When we see sentient beings who need help, we feel this sense of compassion and empathy. The term “sentient beings” does not only refer to humans, but includes every living, moving organism. First, let us discuss humans. Perhaps others are not connected to us in any way. Perhaps they live very far from us, and not only that, but are of a different ethnicity and so on. These are people we have no connection with. However, “having unconditional loving kindness” means we must, with great reverence, pray for the four elements to be in harmony around the world so that we can all purify our minds. With pure minds, we can live our days in peace.
What methods can we use to enable everyone in the world to live a blessed life? We must spread the Dharma. Accepting the Dharma can bring purity to people’s minds. If we all do this, this world will be a pure land. If any kind of disaster takes place, we feel people’s suffering as our own and do everything we can to relieve all suffering. This is an example of “great compassion.”
When we give out of great compassion, we expect nothing in return. We are grateful to each other, and work in concerted effort with a sense of unity to successfully help other people. We are grateful to each other, as well as ourselves, for being persistent and accomplishing the mission of helping others. In return, we feel peace and happiness. Asking for nothing in return is wisdom.
Benefiting others and doing good deeds creates blessings. Eliminating afflictions cultivates wisdom. As long as we are free of greed and desires, we will be free of afflictions and hindrances. Therefore, as we cultivate blessings, we must simultaneously cultivate wisdom.
Sometimes, we must ask ourselves whether, as we are cultivating blessings, there are still afflictions in our minds. If there are afflictions and hindrances, that means we have not unlocked our wisdom. If we keep giving, never asking for anything in return so that we are free of all things, that is a kind of wisdom.
We want to be like a person with two healthy legs.All we need to do is think about our destination and our legs will automatically take us there.But if one our legs is in pain, or if one of our legs cannot move, even if the other one is healthy, we cannot simply go wherever we want.So, [in the Buddha’s teachings,] the two legs repent blessings and wisdom.
The Buddha is the “Two-fitted Hibired One” because He cultivated both blessings and wisdom.Replete with blessings and wisdom, He could practice giving and teach the Dharma in hopes that everyone would develop pure minds, be free of afflictions, give unconditionally and walk the Bodhisattva-path; all this brings blessings and wisdom, Blessings and wisdom are like two legs that can help us “steadily practice the Great Dharma”.During the process of spiritual practice, we must always remembered to “return our minds to pure True Suchness”.This is what I often say to you, that we all intrinsically have Buddha-nature.But we ordinary people tend to look for it externally, forgetting that we intrinsically have it.
“We practice at the foot of the stupa on Vulture Peak.”In our inner spiritual training ground, there is intrinsic Buddha-nature.This is what we must promptly return to.The term “return to” is used as way of telling us to turn away from a scattered mind filled with afflictions and single-mindedly focus on our vows.When we return to a pure and undefiled mind, our mind is in the state of pure True Suchness.That is our pure Buddha-nature.I hope all of you can comprehend these words.
For a period of time prior to this, the Buddha was constantly telling everyone that we all have an intrinsic nature so that we can all return to it and believe that we intrinsically have it.But how will sentient beings in the future find a way to draw near the Buddha-Dharma?The Buddha then told them to build stupas, temples and Buddha statues.
Some painted colored Buddha-images adorned with the marks of hundreds of blessings.Whether they did it themselves or directed others, they have all realized the path to Budhdahood.
Buddha-images painted by skillful painters can evoke happiness in people who later view them.Out of this feeling of happiness, people begin to reverently pay their respects.This feeling of reverence can lead them to listen to the Dharma and to purify their minds so they can actualize the Buddha’s teachings.This is one of the skillful means [we can practice] after the Buddha’s Parinirvana.
So, “Whether they did it themselves or directed others, they have all realized the path to Buddhahood.”Not only would they paint it themselves, they are also willing to teach others so they can also paint it with joyful hearts.With this sense of joy, the image of the Buddha will gradually instill a pure aspiration of attaining Buddhahood.
However, if a person is an ordinary painter, he will simply paint as others instruct and thus not put his heart into it.That image has passed through his mind like water passing through a pipe; afterwards, the pipe remains dry.After the water has flowed through it, there is no water left in the pipe.
Therefore, [when painting,] we must use our minds.Whatever Buddha-image we have in our minds, let us mindfully paint that image.Then we will paint with reverence.In order to paint the Buddha’s image we need to purify our behaviors and all aspects of our lives.This is adopting purifying precepts.We need to nurture loving-kindness and compassion in our hearts.Only then can we “do it ourselves or direct others to do it”.
Only in this way can we truly internalize the image of Buddha in our minds.
Let us look at “adorned with the marks of hundreds of blessings”.Yesterday we said that,[in order to create adornments,] we must uphold precepts. Not only do we need to uphold the precepts, we need to begin with practice of giving. Through giving, upholding precepts, patience, diligence, Samadhi and wisdom, with these six practices we create good causes.
All sentient beings can do the Ten Good Deeds. This brings blessings and virtues. These are the things we do mindfully. After goodness arises in our hearts, we put that into practice. This is called doing the Ten Good Deeds. You are probably familiar with them. The three of the body are no killing, no stealing and no sexual misconduct. These are the three good deeds of the body. The four of speech are no harsh speech, no lies, no flattery and no gossip. These are the four good deeds of the mouth. The three of the mind are no greed, no anger and no ignorance. They make up the Ten Good Deeds. Refraining from evil is a way of doing good deeds. This how we do the Ten Good Deeds. This brings blessings and virtues.
“Adorned with the marks of hundreds of blessings: Practicing giving, upholding precepts and the rest of the Six perfections creates good causes. When all sentient beings do the Ten Good Deeds, the blessings and virtues they create will include the blessings of cultivating all Buddha-Dharma. This is the nourishment from hundreds of blessings”.
The blessings of cultivating all Buddha-Dharma are the nourishment from hundreds of blessings. If we are doing good deeds, we need to simultaneously cultivate [our minds]. To do this, we must constantly be permeated by [the Dharma]. Similarly, if we are near a fragrant place, our bodies will be permeated by that scent. [People may ask,] “Where did you come from? How come you smell so fragrant?” If you stand in a perfume store for a while, after you walk out, your body will smell nice. If you are around a smelly place like a cesspit, [people may ask,] “Where did you come from? How come you are so smelly?” This is how we become permeated. Based on the same principle, if we are always around wholesome people and do good deeds with them, we achieve a state where “the mind is without hindrances, therefore there are no hindrances”. If we wholeheartedly learn the Buddha-Dharma, we are “adorned with the marks of hundreds of blessings”.
How can we achieve being “adorned with the marks of hundreds of blessings?” We must practice according to the Six Perfections and the Ten Good Deeds. If we could cultivate the Six Perfections in a myriad of actions, that would be even better. I have previously discussed Four Noble Truths along with the Six Paramitas. What kind of virtuous Dharma must we choose to practice? The Buddha-Dharma beings with the Four Noble Truths, through them we can understand the absolute truths of life. Then we can put the Six Perfections into practice. The Four Noble Truths help us cultivate ourselves. The Six Perfections help us benefit others. This is how the Buddha-Dharma works together with the virtuous Dharma of the world. These are “the nourishment of blessings and virtues”, the accumulation of blessings and virtues. The virtues of blessings and virtues of merits are slightly different.
“The virtue of blessings and virtue of merits: When we externally do flawed good deeds we attain blessings. When we internally realize. Buddha-nature and flawless wisdom, we attain virtues. With internal cultivation and external practice, we exercise both compassion and wisdom. This is adorning ourselves with the virtue of blessings.”
“When we externally do flawed good deeds, we attain blessings.” Some people do not want to engage in spiritual practice, but they know that benefiting others creates merits, so they do good deeds. “If you ask me to do good deeds, I’m happy to do that. But if you ask me to practice and uphold vegetarian precepts, or ask me to do other things, I can’t do that. I don’t have time for that right now. But I will donate or do things to create merits”. These are “flawed good deeds”. If we only create blessings for [merits], these are “flawed good deeds”. Does they yield blessings? Yes, they benefit people. Thus we say, people who cultivate blessings will go to heaven or come back to the human realm for blessed retributions.
Sadly, once their blessings are depleted, the mix of good and evil karma [manifests], so afflictions will cause their minds to waver. Among asuras, there are blessed people. Among fortunate people in the human realm, there are asuras as well. They will constantly lose their temper and get into conflicts with others. If they create this kind of karma, it inflicts great damage to the human realm. Man-made calamities also originate from asuras.
Asuras have angry minds. They have much greed, anger and ignorance. Though blessed, their minds are still deluded by greed, anger and ignorance. So, when we cultivate blessings, we must also cultivate wisdom. We have to eliminate anger, greed and ignorance to truly practice precepts, Samadhi and wisdom. Only this truly brings merits and virtues. Therefore, “When we externally do flawed good deeds,” we “attain blessings”. “As we internally realize Buddha-nature and flawless wisdom, we attain virtues”. This comes from working on our minds. Internal cultivation brings merit, external practice brings virtue.
Only by simultaneously cultivating both will we have both merits and virtues. Thus we must internally realize Buddha-nature. As I have just shared with you, a person must have two healthy legs so “they can steadily practice the Great Dharma”. Through internal cultivation and external practice, we and external practice, we “return our minds to our nature of pure True Suchness”. This is the virtue of merits that comes from internally realizing our Buddha-nature.
If we only want to create virtue of blessings, we only have blessings, so we will attain blessed retributions, but will not eliminate afflictions from our minds.Then [these deeds] are flawed. But, if we can simultaneously cultivate “flawless wisdom, then our future will be [harmonious]”. So, engaging in inner cultivation and external practice cultivates blessings and wisdom. This is the adornment of blessings and virtues, the wisdom of the virtue of blessings. That is adornment.So, as we cultivate blessings, we must also cultivate wisdom “Merit” comes from working internally on our minds and working externally on our practice. This is inner cultivation and external practice. As we give unconditionally, we must also be grateful. This is how we cultivate wisdom and create blessings.
Indeed, we must be grateful to each other. Dear Bodhisattvas, in learning the Buddha’s Way, we must learn to attain purity in body and mind. We do this ourselves and direct others to, as well. For lifetime after lifetime, we must have unceasingly cultivated virtue of blessings. Then in all our subsequent lifetimes, or just this lifetime, our spiritual lives are still very rich and we can encounter virtuous friends.
If we encounter virtuous friends, we can accept their advice and guidance we can accept their advice and guidance.Then we can transcend obstacles. If we meet someone who wants to lead us astray, we must refuse and draw near the wisdom of our virtuous friends instead. This diligent spiritual practice yields the nourishment of blessings and wisdom.
Whether they did it themselves or directed others, they have all realized the path to Buddhahood: Cultivating the virtue of blessings in previous lives will yield abundant treasures in this life.We will encounter virtuous friends, transcend all obstacles and diligently engage in spiritual practice.This is the nourishment of the virtue of blessings.
If we can put our effort into doing it ourselves and directing others to do it, we will accept wholesome teachings and guidance form everyone around us. This is how we accumulate this nourishment. So, “They have all realized the path to Buddhahood”.
[Blessings] can even come from painting Buddhas, building temples and stupas and so on. Though these are blessings for the human realm, if we can slowly receive the guidance of virtuous friends and can take the Dharma to heart, we will put in the effort to diligently cultivate our minds.This is the “adornment of the virtue of blessings.” Therefore, I hope that in our daily living we will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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