20140918《靜思妙蓮華》造像啟信應機接引（第395集）
⊙「如來自性天然，本性童真無邪，因緣果報法則，無始來今依然。」
⊙「乃至童子戲，若草木及葦，或以指爪甲，而畫作佛像。」《法華經 方便品第二》
⊙以方便施教次序，應機接引，用以方便有為法，勸化眾生恭敬心，造像供養，培養信心。
【證嚴上人開示】
如來自性天然
本性童真無邪
因緣果報法則
無始來今依然
也就是要和大家分享，人人本具佛性、 人自性天然，從生以來就有，不只在此生，從無始來，幾生幾世我們自性本具。這是佛陀這樣一再向我們表達──人人本具佛性。我們人人要自己也要尊重自己，同樣本具佛性，所以說「如來自性天然」，這是天然的事情。
所以「本性童真無邪」，「人之初，性本善」，人人生來時，幼小的時代都是很天真無邪，但是後天環境不斷地薰習，所以人人這個童真的本性，蒙受了世間的習氣，所以各人的習氣，各不相同。
就如我們平時生活，吃，若是在素食的環境中，他就會知道素食，就是這樣吃、這樣生活、這樣健康。素食，大家能知道，就是不忍食眾生肉；不忍心眾生都是有一條的活命，因為你殺，血淋淋，所以不忍心(因而)素食。素食以來，就是在這樣的環境，這樣的生活，身體是很健康，所以這也是一種，生活自然的境界。若是在另外的境界，就是肉食、葷食、無所不食。所有的生命，他認為這就是要讓人吃的，這是理所當然，一切都是以，這些動物作人所食用的，變成了一種習慣，這是一個環境。
所以說來，「本性童真無邪」，也有一句話說「善惡無記」，在童真時，是善、是惡，來到人間才又開始薰習，但是來到人間，他是隨著因緣果報來，生活是一回事，生在什麼樣的環境，就怎樣的生活，卻也是人人來到人間，就是有因緣果報，在這種本性童真、善惡無記，小時候不懂得分別是善、是惡，是邪。
但是因緣果報的法則，我們過去造什麼因、結什麼緣，這回來人間，就是結什麼果，結什麼樣的緣，跟隨什麼樣的人。跟隨善的人，我們就是善十善，這個性，就往善的來薰習，若是結了惡因，這回來人間還是同樣遇到惡緣，就將我們牽引，就是往惡的走，那就是薰習惡的環境。這就是善惡果報的法則。
這因緣果報，除了依報，還有正報。依報是依止這個環境來生，受這個環境周圍的因緣，來將我們養成。這個環境是富，或者是貧；這個國家是平靜，或者是人禍偏多，這都是有因緣，依止著我們的因緣，所受生的地方。
受生在人禍偏多，就如很多的國家、很多的難民四處流竄，或者是多災多難，生活不得安寧。為什麼會生在那個地方？這就是依報——依著你過去的因，所以牽引這個報，依止這個國家，這樣出生了，半點都由不得自己。或者是生在富有的國家，但是有貧窮的人家，依著這個果報去(投生)，或者是富有家庭等等，這都叫做「依報」。但是我們有「正報」，「正報」就是說，雖然生在很貧窮、困難、人禍偏多的國家，不過他有福，他能，他的正報，有這因緣去造就自己。
記得在過年這個期間，一位美國來的黑人市長（編按：新澤西州南湯姆斯河市市長約瑟夫），我們會想美國不是白種人嗎？為什麼是黑人市長呢？這位皮膚黑色，他是來自於海地。海地這個國家，已經歷來就是貧困，這是他的依報，生在這樣的種族、這樣的國家，這是依報。但是他自己自身，有他自身的因緣造化，所以他能到美國，在那裡讀書，在那裡發展，在那個地方做到一個市的市長。
因緣會合，那就是美國，有一陣(桑迪)颶風，美東的水災這個因緣，又各我們臺灣，有這樣的因緣會合，他從美國就來到臺灣。瞭解了慈濟，再將慈濟的種子，還要帶回美國，這樣未來這位市長，他將來的發展又是不同了。。成為一位慈濟人，人間的菩薩，所以，人生的變化不可思議，但是不離開因、緣、果、報。
每一個人都有依報、都有正報，你和什麼樣的父母有緣，就隨著父母的依報而來；不論這對父母在哪個國家，是貧、是富，他就依止這對父母出生。自己的正報，他有他自己再發展的造化，這叫做正報。所以，因緣果報的法則，我們要相信。
「無始來今依然」，不論是從古代多久多久以前，我們每一個人，都是「如來自性天然」。這是無始以來就是同樣，無始來今，從過去一直到現在，一直到未來，無始無終，我們的佛性都是，永遠永遠依然存在。所以「此身不向今生度，更向何生度此身？」我們要好好用心來體會，佛陀一大事因緣來人間，將滅度時，他還是殷殷為未來眾生，如何讓佛法能夠不斷傳承後世。所以在佛滅度前，佛陀就向弟子提倡建塔、造廟，或者是雕像，雕塑佛像，這樣在提倡，讓大家知道造佛像、建寺塔，這能夠傳佛法。
傳說中在高麗，高麗國，以前叫做高麗國，現在應該是叫做韓國，在古代的高麗國，傳說中有一位國王，這位國王是仁王，對人民種種就是愛護如己子。所以這位國王，常常出去城外巡視。有一天，他出城不很遠，就看到遠遠的有一簇五色雲，這樣整簇覆蓋於土地之上。他看了奇怪：「雲應該是在天空，那片雲怎麼會覆蓋在地上呢？」所以好奇，他就走近一些，往這片五彩雲，他走靠近。一走近時，就看到在這個雲彩中，站著一位出家人，這個老修行者，拿著一支錫杖在那裡。
他看了心生歡喜，向前再接近，但是已經沒有看到那位僧人，消失了。他就看地面上好像有一叢草堆，他就將這草叢撥開，叫人往地面掘看一看。差不多有一丈深，發現了一支錫杖、一雙僧鞋。開始再往下挖掘，得到一塊碑，一塊碑文。但是那是外國字，他們看不懂，叫大臣趕緊來猜，來譯這個字。後來大臣就譯出了，叫做「塔寺」。
「塔，塔到底是什麼東西？」大臣就說：「還有一個翻譯，叫做浮圖。」國王又問：「浮圖是什麼東西？」開始譯，翻譯出來，那就是佛教，佛滅度後，就是有這樣的經文，,交代建塔、造佛寺和雕佛像。
國王從此一直去探討佛法，生起了信心，就在這個地上，建一座七層的木造的塔。這是這個塔的傳說。因為有這位國王生起了信心，所以佛法傳入高麗國，韓國有佛法，說是這樣傳來的。
可見，佛陀在將入滅之前，就已經安排著要怎樣，讓人人來傳佛法這個因緣。所以在我們最近這段(經)文，佛陀是這樣的叮嚀，若能發心建塔廟，或者是造佛像，「皆得成佛道。」這全都是在，最近在說的(經)文，我們現在再看：「乃至童子戲，若草木及葦，或以指爪甲，而畫作佛像。」
乃至童子戲
若草木及葦
或以指爪甲
而畫作佛像
《法華經 方便品第二》
我們前面說過，用各種的材料，不論是用木造，或者是用石，或者是用磚，或者是用銅等等，不同不同的材料，要來造塔也好，建寺也好，或者是造佛像也好，不同各種的材質。只要你有虔誠的心，就是能造作這些，能夠流傳佛法的因緣。甚至用紙彩畫、用筆來畫佛像，這樣也是可以。這是我們這幾天都一直在說，無非就是要製造因緣，傳於後世，讓人依止這種的形象，啟發信心。
所以這種的信心，不論是大人、小孩，只要有這樣的環境、有這樣的傳說，後人向前人學。所以，佛陀既然這樣說，開始就傳了。所以不論是大人，或者是小孩，連在玩也是會造塔。有功德，造塔，信佛，信佛，建廟，因為建寺廟，所以雕佛像，這樣起了信心。童子也曉得要拜佛、信佛，想要建塔、造廟，同樣也會。所以這是一種世代在流傳，就能夠讓這個時代的人，一種心靈的教育。
所以說，「乃至童子戲」。還記得阿育王(的過去生)時，在沙的上面造城，在城中有塔、在城中有寺，這個城中還有大倉庫。他看到佛，從大倉庫裡抓出了一把沙，恭敬地放進佛的缽裡來供佛，這是幼童他就說：「這樣我也是在供佛，這是上等的麵、上等的飯。」這樣來供佛。
佛陀將缽歡喜接受，並為這個孩子祝福。回到精舍裡，將沙倒進沙堆裡，也是這樣祝福：將來以這沙土建塔，這個孩子功德無量，將來一百年後，成為轉輪聖王。那就是佛滅度一百年後，阿育王為佛建塔——八萬四千座塔。這在現在世間，還有人發現到阿育王時代的塔。當然塔不是大塔，總是一種紀念。
所以說「乃至童子戲，若草木及葦」，不只是用沙，童子也在那裡用草，或者是用木，這樣綑好放著說：「我這樣是在供佛，這尊就是佛。」或者是一塊木頭，或者是一塊石頭，同樣的，這是廟、這是塔、這是佛，童子童真的心，同樣的，他也是能夠是他最誠意的表現。這種「如來自性天然，本性童真無邪」，只要他用很虔誠的心去付出，這樣佛陀也很歡喜接受，這也是受佛陀所讚歎。
以方便施教次序
應機接引
用以方便有為法
勸化眾生恭敬心
造像供養
培養信心
所以說，不論用草木或者是葦，葦就是這樣，直的，橫的，用木來圍著，說：「這是佛寺。」這樣也是同樣有功德。「或以指爪甲」，或是用手指，用指頭、用指甲，全都一樣，不論是在牆上畫，或者是在地上畫，說這是佛像，說這是佛塔，說這是寺廟，這樣佛陀也很歡喜，對這些孩子，也是同樣歡喜，將來能做佛。這是造佛像。
這就是佛陀要提倡，人人心中有佛、心中有法、行中有法，希望人人見到一切的物質，都要將它當成，能夠傳佛法的物質，從「有為法」，成為導向「無為法」，這全都是佛以方便施教的次序。而且「應機接引」，看什麼樣的根機，他就用什麼方法來接引，讓佛法能夠流傳，用方便為法。所以，勸化眾生，最重要的是這個恭敬心，這樣來造像、來供養、來培養信心。所以大家，這個虔誠供養的心，是非常的重要，請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Creating Images that Inspire and Guide (造像啟信應機接引)
Date: September. 18. 2014
“The Tathagata-nature is naturally [within us]. We inherently have childlike-simplicity and innocence. The law of karma, a principle of nature, has remained the same since Beginningless Time.”
This is telling everyone that we all intrinsically have Buddha-nature. This nature is an inherent part of us. We were born with it, and not just in this lifetime; since Beginningless Time, in life after life we have had this intrinsic nature. This is what the Buddha repeatedly conveyed to us. We all intrinsically have Buddha-nature, so we must respect ourselves for having the same nature as the Buddha.
So, “the Tathagata-nature is naturally within us.” This is a natural fact. So, “We inherently have childlike-simplicity and innocence. Human nature is inherently good.” At the beginning of our lives, we were simple and innocent as children. But our environment unceasingly influenced us, so our pure childlike nature became obscured by mundane habitual tendencies. Also, each of us has different habitual tendencies.
In our daily living, if we live in a vegetarian environment, then we understand how to adopt a vegetarian diet and lifestyle and stay healthy. We may be vegetarians because we cannot bear to eat the flesh of sentient beings or to viciously take the life of a living being. We become vegetarians out of this compassion. After adopting a vegetarian diet, we live in that kind of environment and with that kind of [mindset]. This is healthy for our bodies as well. This is one kind of environment we can live in.
In a different environment, where we eat all kinds of meat, we may believe that all living beings exist to be eaten by humans, that this is the way things should be. If we believe that animals are meant to be food for people, that becomes a habitual [way of thinking]. This is another kind of environment.
It is said, “We inherently have child-like-simplicity and innocence.” Some say we are neither good nor evil, that it is during the time we are children that we are permeated by good and evil in this world. However, when we are born into this world we are following the law of karma. Our lifestyle is one thing the environment we are born into affects the way we live. But our karmic retributions are also a factor.
In our childlike-simplicity, we may be neither good nor evil. Young children cannot discern good from evil; they are innocent. But according to the law of karma, the causes and conditions we created in the past will bear fruit in this lifetime. The kinds of karmic affinities we have created determine the kind of people we will follow. If we follow wholesome people, we will naturally do the Ten Good Deeds and we will be permeated by goodness.
If we created negative causes, when we are born in the world this time, we will encounter unwholesome people, who will lead us to evil. This is a result of being influenced by an evil environment. This is the karmic law of cause and effect. Aside from circumstantial retribution, there is also direct retribution.
Circumstantial retribution leads us to be born into this environment and our development will be influenced by the cause and conditions in our surroundings.
Whether we are born into wealth or poverty, whether we live in a country at peace or one full of man-made calamities, depends on our causes and conditions.Where we are born depends on our karmic causes and conditions.
Born in a place with many man-made calamities, the people in those countries may flee in all directions and become refugees, or may constantly face disasters and hardships, unable to find peace in their lives.Why are they born in these places?Because of their circumstantial retributions.The causes they created in the past led them to face these retributions, to be born in this kind of country.They have no control over this at all.
Some may be born in wealthy countries, but to poor families as a result of their karmic retributions.Or perhaps they may be born to wealthy families.This is all circumstantial retribution.
But there is also direct retribution, which means that though some people are born into poor, harsh countries with many manmade calamities, they may still be blessed.
Through direct retribution, they have the causes and conditions to shape their lives.
I remember, around Chinese New Year, a black mayor form the United States [came to visit us].[Most people in Taiwan] think of Americans as white.[They find] a black mayor unusual.This mayor originally from Haiti, which is a historically poor nation.This was his circumstantial retribution.Being born as part of that ethnic group and in that country was circumstantial retribution.But he himself had the karmic conditions to change his life.That enabled him to go to the United States to study and develop a career.He eventually becomes the mayor of a city.Then causes and conditions converged when Hurricans Sandy struck the East Coast of the United States.Because of this flooding, [the mayor] was able to form a karmic connection with us, with Taiwan.
So, he came to Taiwan from the United States to better understand Tzu Chi and back to the United States.After this, in the future, this mayor will embark on a different path by becoming a Tzu Chi volunteer, a Living Bodhisattva.Thus, the changes in life are inconceivable, but they are inseparable from the law of karma.
Everyone faces circumstantial retribution and direct retribution.The karmic affinity we have with our parents leads us to [face] their circumstantial retribution.No matter where our parents are, or whether they are rich or poor, we are born into their circumstances.
Then based on our direct retribution, we have the potential to grow and change.This is our direct retribution.Therefore, we must believe in the karmic law of cause and effect, which “has remained the same since Beginningless Time”.
No matter how far back in time we go, for each of us, “the Tathagata-nature is naturally [within us]”.This has been the case since Beginningless Time, from the past to the present, and then into the future.This is beginningless and endless.Our Buddha-nature will always be around.Thus, “if we do not transform ourselves in this life, when will we do so?”
We must try to mindfully comprehend that the Buddha came to this world for one great cause.Right before He entered Parinirvana, for the sake of future sentient beings, He worked hard to make sure the Dharma would be unceasingly transmitted.Before the Buddha entered Parinirvana, He encouraged His disciples to build stupas, erect shrines or sculpt Buddha statues.To encourage them, He said hat creating statues and building stupas and temples is a way of transmitting the Buddha-Dharma.
There is a legend that takes place in the ancient kingdom of Koryo, presently called Korea. In the ancient kingdom of Koryo, legend tells us there was a king. This king was very benevolent. He treated his people as his own children, so he often ventured out side the city to assess how they were doing.
One day, not far from the city, he saw from afar a tuft of rainbow-colored cloud, and this tuft was fully covering the land. He saw this strange phenomenon and thought, “Clouds are supposed to be in the sky, why is that cloud covering the land?” Curious, he walked closer. He headed toward this rainbow cloud. Once he got close, he saw an elderly monastic standing in the middle of the cloud. This elderly practitioner held a tin staff in his hand. He felt happy upon seeing this person, so he wanted to approach him. But then he could no longer see this monastic; he had disappeared. Then he saw a mound of grass on the ground. He brushed aside the grass and asked his people to dig in the ground there. At about ten feet down, they uncovered a tin staff and a pair of monastic shoes.
Then they kept digging deeper, and uncovered a stone slab with foreign writing. They could not read those characters, so he called one of his officials to translate these words. That official translated the words as “stupa temple”. “What exactly is a stupa? [The king asked]. The minister said, “Another translation for it is caitya”. The king asked, “What is a caitya?” Then the minister kept translating the writing, which were the Buddha’s teachings. After the Buddha entered Parinirvana, sutra texts like this directed people to build stupas, temples and Buddha statues.
From then on, the king kept studying the Buddha-Dharma and developed faith in it. So, on this land, he built a seven-story wooden stupa. This is the legend of this stupa. Because this king developed faith [in the Dharma], the Buddha-Dharma spread to Koryo. This is how the Buddha-Dharma reached Korea.
As we can see, before the Buddha entered Parinivana, He had already created the causes and conditions for people to spread the Buddha-Dharma. Thus, in this recent passage from the sutra, the Buddha reminded us that if we aspire to build stupas, shrines or statues, then we can “all realize the path to Buddhahood”. This is the sutra text we have recently discussed. Next, we will look at,
“Even children at play, with straws, sticks or reeds, or even with their fingernails, may draw images of the Buddha”.
As we mentioned before, various kinds of materials can be used. Things may be built out of wood, out of stone, out of bricks, out of copper and so on. These different materials can be used to build stupas, temples or even sculpt Buddha statues. The type of material [does not matter]. As long as we have reverence in our hearts, we can create these causes and conditions for spreading the Buddha-Dharma. We can even paint the Buddha’s image with brush and paper. That will also work. As we have been saying over these past few days, these things are created solely to transmit the Dharma to future generations so these images can inspire faith in those people.
This kind of faith can arise in both adults and children, as long as we are in the [right] environment. These [teachings] are learned by future generations from previous ones. Since the Buddha had spoken these words, people have been passing them on. This applies to both adults and children. Even building stupas as part of playing can bring merits. As we build stupas, our faith is strengthened. As our faith is strengthened, we build shrines. Because we have built temples and shrines, we carve Buddha statues. This is how we develop faith. Even children know they must pay respect to the Buddha and have faith in Him, so they too want to build stupas and shrines. This is passed down from one generation to next and is a form of spiritual teaching for people of this era.
So, we talked about “children at play.” Remember in king Ashoka’s past life, he built a city out of sand. In the city, there were stupas, temples and large storehouses. When he saw the Buddha, he grabbed a handful of sand from a storehouse [to offer to the Buddha] and respectfully placed it in his bowl. This young child said, “This is how I make an offering to the Buddha. This is the finest flour and the finest rice, and thus offered it to the Buddha. The Buddha gladly accepted this bowl and gave this child His blessing. After He returned to His abode, He poured the sand onto a sand pile, and gave the child another blessing. “When he builds actual stupas in the future, this child will create boundless merits. 100years from now, he will be reborn as a wheel-turning sage king.” 100 years after Buddha entered Parinirvana, King Ashoka built 84,000 stupas to honor Him.
Even today, stupas, from his time continue to be discovered. Of course these are not big stupas, but they are still memorials.
Thus, “even children at play, with straws, sticks or reeds….” Children do not only use sand. They can also create bundles of straws or sticks and say, “I am making this offering to the Buddha. This is the Buddha right here.” A piece of wood or a piece of rock can be seen by children as a shrine, a stupa or the Buddha. This is children simplicity.
This is another way of expressing their utmost reverence. “The Tathagata-nature is naturally [within us]. We inherently have children-simplicity and innocence. Since [the child] reverently made his offering, the Buddha joyfully accepted his offering and praised him.
Through the sequence of using skillful means and guiding people according to capabilities, [He used] skillful means conditioned phenomena to teach sentient beings to be sincere, to erect images, to make offering and to nurture their faith.
Thus, we can use straws, sticks or reeds. A reeds can be placed either vertically or horizontally and then surrounded by straws or sticks, and this can be called a Buddha temple, this also brings merits.
“or even with their fingernails. People can use their fingers or fingernails to create the same effect. After drawing on the wall or on the ground, they may say, “This is the image of the Buddha,” or “This is the stupa,” or “This is a temple.” This brings the Buddha happiness.
This also brings the children happiness so they can become Buddhas in the future. This comes from erecting the Buddha’s image. What the Buddha wanted to remind us is that all of us should have the Buddha in our hearts, the Dharma in our minds and Dharma in our action. He hoped that all tangible physical materials can be transformed into objects that can spread the Buddha-Dharma. Guiding people from conditioned phenomena to unconditioned Dharma is the sequence of the Buddha’s skillful means.
Moreover, He “guides people according to capabilities to decide. He looked at
people’s capabilities to decide which method can guide them to spread the Buddha-Dharma, then used skillful means and [conditioned] phenomena. So, He reminded all of us that the most important thing is to be reverent as we erect images, make offerings and nurture our faith.
Therefore, everyone our reverence in making offerings is very important. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「如來自性天然，本性童真無邪，因緣果報法則，無始來今依然。」
⊙「乃至童子戲，若草木及葦，或以指爪甲，而畫作佛像。」《法華經 方便品第二》
⊙以方便施教次序，應機接引，用以方便有為法，勸化眾生恭敬心，造像供養，培養信心。
【證嚴上人開示】
如來自性天然
本性童真無邪
因緣果報法則
無始來今依然
也就是要和大家分享，人人本具佛性、 人自性天然，從生以來就有，不只在此生，從無始來，幾生幾世我們自性本具。這是佛陀這樣一再向我們表達──人人本具佛性。我們人人要自己也要尊重自己，同樣本具佛性，所以說「如來自性天然」，這是天然的事情。
所以「本性童真無邪」，「人之初，性本善」，人人生來時，幼小的時代都是很天真無邪，但是後天環境不斷地薰習，所以人人這個童真的本性，蒙受了世間的習氣，所以各人的習氣，各不相同。
就如我們平時生活，吃，若是在素食的環境中，他就會知道素食，就是這樣吃、這樣生活、這樣健康。素食，大家能知道，就是不忍食眾生肉；不忍心眾生都是有一條的活命，因為你殺，血淋淋，所以不忍心(因而)素食。素食以來，就是在這樣的環境，這樣的生活，身體是很健康，所以這也是一種，生活自然的境界。若是在另外的境界，就是肉食、葷食、無所不食。所有的生命，他認為這就是要讓人吃的，這是理所當然，一切都是以，這些動物作人所食用的，變成了一種習慣，這是一個環境。
所以說來，「本性童真無邪」，也有一句話說「善惡無記」，在童真時，是善、是惡，來到人間才又開始薰習，但是來到人間，他是隨著因緣果報來，生活是一回事，生在什麼樣的環境，就怎樣的生活，卻也是人人來到人間，就是有因緣果報，在這種本性童真、善惡無記，小時候不懂得分別是善、是惡，是邪。
但是因緣果報的法則，我們過去造什麼因、結什麼緣，這回來人間，就是結什麼果，結什麼樣的緣，跟隨什麼樣的人。跟隨善的人，我們就是善十善，這個性，就往善的來薰習，若是結了惡因，這回來人間還是同樣遇到惡緣，就將我們牽引，就是往惡的走，那就是薰習惡的環境。這就是善惡果報的法則。
這因緣果報，除了依報，還有正報。依報是依止這個環境來生，受這個環境周圍的因緣，來將我們養成。這個環境是富，或者是貧；這個國家是平靜，或者是人禍偏多，這都是有因緣，依止著我們的因緣，所受生的地方。
受生在人禍偏多，就如很多的國家、很多的難民四處流竄，或者是多災多難，生活不得安寧。為什麼會生在那個地方？這就是依報——依著你過去的因，所以牽引這個報，依止這個國家，這樣出生了，半點都由不得自己。或者是生在富有的國家，但是有貧窮的人家，依著這個果報去(投生)，或者是富有家庭等等，這都叫做「依報」。但是我們有「正報」，「正報」就是說，雖然生在很貧窮、困難、人禍偏多的國家，不過他有福，他能，他的正報，有這因緣去造就自己。
記得在過年這個期間，一位美國來的黑人市長（編按：新澤西州南湯姆斯河市市長約瑟夫），我們會想美國不是白種人嗎？為什麼是黑人市長呢？這位皮膚黑色，他是來自於海地。海地這個國家，已經歷來就是貧困，這是他的依報，生在這樣的種族、這樣的國家，這是依報。但是他自己自身，有他自身的因緣造化，所以他能到美國，在那裡讀書，在那裡發展，在那個地方做到一個市的市長。
因緣會合，那就是美國，有一陣(桑迪)颶風，美東的水災這個因緣，又各我們臺灣，有這樣的因緣會合，他從美國就來到臺灣。瞭解了慈濟，再將慈濟的種子，還要帶回美國，這樣未來這位市長，他將來的發展又是不同了。。成為一位慈濟人，人間的菩薩，所以，人生的變化不可思議，但是不離開因、緣、果、報。
每一個人都有依報、都有正報，你和什麼樣的父母有緣，就隨著父母的依報而來；不論這對父母在哪個國家，是貧、是富，他就依止這對父母出生。自己的正報，他有他自己再發展的造化，這叫做正報。所以，因緣果報的法則，我們要相信。
「無始來今依然」，不論是從古代多久多久以前，我們每一個人，都是「如來自性天然」。這是無始以來就是同樣，無始來今，從過去一直到現在，一直到未來，無始無終，我們的佛性都是，永遠永遠依然存在。所以「此身不向今生度，更向何生度此身？」我們要好好用心來體會，佛陀一大事因緣來人間，將滅度時，他還是殷殷為未來眾生，如何讓佛法能夠不斷傳承後世。所以在佛滅度前，佛陀就向弟子提倡建塔、造廟，或者是雕像，雕塑佛像，這樣在提倡，讓大家知道造佛像、建寺塔，這能夠傳佛法。
傳說中在高麗，高麗國，以前叫做高麗國，現在應該是叫做韓國，在古代的高麗國，傳說中有一位國王，這位國王是仁王，對人民種種就是愛護如己子。所以這位國王，常常出去城外巡視。有一天，他出城不很遠，就看到遠遠的有一簇五色雲，這樣整簇覆蓋於土地之上。他看了奇怪：「雲應該是在天空，那片雲怎麼會覆蓋在地上呢？」所以好奇，他就走近一些，往這片五彩雲，他走靠近。一走近時，就看到在這個雲彩中，站著一位出家人，這個老修行者，拿著一支錫杖在那裡。
他看了心生歡喜，向前再接近，但是已經沒有看到那位僧人，消失了。他就看地面上好像有一叢草堆，他就將這草叢撥開，叫人往地面掘看一看。差不多有一丈深，發現了一支錫杖、一雙僧鞋。開始再往下挖掘，得到一塊碑，一塊碑文。但是那是外國字，他們看不懂，叫大臣趕緊來猜，來譯這個字。後來大臣就譯出了，叫做「塔寺」。
「塔，塔到底是什麼東西？」大臣就說：「還有一個翻譯，叫做浮圖。」國王又問：「浮圖是什麼東西？」開始譯，翻譯出來，那就是佛教，佛滅度後，就是有這樣的經文，,交代建塔、造佛寺和雕佛像。
國王從此一直去探討佛法，生起了信心，就在這個地上，建一座七層的木造的塔。這是這個塔的傳說。因為有這位國王生起了信心，所以佛法傳入高麗國，韓國有佛法，說是這樣傳來的。
可見，佛陀在將入滅之前，就已經安排著要怎樣，讓人人來傳佛法這個因緣。所以在我們最近這段(經)文，佛陀是這樣的叮嚀，若能發心建塔廟，或者是造佛像，「皆得成佛道。」這全都是在，最近在說的(經)文，我們現在再看：「乃至童子戲，若草木及葦，或以指爪甲，而畫作佛像。」
乃至童子戲
若草木及葦
或以指爪甲
而畫作佛像
《法華經 方便品第二》
我們前面說過，用各種的材料，不論是用木造，或者是用石，或者是用磚，或者是用銅等等，不同不同的材料，要來造塔也好，建寺也好，或者是造佛像也好，不同各種的材質。只要你有虔誠的心，就是能造作這些，能夠流傳佛法的因緣。甚至用紙彩畫、用筆來畫佛像，這樣也是可以。這是我們這幾天都一直在說，無非就是要製造因緣，傳於後世，讓人依止這種的形象，啟發信心。
所以這種的信心，不論是大人、小孩，只要有這樣的環境、有這樣的傳說，後人向前人學。所以，佛陀既然這樣說，開始就傳了。所以不論是大人，或者是小孩，連在玩也是會造塔。有功德，造塔，信佛，信佛，建廟，因為建寺廟，所以雕佛像，這樣起了信心。童子也曉得要拜佛、信佛，想要建塔、造廟，同樣也會。所以這是一種世代在流傳，就能夠讓這個時代的人，一種心靈的教育。
所以說，「乃至童子戲」。還記得阿育王(的過去生)時，在沙的上面造城，在城中有塔、在城中有寺，這個城中還有大倉庫。他看到佛，從大倉庫裡抓出了一把沙，恭敬地放進佛的缽裡來供佛，這是幼童他就說：「這樣我也是在供佛，這是上等的麵、上等的飯。」這樣來供佛。
佛陀將缽歡喜接受，並為這個孩子祝福。回到精舍裡，將沙倒進沙堆裡，也是這樣祝福：將來以這沙土建塔，這個孩子功德無量，將來一百年後，成為轉輪聖王。那就是佛滅度一百年後，阿育王為佛建塔——八萬四千座塔。這在現在世間，還有人發現到阿育王時代的塔。當然塔不是大塔，總是一種紀念。
所以說「乃至童子戲，若草木及葦」，不只是用沙，童子也在那裡用草，或者是用木，這樣綑好放著說：「我這樣是在供佛，這尊就是佛。」或者是一塊木頭，或者是一塊石頭，同樣的，這是廟、這是塔、這是佛，童子童真的心，同樣的，他也是能夠是他最誠意的表現。這種「如來自性天然，本性童真無邪」，只要他用很虔誠的心去付出，這樣佛陀也很歡喜接受，這也是受佛陀所讚歎。
以方便施教次序
應機接引
用以方便有為法
勸化眾生恭敬心
造像供養
培養信心
所以說，不論用草木或者是葦，葦就是這樣，直的，橫的，用木來圍著，說：「這是佛寺。」這樣也是同樣有功德。「或以指爪甲」，或是用手指，用指頭、用指甲，全都一樣，不論是在牆上畫，或者是在地上畫，說這是佛像，說這是佛塔，說這是寺廟，這樣佛陀也很歡喜，對這些孩子，也是同樣歡喜，將來能做佛。這是造佛像。
這就是佛陀要提倡，人人心中有佛、心中有法、行中有法，希望人人見到一切的物質，都要將它當成，能夠傳佛法的物質，從「有為法」，成為導向「無為法」，這全都是佛以方便施教的次序。而且「應機接引」，看什麼樣的根機，他就用什麼方法來接引，讓佛法能夠流傳，用方便為法。所以，勸化眾生，最重要的是這個恭敬心，這樣來造像、來供養、來培養信心。所以大家，這個虔誠供養的心，是非常的重要，請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Creating Images that Inspire and Guide (造像啟信應機接引)
Date: September. 18. 2014
“The Tathagata-nature is naturally [within us]. We inherently have childlike-simplicity and innocence. The law of karma, a principle of nature, has remained the same since Beginningless Time.”
This is telling everyone that we all intrinsically have Buddha-nature. This nature is an inherent part of us. We were born with it, and not just in this lifetime; since Beginningless Time, in life after life we have had this intrinsic nature. This is what the Buddha repeatedly conveyed to us. We all intrinsically have Buddha-nature, so we must respect ourselves for having the same nature as the Buddha.
So, “the Tathagata-nature is naturally within us.” This is a natural fact. So, “We inherently have childlike-simplicity and innocence. Human nature is inherently good.” At the beginning of our lives, we were simple and innocent as children. But our environment unceasingly influenced us, so our pure childlike nature became obscured by mundane habitual tendencies. Also, each of us has different habitual tendencies.
In our daily living, if we live in a vegetarian environment, then we understand how to adopt a vegetarian diet and lifestyle and stay healthy. We may be vegetarians because we cannot bear to eat the flesh of sentient beings or to viciously take the life of a living being. We become vegetarians out of this compassion. After adopting a vegetarian diet, we live in that kind of environment and with that kind of [mindset]. This is healthy for our bodies as well. This is one kind of environment we can live in.
In a different environment, where we eat all kinds of meat, we may believe that all living beings exist to be eaten by humans, that this is the way things should be. If we believe that animals are meant to be food for people, that becomes a habitual [way of thinking]. This is another kind of environment.
It is said, “We inherently have child-like-simplicity and innocence.” Some say we are neither good nor evil, that it is during the time we are children that we are permeated by good and evil in this world. However, when we are born into this world we are following the law of karma. Our lifestyle is one thing the environment we are born into affects the way we live. But our karmic retributions are also a factor.
In our childlike-simplicity, we may be neither good nor evil. Young children cannot discern good from evil; they are innocent. But according to the law of karma, the causes and conditions we created in the past will bear fruit in this lifetime. The kinds of karmic affinities we have created determine the kind of people we will follow. If we follow wholesome people, we will naturally do the Ten Good Deeds and we will be permeated by goodness.
If we created negative causes, when we are born in the world this time, we will encounter unwholesome people, who will lead us to evil. This is a result of being influenced by an evil environment. This is the karmic law of cause and effect. Aside from circumstantial retribution, there is also direct retribution.
Circumstantial retribution leads us to be born into this environment and our development will be influenced by the cause and conditions in our surroundings.
Whether we are born into wealth or poverty, whether we live in a country at peace or one full of man-made calamities, depends on our causes and conditions.Where we are born depends on our karmic causes and conditions.
Born in a place with many man-made calamities, the people in those countries may flee in all directions and become refugees, or may constantly face disasters and hardships, unable to find peace in their lives.Why are they born in these places?Because of their circumstantial retributions.The causes they created in the past led them to face these retributions, to be born in this kind of country.They have no control over this at all.
Some may be born in wealthy countries, but to poor families as a result of their karmic retributions.Or perhaps they may be born to wealthy families.This is all circumstantial retribution.
But there is also direct retribution, which means that though some people are born into poor, harsh countries with many manmade calamities, they may still be blessed.
Through direct retribution, they have the causes and conditions to shape their lives.
I remember, around Chinese New Year, a black mayor form the United States [came to visit us].[Most people in Taiwan] think of Americans as white.[They find] a black mayor unusual.This mayor originally from Haiti, which is a historically poor nation.This was his circumstantial retribution.Being born as part of that ethnic group and in that country was circumstantial retribution.But he himself had the karmic conditions to change his life.That enabled him to go to the United States to study and develop a career.He eventually becomes the mayor of a city.Then causes and conditions converged when Hurricans Sandy struck the East Coast of the United States.Because of this flooding, [the mayor] was able to form a karmic connection with us, with Taiwan.
So, he came to Taiwan from the United States to better understand Tzu Chi and back to the United States.After this, in the future, this mayor will embark on a different path by becoming a Tzu Chi volunteer, a Living Bodhisattva.Thus, the changes in life are inconceivable, but they are inseparable from the law of karma.
Everyone faces circumstantial retribution and direct retribution.The karmic affinity we have with our parents leads us to [face] their circumstantial retribution.No matter where our parents are, or whether they are rich or poor, we are born into their circumstances.
Then based on our direct retribution, we have the potential to grow and change.This is our direct retribution.Therefore, we must believe in the karmic law of cause and effect, which “has remained the same since Beginningless Time”.
No matter how far back in time we go, for each of us, “the Tathagata-nature is naturally [within us]”.This has been the case since Beginningless Time, from the past to the present, and then into the future.This is beginningless and endless.Our Buddha-nature will always be around.Thus, “if we do not transform ourselves in this life, when will we do so?”
We must try to mindfully comprehend that the Buddha came to this world for one great cause.Right before He entered Parinirvana, for the sake of future sentient beings, He worked hard to make sure the Dharma would be unceasingly transmitted.Before the Buddha entered Parinirvana, He encouraged His disciples to build stupas, erect shrines or sculpt Buddha statues.To encourage them, He said hat creating statues and building stupas and temples is a way of transmitting the Buddha-Dharma.
There is a legend that takes place in the ancient kingdom of Koryo, presently called Korea. In the ancient kingdom of Koryo, legend tells us there was a king. This king was very benevolent. He treated his people as his own children, so he often ventured out side the city to assess how they were doing.
One day, not far from the city, he saw from afar a tuft of rainbow-colored cloud, and this tuft was fully covering the land. He saw this strange phenomenon and thought, “Clouds are supposed to be in the sky, why is that cloud covering the land?” Curious, he walked closer. He headed toward this rainbow cloud. Once he got close, he saw an elderly monastic standing in the middle of the cloud. This elderly practitioner held a tin staff in his hand. He felt happy upon seeing this person, so he wanted to approach him. But then he could no longer see this monastic; he had disappeared. Then he saw a mound of grass on the ground. He brushed aside the grass and asked his people to dig in the ground there. At about ten feet down, they uncovered a tin staff and a pair of monastic shoes.
Then they kept digging deeper, and uncovered a stone slab with foreign writing. They could not read those characters, so he called one of his officials to translate these words. That official translated the words as “stupa temple”. “What exactly is a stupa? [The king asked]. The minister said, “Another translation for it is caitya”. The king asked, “What is a caitya?” Then the minister kept translating the writing, which were the Buddha’s teachings. After the Buddha entered Parinirvana, sutra texts like this directed people to build stupas, temples and Buddha statues.
From then on, the king kept studying the Buddha-Dharma and developed faith in it. So, on this land, he built a seven-story wooden stupa. This is the legend of this stupa. Because this king developed faith [in the Dharma], the Buddha-Dharma spread to Koryo. This is how the Buddha-Dharma reached Korea.
As we can see, before the Buddha entered Parinivana, He had already created the causes and conditions for people to spread the Buddha-Dharma. Thus, in this recent passage from the sutra, the Buddha reminded us that if we aspire to build stupas, shrines or statues, then we can “all realize the path to Buddhahood”. This is the sutra text we have recently discussed. Next, we will look at,
“Even children at play, with straws, sticks or reeds, or even with their fingernails, may draw images of the Buddha”.
As we mentioned before, various kinds of materials can be used. Things may be built out of wood, out of stone, out of bricks, out of copper and so on. These different materials can be used to build stupas, temples or even sculpt Buddha statues. The type of material [does not matter]. As long as we have reverence in our hearts, we can create these causes and conditions for spreading the Buddha-Dharma. We can even paint the Buddha’s image with brush and paper. That will also work. As we have been saying over these past few days, these things are created solely to transmit the Dharma to future generations so these images can inspire faith in those people.
This kind of faith can arise in both adults and children, as long as we are in the [right] environment. These [teachings] are learned by future generations from previous ones. Since the Buddha had spoken these words, people have been passing them on. This applies to both adults and children. Even building stupas as part of playing can bring merits. As we build stupas, our faith is strengthened. As our faith is strengthened, we build shrines. Because we have built temples and shrines, we carve Buddha statues. This is how we develop faith. Even children know they must pay respect to the Buddha and have faith in Him, so they too want to build stupas and shrines. This is passed down from one generation to next and is a form of spiritual teaching for people of this era.
So, we talked about “children at play.” Remember in king Ashoka’s past life, he built a city out of sand. In the city, there were stupas, temples and large storehouses. When he saw the Buddha, he grabbed a handful of sand from a storehouse [to offer to the Buddha] and respectfully placed it in his bowl. This young child said, “This is how I make an offering to the Buddha. This is the finest flour and the finest rice, and thus offered it to the Buddha. The Buddha gladly accepted this bowl and gave this child His blessing. After He returned to His abode, He poured the sand onto a sand pile, and gave the child another blessing. “When he builds actual stupas in the future, this child will create boundless merits. 100years from now, he will be reborn as a wheel-turning sage king.” 100 years after Buddha entered Parinirvana, King Ashoka built 84,000 stupas to honor Him.
Even today, stupas, from his time continue to be discovered. Of course these are not big stupas, but they are still memorials.
Thus, “even children at play, with straws, sticks or reeds….” Children do not only use sand. They can also create bundles of straws or sticks and say, “I am making this offering to the Buddha. This is the Buddha right here.” A piece of wood or a piece of rock can be seen by children as a shrine, a stupa or the Buddha. This is children simplicity.
This is another way of expressing their utmost reverence. “The Tathagata-nature is naturally [within us]. We inherently have children-simplicity and innocence. Since [the child] reverently made his offering, the Buddha joyfully accepted his offering and praised him.
Through the sequence of using skillful means and guiding people according to capabilities, [He used] skillful means conditioned phenomena to teach sentient beings to be sincere, to erect images, to make offering and to nurture their faith.
Thus, we can use straws, sticks or reeds. A reeds can be placed either vertically or horizontally and then surrounded by straws or sticks, and this can be called a Buddha temple, this also brings merits.
“or even with their fingernails. People can use their fingers or fingernails to create the same effect. After drawing on the wall or on the ground, they may say, “This is the image of the Buddha,” or “This is the stupa,” or “This is a temple.” This brings the Buddha happiness.
This also brings the children happiness so they can become Buddhas in the future. This comes from erecting the Buddha’s image. What the Buddha wanted to remind us is that all of us should have the Buddha in our hearts, the Dharma in our minds and Dharma in our action. He hoped that all tangible physical materials can be transformed into objects that can spread the Buddha-Dharma. Guiding people from conditioned phenomena to unconditioned Dharma is the sequence of the Buddha’s skillful means.
Moreover, He “guides people according to capabilities to decide. He looked at
people’s capabilities to decide which method can guide them to spread the Buddha-Dharma, then used skillful means and [conditioned] phenomena. So, He reminded all of us that the most important thing is to be reverent as we erect images, make offerings and nurture our faith.
Therefore, everyone our reverence in making offerings is very important. Please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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