20140922《靜思妙蓮華》虔心行供養（第397集）
⊙有為法形相，從心造福業，身心所造作，虔敬而供養。
⊙「如是諸人等，漸漸積功德，具足大悲心，皆已成佛道。但化諸菩薩，度脫無量眾。」《法華經 方便品第二》
「若人於塔廟，寶像及畫像，以華香旛蓋，敬心而供養。」《法華經 方便品第二》
⊙由於眾生心中有所樂著，欲隨意歡喜莊嚴塔廟寶像，虔敬以花香供養。
⊙「若使人作樂，擊鼓吹角貝，簫笛琴箜篌，琵琶鐃銅鈸。」《法華經 方便品第二》
⊙一念虔誠，躬身禮拜，音聲歌頌，簫笛琴等作音樂，合掌禮拜致敬，無不是供養。
【證嚴上人開示】
日常生活，就是看人、看事、看物，無論是用看的、用聽的，一切都是叫做「有為法」。只要你看得到、聽得到，這都是有形相，所以叫做「有為法形相」，是「從心造福業，身心所造作，虔敬而供養」。
有為法形相
從心造福業
身心所造作
虔敬而供養
這一切有為法的形相，我們若是用歡喜心、善念的心，所看到的事情無不都是好。好事我們要懂得把握當下，從心起歡喜，做就對了，這叫做造福業。若不是好的話，我們聽，我們以清淨心將它一轉過來，還是煩惱去除，增長智慧，這叫做「逆增上緣」。
所以，有法就能善解。日常生活中，在這種善解、包容中，我們的心無不都是造福業，「身心所造作」，這都是身與心所造作的事情。我們若能好好善解，哪怕是「非、是」，「是、非」這兩項，我們都能圓融過來，就是不能瞭解的人，也會有因緣能夠化解。這全都是我們的心。
每個人在修行中，將心照顧好，我們能應事應物，圓融一切，這樣無不都是在造福，這全都是要從我們的身與心所造作。身體，我們的威儀、我們的行動等等，這內修外行的德，所以我們的身的行動，讓人看了，自然就知道修行者不可侵犯，修行者說的話我們要聽。所以，即使心懷不軌的，來和我們對答，他也會回轉他的善念。這就是要我們的身與心，時時在法中，就能夠轉動人心，也是叫做「轉法輪」——將惡法轉成善法。所以這都是身心所造作。
我們要用虔敬的心，要虔誠恭敬，用很虔誠的心供養。這供養，不一定要拿什麼東西，去供養，就是你這一片心，用你的身心行動，這就是最高無上的供養。真諦道理，要好好在我們的心靈道場，隨時都能應用在人間中，這是至高無上的珍貴供養。
前面我們說「如是諸人等」，建塔、造廟、雕塑佛像，用恭敬的心，為了流傳佛法。佛陀有一度這樣不斷地提倡，那就是為未來末法的眾生而造形像。這些人能夠隨佛教，這樣造塔、建廟、塑，雕塑形像，這些人若能夠用那分，恭敬、敬重的心去付出，這樣累積，不斷不斷累積，從有形的造作而成為無形的道理入心。
看我們在建築的過程，不也就是有專業的人來投入，這個環境，這麼多的居士用心付出，也是很自然的，這樣他也能發心，也能投入，也能培養那分虔誠的心。
所以，慈濟從「九二一」那時候，我們已經無論是建學校，也是度了很多人。這是好事，這人間互相幫助，應該做，何況為國家培養人才，教育的希望工程。多少的志工菩薩投入！全省，一段近兩年的時間裡，能因為建築度了多少人，那一年投入慈濟，一直到現在，都是很精進的菩薩。所以說來，藉有形的動作，感觸到這分善法的歡喜，入心了，之後就能聽聞佛法，他就能這樣精進過來。舉這個例，我們應該都能夠瞭解。
有形的物質，只要人在造作、環境成就，這樣也能菩薩度眾生——已度度當度，當度度未度，就這樣不斷，這就是「度脫無量眾」。
昨天我們那一段（經）文：
如是諸人等
漸漸積功德
具足大悲心
皆已成佛道
但化諸菩薩
度脫無量眾
《法華經 方便品第二》
現在我們再看，現在，就是「若人於塔廟，寶像及畫像，以華香旛蓋，敬心而供養。」
若人於塔廟
寶像及畫像
以華香旛蓋
敬心而供養
《法華經 方便品第二》
這段（經）文，這是很淺白，大家看過就知道了。不論是塔，或者是廟，這雖然是有為法，雖然是一個形像，卻是能夠引起人的歡喜與恭敬，就心裡會虔誠。這無不都是方便法。
「以華香旛蓋」。古廟時有吊一些裝飾的東西，幢旛，不論是用繡的、用畫的，或是寫字等等，這都是古代的寺廟裝飾。當然裡面還表達虔誠，環境就(有)花、香，這樣來表達內心的那一分尊敬。所以「以華香旛蓋」，這都是莊嚴那個道場，寺院裡的空間。這都是表達恭敬，所以「敬心而供養」。
由於眾生
心中有所樂著
欲隨意歡喜
莊嚴塔廟寶像
虔敬以花香供養
由於眾生心中有所樂著，心裡都還有那種樂著，看到很莊嚴的道場，內心就感覺到要敬仰、要禮拜；佛像在那裡，也有香、有花，有種種幢旛，自然塑造了應機。人的心靈、心理，那種的樂著，他喜歡這個環境，從這個環境中，產生了那分恭敬的心，這就是「眾生心中有所樂著」。所以，「欲隨意歡喜，莊嚴塔廟、寶像」，就是為了要隨眾生所追求的，那種心理，所以才說要有塔、有廟、有像。
否則，人人心中本具佛性，每個人內心都有一尊莊嚴的佛，人人的心中，就已經有寶塔、莊嚴的寺廟，心中都有很莊嚴的道場，何必身外再去造塔、再造廟呢？何必還要身外再雕塑形像呢？
雖然我們人人都是具足，不過還是一樣有所著，偏偏要坐在這裡才叫做在講經，還是要在這個地點，才叫做在禮佛，這就是眾生的心有所執著。所以，就要隨順眾生的意，那種歡喜追求的方向，所以就要有這樣的形像，虔誠用香、花來供養。
再來就說：「若使人作樂，擊鼓吹角貝，簫笛琴箜篌，琵琶鐃銅鈸。」
若使人作樂
擊鼓吹角貝
簫笛琴箜篌
琵琶鐃銅鈸
《法華經 方便品第二》
剛才是眼睛看的一切的建築，現在就是用聽的，用美妙的音樂來作樂。
所以我們在禮佛時，我們有柳音(引磬)、(大)磬、木魚，這就是在讓我們分別——柳音(引磬)開始，我們有什麼樣的動作；磬聲、磬槌一敲，我們的節奏等等，都能夠很和齊；木魚，讓我們隨著，聽到那個聲音，我們大家發音能整齊，這也很有韻律。
我們，看到在做法會，圓圓的那個銅鈸，那就叫做銅鈸，還有琵琶，更溫柔的，這全都是一種能夠發聲、能夠配音，或者是用洞簫，或者是笛子。有的時候我們若聽到，很優雅的聲音，用這種樂器，同樣能很有道氣。
或者是「擊鼓吹角貝」，如果像在西藏，就用很長的，像嗩吶一樣，在那個，居高，開始這樣吹下去，山下的人，大家都聽到了。西藏那個地方就是以這樣，每天、每天都有號召，現在是要誦經的時候了，要禮佛的時候了，就有號召。
所以「若使人作樂」，這種種都是音樂的樂器，無論是擊鼓、較遠的，山頂離很遠，要將大家集合過來，佛陀的時代，叫做「楗槌」，就是用木板，用槌子這樣敲，這就是要集眾時。再後來就用鼓，鼓，聽到鼓聲，大家要集合的時候了等等。「角貝」是用吹的，洞簫也是；琴用彈的。這用最虔誠的心，配合著佛法的經典來讚誦，這也是一種供養。
一念虔誠
躬身禮拜
音聲歌頌
簫笛琴等作音樂
合掌禮拜致敬
無不是供養
這是一念心虔誠，不論是用有形的，眼睛看得到的塔、廟、佛像，或者是用耳朵聽得到的等等，都是一念心。這一念心，那就是能使我們起虔誠。
經，開始在誦，道場在做法會時，隨著音樂(誦經)的聲音，這樣他會去禮拜。就如你們(拜)〈法華經序〉，也是這樣，隨著那個聲音來禮拜，這也是有韻律，這樣躬身禮拜。尤其是音聲歌誦，用我們的音聲念出來。常常告訴大家，禮拜時，我們也就是要出聲，我們光是身行供養，我們口也能行供養，用音聲來供養。
有的人心很鬱悶，但是我們用很好的聲音、好的法去和他說話，這也是一種聲音，這也是一種方法。所以，誦經，人會聽進去，誦得很好聽，聲音很和齊，人家會起恭敬心，很混雜的心，自然就安定下來。所以，我們誦經，不要只是用散亂心聽別人在誦，自己不能去與人和音，你不能出聲與人和音，這樣我們永遠心中都沒有法進入。
古人讀書，要背、要誦，背誦，文句背進來，就是心裡，脫口而出，無不都是法。所以，經典也是，你若只是坐著，別人在念、你只是看字，心呢？到底是不是有在文句上？無人能知。你若念出來，就是眼睛看著字、口誦著文，身體隨著韻律，恭敬禮拜，這樣身、口、意三善業就合一了，這也是最大的供養。
這我們平時每天都需要。我們要如何說法？有時候說法是對人，誦經是對空界，魑魅魍魎。你不要以為我們眼睛沒看到，其實看不到的，其實空間，有很多天龍八部、很多的護法。你是否有在用功？你念的經是字字清楚，我們對所有空界中，也是一種說法。所以，念經，念在我們的早晚(課)，真的要和齊，大家聽起來能心歸合一；若是念不整齊，當然也讓大家的心不能專；念得整齊，心就專。所以專心念誦，這就是表示恭敬。
所以，簫、笛、琴，這都是一種樂器，這是能作樂，發出樂的音聲。就像我們無論是「法譬如水入經藏」，我們也要用種種音樂來配音，偈文隨著音的旋律，這樣一句一句分明，而且對一般人很契機，裡面的偈頌、歌詞，也是很啟動人心，加上這樣的動作。你看，這全都是佛法，要如何流傳下去，經典也是這樣教我們，所以用種種方法，來(奏)音樂，用樂器來和音，我們人要去配音，這樣合掌禮拜來致敬，這全都叫做供養。
各位，供養是從我們內心，那一念最虔誠的心，我們的內心若沒有虔誠，身體如何的拜都沒有用。所以，虔誠的心要三合一，身是在禮拜，心要虔誠，口要與人和音，這樣合起來就是三業合一，那個善，善法。
總而言之，學佛，我們在外面的形態，這種有為法的形相，是要從我們的心來造作。看我們是要造作福業呢？要用虔誠的心來禮供佛法呢？或者是用我們的散亂心？這一切都是由我們的心造。
所以，有心，這念心能使我們的，身與心去造作。心專，自然你所表達出來，對人的誠意都是能感動；對人都能感動了，何況對一切諸佛、菩薩，一定也是感動，這全都是虔敬的供養。
各位，虔敬供養，藉著外面的形像，來引我們內心虔誠的恭敬。宗教，任何一個宗教，都有這個表相、形像，因為形象來表示我們形態的虔誠。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Making Offerings with Reverence (虔心行供養)
Date: September. 22. 2014
In our daily living, we observe people, matters and objects. Everything that we see or hear is a conditioned phenomenon. As long as we can see or hear something, it has a form and appearance.
So, “In response to conditioned phenomena, our minds can create blessed karma. Through the workings of our body and mind, we make offerings out of reverence.”
When it comes to conditioned phenomena, if our mindset is joyful and wholesome, we will see everything as something good. Then we will seize the moment to do good deeds. When joy arises in our hearts, we will just do it. This is creating blessed karma. When we hear unkind words, if, with a pure heart, we can shift our perspective, we can still eliminate our afflictions and develop our wisdom. This is then an “adverse assisting condition.” Therefore, the Dharma brings understanding.
In our daily living, if we are understanding and accommodating, our minds will always be creating blessed karma. “Through the workings of our body and mind,” our body and mind creates [karma]. If we are understanding of others, even if people see the false as true or the true as false, we can bring harmony to them. Then even those who do not fully understand will still have an opportunity to resolve their issue. All this depends on our minds. As each of us engage in spiritual practice, if we can take good care of our minds, we can harmoniously deal with matters and objects. Then everything we do creates blessings. These blessings are created by our body and mind, with our demeanor, our actions and so on. These are the virtues we internally cultivate and externally practice. Through the [dignified] actions of our body, when people see us, they automatically recognize that we are spiritual practitioners whom they should not harm and whose words they should listen to.
So, even if people with ulterior motives come speak with us, they may shift back to a wholesome mindset. If our body and mind always abide in the Dharma, we can change people’s minds; this is also known as turning the Dharma-Wheel. Negative things can turn into positive things.
All of this is created by our body and mind. We need to exercise reverence and make offerings out of genuine sincerity. The offerings we make do not have to be material, they can come from our hearts, through the actions of our body and mind. This kind of offering is supreme and unsurpassed. The principles of Absolute Truth must be present in our inner training ground so we can apply them in the world at all times. That is the most unsurpassed, precious offering. Previously we discussed, “People such as these.” They are those who erect stupas, build temples and sculpt status with reverence in order to spread the Buddha-Dharma. The Buddha had repeatedly encouraged this. So, for the sake of sentient beings in the era of Dharma-decay, these images were created.These people followed the Buddha’s teachings to erect stupas, build temples and sculpt statues. If they can practice giving with the same reverence and respect, they will unceasingly accumulate [blessed karma]. Through tangible forms, intangible principles can penetrate people’s minds.
During the construction [here at the Abode], many contributed their professional expertise.In this environment, many lay practitioners served wholeheartedly.
This was very natural for them.They could form aspirations, devote themselves, and also nurture their sense of reverence.
Since the 921 Earthquake, Tzu Chi has transformed many people through construction projects, especially schools.This is a good thing.People are supposed to help each other, not to mention the fact that future talent is being nurtured a sprat of the Hope Project.So, many Bodhisattva-volunteers across Taiwan dedicated themselves to this project.
Over nearly two years, may people were transformed because of the construction project.They volunteers who joined Tzu Chi that year to this day remain very diligent Bodhisattvas.Therefore, through tangible actions, people can feel the joy of the virtuous Dharma.After taking this Dharma to heart, and diligently practice them.Through this example, we should be able to understand this principle.As long as there are tangible objects, as long as people create them and the environment sustains them, in this way Bodhisattvas can transform sentient beings.The transformed help those who are transforming, who help those not yet transformed.As this cycle continues endlessly, we can “transform and liberate countless sentient beings”.
That is the passage we discussed yesterday.People such as these gradually accumulated merits and virtues.Replete with great compassion, they have realized the path to Buddhahood.They teach the Bodhisattva Way to transform and liberate countless sentient beings.
Now let us look at the next passage.“In stupas or in temples, people may make offerings with reverence to jeweled images and painted images with flowers, incense, banners or canopies”.
This [sutra] passage is very easy to understand.Everyone can understand it as soon as they read it.Whether we see a stupa or a temple, though it is a conditioned phenomenon, though it is an image, it can still inspire happiness and respect, which leads to reverence.These are all skillful means.
As for “painted images with flowers, incense,” old temples always have some kind of decorations.These banners, embroidered, painted, written on with calligraphy or so on, were used to decorate temples in the past.Of course, these were to demonstrate reverence.Flowers and incense were also used to express the respect in people’s hearts.
Thus, “flowers, incense, banners or canopies” were used to adorn the practice center, the space within the temples.All are expressions of reverence.Therefore, these are used to “make offerings with reverence”.
Since sentient beings are attached to happiness, in order to follow their wishes and liking, [He taught them] to adorn stupas, temples and precious images and reverently make offerings of flowers and incense.
Since sentient beings are attached to happiness, when they see such a dignified practice center, they feel they must be reverent and pay respect.The Buddha’s image is there, along with incense, flowers and various banners.This automatically creates the conditions for people to form this attachment to happiness.They like this environment, so from this environment, they develop a sense of reverence.This is how “sentient beings are attached to happiness”.
Thus, the Buddha “follows their wishes and liking” [and teaches them] “to adorn stupas, temples and precious images”.To go along with what sentient beings seek, with that kind of mindset, He said there needs to be stupas, temples and images.But everyone already intrinsically has Buddha-nature.
There is a magnificent Buddha in everyone’s mind.There is already a jeweled stupa and a magnificent temple in their hearts.There is a dignified spiritual training ground in everyone’s minds, so why do we need to erect stupas or build temples in the world outside?Why do we sculpt actual statues of the Buddha? Though all of us have [Buddha-nature], we still have attachments to things. We think that only someone sitting in [a temple] can teach the Dharma. We think we have to be at certain location to pay respect to the Buddha. This is because we still have attachments.
So, the Buddha adapted to our preferences, [knowing] the many ways we are inclined to seek. This is why we have these images, so we can reverently make offerings with incense and flowers. Next, we will discuss,
“They could cause others to make music with drums, horns, or conches, pan-pipes, flutes, lutes or bamboo lyres, guitars, cymbals or brass gongs”.
We previously discussed structures we can see. Now we will discuss what we hear, the beautiful music that brings pleasure. When we are paying respect to the Buddha, we use a small handheld bell, a large bowl-like bell and wooden fish block. Their sounds guide us; when the handheld bell starts, we make certain movements. Then with the sounding of the bowl-like bell, our rhythm and movements can be in harmony. We also follow the sound of the wooden fish block to recite in unison. This is very rhythmic. We may hear or see these instruments during Dharma-assemblies. The round instrument is called a brass gong. There is also the gentle sounding Chinese lute. These can all be used as accompaniments. There may also be end-blown or transverse flutes.
Sometimes when we hear the elegant sounds from these instruments, we are filled with an sense of spiritual refinement. People may play “drums, horns or conches”. In Tibet, they use very long horns which sound very much like copper Chinese oboes. From the top [of mountains], they sound the horns. Then everyone at the bottom can hear them. In Tibet, they use the long horns every day to gather people.The sound tells them, now is the time to pay respect to the Buddha. So, “they could cause others to make music”. These are various musical instruments. Drums can be used [to gather people] from afar. The mountain top is very far away. In order to gather everyone together in the Buddha’s era, people used “wooden mallets”. They used them to strike wooden boards. Then, to gather everyone together, people later used drums. Upon hearing the sound of the drums, people knew it was time to gather together. Conches and flutes are blown. Zithers are plucked. Having a sense of utmost reverence while accompanying recitation of the sutra with music is also a form of offering.
With wholehearted reverence, they bowed and prostrated. They sang hymns and made music with pan-pipes, flutes and lutes. With palms together they paid their respects. These are all offerings.
We can be wholeheartedly reverent. This can be inspired by tangible objects such as stupas, temples and Buddha-images, or the sounds we can hear and so on. All this has to do with our minds. Our minds can allow us to give rise to reverence. When we begin to recite sutra at a Dharma-assembly, the melody of the chanting tells us when to prostrate. This is like prostrating to the Preface of the Lotus Sutra. We know when to prostrate by following the sound. There is rhythm to the way we bow to pay respect.
In particular, when we sing hymns, we must sing them loudly. I constantly remind everyone that as we prostrate, we must keep chanting loudly. Not only can we make offerings with our body, we can also make offerings with our speech, offering of sound. When people are very depressed, we can share good teachings with them in a pleasant tone. This is another kind of sound, as well as a way [to help people].
People listen when we chant sutras. If our chanting is beautiful and harmonious, people’s minds will give rise to respect and their chaotic minds will naturally calm down. Thus, when we chant sutras, we cannot just listen to others with scattered minds. Then we cannot chant in harmony. If we cannot chant in harmony with others, the Dharma will never enter our hearts. When the ancients studied, they memorized and recited the text. When they knew it by heart, everything that left their mouth was Dharma. So, this is how we can learn sutras. If we just sit there and read the words while others are reciting them, will our minds actually be focused on the words? No one else can tell.
If we recite them, we are looking at the words as we say them and our body follows the rhythm and prostrates. Then the Threefold Karma of our body, speech and mind will be in harmony. This is the best offering we can make. This is what we need to do every day. How should we share the Dharma? Sometimes, teachings are teachings are directed at people while chant are directed into the invisible realm, toward all of the ghosts and spirits. Do not think that since our eyes cannot see them, [they do not exist].
Actually, the eight classes of Dharma-protectors are all around us. Are we putting effort into our study? Do we clearly articulate every word of the sutras? We can also share the Dharma with those in the invisible realm. Thus, the sutra recitation during our morning and evening practice must be harmonious and in unison. It must sound like our minds are one. If we cannot chant in unison, that may cause our minds to lose focus. When we chant in unison, we are focused. So, be focusing on chanting, we are also showing our respect
So, flutes and zithers are music instruments. We can play them to sound out pleasant melodies. This is like the Dharma as Water musical adaptation. We must carious kinds of music to accompany the verses. Thus each verse is clearly presented and can resonate with ordinary people. The verses and lyrics are also very inspiring. On top of this there is the sign language. See, these are all ways for the Buddha-Dharma to be passed on.
The sutras also teach us this, so we can use many various methods. When we use musical instruments to accompany. People’s voices, and put our palms together to pay respect, these are all ways of making offerings.
Everyone, making offerings should come from a mind of utmost reverence. If there is no reverence in our minds, it does not matter how much we bow with our body.
Thus, reverence requires a convergence of three things. While our body is paying respect, our mind must be reverent and our voice must be in harmony with others. Thus our Threefold karma are in unison. This is beneficial Dharma.
In summary, when we learn the Buddha’s Way we create external imagines and conditioned phenomena with our minds. What we create depends on whether we want to create blessed karma and make offerings with a reverent mind, or act with a scattered mind. All of this depended on our minds.
Therefore, our minds direct what our body and mind create. When we are focused, we automatically express genuine sincerity that moves people. Since we can move other people, we can move all Buddhas and Bodhisattvas. This is all due to our offerings of reverence.
Everyone, when we make offerings of reverence, we use external appearances to evoke the genuine reverence in our minds. Every kind of religion has these representations and images. These external appearances can be used to manifest our [internal] reverence. Thus, we must all always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙有為法形相，從心造福業，身心所造作，虔敬而供養。
⊙「如是諸人等，漸漸積功德，具足大悲心，皆已成佛道。但化諸菩薩，度脫無量眾。」《法華經 方便品第二》
「若人於塔廟，寶像及畫像，以華香旛蓋，敬心而供養。」《法華經 方便品第二》
⊙由於眾生心中有所樂著，欲隨意歡喜莊嚴塔廟寶像，虔敬以花香供養。
⊙「若使人作樂，擊鼓吹角貝，簫笛琴箜篌，琵琶鐃銅鈸。」《法華經 方便品第二》
⊙一念虔誠，躬身禮拜，音聲歌頌，簫笛琴等作音樂，合掌禮拜致敬，無不是供養。
【證嚴上人開示】
日常生活，就是看人、看事、看物，無論是用看的、用聽的，一切都是叫做「有為法」。只要你看得到、聽得到，這都是有形相，所以叫做「有為法形相」，是「從心造福業，身心所造作，虔敬而供養」。
有為法形相
從心造福業
身心所造作
虔敬而供養
這一切有為法的形相，我們若是用歡喜心、善念的心，所看到的事情無不都是好。好事我們要懂得把握當下，從心起歡喜，做就對了，這叫做造福業。若不是好的話，我們聽，我們以清淨心將它一轉過來，還是煩惱去除，增長智慧，這叫做「逆增上緣」。
所以，有法就能善解。日常生活中，在這種善解、包容中，我們的心無不都是造福業，「身心所造作」，這都是身與心所造作的事情。我們若能好好善解，哪怕是「非、是」，「是、非」這兩項，我們都能圓融過來，就是不能瞭解的人，也會有因緣能夠化解。這全都是我們的心。
每個人在修行中，將心照顧好，我們能應事應物，圓融一切，這樣無不都是在造福，這全都是要從我們的身與心所造作。身體，我們的威儀、我們的行動等等，這內修外行的德，所以我們的身的行動，讓人看了，自然就知道修行者不可侵犯，修行者說的話我們要聽。所以，即使心懷不軌的，來和我們對答，他也會回轉他的善念。這就是要我們的身與心，時時在法中，就能夠轉動人心，也是叫做「轉法輪」——將惡法轉成善法。所以這都是身心所造作。
我們要用虔敬的心，要虔誠恭敬，用很虔誠的心供養。這供養，不一定要拿什麼東西，去供養，就是你這一片心，用你的身心行動，這就是最高無上的供養。真諦道理，要好好在我們的心靈道場，隨時都能應用在人間中，這是至高無上的珍貴供養。
前面我們說「如是諸人等」，建塔、造廟、雕塑佛像，用恭敬的心，為了流傳佛法。佛陀有一度這樣不斷地提倡，那就是為未來末法的眾生而造形像。這些人能夠隨佛教，這樣造塔、建廟、塑，雕塑形像，這些人若能夠用那分，恭敬、敬重的心去付出，這樣累積，不斷不斷累積，從有形的造作而成為無形的道理入心。
看我們在建築的過程，不也就是有專業的人來投入，這個環境，這麼多的居士用心付出，也是很自然的，這樣他也能發心，也能投入，也能培養那分虔誠的心。
所以，慈濟從「九二一」那時候，我們已經無論是建學校，也是度了很多人。這是好事，這人間互相幫助，應該做，何況為國家培養人才，教育的希望工程。多少的志工菩薩投入！全省，一段近兩年的時間裡，能因為建築度了多少人，那一年投入慈濟，一直到現在，都是很精進的菩薩。所以說來，藉有形的動作，感觸到這分善法的歡喜，入心了，之後就能聽聞佛法，他就能這樣精進過來。舉這個例，我們應該都能夠瞭解。
有形的物質，只要人在造作、環境成就，這樣也能菩薩度眾生——已度度當度，當度度未度，就這樣不斷，這就是「度脫無量眾」。
昨天我們那一段（經）文：
如是諸人等
漸漸積功德
具足大悲心
皆已成佛道
但化諸菩薩
度脫無量眾
《法華經 方便品第二》
現在我們再看，現在，就是「若人於塔廟，寶像及畫像，以華香旛蓋，敬心而供養。」
若人於塔廟
寶像及畫像
以華香旛蓋
敬心而供養
《法華經 方便品第二》
這段（經）文，這是很淺白，大家看過就知道了。不論是塔，或者是廟，這雖然是有為法，雖然是一個形像，卻是能夠引起人的歡喜與恭敬，就心裡會虔誠。這無不都是方便法。
「以華香旛蓋」。古廟時有吊一些裝飾的東西，幢旛，不論是用繡的、用畫的，或是寫字等等，這都是古代的寺廟裝飾。當然裡面還表達虔誠，環境就(有)花、香，這樣來表達內心的那一分尊敬。所以「以華香旛蓋」，這都是莊嚴那個道場，寺院裡的空間。這都是表達恭敬，所以「敬心而供養」。
由於眾生
心中有所樂著
欲隨意歡喜
莊嚴塔廟寶像
虔敬以花香供養
由於眾生心中有所樂著，心裡都還有那種樂著，看到很莊嚴的道場，內心就感覺到要敬仰、要禮拜；佛像在那裡，也有香、有花，有種種幢旛，自然塑造了應機。人的心靈、心理，那種的樂著，他喜歡這個環境，從這個環境中，產生了那分恭敬的心，這就是「眾生心中有所樂著」。所以，「欲隨意歡喜，莊嚴塔廟、寶像」，就是為了要隨眾生所追求的，那種心理，所以才說要有塔、有廟、有像。
否則，人人心中本具佛性，每個人內心都有一尊莊嚴的佛，人人的心中，就已經有寶塔、莊嚴的寺廟，心中都有很莊嚴的道場，何必身外再去造塔、再造廟呢？何必還要身外再雕塑形像呢？
雖然我們人人都是具足，不過還是一樣有所著，偏偏要坐在這裡才叫做在講經，還是要在這個地點，才叫做在禮佛，這就是眾生的心有所執著。所以，就要隨順眾生的意，那種歡喜追求的方向，所以就要有這樣的形像，虔誠用香、花來供養。
再來就說：「若使人作樂，擊鼓吹角貝，簫笛琴箜篌，琵琶鐃銅鈸。」
若使人作樂
擊鼓吹角貝
簫笛琴箜篌
琵琶鐃銅鈸
《法華經 方便品第二》
剛才是眼睛看的一切的建築，現在就是用聽的，用美妙的音樂來作樂。
所以我們在禮佛時，我們有柳音(引磬)、(大)磬、木魚，這就是在讓我們分別——柳音(引磬)開始，我們有什麼樣的動作；磬聲、磬槌一敲，我們的節奏等等，都能夠很和齊；木魚，讓我們隨著，聽到那個聲音，我們大家發音能整齊，這也很有韻律。
我們，看到在做法會，圓圓的那個銅鈸，那就叫做銅鈸，還有琵琶，更溫柔的，這全都是一種能夠發聲、能夠配音，或者是用洞簫，或者是笛子。有的時候我們若聽到，很優雅的聲音，用這種樂器，同樣能很有道氣。
或者是「擊鼓吹角貝」，如果像在西藏，就用很長的，像嗩吶一樣，在那個，居高，開始這樣吹下去，山下的人，大家都聽到了。西藏那個地方就是以這樣，每天、每天都有號召，現在是要誦經的時候了，要禮佛的時候了，就有號召。
所以「若使人作樂」，這種種都是音樂的樂器，無論是擊鼓、較遠的，山頂離很遠，要將大家集合過來，佛陀的時代，叫做「楗槌」，就是用木板，用槌子這樣敲，這就是要集眾時。再後來就用鼓，鼓，聽到鼓聲，大家要集合的時候了等等。「角貝」是用吹的，洞簫也是；琴用彈的。這用最虔誠的心，配合著佛法的經典來讚誦，這也是一種供養。
一念虔誠
躬身禮拜
音聲歌頌
簫笛琴等作音樂
合掌禮拜致敬
無不是供養
這是一念心虔誠，不論是用有形的，眼睛看得到的塔、廟、佛像，或者是用耳朵聽得到的等等，都是一念心。這一念心，那就是能使我們起虔誠。
經，開始在誦，道場在做法會時，隨著音樂(誦經)的聲音，這樣他會去禮拜。就如你們(拜)〈法華經序〉，也是這樣，隨著那個聲音來禮拜，這也是有韻律，這樣躬身禮拜。尤其是音聲歌誦，用我們的音聲念出來。常常告訴大家，禮拜時，我們也就是要出聲，我們光是身行供養，我們口也能行供養，用音聲來供養。
有的人心很鬱悶，但是我們用很好的聲音、好的法去和他說話，這也是一種聲音，這也是一種方法。所以，誦經，人會聽進去，誦得很好聽，聲音很和齊，人家會起恭敬心，很混雜的心，自然就安定下來。所以，我們誦經，不要只是用散亂心聽別人在誦，自己不能去與人和音，你不能出聲與人和音，這樣我們永遠心中都沒有法進入。
古人讀書，要背、要誦，背誦，文句背進來，就是心裡，脫口而出，無不都是法。所以，經典也是，你若只是坐著，別人在念、你只是看字，心呢？到底是不是有在文句上？無人能知。你若念出來，就是眼睛看著字、口誦著文，身體隨著韻律，恭敬禮拜，這樣身、口、意三善業就合一了，這也是最大的供養。
這我們平時每天都需要。我們要如何說法？有時候說法是對人，誦經是對空界，魑魅魍魎。你不要以為我們眼睛沒看到，其實看不到的，其實空間，有很多天龍八部、很多的護法。你是否有在用功？你念的經是字字清楚，我們對所有空界中，也是一種說法。所以，念經，念在我們的早晚(課)，真的要和齊，大家聽起來能心歸合一；若是念不整齊，當然也讓大家的心不能專；念得整齊，心就專。所以專心念誦，這就是表示恭敬。
所以，簫、笛、琴，這都是一種樂器，這是能作樂，發出樂的音聲。就像我們無論是「法譬如水入經藏」，我們也要用種種音樂來配音，偈文隨著音的旋律，這樣一句一句分明，而且對一般人很契機，裡面的偈頌、歌詞，也是很啟動人心，加上這樣的動作。你看，這全都是佛法，要如何流傳下去，經典也是這樣教我們，所以用種種方法，來(奏)音樂，用樂器來和音，我們人要去配音，這樣合掌禮拜來致敬，這全都叫做供養。
各位，供養是從我們內心，那一念最虔誠的心，我們的內心若沒有虔誠，身體如何的拜都沒有用。所以，虔誠的心要三合一，身是在禮拜，心要虔誠，口要與人和音，這樣合起來就是三業合一，那個善，善法。
總而言之，學佛，我們在外面的形態，這種有為法的形相，是要從我們的心來造作。看我們是要造作福業呢？要用虔誠的心來禮供佛法呢？或者是用我們的散亂心？這一切都是由我們的心造。
所以，有心，這念心能使我們的，身與心去造作。心專，自然你所表達出來，對人的誠意都是能感動；對人都能感動了，何況對一切諸佛、菩薩，一定也是感動，這全都是虔敬的供養。
各位，虔敬供養，藉著外面的形像，來引我們內心虔誠的恭敬。宗教，任何一個宗教，都有這個表相、形像，因為形象來表示我們形態的虔誠。所以大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: Making Offerings with Reverence (虔心行供養)
Date: September. 22. 2014
In our daily living, we observe people, matters and objects. Everything that we see or hear is a conditioned phenomenon. As long as we can see or hear something, it has a form and appearance.
So, “In response to conditioned phenomena, our minds can create blessed karma. Through the workings of our body and mind, we make offerings out of reverence.”
When it comes to conditioned phenomena, if our mindset is joyful and wholesome, we will see everything as something good. Then we will seize the moment to do good deeds. When joy arises in our hearts, we will just do it. This is creating blessed karma. When we hear unkind words, if, with a pure heart, we can shift our perspective, we can still eliminate our afflictions and develop our wisdom. This is then an “adverse assisting condition.” Therefore, the Dharma brings understanding.
In our daily living, if we are understanding and accommodating, our minds will always be creating blessed karma. “Through the workings of our body and mind,” our body and mind creates [karma]. If we are understanding of others, even if people see the false as true or the true as false, we can bring harmony to them. Then even those who do not fully understand will still have an opportunity to resolve their issue. All this depends on our minds. As each of us engage in spiritual practice, if we can take good care of our minds, we can harmoniously deal with matters and objects. Then everything we do creates blessings. These blessings are created by our body and mind, with our demeanor, our actions and so on. These are the virtues we internally cultivate and externally practice. Through the [dignified] actions of our body, when people see us, they automatically recognize that we are spiritual practitioners whom they should not harm and whose words they should listen to.
So, even if people with ulterior motives come speak with us, they may shift back to a wholesome mindset. If our body and mind always abide in the Dharma, we can change people’s minds; this is also known as turning the Dharma-Wheel. Negative things can turn into positive things.
All of this is created by our body and mind. We need to exercise reverence and make offerings out of genuine sincerity. The offerings we make do not have to be material, they can come from our hearts, through the actions of our body and mind. This kind of offering is supreme and unsurpassed. The principles of Absolute Truth must be present in our inner training ground so we can apply them in the world at all times. That is the most unsurpassed, precious offering. Previously we discussed, “People such as these.” They are those who erect stupas, build temples and sculpt status with reverence in order to spread the Buddha-Dharma. The Buddha had repeatedly encouraged this. So, for the sake of sentient beings in the era of Dharma-decay, these images were created.These people followed the Buddha’s teachings to erect stupas, build temples and sculpt statues. If they can practice giving with the same reverence and respect, they will unceasingly accumulate [blessed karma]. Through tangible forms, intangible principles can penetrate people’s minds.
During the construction [here at the Abode], many contributed their professional expertise.In this environment, many lay practitioners served wholeheartedly.
This was very natural for them.They could form aspirations, devote themselves, and also nurture their sense of reverence.
Since the 921 Earthquake, Tzu Chi has transformed many people through construction projects, especially schools.This is a good thing.People are supposed to help each other, not to mention the fact that future talent is being nurtured a sprat of the Hope Project.So, many Bodhisattva-volunteers across Taiwan dedicated themselves to this project.
Over nearly two years, may people were transformed because of the construction project.They volunteers who joined Tzu Chi that year to this day remain very diligent Bodhisattvas.Therefore, through tangible actions, people can feel the joy of the virtuous Dharma.After taking this Dharma to heart, and diligently practice them.Through this example, we should be able to understand this principle.As long as there are tangible objects, as long as people create them and the environment sustains them, in this way Bodhisattvas can transform sentient beings.The transformed help those who are transforming, who help those not yet transformed.As this cycle continues endlessly, we can “transform and liberate countless sentient beings”.
That is the passage we discussed yesterday.People such as these gradually accumulated merits and virtues.Replete with great compassion, they have realized the path to Buddhahood.They teach the Bodhisattva Way to transform and liberate countless sentient beings.
Now let us look at the next passage.“In stupas or in temples, people may make offerings with reverence to jeweled images and painted images with flowers, incense, banners or canopies”.
This [sutra] passage is very easy to understand.Everyone can understand it as soon as they read it.Whether we see a stupa or a temple, though it is a conditioned phenomenon, though it is an image, it can still inspire happiness and respect, which leads to reverence.These are all skillful means.
As for “painted images with flowers, incense,” old temples always have some kind of decorations.These banners, embroidered, painted, written on with calligraphy or so on, were used to decorate temples in the past.Of course, these were to demonstrate reverence.Flowers and incense were also used to express the respect in people’s hearts.
Thus, “flowers, incense, banners or canopies” were used to adorn the practice center, the space within the temples.All are expressions of reverence.Therefore, these are used to “make offerings with reverence”.
Since sentient beings are attached to happiness, in order to follow their wishes and liking, [He taught them] to adorn stupas, temples and precious images and reverently make offerings of flowers and incense.
Since sentient beings are attached to happiness, when they see such a dignified practice center, they feel they must be reverent and pay respect.The Buddha’s image is there, along with incense, flowers and various banners.This automatically creates the conditions for people to form this attachment to happiness.They like this environment, so from this environment, they develop a sense of reverence.This is how “sentient beings are attached to happiness”.
Thus, the Buddha “follows their wishes and liking” [and teaches them] “to adorn stupas, temples and precious images”.To go along with what sentient beings seek, with that kind of mindset, He said there needs to be stupas, temples and images.But everyone already intrinsically has Buddha-nature.
There is a magnificent Buddha in everyone’s mind.There is already a jeweled stupa and a magnificent temple in their hearts.There is a dignified spiritual training ground in everyone’s minds, so why do we need to erect stupas or build temples in the world outside?Why do we sculpt actual statues of the Buddha? Though all of us have [Buddha-nature], we still have attachments to things. We think that only someone sitting in [a temple] can teach the Dharma. We think we have to be at certain location to pay respect to the Buddha. This is because we still have attachments.
So, the Buddha adapted to our preferences, [knowing] the many ways we are inclined to seek. This is why we have these images, so we can reverently make offerings with incense and flowers. Next, we will discuss,
“They could cause others to make music with drums, horns, or conches, pan-pipes, flutes, lutes or bamboo lyres, guitars, cymbals or brass gongs”.
We previously discussed structures we can see. Now we will discuss what we hear, the beautiful music that brings pleasure. When we are paying respect to the Buddha, we use a small handheld bell, a large bowl-like bell and wooden fish block. Their sounds guide us; when the handheld bell starts, we make certain movements. Then with the sounding of the bowl-like bell, our rhythm and movements can be in harmony. We also follow the sound of the wooden fish block to recite in unison. This is very rhythmic. We may hear or see these instruments during Dharma-assemblies. The round instrument is called a brass gong. There is also the gentle sounding Chinese lute. These can all be used as accompaniments. There may also be end-blown or transverse flutes.
Sometimes when we hear the elegant sounds from these instruments, we are filled with an sense of spiritual refinement. People may play “drums, horns or conches”. In Tibet, they use very long horns which sound very much like copper Chinese oboes. From the top [of mountains], they sound the horns. Then everyone at the bottom can hear them. In Tibet, they use the long horns every day to gather people.The sound tells them, now is the time to pay respect to the Buddha. So, “they could cause others to make music”. These are various musical instruments. Drums can be used [to gather people] from afar. The mountain top is very far away. In order to gather everyone together in the Buddha’s era, people used “wooden mallets”. They used them to strike wooden boards. Then, to gather everyone together, people later used drums. Upon hearing the sound of the drums, people knew it was time to gather together. Conches and flutes are blown. Zithers are plucked. Having a sense of utmost reverence while accompanying recitation of the sutra with music is also a form of offering.
With wholehearted reverence, they bowed and prostrated. They sang hymns and made music with pan-pipes, flutes and lutes. With palms together they paid their respects. These are all offerings.
We can be wholeheartedly reverent. This can be inspired by tangible objects such as stupas, temples and Buddha-images, or the sounds we can hear and so on. All this has to do with our minds. Our minds can allow us to give rise to reverence. When we begin to recite sutra at a Dharma-assembly, the melody of the chanting tells us when to prostrate. This is like prostrating to the Preface of the Lotus Sutra. We know when to prostrate by following the sound. There is rhythm to the way we bow to pay respect.
In particular, when we sing hymns, we must sing them loudly. I constantly remind everyone that as we prostrate, we must keep chanting loudly. Not only can we make offerings with our body, we can also make offerings with our speech, offering of sound. When people are very depressed, we can share good teachings with them in a pleasant tone. This is another kind of sound, as well as a way [to help people].
People listen when we chant sutras. If our chanting is beautiful and harmonious, people’s minds will give rise to respect and their chaotic minds will naturally calm down. Thus, when we chant sutras, we cannot just listen to others with scattered minds. Then we cannot chant in harmony. If we cannot chant in harmony with others, the Dharma will never enter our hearts. When the ancients studied, they memorized and recited the text. When they knew it by heart, everything that left their mouth was Dharma. So, this is how we can learn sutras. If we just sit there and read the words while others are reciting them, will our minds actually be focused on the words? No one else can tell.
If we recite them, we are looking at the words as we say them and our body follows the rhythm and prostrates. Then the Threefold Karma of our body, speech and mind will be in harmony. This is the best offering we can make. This is what we need to do every day. How should we share the Dharma? Sometimes, teachings are teachings are directed at people while chant are directed into the invisible realm, toward all of the ghosts and spirits. Do not think that since our eyes cannot see them, [they do not exist].
Actually, the eight classes of Dharma-protectors are all around us. Are we putting effort into our study? Do we clearly articulate every word of the sutras? We can also share the Dharma with those in the invisible realm. Thus, the sutra recitation during our morning and evening practice must be harmonious and in unison. It must sound like our minds are one. If we cannot chant in unison, that may cause our minds to lose focus. When we chant in unison, we are focused. So, be focusing on chanting, we are also showing our respect
So, flutes and zithers are music instruments. We can play them to sound out pleasant melodies. This is like the Dharma as Water musical adaptation. We must carious kinds of music to accompany the verses. Thus each verse is clearly presented and can resonate with ordinary people. The verses and lyrics are also very inspiring. On top of this there is the sign language. See, these are all ways for the Buddha-Dharma to be passed on.
The sutras also teach us this, so we can use many various methods. When we use musical instruments to accompany. People’s voices, and put our palms together to pay respect, these are all ways of making offerings.
Everyone, making offerings should come from a mind of utmost reverence. If there is no reverence in our minds, it does not matter how much we bow with our body.
Thus, reverence requires a convergence of three things. While our body is paying respect, our mind must be reverent and our voice must be in harmony with others. Thus our Threefold karma are in unison. This is beneficial Dharma.
In summary, when we learn the Buddha’s Way we create external imagines and conditioned phenomena with our minds. What we create depends on whether we want to create blessed karma and make offerings with a reverent mind, or act with a scattered mind. All of this depended on our minds.
Therefore, our minds direct what our body and mind create. When we are focused, we automatically express genuine sincerity that moves people. Since we can move other people, we can move all Buddhas and Bodhisattvas. This is all due to our offerings of reverence.
Everyone, when we make offerings of reverence, we use external appearances to evoke the genuine reverence in our minds. Every kind of religion has these representations and images. These external appearances can be used to manifest our [internal] reverence. Thus, we must all always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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