20140924《靜思妙蓮華》四無量心虔敬供養(第399集)
（法華經•方便品第二）
⊙「信為道源功德母，正思惟啟正道法，信根堅固心願深，禮敬佛像存善念。」
⊙四弘誓願：「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」
⊙「如是眾妙音，盡持以供養，或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道。」《法華經 方便品第二》
⊙「若人散亂心，乃至以一華，供養於畫像，漸見無數佛；或有人禮拜，或復但合掌。」《法華經 方便品第二》
⊙若人散亂心：凡夫之心流蕩於六塵之境，分秒都不能自已，不得安住心，是謂散亂心。
⊙又散亂者，是因於諸所緣，令心流蕩為性，能障正定，惡慧所依為業，以散亂心輕飄，甚於鴻毛，馳散不停，不可制止。
⊙乃至以一華：若欲制之，非禪不定。若人心不定，妄念心多散亂，則藉由供花、畫像、抄經、禮佛皈心不散。
⊙乃至以一華：若欲制之，非禪不定。若人心不定，妄念心多散亂，則藉由供花、畫像、抄經、禮佛皈心不散。
⊙乃至以一華：若欲制之，非禪不定。若人心不定，妄念心多散亂，則藉由供花、畫像、抄經、禮佛皈心不散。
⊙供養於畫像，漸見無數佛：一心不亂，虔誠敬供，即使一花一畫，禮拜合掌都是值佛因種。
【證嚴上人開示】
「信為道源功德母，正思惟啟正道法，信根堅固心願深，禮敬佛像存善念。」
信為道源功德母
正思惟啟正道法
信根堅固心願深
禮敬佛像存善念
常常告訴大家，「信為道源功德母，長養一切諸善根。」它會成長一切的善根，所以我們一定要信，信於佛陀所說的道理。我們若能深心信仰，自然我們的心還是在正法中。
雖然在幾天前，向大家說過「五堅固法」。「堅固」就是很定的道理。佛陀在世，大家聽法，能修行、解脫，這是一定的，很堅固的道理存在。佛滅度後，五百年間，就是大家還是相信，但是修行的懇切，那念信心較鬆動了。
第三個五百年，就是聞法、聽法的人多了，卻是修行的心淡掉了，信心也已經淡薄。只是聽法，卻是沒有用心要修，也沒有信心能夠證。所以，沒有真心修，也無法能夠證果解脫，這是第三個時期。第四個時期，那就是只是造像，建塔、寺廟等等，這叫做「像法」。
最讓人心痛的，就是在第五個堅固法，那就是「鬥諍堅固」。佛法在這個時代，這個時代五濁惡世，所以就人與人之間，雖然有聽到法，卻是沒有真心想要瞭解佛法，不想要好好聽，不想要表達虔誠的禮拜等等，信心、尊重，都已經淡薄了，受世俗事這樣纏絆住，無法專心。
很多事情不斷在計畫中，忙碌啊！不斷就是在開發中，忙啊！一個公司夠嗎？還有機會能兩家公司，滿足嗎？還有機會，把握機會再去，這種擴大連鎖。不斷從小小的開始，一直(到很大)；從幾十個員工、幾百個員工、幾千人的員工、幾萬人員工了，那就感覺沒空了，哪有時間呢？
這是現代人，所以無法靜下心來接受佛法，沒有心思可以靜下來，好好想：人生，生從何來，死向何去？人生來到世間，到底是什麼目的而來？人與人之間，有什麼樣的道理存在嗎？這些事情，已經在人類，全都淡忘了，很少有人去想人與人之間，那種道理存在，所以只顧忙碌，或者是應酬，或者是享受，一天的時間有多久呢？所以佛法要注入人心，那就難了。
人心缺少了佛法，人間的軌道就會亂掉，所以人禍天災多，受苦的人也很多。人生若缺少了佛法軌道，佛法的軌道就是提倡眾生於「四弘誓願」和「四無量心」。
四弘誓願：
眾生無邊誓願度
煩惱無盡誓願斷
法門無量誓願學
佛道無上誓願成
這麼多的眾生在受苦受難，這種心態紛亂，應該要發心來度眾生。在物質上的苦難，在人間中衝突、家庭不調和的苦難，或者是心迷亂了，這種心靈的苦難，到底是誰要來輔導呢？到底誰能去救拔他的苦難呢？這就是因為佛法不住人心。佛法若能住人心，「眾生無邊誓願度」，不論眾生是受什麼苦，是身體、或者是環境、或者是心理等等的苦，只要有佛法，願意發心，世間的苦難人就能得救，人間的軌道就能正。
所以，發心度眾生，發心，自己要去除煩惱。你若沒有去除煩惱，佛法無法入心。佛法入心之後，我們才會知道人人本具佛性，人人都有成佛的可能；不只是可能，是一定，因為是回歸我們原來的本性。所以，「四弘誓願」是將佛法注入心來。
要問各位，這些佛法，有沒有注入我們的心嗎？若有注入我們的心來，那就是正法，我們的心中，還是二千多年前佛所說的法，，開出了菩薩道、教菩薩法，我們的心，還是在這分，法入心的軌道上。不只是心心，中有法，行中也有法，那就是「四無量心」。
四無量心：慈、悲、喜、捨；慈無量、悲無量、喜無量、捨無量。這種慈悲喜捨在我們的行動中，眾生在哪裡受苦難，不忍心，人傷我痛，一直就是希望，眾生人人能平安、幸福。就像父母心對待子女一樣，知道子女有苦難，那一念心；所以佛陀稱為「四生慈父」。
所以，佛陀對眾生，以「人天導師」的心，盼望人人能成就，這叫做「大慈無量」；以「四生慈父」的心，來看待眾生，那就是不忍眾生苦，這是「悲無量」。
佛陀教導眾生，希望眾生要在人倫道德上，在這軌道勵行。若這樣，人人心安理得，理得心安就能輕安自在、歡喜，這就是心中的歡喜，得法喜充滿。有了喜無量，同樣要大捨，付出，付出無所求，這叫做「捨無量」。心中有法，行中有法，這就是我們所要修行的過程。
我們要修行，一定要信，相信在二千五百多年前，佛陀所說的法，這是我們的道路，是道源，讓我們能夠去付出，法能夠入心，發「四弘誓願」，能夠力行「四無量心」。這就是不斷的，我們的功德的來源，不斷的產生，我們所造作，身心的行為，所以叫做「道源功德母」。
正思惟，能夠引導我們於「正思惟啟正道法」。我們若是思想非常正確，思惟，到底事情的是、非，我們能夠分清楚，時時啟發我們的正道，我們要走的路是正道；不只是自己行於正道，我們還要啟發別人，也是要行於正道法。
所以，「信根堅固心願深」。你的信根若很堅固，你的心願就很深了，「四弘誓願」永遠都在我們的心裡，「四無量心」永遠都在我們的行動裡。
所以前面所說過的，不論是遇到塔廟、佛像，我們都要恭敬。不論是造的人，或者是看到，起了歡喜，生出了信心追求佛法的人；或者是所聽到的，不只是用耳朵聽，我們還要唱誦出來，歌誦，要再念出來。若是這樣的人，前面就說，「如是眾妙音，盡持以供養，或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道」。這是前面這樣說的，佛經的經文。
如是眾妙音
盡持以供養
或以歡喜心
歌唄頌佛德
乃至一小音
皆已成佛道
《法華經 方便品第二》
我們現在再接下來，「若人散亂心，乃至以一華，供養於畫像，漸見無數佛；或有人禮拜，或復但合掌」。
若人散亂心
乃至以一華
供養於畫像
漸見無數佛
或有人禮拜
或復但合掌
《法華經 方便品第二》
我們要知道，「若人散亂心」。我們現在是，第五個五百年的時代，人的心就是散亂掉了，所以因為心散亂，造作了很多污染的惡業，所以現在叫做五濁惡世。所以，那時候的佛陀就這樣說「若人散亂心」，都是說未來的現在。
若人散亂心：
凡夫之心
流蕩於六塵之境
分秒都不能自已
不得安住心
是謂散亂心
「若人散亂心」，現在的人、未來的人，若有散亂心。散亂心是凡夫的心，我們的心都是流蕩，流蕩就是放蕩，放蕩在六道的境界中；流竄、放蕩在六塵。六塵：色、聲、香、味、觸、法這種六塵。這樣去追逐在聲色歡樂場中，流竄在那裡，或者是沉迷在享受、欲樂之中。
我們現在能常常看到，人，很多人的地方，都是去遊覽，或者是什麼樣的節，煙火，放煙火、放天燈，很多都集中人潮，人潮都在那裡，或者是很多歌舞等等，這全都是在這種吃喝玩樂，吃、喝、玩等等，這叫做六塵境。
像這樣的心，分秒都不能自已。明知道我們的心要收攝下來，但是不能自已，一秒鐘，心就跑掉了。
以前我如果說，我們靜坐，心，我們就「數息觀」，從你的呼吸，出去，一，收回來；再另外一個呼吸，出去、收回來，二，這叫做「數息觀」。數一、二、三，有時候算不到十，就不知道跑到哪裡去了。心，一、二、三，開始就已經，這種想入非非的環境，你的心就跑掉了。所以，這種分秒都不能自已，不得安住心。我們的這個心，就是讓我們安不住，這叫做散亂心。
又散亂者
是因於諸所緣
令心流蕩為性
能障正定
惡慧所依為業
以散亂心輕飄
甚於鴻毛
馳散不停
不可制止
叫做散亂，只是這個因，因諸所緣，為什麼我們會散亂？就是因為有種種境界來牽引為緣，讓我們的心流蕩為性。因為外面很動，使我們的心時時也在動中，所以會障礙了我們的正定。
所以我們現在要修行，第一項的障礙，你要去除，這個障礙就是我們的習氣，所以好好用心除掉你的習氣。你若要除掉習氣，那就需要我們時時虔誠，對人、對事、對物，培養我們的誠正信實，我們才能去除，我們現在這種貪戀在欲念中，所以必定要用法對治。否則，「惡慧所依為業」，我們若是一直讓習性障礙我們，即使我們的智慧，也同樣讓它掩蓋起來，所以所顯出來的就只是聰明。
現在的聰明，就是我們的習性在轉動，所以他就去造作，以聰明去造作。所以聰明就是惡慧，惡的智慧，就是叫做聰明。
「以散亂心」，所以讓我們的心飄飄然，沒有一個踏實的感覺。散亂心飄，就是飄浮、輕浮，那就是因為信心，信根沒有扎下去，信心不深，所以才會有這種散亂心輕飄。如毫(鴻)毛一樣，很輕，一陣少少微風就吹動、飛了，這「馳散不停，不可制止」，只要有風吹一下，它就這樣一直飄了。
乃至以一華：
若欲制之
非禪不定
若人心不定
妄念心多散亂
則藉由供花、
畫像、抄經、
禮佛皈心不散
「乃至以一華」。我們若能好好來制，要制這念心，就是需要定。藉著虔誠的心來獻花供佛，這樣也能在佛像面前，供花、供佛，在那裡抄經、禮拜，這樣，心漸漸地再找回來。以這樣的「供養於畫像，漸見無數佛」，慢慢的即心即佛。
供養於畫像
漸見無數佛：
一心不亂
虔誠敬供
即使一花一畫
禮拜合掌
都是值佛因種
我們若是有這分虔誠的心，慢慢培養出來，自然就「漸見無數佛」。就是一心不亂，虔誠供養於佛像、畫像，或者是一朵花、或者是一個筆畫，只要你的心中有虔誠的心，這樣禮拜、合掌，這樣都是成佛的因。或者有人願意這樣恭敬禮拜，或者者聽法合掌，表示虔誠，這都是讓我們很方便，能夠去除散亂心的方法。
所以，我們學佛，應該要心存於過去佛的時代，所對我們的教育，我們要信心，「信為道源功德母」，大家一定要記住，信心要深。正思惟，凡事都要很正思惟，才能夠啟發出我們的正道法。信根一定要堅固，我們的心願才會深。若能夠這樣來禮敬，與佛在世就無異樣，這樣就是正法住世。我們人人的心還是要用最虔誠，敬佛如佛在，這分虔誠恭敬心。所以人人時時要多用心
Explanations by Master Cheng-Yan
Subject: Sincere Offerings of the Four Infinite Minds(四無量心虔敬供養)
Date: September. 24. 2014
“Faith is the source of the Path, the mother of merits. Right Thinking unlocks teachings of the Right Path. When the Root of Faith is solid, vows are deeply rooted. Pay respect to the Buddha’s image and harbor benevolence in your mind.”
I always tell people that “Faith is the source of the Path, the mother of merits. It nurtures all roots of goodness.” Faith will develop all roots of goodness. Therefore, we must have faith; we must believe in the principles taught by Buddha. If our faith is deeply rooted, naturally our minds will remain immersed in Right Dharma.
A few days ago, I talked about the Five Solidities. “Solidities” refers to very certain principles. During the Buddha’s lifetime, people could listen to the Dharma, practice it and attain liberation; this was a certainty, a very solid principle that existed. 500 years after the Buddha entered Parinirvana, everyone still had faith, but their earnestness for engaging in spiritual practice and their faith had grown lax. Then the third period of 500 years was about listening to the Dharma. Many people were listening to the Dharma, but the resolve to put it into practice had faded and their faith had grown weak. They listened, but did not intend to practice. They also lacked the faith to realize [the fruits]. So, they did not practice wholeheartedly and could not realize the fruit of attaining liberation. This was the third period. The fourth period was just about making statues, along with building stupas and temples. This was the era of Dharma-semblance. The most heartbreaking things happen during the fifth period [of 500 years], which is one of conflict. This is the era of the evil world of Five Turbidities.
As people interact with each other, even though they hear the teachings, they do not truly want to understand the Buddha-Dharma. They do not really want to listen or to sincerely express their reverence by prostrating. Their faith and respect have already faded away. They are entangled by worldly matters and cannot focus their minds. There is always an endless number of things in the planning process. They are busily starting new things. They are so busy, but is one company enough? If they have the chance to start two companies, will they be content? If new opportunities come up, they will go for it. This is how chain stores unceasingly expand from humble beginnings, from tens of employees to hundreds, to thousands, to tens of thousands of employees. Then they feel like they are so busy. How do they have time to do anything else? This is the reason people nowadays cannot calm their minds to accept the Buddha-Dharma. They do not have the mental capacity to calm their minds to really consider, “Where does life come from? Where do we go after we die? For what purpose do we come to this world? Are there any kind of principles that [govern] our interpersonal relationships?” These questions have already faded from people’s minds.
People rarely think that there may be principles that guide their interpersonal relationships, so they focus on busily working, socializing or indulging in pleasures. How much time do we have in each day? So, instilling the Dharma into people’s minds is very difficult. When the Dharma is missing from people’s minds, people will be confused about their path in life. This results in many man-made and natural disasters, causing many people to suffer. The path laid out by the Buddha-Dharma is missing from their lives. This path encourages sentient beings to make the Four Great Vows and cultivate the Four Infinite Minds.
The Four Great Vows are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”
Seeing so many sentient beings facing suffering and hardships, and seeing how their minds are so troubled, we should aspire to transform them all.They may suffer from a [lack of] material goods or from interpersonal conflicts, such as family disputes, or because their minds are deluded.When it comes to mental suffering, who can guide them?Who can relieve their suffering?This is all because the Buddha-Dharma has not abided in people’s minds.If it can abide in people’s minds, we will “vow to deliver countless sentient beings”.
Whatever is causing their suffering, whether it is their body, the environment, or something on their minds, as long as we have the Buddha-Dharma and aspire to help, suffering sentient beings can be saved and the world will be on the right course.
Therefore, we aspire to transform all sentient beings and aspire to eliminate our own afflictions.If we do not eliminate our own afflictions, we cannot take the Buddha-Dharma to heart.Only after we take the Buddha-Dharma to heart will we realize that everyone intrinsically has Buddha-nature and has the potential to attain Buddhahood.
It is not only a potential; we definitely will attain it when we return to our intrinsic nature.
By [making] the Four Great Vows, we can instill the Buddha-Dharma in our hearts.
I would like to ask all of you, have you instilled the Buddha-Dharma in your hearts?
If you have instilled it in your hearts, then that is Right Dharma.The Dharma in your hearts is the Buddha’s teaching form over 2000 years ago.He opened up the Boddhisattva-path and taught the Bodhisattva Way.
Our minds are still on the path of taking the Dharma to heart.Not only must the Dharma be in our hearts, it must be in our actions as well.This comes from the Four Infinite Minds, loving-kindness, compassion, joy and equanimity.Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity must be integrated into our actions.Wherever sentient beings are suffering, we cannot bear to let them because we feel their pain as our own.We keep hoping that all sentient beings can live in peace and be happy.This is like the way parents treat their children when they know their children are suffering.
Therefore the Buddha is called the kind father of the Four Kinds of Beings.So, for us sentient beings, the Buddha sees Himself as our guiding teacher, so He hopes everyone can attain [Buddhhood].This is “infinite loving-kindness”.He treats all sentient beings with the mindset of the kind father of the Four Kinds of Beings.He cannot bear to let us suffer because He has “infinite compassion”.
The Buddha teaches all sentient beings in hopes that we will be moral and virtuous and stay on that course.By doing so, our minds will be at peace, and we will have a clear conscience.Thus we will feel at ease and be joyful.This is the joy in our minds; we are filled with Dharma-joy.Once we have infinite joy, we will give with great equanimity.
Giving without asking for anything in return comes from “infinite equanimity”.
Taking the Dharma into our hearts and manifesting it in our actions is part of the process of spiritual practice.To engage in spiritual cultivation, we must believe that over 2500 years ago, the Dharma that the Buddha taught is our path.This is the source of the Path that led us to give to others and take the Dharma to heart so we can make the Four Great Vows and put the Four Infinite Minds into practice.It is the unceasing source of our merits and virtues; it unceasingly gives rise to the actions of our body and mind.
So, it is “the source of the Path, the mother of merits”.
Right Thinking can guide us and “unlock the teachings of the Right Path“.If our thinking is correct, we can distinguish right from wrong.By distinguishing them clearly, we can always remind ourselves to walk the Right Path.The road we want to take is the Right Path.Not only do we walk on the Right Path ourselves, we also need to inspire others to
walk on the Right Path.
“When the Root of Faith is solid, vows are deeply rooted”. If our Root of Faith is solid, our vows will then be deeply rooted. The Four Great Vows will always be part of our mindset. The Four Infinite Minds will always manifest in our actions. As I previously mentioned, whether we encounter stupas, temples or statues, we must show our respect. Both the people who created them and the people who see them may feel happy and develop the faith to seek the Buddha-Dharma. Perhaps those who hear [the teachings] not only listen with their ears, but also sing and chant out loud. They sing and recite the teachings.
For these people, as I previously mentioned, “With many wondrous sounds as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”
This is the previous passage in the sutra. The following passage states,“If people with scattered minds give even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”
We must know “people [have] scattered minds”. We are now in the fifth period of 500 years [after the Buddha entered Parinivana]. People’s minds have become scattered. Because of all their discursive thoughts, they have created much impure and evil karma. So, this is evil world of the Five Turbidities. When the Buddha said, at that time, “people with scattered minds”. He was describing people in the future, which is our present.
“If people with scattered minds: The minds of ordinary people wander through the world of the six sense objects. Not for a second can we control ourselves. A mind that cannot be calm and collected is a scattered mind.”
“People with scattered minds” are the people of the present and future. If they have scattered minds, then their minds are unenlightened minds. Our minds are always freely roaming, meaning they are lax and unfocused, wandering through the Six Realms. They roam here and there among the Six Dusts, which you know as the sense objects of sight, sound, smell, taste, touch and thought. Nowadays, we always see people who pursue sights and sounds in places of entertainment and lose themselves there. Perhaps they are indulging in sensory pleasures. We see that many places are crowded because so many people are going sightseeing. During holidays and festivals, people set off fireworks or release sky lanterns. Crowds are drawn to those places. Perhaps people are watching singing or dancing. All this has to do with entertainment, with eating, drinking, playing and so on. These are all sense objects of the Six Dusts. If we have this mindset, not for second can we control ourselves. We know we must focus our minds, but we cannot help ourselves.
One second later, we lose our focus. Before, when we talked about sitting in meditation, we talked about “counting our breaths”. First we exhale, count “one”, then inhale. Then we exhale and inhale again, “two”. This is “counting our breaths”. So we count one, two, three, but sometimes, before we count to ten, our mind has wandered off somewhere. By the time we count to three, our mind is already indulging in other thoughts. Our mind has wandered off. So, not for a second can we control ourselves. This is a mind that cannot be calm and collected. Our minds cannot be at peace at all. This is having a scattered mind.
“Another reason by being scattered is because the objects we connect to cause our minds to wander by nature. This hinders us from entering Right Samadhi. By relying on evil cleverness, we create karma. A scattered mind is adrift, like goose feathers that fly away everywhere without stopping and cannot be controlled.”
This kind of mind is scattered because of the objects we connect to. Why do we have a scattered mind? Because our mind is drawn to connect with all kinds of phenomena. Thus it wanders off by nature. Because our external conditions are in motion, that causes our minds to be constantly in motion and hinders us from entering Right Samadhi. As we engage in spiritual practice, the first hindrance we must eliminate is our habitual tendencies, so we must make an effort to eliminate them. To eliminate our habitual tendencies, we need to always be reverent toward people, matters and objects.
We must nurture our sincerity, integrity, faith and steadfastness so that we can eliminate these tendencies. Right now, we are lingering on our desires, so we need to treat ourselves with the Dharma
Or else, “by relying on evil cleverness, we create karma”. If we let our habitual tendencies hinder us, they can even conceal our wisdom, so that we manifest is cleverness. Our cleverness is also generated by our habitual tendencies.This leads us to create karma out of cleverness. So, cleverness is the evil version of wisdom. This is cleverness.
“A scattered mind” may cause us to feel adrift. We may not feel grounded at all. The scattered mind is adrift and aimless. That comes from [lace of] faith. If our Root of Faith is not secure, if our faith is not deep, our scattered minds will drift off like a light [goose] feather that can be blown about by a light wind. It will “fly away everywhere without stopping and cannot be controlled”.As soon as a wind blows, it will drift away.
[If they] give even a single flower: We must control our minds or we will not be in a state of meditation or Samadhi. If our minds are not in a state of Samadhi, we will have many delusional, scattered thoughts. But by making offerings of flowers, drawing images, copying sutras or paying respect to the Buddha, we focus our minds.
“[If they] give even a single flower…”. In order to have thorought control over our minds, we need Samadhi.With our reverent thought, we can make an offering of flowers to the Buddha. In front of images of the Buddha, we make an offering of flowers and then copy sutras and pay our respects. This is how we gradually rein in our minds. In this way, “by making an offering to a painted image, they shall gradually see countless Buddhas”.
By making an offering to a painted image, they shall gradually see countless Buddhas: By being single-minded and not scattered, we reverently and respectfully make offerings.Even offering a flower or a painting, or prostrating or putting palms together are seeds for encountering Buddhas.
If we gradually nurture this reverence, we shall “gradually see countless Buddhas”. By being single-minded and not scattered, we reverently make offerings to an image of the Buddha. Perhaps we offer a single flower.Perhaps we offer a painting. As long as we are reverent, whether we prostrate or put our palms together, those are all causes for attaining Buddhahood. Some people are willing to respectfully prostrate or put their palms together to show reverence. These are very skillful methods that help us eliminate the discursive thoughts in our minds.
As we learn the Buddha’s Way, we must be mindful of the teachings. He gave during His lifetime. We must have faith. “Faith is the source of the Path, the mother of merits”. We must remember to have deep faith and engage with everything through Right Thinking in order to inspire ourselves to walk the Right Path. Our Root of Faith must be solid for our vows to be deeply rooted.
If we have this sense of reverence, it will be as if the Buddha is in this world. Then the Right Dharma still abides in this world. We must still have utmost reverence and respect the Buddha as if He is still here. This is the reverence and respect we must have. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「信為道源功德母，正思惟啟正道法，信根堅固心願深，禮敬佛像存善念。」
⊙四弘誓願：「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。」
⊙「如是眾妙音，盡持以供養，或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道。」《法華經 方便品第二》
⊙「若人散亂心，乃至以一華，供養於畫像，漸見無數佛；或有人禮拜，或復但合掌。」《法華經 方便品第二》
⊙若人散亂心：凡夫之心流蕩於六塵之境，分秒都不能自已，不得安住心，是謂散亂心。
⊙又散亂者，是因於諸所緣，令心流蕩為性，能障正定，惡慧所依為業，以散亂心輕飄，甚於鴻毛，馳散不停，不可制止。
⊙乃至以一華：若欲制之，非禪不定。若人心不定，妄念心多散亂，則藉由供花、畫像、抄經、禮佛皈心不散。
⊙乃至以一華：若欲制之，非禪不定。若人心不定，妄念心多散亂，則藉由供花、畫像、抄經、禮佛皈心不散。
⊙乃至以一華：若欲制之，非禪不定。若人心不定，妄念心多散亂，則藉由供花、畫像、抄經、禮佛皈心不散。
⊙供養於畫像，漸見無數佛：一心不亂，虔誠敬供，即使一花一畫，禮拜合掌都是值佛因種。
【證嚴上人開示】
「信為道源功德母，正思惟啟正道法，信根堅固心願深，禮敬佛像存善念。」
信為道源功德母
正思惟啟正道法
信根堅固心願深
禮敬佛像存善念
常常告訴大家，「信為道源功德母，長養一切諸善根。」它會成長一切的善根，所以我們一定要信，信於佛陀所說的道理。我們若能深心信仰，自然我們的心還是在正法中。
雖然在幾天前，向大家說過「五堅固法」。「堅固」就是很定的道理。佛陀在世，大家聽法，能修行、解脫，這是一定的，很堅固的道理存在。佛滅度後，五百年間，就是大家還是相信，但是修行的懇切，那念信心較鬆動了。
第三個五百年，就是聞法、聽法的人多了，卻是修行的心淡掉了，信心也已經淡薄。只是聽法，卻是沒有用心要修，也沒有信心能夠證。所以，沒有真心修，也無法能夠證果解脫，這是第三個時期。第四個時期，那就是只是造像，建塔、寺廟等等，這叫做「像法」。
最讓人心痛的，就是在第五個堅固法，那就是「鬥諍堅固」。佛法在這個時代，這個時代五濁惡世，所以就人與人之間，雖然有聽到法，卻是沒有真心想要瞭解佛法，不想要好好聽，不想要表達虔誠的禮拜等等，信心、尊重，都已經淡薄了，受世俗事這樣纏絆住，無法專心。
很多事情不斷在計畫中，忙碌啊！不斷就是在開發中，忙啊！一個公司夠嗎？還有機會能兩家公司，滿足嗎？還有機會，把握機會再去，這種擴大連鎖。不斷從小小的開始，一直(到很大)；從幾十個員工、幾百個員工、幾千人的員工、幾萬人員工了，那就感覺沒空了，哪有時間呢？
這是現代人，所以無法靜下心來接受佛法，沒有心思可以靜下來，好好想：人生，生從何來，死向何去？人生來到世間，到底是什麼目的而來？人與人之間，有什麼樣的道理存在嗎？這些事情，已經在人類，全都淡忘了，很少有人去想人與人之間，那種道理存在，所以只顧忙碌，或者是應酬，或者是享受，一天的時間有多久呢？所以佛法要注入人心，那就難了。
人心缺少了佛法，人間的軌道就會亂掉，所以人禍天災多，受苦的人也很多。人生若缺少了佛法軌道，佛法的軌道就是提倡眾生於「四弘誓願」和「四無量心」。
四弘誓願：
眾生無邊誓願度
煩惱無盡誓願斷
法門無量誓願學
佛道無上誓願成
這麼多的眾生在受苦受難，這種心態紛亂，應該要發心來度眾生。在物質上的苦難，在人間中衝突、家庭不調和的苦難，或者是心迷亂了，這種心靈的苦難，到底是誰要來輔導呢？到底誰能去救拔他的苦難呢？這就是因為佛法不住人心。佛法若能住人心，「眾生無邊誓願度」，不論眾生是受什麼苦，是身體、或者是環境、或者是心理等等的苦，只要有佛法，願意發心，世間的苦難人就能得救，人間的軌道就能正。
所以，發心度眾生，發心，自己要去除煩惱。你若沒有去除煩惱，佛法無法入心。佛法入心之後，我們才會知道人人本具佛性，人人都有成佛的可能；不只是可能，是一定，因為是回歸我們原來的本性。所以，「四弘誓願」是將佛法注入心來。
要問各位，這些佛法，有沒有注入我們的心嗎？若有注入我們的心來，那就是正法，我們的心中，還是二千多年前佛所說的法，，開出了菩薩道、教菩薩法，我們的心，還是在這分，法入心的軌道上。不只是心心，中有法，行中也有法，那就是「四無量心」。
四無量心：慈、悲、喜、捨；慈無量、悲無量、喜無量、捨無量。這種慈悲喜捨在我們的行動中，眾生在哪裡受苦難，不忍心，人傷我痛，一直就是希望，眾生人人能平安、幸福。就像父母心對待子女一樣，知道子女有苦難，那一念心；所以佛陀稱為「四生慈父」。
所以，佛陀對眾生，以「人天導師」的心，盼望人人能成就，這叫做「大慈無量」；以「四生慈父」的心，來看待眾生，那就是不忍眾生苦，這是「悲無量」。
佛陀教導眾生，希望眾生要在人倫道德上，在這軌道勵行。若這樣，人人心安理得，理得心安就能輕安自在、歡喜，這就是心中的歡喜，得法喜充滿。有了喜無量，同樣要大捨，付出，付出無所求，這叫做「捨無量」。心中有法，行中有法，這就是我們所要修行的過程。
我們要修行，一定要信，相信在二千五百多年前，佛陀所說的法，這是我們的道路，是道源，讓我們能夠去付出，法能夠入心，發「四弘誓願」，能夠力行「四無量心」。這就是不斷的，我們的功德的來源，不斷的產生，我們所造作，身心的行為，所以叫做「道源功德母」。
正思惟，能夠引導我們於「正思惟啟正道法」。我們若是思想非常正確，思惟，到底事情的是、非，我們能夠分清楚，時時啟發我們的正道，我們要走的路是正道；不只是自己行於正道，我們還要啟發別人，也是要行於正道法。
所以，「信根堅固心願深」。你的信根若很堅固，你的心願就很深了，「四弘誓願」永遠都在我們的心裡，「四無量心」永遠都在我們的行動裡。
所以前面所說過的，不論是遇到塔廟、佛像，我們都要恭敬。不論是造的人，或者是看到，起了歡喜，生出了信心追求佛法的人；或者是所聽到的，不只是用耳朵聽，我們還要唱誦出來，歌誦，要再念出來。若是這樣的人，前面就說，「如是眾妙音，盡持以供養，或以歡喜心，歌唄頌佛德，乃至一小音，皆已成佛道」。這是前面這樣說的，佛經的經文。
如是眾妙音
盡持以供養
或以歡喜心
歌唄頌佛德
乃至一小音
皆已成佛道
《法華經 方便品第二》
我們現在再接下來，「若人散亂心，乃至以一華，供養於畫像，漸見無數佛；或有人禮拜，或復但合掌」。
若人散亂心
乃至以一華
供養於畫像
漸見無數佛
或有人禮拜
或復但合掌
《法華經 方便品第二》
我們要知道，「若人散亂心」。我們現在是，第五個五百年的時代，人的心就是散亂掉了，所以因為心散亂，造作了很多污染的惡業，所以現在叫做五濁惡世。所以，那時候的佛陀就這樣說「若人散亂心」，都是說未來的現在。
若人散亂心：
凡夫之心
流蕩於六塵之境
分秒都不能自已
不得安住心
是謂散亂心
「若人散亂心」，現在的人、未來的人，若有散亂心。散亂心是凡夫的心，我們的心都是流蕩，流蕩就是放蕩，放蕩在六道的境界中；流竄、放蕩在六塵。六塵：色、聲、香、味、觸、法這種六塵。這樣去追逐在聲色歡樂場中，流竄在那裡，或者是沉迷在享受、欲樂之中。
我們現在能常常看到，人，很多人的地方，都是去遊覽，或者是什麼樣的節，煙火，放煙火、放天燈，很多都集中人潮，人潮都在那裡，或者是很多歌舞等等，這全都是在這種吃喝玩樂，吃、喝、玩等等，這叫做六塵境。
像這樣的心，分秒都不能自已。明知道我們的心要收攝下來，但是不能自已，一秒鐘，心就跑掉了。
以前我如果說，我們靜坐，心，我們就「數息觀」，從你的呼吸，出去，一，收回來；再另外一個呼吸，出去、收回來，二，這叫做「數息觀」。數一、二、三，有時候算不到十，就不知道跑到哪裡去了。心，一、二、三，開始就已經，這種想入非非的環境，你的心就跑掉了。所以，這種分秒都不能自已，不得安住心。我們的這個心，就是讓我們安不住，這叫做散亂心。
又散亂者
是因於諸所緣
令心流蕩為性
能障正定
惡慧所依為業
以散亂心輕飄
甚於鴻毛
馳散不停
不可制止
叫做散亂，只是這個因，因諸所緣，為什麼我們會散亂？就是因為有種種境界來牽引為緣，讓我們的心流蕩為性。因為外面很動，使我們的心時時也在動中，所以會障礙了我們的正定。
所以我們現在要修行，第一項的障礙，你要去除，這個障礙就是我們的習氣，所以好好用心除掉你的習氣。你若要除掉習氣，那就需要我們時時虔誠，對人、對事、對物，培養我們的誠正信實，我們才能去除，我們現在這種貪戀在欲念中，所以必定要用法對治。否則，「惡慧所依為業」，我們若是一直讓習性障礙我們，即使我們的智慧，也同樣讓它掩蓋起來，所以所顯出來的就只是聰明。
現在的聰明，就是我們的習性在轉動，所以他就去造作，以聰明去造作。所以聰明就是惡慧，惡的智慧，就是叫做聰明。
「以散亂心」，所以讓我們的心飄飄然，沒有一個踏實的感覺。散亂心飄，就是飄浮、輕浮，那就是因為信心，信根沒有扎下去，信心不深，所以才會有這種散亂心輕飄。如毫(鴻)毛一樣，很輕，一陣少少微風就吹動、飛了，這「馳散不停，不可制止」，只要有風吹一下，它就這樣一直飄了。
乃至以一華：
若欲制之
非禪不定
若人心不定
妄念心多散亂
則藉由供花、
畫像、抄經、
禮佛皈心不散
「乃至以一華」。我們若能好好來制，要制這念心，就是需要定。藉著虔誠的心來獻花供佛，這樣也能在佛像面前，供花、供佛，在那裡抄經、禮拜，這樣，心漸漸地再找回來。以這樣的「供養於畫像，漸見無數佛」，慢慢的即心即佛。
供養於畫像
漸見無數佛：
一心不亂
虔誠敬供
即使一花一畫
禮拜合掌
都是值佛因種
我們若是有這分虔誠的心，慢慢培養出來，自然就「漸見無數佛」。就是一心不亂，虔誠供養於佛像、畫像，或者是一朵花、或者是一個筆畫，只要你的心中有虔誠的心，這樣禮拜、合掌，這樣都是成佛的因。或者有人願意這樣恭敬禮拜，或者者聽法合掌，表示虔誠，這都是讓我們很方便，能夠去除散亂心的方法。
所以，我們學佛，應該要心存於過去佛的時代，所對我們的教育，我們要信心，「信為道源功德母」，大家一定要記住，信心要深。正思惟，凡事都要很正思惟，才能夠啟發出我們的正道法。信根一定要堅固，我們的心願才會深。若能夠這樣來禮敬，與佛在世就無異樣，這樣就是正法住世。我們人人的心還是要用最虔誠，敬佛如佛在，這分虔誠恭敬心。所以人人時時要多用心
Explanations by Master Cheng-Yan
Subject: Sincere Offerings of the Four Infinite Minds(四無量心虔敬供養)
Date: September. 24. 2014
“Faith is the source of the Path, the mother of merits. Right Thinking unlocks teachings of the Right Path. When the Root of Faith is solid, vows are deeply rooted. Pay respect to the Buddha’s image and harbor benevolence in your mind.”
I always tell people that “Faith is the source of the Path, the mother of merits. It nurtures all roots of goodness.” Faith will develop all roots of goodness. Therefore, we must have faith; we must believe in the principles taught by Buddha. If our faith is deeply rooted, naturally our minds will remain immersed in Right Dharma.
A few days ago, I talked about the Five Solidities. “Solidities” refers to very certain principles. During the Buddha’s lifetime, people could listen to the Dharma, practice it and attain liberation; this was a certainty, a very solid principle that existed. 500 years after the Buddha entered Parinirvana, everyone still had faith, but their earnestness for engaging in spiritual practice and their faith had grown lax. Then the third period of 500 years was about listening to the Dharma. Many people were listening to the Dharma, but the resolve to put it into practice had faded and their faith had grown weak. They listened, but did not intend to practice. They also lacked the faith to realize [the fruits]. So, they did not practice wholeheartedly and could not realize the fruit of attaining liberation. This was the third period. The fourth period was just about making statues, along with building stupas and temples. This was the era of Dharma-semblance. The most heartbreaking things happen during the fifth period [of 500 years], which is one of conflict. This is the era of the evil world of Five Turbidities.
As people interact with each other, even though they hear the teachings, they do not truly want to understand the Buddha-Dharma. They do not really want to listen or to sincerely express their reverence by prostrating. Their faith and respect have already faded away. They are entangled by worldly matters and cannot focus their minds. There is always an endless number of things in the planning process. They are busily starting new things. They are so busy, but is one company enough? If they have the chance to start two companies, will they be content? If new opportunities come up, they will go for it. This is how chain stores unceasingly expand from humble beginnings, from tens of employees to hundreds, to thousands, to tens of thousands of employees. Then they feel like they are so busy. How do they have time to do anything else? This is the reason people nowadays cannot calm their minds to accept the Buddha-Dharma. They do not have the mental capacity to calm their minds to really consider, “Where does life come from? Where do we go after we die? For what purpose do we come to this world? Are there any kind of principles that [govern] our interpersonal relationships?” These questions have already faded from people’s minds.
People rarely think that there may be principles that guide their interpersonal relationships, so they focus on busily working, socializing or indulging in pleasures. How much time do we have in each day? So, instilling the Dharma into people’s minds is very difficult. When the Dharma is missing from people’s minds, people will be confused about their path in life. This results in many man-made and natural disasters, causing many people to suffer. The path laid out by the Buddha-Dharma is missing from their lives. This path encourages sentient beings to make the Four Great Vows and cultivate the Four Infinite Minds.
The Four Great Vows are, “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.”
Seeing so many sentient beings facing suffering and hardships, and seeing how their minds are so troubled, we should aspire to transform them all.They may suffer from a [lack of] material goods or from interpersonal conflicts, such as family disputes, or because their minds are deluded.When it comes to mental suffering, who can guide them?Who can relieve their suffering?This is all because the Buddha-Dharma has not abided in people’s minds.If it can abide in people’s minds, we will “vow to deliver countless sentient beings”.
Whatever is causing their suffering, whether it is their body, the environment, or something on their minds, as long as we have the Buddha-Dharma and aspire to help, suffering sentient beings can be saved and the world will be on the right course.
Therefore, we aspire to transform all sentient beings and aspire to eliminate our own afflictions.If we do not eliminate our own afflictions, we cannot take the Buddha-Dharma to heart.Only after we take the Buddha-Dharma to heart will we realize that everyone intrinsically has Buddha-nature and has the potential to attain Buddhahood.
It is not only a potential; we definitely will attain it when we return to our intrinsic nature.
By [making] the Four Great Vows, we can instill the Buddha-Dharma in our hearts.
I would like to ask all of you, have you instilled the Buddha-Dharma in your hearts?
If you have instilled it in your hearts, then that is Right Dharma.The Dharma in your hearts is the Buddha’s teaching form over 2000 years ago.He opened up the Boddhisattva-path and taught the Bodhisattva Way.
Our minds are still on the path of taking the Dharma to heart.Not only must the Dharma be in our hearts, it must be in our actions as well.This comes from the Four Infinite Minds, loving-kindness, compassion, joy and equanimity.Infinite loving-kindness, infinite compassion, infinite joy and infinite equanimity must be integrated into our actions.Wherever sentient beings are suffering, we cannot bear to let them because we feel their pain as our own.We keep hoping that all sentient beings can live in peace and be happy.This is like the way parents treat their children when they know their children are suffering.
Therefore the Buddha is called the kind father of the Four Kinds of Beings.So, for us sentient beings, the Buddha sees Himself as our guiding teacher, so He hopes everyone can attain [Buddhhood].This is “infinite loving-kindness”.He treats all sentient beings with the mindset of the kind father of the Four Kinds of Beings.He cannot bear to let us suffer because He has “infinite compassion”.
The Buddha teaches all sentient beings in hopes that we will be moral and virtuous and stay on that course.By doing so, our minds will be at peace, and we will have a clear conscience.Thus we will feel at ease and be joyful.This is the joy in our minds; we are filled with Dharma-joy.Once we have infinite joy, we will give with great equanimity.
Giving without asking for anything in return comes from “infinite equanimity”.
Taking the Dharma into our hearts and manifesting it in our actions is part of the process of spiritual practice.To engage in spiritual cultivation, we must believe that over 2500 years ago, the Dharma that the Buddha taught is our path.This is the source of the Path that led us to give to others and take the Dharma to heart so we can make the Four Great Vows and put the Four Infinite Minds into practice.It is the unceasing source of our merits and virtues; it unceasingly gives rise to the actions of our body and mind.
So, it is “the source of the Path, the mother of merits”.
Right Thinking can guide us and “unlock the teachings of the Right Path“.If our thinking is correct, we can distinguish right from wrong.By distinguishing them clearly, we can always remind ourselves to walk the Right Path.The road we want to take is the Right Path.Not only do we walk on the Right Path ourselves, we also need to inspire others to
walk on the Right Path.
“When the Root of Faith is solid, vows are deeply rooted”. If our Root of Faith is solid, our vows will then be deeply rooted. The Four Great Vows will always be part of our mindset. The Four Infinite Minds will always manifest in our actions. As I previously mentioned, whether we encounter stupas, temples or statues, we must show our respect. Both the people who created them and the people who see them may feel happy and develop the faith to seek the Buddha-Dharma. Perhaps those who hear [the teachings] not only listen with their ears, but also sing and chant out loud. They sing and recite the teachings.
For these people, as I previously mentioned, “With many wondrous sounds as these, they wholeheartedly made offerings. Perhaps, with happy hearts, they praised the Buddha’s virtues in song and chant. With even just one small sound, they have realized the path to Buddhahood.”
This is the previous passage in the sutra. The following passage states,“If people with scattered minds give even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”
We must know “people [have] scattered minds”. We are now in the fifth period of 500 years [after the Buddha entered Parinivana]. People’s minds have become scattered. Because of all their discursive thoughts, they have created much impure and evil karma. So, this is evil world of the Five Turbidities. When the Buddha said, at that time, “people with scattered minds”. He was describing people in the future, which is our present.
“If people with scattered minds: The minds of ordinary people wander through the world of the six sense objects. Not for a second can we control ourselves. A mind that cannot be calm and collected is a scattered mind.”
“People with scattered minds” are the people of the present and future. If they have scattered minds, then their minds are unenlightened minds. Our minds are always freely roaming, meaning they are lax and unfocused, wandering through the Six Realms. They roam here and there among the Six Dusts, which you know as the sense objects of sight, sound, smell, taste, touch and thought. Nowadays, we always see people who pursue sights and sounds in places of entertainment and lose themselves there. Perhaps they are indulging in sensory pleasures. We see that many places are crowded because so many people are going sightseeing. During holidays and festivals, people set off fireworks or release sky lanterns. Crowds are drawn to those places. Perhaps people are watching singing or dancing. All this has to do with entertainment, with eating, drinking, playing and so on. These are all sense objects of the Six Dusts. If we have this mindset, not for second can we control ourselves. We know we must focus our minds, but we cannot help ourselves.
One second later, we lose our focus. Before, when we talked about sitting in meditation, we talked about “counting our breaths”. First we exhale, count “one”, then inhale. Then we exhale and inhale again, “two”. This is “counting our breaths”. So we count one, two, three, but sometimes, before we count to ten, our mind has wandered off somewhere. By the time we count to three, our mind is already indulging in other thoughts. Our mind has wandered off. So, not for a second can we control ourselves. This is a mind that cannot be calm and collected. Our minds cannot be at peace at all. This is having a scattered mind.
“Another reason by being scattered is because the objects we connect to cause our minds to wander by nature. This hinders us from entering Right Samadhi. By relying on evil cleverness, we create karma. A scattered mind is adrift, like goose feathers that fly away everywhere without stopping and cannot be controlled.”
This kind of mind is scattered because of the objects we connect to. Why do we have a scattered mind? Because our mind is drawn to connect with all kinds of phenomena. Thus it wanders off by nature. Because our external conditions are in motion, that causes our minds to be constantly in motion and hinders us from entering Right Samadhi. As we engage in spiritual practice, the first hindrance we must eliminate is our habitual tendencies, so we must make an effort to eliminate them. To eliminate our habitual tendencies, we need to always be reverent toward people, matters and objects.
We must nurture our sincerity, integrity, faith and steadfastness so that we can eliminate these tendencies. Right now, we are lingering on our desires, so we need to treat ourselves with the Dharma
Or else, “by relying on evil cleverness, we create karma”. If we let our habitual tendencies hinder us, they can even conceal our wisdom, so that we manifest is cleverness. Our cleverness is also generated by our habitual tendencies.This leads us to create karma out of cleverness. So, cleverness is the evil version of wisdom. This is cleverness.
“A scattered mind” may cause us to feel adrift. We may not feel grounded at all. The scattered mind is adrift and aimless. That comes from [lace of] faith. If our Root of Faith is not secure, if our faith is not deep, our scattered minds will drift off like a light [goose] feather that can be blown about by a light wind. It will “fly away everywhere without stopping and cannot be controlled”.As soon as a wind blows, it will drift away.
[If they] give even a single flower: We must control our minds or we will not be in a state of meditation or Samadhi. If our minds are not in a state of Samadhi, we will have many delusional, scattered thoughts. But by making offerings of flowers, drawing images, copying sutras or paying respect to the Buddha, we focus our minds.
“[If they] give even a single flower…”. In order to have thorought control over our minds, we need Samadhi.With our reverent thought, we can make an offering of flowers to the Buddha. In front of images of the Buddha, we make an offering of flowers and then copy sutras and pay our respects. This is how we gradually rein in our minds. In this way, “by making an offering to a painted image, they shall gradually see countless Buddhas”.
By making an offering to a painted image, they shall gradually see countless Buddhas: By being single-minded and not scattered, we reverently and respectfully make offerings.Even offering a flower or a painting, or prostrating or putting palms together are seeds for encountering Buddhas.
If we gradually nurture this reverence, we shall “gradually see countless Buddhas”. By being single-minded and not scattered, we reverently make offerings to an image of the Buddha. Perhaps we offer a single flower.Perhaps we offer a painting. As long as we are reverent, whether we prostrate or put our palms together, those are all causes for attaining Buddhahood. Some people are willing to respectfully prostrate or put their palms together to show reverence. These are very skillful methods that help us eliminate the discursive thoughts in our minds.
As we learn the Buddha’s Way, we must be mindful of the teachings. He gave during His lifetime. We must have faith. “Faith is the source of the Path, the mother of merits”. We must remember to have deep faith and engage with everything through Right Thinking in order to inspire ourselves to walk the Right Path. Our Root of Faith must be solid for our vows to be deeply rooted.
If we have this sense of reverence, it will be as if the Buddha is in this world. Then the Right Dharma still abides in this world. We must still have utmost reverence and respect the Buddha as if He is still here. This is the reverence and respect we must have. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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