20140926《靜思妙蓮華》(第401集) 善緣引入廣度眾生
（法華經•方便品第二）
⊙「佛性本具深藏，菩提道上度眾，自修化他同伴，內修外行圓滿。」
⊙「乃至舉一手，或復小低頭，以此供養像，漸見無量佛。」《法華經方便品第二》
⊙「自成無上道，廣度無數眾，入無餘涅槃，如薪盡火滅。」《法華經方便品第二》
⊙自成無上道：如來所得之道，至高更無過上，故名無上道。經中言：「正直捨方便，但說無上道。」
「每自作是意，以何令眾生，得入無上慧，速成就佛身。」《法華經 如來壽量品第十六》
⊙廣度無數眾：眾生、心、佛體同，業障若深者，值得遇佛難。若遇值善因緣，如能棄除迷障，漸能近正道法；自度度人，直入菩提道。
⊙謂見、思二惑與所受五根塵境之身，俱得滅盡根塵受慾煩惱，無有遺餘，是名無餘涅槃。
【證嚴上人開示】
「佛性本具深藏，菩提道上度眾，自修化他同伴，內修外行圓滿。」
佛性本具深藏
菩提道上度眾
自修化他同伴
內修外行圓滿
各位，修行，必定要相信本具佛性，人人本有。只是這個佛性深藏，一直還無法將它深藏的本性，顯現出來。不是不見，是深埋了。所以我們要學佛，佛陀所說的教法，我們要依教奉行。
要依教奉行的是什麼呢？菩提道上。這是要如何將我們內心那分，深藏的佛性能夠展現出來。唯有的方法，就是我們要身體力行，自度、度眾。
「自修化他」，大家「同伴」來共同修行，這是佛陀對我們的教育，也是對我們的期待。我們「內修外行」，自然就覺行圓滿，就是我們深埋於我們，內心深處的佛性，就慢慢浮現出來了。
想到我們現在，在此五濁惡世，天下災難偏多，尤其是長年累月，有的國家不只貧窮，還是災難重重。海地，大家聽到海地，還是很清楚的記憶，海地是一個真正悲苦的國家，那個地方的民眾，苦啊！又貧又病，病又餓，醫院的環境一塌糊塗。看到那個相片，真的是不忍心！
海地，讓我們能夠常常提起了，人間的菩薩能夠常常到這裡，苦難的地方去，因緣是來自於二０一０年的，元月，那一天忽然間天搖地動真的是天搖地動，石破天驚，以此來形容，它的地震規模是七點零，竟然這樣瞬間，將海地的首都太子港夷為平地。從那時候開始，從臺灣，我們發起了全球，大家啟動愛心，由美國的慈濟人承擔，就這樣走入了海地。
人間煉獄莫過於如此！看到人間的菩薩，走入地獄人群中去，那是多麼震撼人心啊！每一位就像地藏菩薩，那種「地獄未空，誓不成佛」，明知是苦難的地獄，偏偏往地獄中行，這就是菩薩，這種悲智的心行。那種心、那種行為，不就是佛性嗎？所以用著覺有情的心，走入苦難的地方去，這不就是「菩提道上度眾」嗎？人人作伴同去，在那裡就是伸手為那些傷患，受傷的，或者是受災難的人，在那裡這樣膚慰他，施醫、施藥、施飯食，吃飯。
義診區裡，真的是人間煉獄，傷患那種身體的傷，沒有辦法很好的治療，天氣又悶又熱，能夠想像就如在火爐地獄中，遍體鱗傷、遍體潰爛，那種的環境，見、嗅反聽，不論是耳根所接觸的，是哀嚎之聲；眼根所接觸到的，這種病痛身體、傷重的身體；鼻子所聞到的，那就是臭，那種腐爛臭，以及每一個人的身體，又是這樣黏黏貼貼。整個區裡，在帳棚裡面，氣候熱，想一想，光是這個境界，用頭腦來想像，是不是活地獄呢？
美國的菩薩進去那個地方，帶動當地本土的志工，用耐心、用愛心，開始的時候，那就是配合他、隨和他，他都說，是主派你來，慈濟人都是佛教徒，還是說，主會保佑你。漸漸地，他若再說，主派你來，他就說，是啊！主會保佑你。但是我們是主動來的，我們是佛教徒…等等。開始將佛教的道理，從愛的膚慰，慢慢地和他作伴，所以他們感動了。開始在那個地方，已經有慈濟的志工，有菩薩了，已經常住在他們的國家，這就是本土志工。
幾年來，從二０一二年開始，本土志工發現到醫院，他們那個地方，當地的中央醫院，真的是苦，人生煉獄在醫院裡，裡面有很多結核病，結核病，瘦得皮包骨，那個地方除了缺藥以外，缺食，營養都不良。還有加護病房裡面，重症病房，裡面能算是加護病房嗎？看到那個相片，猶如鐵床地獄，「一人亦滿，多人亦滿」，整個床都是併併排，真的是沒有一點，能稱為加護病房的環境。
又再看到，結核病隔離起來的區域，每一位都是皮包骨，好像枝掉的樹枝一樣，所以，濟志，就是本土志工，將這個訊息提報建議，希望我們能在醫院供應餐食。所以從此開始，美國人醫會先試辦看看，一星期三天，中餐、晚餐，供食給醫院裡面的人。
看到，他們那些志工，就是當地志工，穿起志工背心，「藍天白雲」、「灰天白雲」，這樣也有一群在那裡煮熱食，在那裡煮熱食，煮鹹粥、熱湯等等，送到那個區域，在那個結核病的隔離區裡，樣同進到那個裡面，湯熱熱的，他們拿便當來裝等等，還是用很尊敬的心，同樣將熱食送到他們的手中。
看到這種人間菩薩，配合當地醫院的醫療，供應給他們營養餐食，他們當地這個醫院，醫師、護士也感動了。看到這樣的景象，這真的是現在菩薩，在我們的人間，尤其是地獄也不離人間。
佛陀所說法，天堂、人間、地獄，六道，這都是在人間。所以我們要趕緊用心，要如何將我們深藏的佛性，趕緊日日啟發起來，必定要在菩提道上，步步精進去度眾。還要「自修化他同伴」，大家一起來做，內外修行，這樣才能夠圓滿，要「內修行行」。
我們前面有說過了，「乃至舉一手，或復小低頭，以此供養像，漸見無量佛。」
乃至舉一手
或復小低頭
以此供養像
漸見無量佛
《法華經方便品第二》
這就是說我們的虔誠，一舉手、一投足，無不都是虔誠。剛剛說的那些菩薩，不就是最虔誠的嗎？他們的舉手投足，無不都是從內心，發出那分佛陀所教化，這種的大慈悲心。他先用這種的虔誠，走入苦難人間中去付出，這就是最好的供養。
現在接下來，這段（經文）就是，「自成無上道」，我們若能用這念最虔誠的心，這樣去付出、這樣去供養。無論是在平時，莊嚴道場裡面的虔誠、恭敬、禮拜、供養，以外，我們在任何一個空間，任何一個人，佛心看人，人人是佛，每一個人，我們都起恭敬心，何況是苦難中的眾生，我們也將他當成佛。所以，用這種虔誠，「漸見無量佛，自成無上道」。
自成無上道
廣度無數眾
入無餘涅槃
如薪盡火滅
《法華經方便品第二》
我們漸漸接近佛，漸漸能夠體會到佛陀，佛的道理，所以「自成無上道」。
「廣度無數眾」。我們愈瞭解、愈體會之後，我們那念虔誠的心，我們的自性佛愈來愈現前。所以，我們為眾生說法，一定，大家因為你做到了，所以你說出來，我接受，這樣就是「廣度無數眾，入無餘涅槃，如薪盡火滅」。
「自成無上道」，就是如來所得的道是至高，更無過上，是最高的。佛陀所覺悟的道理，再也沒有比他所覺悟的更高，所以叫做「無上」，這就是至高，更無過上，無法再超越了。
自成無上道：
如來所得之道
至高更無過上
故名無上道
經中言
正直捨方便
但說無上道
已經佛陀宇宙的真理都覺悟了，還有什麼能夠超越的呢？所以，更無過上，「故名無上道」。所以這個「無上道」，就是已經至高無上了。
在這一品裡面，這段(經)文這樣說：「正直捨方便，但說無上道」。開始現在要讓大家，走入這條菩提道路，從凡夫的起點，能直接到達佛的境界，這就是「無上道」。
《法華經》〈如來壽量品〉，也有一樣這一段(經)文：「每自作是意，以何令眾生，得入無上慧，速成就佛身。」
每自作是意
以何令眾生
得入無上慧
速成就佛身
《法華經 如來壽量品第十六》
要「開、示」眾生能夠覺悟，直入佛的境界，這是佛陀的心懷。不過，眾生，眾生根鈍，所以佛陀不得不捨方便。雖然在這方便中施教法，但是他常常就是這樣想，自己這樣想：「用什麼方法，能夠使令眾生得入無上道？」
要如何能夠讓人趕緊能體會到，體會到人生的疾苦，體會到如何解開人生，這種聚集一起所造的業，受了這麼多人間的苦難，要如何讓大家瞭解，能夠走入這條菩提道，讓大家趕緊成就佛身。佛身，就是趕緊成佛。這就是佛陀的慈悲，他要「廣度無數眾」。這是佛陀已經有這分的心，要如何讓人人「自成無上道」，才能夠度眾生。
廣度無數眾：
眾生、心、佛體同
業障若深者
值得遇佛難
若遇值善因緣
如能棄除迷障
漸能近正道法
自度度人
直入菩提道
「廣度無數眾」。我們自己若沒有體會，你是要如何去度眾生？所以，眾生、心、佛體同，讓大家更加清楚，眾生與心與佛是體同，同一體，我們眾生的心若能覺悟，與佛的道理相同。所以業障若是深的人，就是要得到佛的法，真正能夠體解佛道，實在有是比較難，這是因為造業太深。哪怕是遇到佛法，壞的因緣再將你轉一下，你就去了，障礙重重。若又有好的因緣，若是遇到，「若遇值善因緣」，若又有好的因緣，就能棄除迷障，漸漸能夠接近正法，自度度人，直入菩提道，這就是「廣度無數眾」。
這段(經文)，你們就去想，海地那些菩薩，從美國，到海地苦難的地方，雖然那裡的人很多的業障，現在已經得到善緣，開始牽引。他們也已經，雖然自己也是苦，但是還是開始在付出，直入菩提道，開始自度度人，直入菩提道，入於那種苦難中，用覺有情的心，入苦難中去。
謂見、思二惑
與所受五根
塵境之身
俱得滅盡
根塵受慾煩惱
無有遺餘
是名無餘涅槃
「入無餘涅槃，如薪盡火滅。」接下來的那就是說，見、思，我們的見濁，見解、思考，若是讓它偏了，就是惑、就是濁、就是無明了。所以，這二惑，所以我們會受，五根、五塵、五境，這種身、根——眼、耳、鼻、舌、身這五根，對著色、聲、香、味、觸的五塵，外面這個境界來會合起來，我們的身體就是在此境界中，所以我們會有很多的無明。希望受這些根塵的欲念，能夠因為有這個善緣牽引，我們能夠接受了佛法，漸漸地自度度人，就漸漸地「入無餘涅槃」。
「無餘涅槃」就是說俱得，我們都能夠得到，「滅盡根塵受慾」的煩惱。我們的眼見到色，不會引我們的心起欲念，這五根、五塵、五境，完全能消滅那些煩惱，就是知足常樂，沒有一點煩惱留住。
在這個世間，無不都是很具足的境界，讓我們看，讓我們修，讓我們見道，讓我們行道，所以各位菩薩，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Guiding and Widely Transforming Sentient Beings (善緣引入廣度眾生)
Date: September. 26. 2014
“Our Buddha-nature is intrinsic and deep within us. In walking the Bodhi-path we will transform others. Through our own practice we transform our companions. This is how we perfect our internal cultivation and external practice.”
Everyone, as we engage in spiritual practice, we must have faith that we intrinsically have Buddha-nature, that everyone does. However, it is stored deep within us, so we have not been able to reveal and manifest it. It is not gone, it is [buried] deep within. So, we must learn the Buddha’s Way and practice according to the Buddha’s teachings. What is the teaching we faithfully practice? The path to enlightenment. The only way to manifest our deeply hidden Buddha-nature is to put [the Dharma] into practice and transform ourselves and others.
“Through our own practice we transform our companions.” We mutually accompany each other as we engage in spiritual practice together. This is what the Buddha taught us and what He hoped for us. With “internal cultivation and external practices” we will naturally have perfect awakened conduct. This is when the Buddha-nature buried deep within our minds slowly surfaces.
In our evil world of the Five Turbidities, disasters are prevalent. In particular, as time passes, some countries are not only remain poor, but also suffer repeatedly from disasters. You have all heard of Haiti and can probably remember very clearly how much hardship [they have experienced]. The people there have suffered so much. Not only are they poor, they are ill; on top of that, they are hungry. The hospitals are a complete mess. Seeing the photographs is truly saddening. We often mention Haiti as a place of hardship that Living Bodhisattvas constantly travel to.
[The current situation] began on January 13, 2010. Suddenly on that day, the heavens and earth shook. Everything fell and shattered. That is how I would describe it. The magnitude of that quake was 7.0. In one instant, Haiti’s capital, Port-au-Prince, was completely leveled. Starting in Taiwan, we initiated a worldwide [fundraiser] to awaken the love in everyone’s hearts. Our US volunteers took on the responsibility for our relief efforts in Haiti. It was truly hell on earth.
I saw Living Bodhisattvas go among the people living in hell. That was so profound and moving! Each volunteer [had the spirit of] Earth Treasury Bodhisattvas; “Until hell is empty I will not attain Buddhahood.” They clearly knew that hell is full of suffering, but they still went there; they manifested the compassion and wisdom of Bodhisattvas in their thoughts and actions. In their mindset and actions, can’t we see their Buddha-nature?
So, with the mind of an enlightened being, they go into places of suffering. Isn’t this [the practice of] “walking the Bodhi-path and transforming others?” The volunteers went together and extended a hand to help the affected, the wounded and the victims of the disaster, and to offer them comfort. They provided medical care, medicine and food.The medical treatment areas were truly living hells.The wounds of the patients could not really be treated properly.The weather was humid and hot.As you can imagine, it was like being in a furnace.And in a place where people were covered in festering wounds, [people’s senses were overwhelmed].
Everything their ears heard were sounds of anguish.Everything their eyes saw were diseased and wounded bodies.Everything their noses smelled was the stench of rotting flesh.[In the limited space,] each person’s body was sticky with sweat.This was what the medical tent area was like in this hot climate.Just imagine what that would be like; isn’t that a living hell?
Bodhisattva[-volunteers] from the US went there to mobilize local Haitian volunteers with patience and love.In the beginning, US volunteers accommodated local volunteers, in that when they said, “God has sent you,” despite being Buddhists, Tzu Chi volunteers still responded, “God bless you.”Over time, when the locals said, “god sent you.”
[US volunteers] would say, “Yes, God bless you, but actually we came of our own accord. We are Boddhists,” and so on.They started sharing Buddhist principles.After comforting them with love, they gradually became their friends.This touched the Haititians, so in that local area, we now have Haitian Tzu Chi volunteers.These Bodhisattvas are local residents, so they are our local volunteers.
In the years since 2012, local volunteers discovered that their local central hospital was filled with suffering local central hospital was filled with suffering.It was a living hell.
Many suffered from tuberculosis and had been reduced to skin and bones.In addition to lacking medicine, the hospital also lacked food, so everyone was malnourished.
Also, the intensive care unit for severe injuries could not really be called an intensive care unit.
When I saw the photos, it was like seeing a Hell of Iron Beds.“One person fills it, as will many.”All the beds were pushed together.Really, there was nothing that qualified it as an intensive care unit.Then we looked in the area sectioned off for tuberculosis patients.Each patient was just skin and bones, looking like withered tree branches.
So, Chi Zhi, one of the local volunteers, knew about this and suggested that we provide meals to the people in the hospital.
So from then on, US Tzu Chi Medical Association tried to do that three days a week, providing lunch and dinner for people there.We have seen images of local volunteers in their volunteer vests, as well as those in blue and white and gray and white uniforms, all cooking meals together.They cooked meals of salty porridge, hot soup and so on.Then they delivered it to those hospital wards.When they came to the tuberculosis patients, they still walked into the room with hot soup and lunch boxes.Then they respectfully placed the containers of hot food into their hands.
Seeing these Living Bodhisattvas work with the local hospital to provide nutritious food, the doctors and nurses there were also moved.Seeing these images, I truly feel they are modern-day Bodhisattvas, serving in our world, especially [for those] living in hell on earth.In the Dharma taught by the Buddha,heaven, human, hell and the rest of the Six Realms, all exist in the human realm. So, we must quickly put our hearts into finding ways to awaken our deeply hidden Buddha-nature. We must walk the Bodhi-path, and step by step, diligently transform sentient beings. Moreover, “through our own practice” we “transform our companions”. We must all engage in internal and external spiritual practice together. Only then can we perfect our conduct. We need “internal cultivation, external practice”.
Previously, we have said, “If they raised even a single hand or gave a slight nod of the head as an offering to the images, they shall gradually see countless Buddhas”.
This is talking about our reverence. Every raise of the hand or movement of the foot can express our reverence. Aren’t the Bodhisattvas I was just speaking of very reverent? Their every action comes from their hearts as they express the great kindness and compassion taught by the Buddha. They first, out of this reverence, go among suffering beings in the world to give to others. This is the best kind of offering. Now, the next passage in the sutra states, “[They] have, themselves, realized the unsurpassed way”. If we exercise our utmost sincerity to give to others and make offerings we can show our reverence, in a dignified spiritual practice center with respect, prostrations and offerings or in any given space toward any given person. If we see others with a Buddha-mind, everyone is a Buddha and we will develop respect for each of them. As for suffering sentient beings, we will also treat them as Buddhas. So, with think kind of reverence “they will gradually see countless Buddhas and have themselves realized the unsurpassed way”.
“[They]have, themselves, realized the unsurpassed way: They extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.”
As we gradually draw near the Buddha, we can gradually realize the principles He taught. So, we can “realize the unsurpassed way”. Then we “extensively transform countless beings”. After we understand and realize more and more, our sense of reverence and our Buddha-nature will become ever more apparent. So, when we share the Dharma with sentient beings, certainly, if we can live up to it ourselves, when we teach it, people will accept it. Thus we “extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed”. “[They] have, themselves, realized the unsurpassed way. The path attained by the Tathagata is supreme and unsurpassed: it is the highest. Nothing can surpass the principles realized by the Buddha, so they are “supreme”. They are the highest and unsurpassed, there is no way to go beyond them.
“[They] have, themselves, realized the unsurpassed way: The path attained by the Tathagata is supreme and surpassed by none. Thus it is called the unsurpassed way. The sutras state, He set aside the skillful for the direct, speaking only of the unsurpassed way.”
The Buddha has realized the truths of the universe. How can anything possibly surpass that? So, it is surpassed by none, “thus it is called the unsurpassed way”. This “surpassed way” is already supreme and unsurpassed. In this chapter, the sutra states, “He set aside the skillful for the direct, speaking only of the unsurpassed way”. At this point He was allowing everyone to enter the Bodhi-path to walk from the state of unenlightened beings directly to the state of Buddhahood. That is the “unsurpassed way”.
In the Chapter on the Tathagata’s Lifespan, there is a similar passage, “I am always wondering how I can enable living beings to enter the unsurpassed way and quickly attain the body of a Buddha”.
He “opens and reveals” to help sentient beings awaken and directly enter the state of Buddhahood. This was the Buddha’s intent, but sentient beings’ capabilities are dull, so He had to teach through skillful means. Though He gave teachings with skillful means, He was constantly contemplating what methods to use to enable sentient beings to enter the unsurpassed way and how to enable people to quickly recognize the suffering in life and realize the ways to eliminate the karma they had collectively accumulated in their lives that led them to endure so much suffering. He wanted them to know how they could enter this path to enlightenment so they could quickly attain the Buddha-body, which means to quickly Buddhahood. This is the Buddha’s compassion. He wanted to “transform countless beings”. The Buddha already had the intention to help everyone “realize the unsurpassed way”. “The unsurpassed a way” is the only way to transform sentient beings.
[They] extensively transform countless beings: Sentient beings, the mind and the Buddha have the same essence. Those with severe karmic obstructions will find it hard to encounter Buddhas. If they encounter good karmic conditions and can eliminate obstructions of delusion, they can gradually draw near the teachings of the Right Path and transform themselves and others and directly enter the Bodhi-path.
“[They] extensively transform countless beings.” If we ourselves do not have this realization, how can we transform sentient beings? Sentient beings, the mind and Buddha have the same essence. We need to better understand how sentient beings, the mind and the Buddha are all of the same essence.If we sentient beings can awaken, we will realize the same principles as the Buddha. For people with severe karmic obstructions, to attain the Buddha-Dharma and truly realize the path to awakening is indeed somewhat hard. This is due to the severity of their karma. Even when they encounter the Buddha-Dharma bad karmic conditions may cause them to turn away, so they face many obstacles.
“If they encounter good karmic circumstances, if they have good causes and conditions, they can eliminate obstacles of delusion, gradually draw near Right Dharma and transform themselves and others to directly enter the Bodhi-path.This is “extensively transforming countless beings. As you read this, consider the Bodhisattvas in Haiti, and those in the US who went to that place of hardship. Though people there face many karmic obstacles they have encountered positive karmic conditions and are now being guided.
Though they are suffering, they have started to give to others. By directly entering the Bodhi-path, they are transforming themselves and others. By directly entering the Bodhi-path, they go among the suffering with an awakened state of mind.
When the delusions of views and thinking and the body influenced by the Five Roots, Dusts and Conditions are completely extinct and the afflictions of the desires of our senses are eliminated with no remnant, we achieve Nirvana without residue.
“[They] will enter Nirvana without residue, like a fire going out when the wood is consumed.”
Next, we discuss views and thinking and turbidity of views. If our views and thinking go astray, we end up with delusions, with turbidity and with ignorance. Because of these two delusions, we are affected by the Five Dusts and Five Conditions. The Fives Roots are the five senses, eyes, ears, nose, tongue and body. They correspond with the Five Dusts, form, sound, smell, taste and touch, and connect with our external conditions. Our bodies exist in this environment, so we develop much ignorance. I hope that when desires arise from [the interaction between] roots and dusts, that we can be guided by good karmic conditions to accept the Buddha-Dharma and gradually transform ourselves and others. Then we “enter Nirvana without residue.”
All can attain “Nirvana without residue.” We can achieve complete extinction of afflictions that arise from [sensory] desires. Then when we see forms with our eyes, they will not evoke desires in our minds.
If the afflictions of the Roots, Dusts and Conditions can be completely eliminated, we can be content and always happy, free of any trace of afflictions.
In this world every place is full of opportunities for us to [learn] and practice,for us to see the path and walk on it. So dear Bodhisattvas, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「佛性本具深藏，菩提道上度眾，自修化他同伴，內修外行圓滿。」
⊙「乃至舉一手，或復小低頭，以此供養像，漸見無量佛。」《法華經方便品第二》
⊙「自成無上道，廣度無數眾，入無餘涅槃，如薪盡火滅。」《法華經方便品第二》
⊙自成無上道：如來所得之道，至高更無過上，故名無上道。經中言：「正直捨方便，但說無上道。」
「每自作是意，以何令眾生，得入無上慧，速成就佛身。」《法華經 如來壽量品第十六》
⊙廣度無數眾：眾生、心、佛體同，業障若深者，值得遇佛難。若遇值善因緣，如能棄除迷障，漸能近正道法；自度度人，直入菩提道。
⊙謂見、思二惑與所受五根塵境之身，俱得滅盡根塵受慾煩惱，無有遺餘，是名無餘涅槃。
【證嚴上人開示】
「佛性本具深藏，菩提道上度眾，自修化他同伴，內修外行圓滿。」
佛性本具深藏
菩提道上度眾
自修化他同伴
內修外行圓滿
各位，修行，必定要相信本具佛性，人人本有。只是這個佛性深藏，一直還無法將它深藏的本性，顯現出來。不是不見，是深埋了。所以我們要學佛，佛陀所說的教法，我們要依教奉行。
要依教奉行的是什麼呢？菩提道上。這是要如何將我們內心那分，深藏的佛性能夠展現出來。唯有的方法，就是我們要身體力行，自度、度眾。
「自修化他」，大家「同伴」來共同修行，這是佛陀對我們的教育，也是對我們的期待。我們「內修外行」，自然就覺行圓滿，就是我們深埋於我們，內心深處的佛性，就慢慢浮現出來了。
想到我們現在，在此五濁惡世，天下災難偏多，尤其是長年累月，有的國家不只貧窮，還是災難重重。海地，大家聽到海地，還是很清楚的記憶，海地是一個真正悲苦的國家，那個地方的民眾，苦啊！又貧又病，病又餓，醫院的環境一塌糊塗。看到那個相片，真的是不忍心！
海地，讓我們能夠常常提起了，人間的菩薩能夠常常到這裡，苦難的地方去，因緣是來自於二０一０年的，元月，那一天忽然間天搖地動真的是天搖地動，石破天驚，以此來形容，它的地震規模是七點零，竟然這樣瞬間，將海地的首都太子港夷為平地。從那時候開始，從臺灣，我們發起了全球，大家啟動愛心，由美國的慈濟人承擔，就這樣走入了海地。
人間煉獄莫過於如此！看到人間的菩薩，走入地獄人群中去，那是多麼震撼人心啊！每一位就像地藏菩薩，那種「地獄未空，誓不成佛」，明知是苦難的地獄，偏偏往地獄中行，這就是菩薩，這種悲智的心行。那種心、那種行為，不就是佛性嗎？所以用著覺有情的心，走入苦難的地方去，這不就是「菩提道上度眾」嗎？人人作伴同去，在那裡就是伸手為那些傷患，受傷的，或者是受災難的人，在那裡這樣膚慰他，施醫、施藥、施飯食，吃飯。
義診區裡，真的是人間煉獄，傷患那種身體的傷，沒有辦法很好的治療，天氣又悶又熱，能夠想像就如在火爐地獄中，遍體鱗傷、遍體潰爛，那種的環境，見、嗅反聽，不論是耳根所接觸的，是哀嚎之聲；眼根所接觸到的，這種病痛身體、傷重的身體；鼻子所聞到的，那就是臭，那種腐爛臭，以及每一個人的身體，又是這樣黏黏貼貼。整個區裡，在帳棚裡面，氣候熱，想一想，光是這個境界，用頭腦來想像，是不是活地獄呢？
美國的菩薩進去那個地方，帶動當地本土的志工，用耐心、用愛心，開始的時候，那就是配合他、隨和他，他都說，是主派你來，慈濟人都是佛教徒，還是說，主會保佑你。漸漸地，他若再說，主派你來，他就說，是啊！主會保佑你。但是我們是主動來的，我們是佛教徒…等等。開始將佛教的道理，從愛的膚慰，慢慢地和他作伴，所以他們感動了。開始在那個地方，已經有慈濟的志工，有菩薩了，已經常住在他們的國家，這就是本土志工。
幾年來，從二０一二年開始，本土志工發現到醫院，他們那個地方，當地的中央醫院，真的是苦，人生煉獄在醫院裡，裡面有很多結核病，結核病，瘦得皮包骨，那個地方除了缺藥以外，缺食，營養都不良。還有加護病房裡面，重症病房，裡面能算是加護病房嗎？看到那個相片，猶如鐵床地獄，「一人亦滿，多人亦滿」，整個床都是併併排，真的是沒有一點，能稱為加護病房的環境。
又再看到，結核病隔離起來的區域，每一位都是皮包骨，好像枝掉的樹枝一樣，所以，濟志，就是本土志工，將這個訊息提報建議，希望我們能在醫院供應餐食。所以從此開始，美國人醫會先試辦看看，一星期三天，中餐、晚餐，供食給醫院裡面的人。
看到，他們那些志工，就是當地志工，穿起志工背心，「藍天白雲」、「灰天白雲」，這樣也有一群在那裡煮熱食，在那裡煮熱食，煮鹹粥、熱湯等等，送到那個區域，在那個結核病的隔離區裡，樣同進到那個裡面，湯熱熱的，他們拿便當來裝等等，還是用很尊敬的心，同樣將熱食送到他們的手中。
看到這種人間菩薩，配合當地醫院的醫療，供應給他們營養餐食，他們當地這個醫院，醫師、護士也感動了。看到這樣的景象，這真的是現在菩薩，在我們的人間，尤其是地獄也不離人間。
佛陀所說法，天堂、人間、地獄，六道，這都是在人間。所以我們要趕緊用心，要如何將我們深藏的佛性，趕緊日日啟發起來，必定要在菩提道上，步步精進去度眾。還要「自修化他同伴」，大家一起來做，內外修行，這樣才能夠圓滿，要「內修行行」。
我們前面有說過了，「乃至舉一手，或復小低頭，以此供養像，漸見無量佛。」
乃至舉一手
或復小低頭
以此供養像
漸見無量佛
《法華經方便品第二》
這就是說我們的虔誠，一舉手、一投足，無不都是虔誠。剛剛說的那些菩薩，不就是最虔誠的嗎？他們的舉手投足，無不都是從內心，發出那分佛陀所教化，這種的大慈悲心。他先用這種的虔誠，走入苦難人間中去付出，這就是最好的供養。
現在接下來，這段（經文）就是，「自成無上道」，我們若能用這念最虔誠的心，這樣去付出、這樣去供養。無論是在平時，莊嚴道場裡面的虔誠、恭敬、禮拜、供養，以外，我們在任何一個空間，任何一個人，佛心看人，人人是佛，每一個人，我們都起恭敬心，何況是苦難中的眾生，我們也將他當成佛。所以，用這種虔誠，「漸見無量佛，自成無上道」。
自成無上道
廣度無數眾
入無餘涅槃
如薪盡火滅
《法華經方便品第二》
我們漸漸接近佛，漸漸能夠體會到佛陀，佛的道理，所以「自成無上道」。
「廣度無數眾」。我們愈瞭解、愈體會之後，我們那念虔誠的心，我們的自性佛愈來愈現前。所以，我們為眾生說法，一定，大家因為你做到了，所以你說出來，我接受，這樣就是「廣度無數眾，入無餘涅槃，如薪盡火滅」。
「自成無上道」，就是如來所得的道是至高，更無過上，是最高的。佛陀所覺悟的道理，再也沒有比他所覺悟的更高，所以叫做「無上」，這就是至高，更無過上，無法再超越了。
自成無上道：
如來所得之道
至高更無過上
故名無上道
經中言
正直捨方便
但說無上道
已經佛陀宇宙的真理都覺悟了，還有什麼能夠超越的呢？所以，更無過上，「故名無上道」。所以這個「無上道」，就是已經至高無上了。
在這一品裡面，這段(經)文這樣說：「正直捨方便，但說無上道」。開始現在要讓大家，走入這條菩提道路，從凡夫的起點，能直接到達佛的境界，這就是「無上道」。
《法華經》〈如來壽量品〉，也有一樣這一段(經)文：「每自作是意，以何令眾生，得入無上慧，速成就佛身。」
每自作是意
以何令眾生
得入無上慧
速成就佛身
《法華經 如來壽量品第十六》
要「開、示」眾生能夠覺悟，直入佛的境界，這是佛陀的心懷。不過，眾生，眾生根鈍，所以佛陀不得不捨方便。雖然在這方便中施教法，但是他常常就是這樣想，自己這樣想：「用什麼方法，能夠使令眾生得入無上道？」
要如何能夠讓人趕緊能體會到，體會到人生的疾苦，體會到如何解開人生，這種聚集一起所造的業，受了這麼多人間的苦難，要如何讓大家瞭解，能夠走入這條菩提道，讓大家趕緊成就佛身。佛身，就是趕緊成佛。這就是佛陀的慈悲，他要「廣度無數眾」。這是佛陀已經有這分的心，要如何讓人人「自成無上道」，才能夠度眾生。
廣度無數眾：
眾生、心、佛體同
業障若深者
值得遇佛難
若遇值善因緣
如能棄除迷障
漸能近正道法
自度度人
直入菩提道
「廣度無數眾」。我們自己若沒有體會，你是要如何去度眾生？所以，眾生、心、佛體同，讓大家更加清楚，眾生與心與佛是體同，同一體，我們眾生的心若能覺悟，與佛的道理相同。所以業障若是深的人，就是要得到佛的法，真正能夠體解佛道，實在有是比較難，這是因為造業太深。哪怕是遇到佛法，壞的因緣再將你轉一下，你就去了，障礙重重。若又有好的因緣，若是遇到，「若遇值善因緣」，若又有好的因緣，就能棄除迷障，漸漸能夠接近正法，自度度人，直入菩提道，這就是「廣度無數眾」。
這段(經文)，你們就去想，海地那些菩薩，從美國，到海地苦難的地方，雖然那裡的人很多的業障，現在已經得到善緣，開始牽引。他們也已經，雖然自己也是苦，但是還是開始在付出，直入菩提道，開始自度度人，直入菩提道，入於那種苦難中，用覺有情的心，入苦難中去。
謂見、思二惑
與所受五根
塵境之身
俱得滅盡
根塵受慾煩惱
無有遺餘
是名無餘涅槃
「入無餘涅槃，如薪盡火滅。」接下來的那就是說，見、思，我們的見濁，見解、思考，若是讓它偏了，就是惑、就是濁、就是無明了。所以，這二惑，所以我們會受，五根、五塵、五境，這種身、根——眼、耳、鼻、舌、身這五根，對著色、聲、香、味、觸的五塵，外面這個境界來會合起來，我們的身體就是在此境界中，所以我們會有很多的無明。希望受這些根塵的欲念，能夠因為有這個善緣牽引，我們能夠接受了佛法，漸漸地自度度人，就漸漸地「入無餘涅槃」。
「無餘涅槃」就是說俱得，我們都能夠得到，「滅盡根塵受慾」的煩惱。我們的眼見到色，不會引我們的心起欲念，這五根、五塵、五境，完全能消滅那些煩惱，就是知足常樂，沒有一點煩惱留住。
在這個世間，無不都是很具足的境界，讓我們看，讓我們修，讓我們見道，讓我們行道，所以各位菩薩，要時時多用心。
Explanations by Master Cheng-Yan
Subject: Guiding and Widely Transforming Sentient Beings (善緣引入廣度眾生)
Date: September. 26. 2014
“Our Buddha-nature is intrinsic and deep within us. In walking the Bodhi-path we will transform others. Through our own practice we transform our companions. This is how we perfect our internal cultivation and external practice.”
Everyone, as we engage in spiritual practice, we must have faith that we intrinsically have Buddha-nature, that everyone does. However, it is stored deep within us, so we have not been able to reveal and manifest it. It is not gone, it is [buried] deep within. So, we must learn the Buddha’s Way and practice according to the Buddha’s teachings. What is the teaching we faithfully practice? The path to enlightenment. The only way to manifest our deeply hidden Buddha-nature is to put [the Dharma] into practice and transform ourselves and others.
“Through our own practice we transform our companions.” We mutually accompany each other as we engage in spiritual practice together. This is what the Buddha taught us and what He hoped for us. With “internal cultivation and external practices” we will naturally have perfect awakened conduct. This is when the Buddha-nature buried deep within our minds slowly surfaces.
In our evil world of the Five Turbidities, disasters are prevalent. In particular, as time passes, some countries are not only remain poor, but also suffer repeatedly from disasters. You have all heard of Haiti and can probably remember very clearly how much hardship [they have experienced]. The people there have suffered so much. Not only are they poor, they are ill; on top of that, they are hungry. The hospitals are a complete mess. Seeing the photographs is truly saddening. We often mention Haiti as a place of hardship that Living Bodhisattvas constantly travel to.
[The current situation] began on January 13, 2010. Suddenly on that day, the heavens and earth shook. Everything fell and shattered. That is how I would describe it. The magnitude of that quake was 7.0. In one instant, Haiti’s capital, Port-au-Prince, was completely leveled. Starting in Taiwan, we initiated a worldwide [fundraiser] to awaken the love in everyone’s hearts. Our US volunteers took on the responsibility for our relief efforts in Haiti. It was truly hell on earth.
I saw Living Bodhisattvas go among the people living in hell. That was so profound and moving! Each volunteer [had the spirit of] Earth Treasury Bodhisattvas; “Until hell is empty I will not attain Buddhahood.” They clearly knew that hell is full of suffering, but they still went there; they manifested the compassion and wisdom of Bodhisattvas in their thoughts and actions. In their mindset and actions, can’t we see their Buddha-nature?
So, with the mind of an enlightened being, they go into places of suffering. Isn’t this [the practice of] “walking the Bodhi-path and transforming others?” The volunteers went together and extended a hand to help the affected, the wounded and the victims of the disaster, and to offer them comfort. They provided medical care, medicine and food.The medical treatment areas were truly living hells.The wounds of the patients could not really be treated properly.The weather was humid and hot.As you can imagine, it was like being in a furnace.And in a place where people were covered in festering wounds, [people’s senses were overwhelmed].
Everything their ears heard were sounds of anguish.Everything their eyes saw were diseased and wounded bodies.Everything their noses smelled was the stench of rotting flesh.[In the limited space,] each person’s body was sticky with sweat.This was what the medical tent area was like in this hot climate.Just imagine what that would be like; isn’t that a living hell?
Bodhisattva[-volunteers] from the US went there to mobilize local Haitian volunteers with patience and love.In the beginning, US volunteers accommodated local volunteers, in that when they said, “God has sent you,” despite being Buddhists, Tzu Chi volunteers still responded, “God bless you.”Over time, when the locals said, “god sent you.”
[US volunteers] would say, “Yes, God bless you, but actually we came of our own accord. We are Boddhists,” and so on.They started sharing Buddhist principles.After comforting them with love, they gradually became their friends.This touched the Haititians, so in that local area, we now have Haitian Tzu Chi volunteers.These Bodhisattvas are local residents, so they are our local volunteers.
In the years since 2012, local volunteers discovered that their local central hospital was filled with suffering local central hospital was filled with suffering.It was a living hell.
Many suffered from tuberculosis and had been reduced to skin and bones.In addition to lacking medicine, the hospital also lacked food, so everyone was malnourished.
Also, the intensive care unit for severe injuries could not really be called an intensive care unit.
When I saw the photos, it was like seeing a Hell of Iron Beds.“One person fills it, as will many.”All the beds were pushed together.Really, there was nothing that qualified it as an intensive care unit.Then we looked in the area sectioned off for tuberculosis patients.Each patient was just skin and bones, looking like withered tree branches.
So, Chi Zhi, one of the local volunteers, knew about this and suggested that we provide meals to the people in the hospital.
So from then on, US Tzu Chi Medical Association tried to do that three days a week, providing lunch and dinner for people there.We have seen images of local volunteers in their volunteer vests, as well as those in blue and white and gray and white uniforms, all cooking meals together.They cooked meals of salty porridge, hot soup and so on.Then they delivered it to those hospital wards.When they came to the tuberculosis patients, they still walked into the room with hot soup and lunch boxes.Then they respectfully placed the containers of hot food into their hands.
Seeing these Living Bodhisattvas work with the local hospital to provide nutritious food, the doctors and nurses there were also moved.Seeing these images, I truly feel they are modern-day Bodhisattvas, serving in our world, especially [for those] living in hell on earth.In the Dharma taught by the Buddha,heaven, human, hell and the rest of the Six Realms, all exist in the human realm. So, we must quickly put our hearts into finding ways to awaken our deeply hidden Buddha-nature. We must walk the Bodhi-path, and step by step, diligently transform sentient beings. Moreover, “through our own practice” we “transform our companions”. We must all engage in internal and external spiritual practice together. Only then can we perfect our conduct. We need “internal cultivation, external practice”.
Previously, we have said, “If they raised even a single hand or gave a slight nod of the head as an offering to the images, they shall gradually see countless Buddhas”.
This is talking about our reverence. Every raise of the hand or movement of the foot can express our reverence. Aren’t the Bodhisattvas I was just speaking of very reverent? Their every action comes from their hearts as they express the great kindness and compassion taught by the Buddha. They first, out of this reverence, go among suffering beings in the world to give to others. This is the best kind of offering. Now, the next passage in the sutra states, “[They] have, themselves, realized the unsurpassed way”. If we exercise our utmost sincerity to give to others and make offerings we can show our reverence, in a dignified spiritual practice center with respect, prostrations and offerings or in any given space toward any given person. If we see others with a Buddha-mind, everyone is a Buddha and we will develop respect for each of them. As for suffering sentient beings, we will also treat them as Buddhas. So, with think kind of reverence “they will gradually see countless Buddhas and have themselves realized the unsurpassed way”.
“[They]have, themselves, realized the unsurpassed way: They extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed.”
As we gradually draw near the Buddha, we can gradually realize the principles He taught. So, we can “realize the unsurpassed way”. Then we “extensively transform countless beings”. After we understand and realize more and more, our sense of reverence and our Buddha-nature will become ever more apparent. So, when we share the Dharma with sentient beings, certainly, if we can live up to it ourselves, when we teach it, people will accept it. Thus we “extensively transform countless beings and will enter Nirvana without residue, like a fire going out when the wood is consumed”. “[They] have, themselves, realized the unsurpassed way. The path attained by the Tathagata is supreme and unsurpassed: it is the highest. Nothing can surpass the principles realized by the Buddha, so they are “supreme”. They are the highest and unsurpassed, there is no way to go beyond them.
“[They] have, themselves, realized the unsurpassed way: The path attained by the Tathagata is supreme and surpassed by none. Thus it is called the unsurpassed way. The sutras state, He set aside the skillful for the direct, speaking only of the unsurpassed way.”
The Buddha has realized the truths of the universe. How can anything possibly surpass that? So, it is surpassed by none, “thus it is called the unsurpassed way”. This “surpassed way” is already supreme and unsurpassed. In this chapter, the sutra states, “He set aside the skillful for the direct, speaking only of the unsurpassed way”. At this point He was allowing everyone to enter the Bodhi-path to walk from the state of unenlightened beings directly to the state of Buddhahood. That is the “unsurpassed way”.
In the Chapter on the Tathagata’s Lifespan, there is a similar passage, “I am always wondering how I can enable living beings to enter the unsurpassed way and quickly attain the body of a Buddha”.
He “opens and reveals” to help sentient beings awaken and directly enter the state of Buddhahood. This was the Buddha’s intent, but sentient beings’ capabilities are dull, so He had to teach through skillful means. Though He gave teachings with skillful means, He was constantly contemplating what methods to use to enable sentient beings to enter the unsurpassed way and how to enable people to quickly recognize the suffering in life and realize the ways to eliminate the karma they had collectively accumulated in their lives that led them to endure so much suffering. He wanted them to know how they could enter this path to enlightenment so they could quickly attain the Buddha-body, which means to quickly Buddhahood. This is the Buddha’s compassion. He wanted to “transform countless beings”. The Buddha already had the intention to help everyone “realize the unsurpassed way”. “The unsurpassed a way” is the only way to transform sentient beings.
[They] extensively transform countless beings: Sentient beings, the mind and the Buddha have the same essence. Those with severe karmic obstructions will find it hard to encounter Buddhas. If they encounter good karmic conditions and can eliminate obstructions of delusion, they can gradually draw near the teachings of the Right Path and transform themselves and others and directly enter the Bodhi-path.
“[They] extensively transform countless beings.” If we ourselves do not have this realization, how can we transform sentient beings? Sentient beings, the mind and Buddha have the same essence. We need to better understand how sentient beings, the mind and the Buddha are all of the same essence.If we sentient beings can awaken, we will realize the same principles as the Buddha. For people with severe karmic obstructions, to attain the Buddha-Dharma and truly realize the path to awakening is indeed somewhat hard. This is due to the severity of their karma. Even when they encounter the Buddha-Dharma bad karmic conditions may cause them to turn away, so they face many obstacles.
“If they encounter good karmic circumstances, if they have good causes and conditions, they can eliminate obstacles of delusion, gradually draw near Right Dharma and transform themselves and others to directly enter the Bodhi-path.This is “extensively transforming countless beings. As you read this, consider the Bodhisattvas in Haiti, and those in the US who went to that place of hardship. Though people there face many karmic obstacles they have encountered positive karmic conditions and are now being guided.
Though they are suffering, they have started to give to others. By directly entering the Bodhi-path, they are transforming themselves and others. By directly entering the Bodhi-path, they go among the suffering with an awakened state of mind.
When the delusions of views and thinking and the body influenced by the Five Roots, Dusts and Conditions are completely extinct and the afflictions of the desires of our senses are eliminated with no remnant, we achieve Nirvana without residue.
“[They] will enter Nirvana without residue, like a fire going out when the wood is consumed.”
Next, we discuss views and thinking and turbidity of views. If our views and thinking go astray, we end up with delusions, with turbidity and with ignorance. Because of these two delusions, we are affected by the Five Dusts and Five Conditions. The Fives Roots are the five senses, eyes, ears, nose, tongue and body. They correspond with the Five Dusts, form, sound, smell, taste and touch, and connect with our external conditions. Our bodies exist in this environment, so we develop much ignorance. I hope that when desires arise from [the interaction between] roots and dusts, that we can be guided by good karmic conditions to accept the Buddha-Dharma and gradually transform ourselves and others. Then we “enter Nirvana without residue.”
All can attain “Nirvana without residue.” We can achieve complete extinction of afflictions that arise from [sensory] desires. Then when we see forms with our eyes, they will not evoke desires in our minds.
If the afflictions of the Roots, Dusts and Conditions can be completely eliminated, we can be content and always happy, free of any trace of afflictions.
In this world every place is full of opportunities for us to [learn] and practice,for us to see the path and walk on it. So dear Bodhisattvas, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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