20141007《靜思妙蓮華》內修外行一乘法 (第408集)
（法華經•方便品第二）
⊙「大慈恆無悔，大悲恆無怨，大喜恆無憂，大捨恆無求。」
⊙「諸佛本誓願：我所行佛道，普欲令眾生，亦同得此道。」《法華經 方便品第二》
⊙「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」《法華經 方便品第二》
⊙未來世諸佛，雖說百千億：諸佛為眾生，因心思多雜亂，佛為說法應機，隨機投注，隨方就圓，如其水性是一。
⊙以所聞之法，以自內勤修，慎思外修德，即漸進修習，成佛唯一之妙法也。
⊙無數諸法門，其實為一乘：佛所說諸妙法，此法為眾聖入道之通處，故云門。又諸法並通於一實，故名為法門。其實為一乘。
【證嚴上人開示】
「大慈恆無悔，大悲恆無怨，大喜恆無憂，大捨恆無求。」
大慈恆無悔
大悲恆無怨
大喜恆無憂
大捨恆無求
我們靜思法脈修行者，人人應該內修誠、正、信、實，也要發「四弘誓願」，要度盡一切眾生，也要斷盡一切煩惱，要精進用心修行佛法，還要踏踏實實老實修行，不到成佛絕對不放棄，所以「佛道無上誓願成」。
而我們現在，「慈濟宗門人間路」，要走入慈濟宗門，我們的使命就是要發「四無量心」。「四無量心」是大慈、大悲、大喜、大捨。「慈」就是希望天下，能平安、和平，人人生活能和睦，而且幸福、快樂。這是佛陀的大慈，他為天下眾生的平安、快樂，他就要用很長的時間。眾生根機就是很複雜、不整齊，佛陀就要不斷倒駕慈航，在人間長久的時間，和眾生結緣，為眾生付出，來種好因、播種子，然後要結好緣。
無始以來，釋迦佛的過去，不斷就是在人間，鋪這條成佛的路，常常告訴大家，未成佛前，要先結好人緣。因緣成熟，所以就在人間「八相成道」，修行的過程，讓大家知道，這樣來教育我們。這個因緣，在這個因緣成熟之前，他就不斷，要大慈、大悲、大喜、大捨，才能和眾生結好緣，一直一直來，時間不可思、不可議，無法用我們凡夫的智慧，去測量時間到底是多久，無法去測量。但是在佛的《本生經》中，過去的過去，無央數劫，每一段的故事，都是在過去很久很久以前。
你想，這麼多的經典，生生世世已經過了那麼久，他的本生，釋迦菩薩生生世世修行，一直到我們人間二千五百多年前，他現相成道。這是表示已經在這麼久的時間，因緣也應該成熟，就是在這個時代出生。二千五百多年前，可見，釋迦佛的大慈是永恆，眾生剛強難調伏，不只是現在，很久、很久，無法去算數的劫，時間，所以「恆」就是永恆，無悔，生生世世對眾生的愛，不論眾生是多麼剛強，他那分的愛都不曾後悔過。
還要「大悲恆無怨」。眾生不只是剛強，不只難調伏，恩將仇報，在《本生經》裡有多少啊！不過他從來沒有後悔過，在這個眾生群中受迫害等等，他從來都不曾，要將大悲(放棄)。他將所有的眾生視為一體，與他同樣的，本身一樣，所以他所要得的，就是眾生所要得的，他已經修行成佛，他也希望眾生人人都能修行，同樣人人都能成佛。這叫做大悲無怨。剛強的眾生難調伏，從來大悲就無怨，無悔、無怨，沒有後悔，沒有怨恨過，還是每一個時候想著：我絕對要度你，不論你對我怎樣，我還是要度你。所以這就是無怨。
再來，「大喜恆無憂」。因為，若沒有一個開闊的心，這天下眾生事多人繁，能這樣不斷地這個願力，弘誓願，一直身體力行下去，必定要心寬念純，「心包太虛，量周沙界」，這念寬大的心。所以因為這樣，心寬大了，就無憂愁，不斷就是歡喜心。
小事要善解，大事要包容，這樣才能夠心寬，才能夠念很純。所以若能培養這種的心念，每天都很歡喜，哪有什麼後悔、怨恨的事情？沒有；每天心都是很歡喜。所以「大喜恆無憂」。
「大捨恆無求」，付出是無所求，三輪體空、慈悲等觀。「三輪體空」，心這麼的開闊，付出是應該的事情，物資是世間共有，誰能夠得救，我歡喜，就只是所得到的，人的平安、人的得救，這樣我們就很歡喜了，還有什麼好求呢？所以，慈濟人付出無所求，還要說什麼呢？感恩啊！感恩他願意接受。這就是我們平時，常常告訴大家，用功的方法：感恩、知足、善解、包容等等。這全都是我們平時對人、對事的方法，我們才能夠「大慈恆無悔，大悲恆無怨，大喜恆無憂，大捨恆無求」，是啊！這就是我們要用心。
就如我們在人間，有多少的菩薩，現於最苦難界的地方，這也就是現身人間的菩薩，也是因緣成熟的菩薩。就如南非，那麼貧窮的國家，她們竟然負起了一個使命，她們不但在南非，這一、二十年的時間，用心不斷在付出，自己貧窮，又能幫助了很多人，竟然她們現在又跨出了南非，又去史瓦濟蘭、又去莫三比克，還有賴索托等等
今年的二月間，她們去史瓦濟蘭，已經是第十一次，從去年一直到現在。南非至史瓦濟蘭需要六百公里，開著一輛破舊的車子，很舊、很破的車，卻是這輛車載著七個人，從南非到史瓦濟蘭，六百公里的道路，一大早天未亮，到晚上，到達時已經(晚上)七點多了，大家不喊累，還看她們很活潑。她們到處就是睡袋帶著，小小的地方，這樣窩一下(睡覺)，就開始明天的行程了。
史瓦濟蘭到鄉下，但是到史瓦濟蘭，要有人帶，在她們這十幾次當中，有認識南緯公司，就像貿易公司一樣，其中有一位職員，就介紹他的朋友(這樣)開始。這位朋友叫做恬碧，她目前是沒有工作，家境也是困難。不過，經過她的朋友介紹，她想到她的故鄉，故鄉有一大群貧窮的人，很希望將慈濟這個精神，能夠帶回到她的故鄉，能夠幫助她的故鄉，她就自告奮勇，要帶這些慈濟人，到她的鄉村去。
七個加一個就八個人了，開始這輪車開啊開，還要開個，車程一、兩個小時的路。到達時，車停下來，人要走，還要再走很遠，路就是山路，這樣爬。我們能想像出來，我們南非的菩薩的身形的，「噸數」(身材)有多大，還要爬、走小路、爬山，實在困難。不過，她們很歡喜，邊走邊唱歌，很快樂，大家的腦海中應該可以浮出了，她們在南非是如何走路。到那個地方也是一樣，到了這個村莊，這位恬碧，就介紹她的親戚，就用舅舅的家，做成一個集中大家的地點。
這位舅舅已經往生了，不過他娶三個太太，一家有三十一個人，大家庭。這三位太太，卻也很和心、合心，在編草蓆，這樣度過這三十幾個人的生活，卻是這三十幾位全都是愛滋病，最小的三歲，還是愛滋病，可見，這個家庭，到底是貧，還是富呢？說他貧，卻是一家人和睦融融，實在是貧，一家子都是愛滋病，這實在是，我們聽來是很苦。
不過，不只是這樣，這第三太太又看到他們村裡，有一個孩子七歲，父母都死了，只剩下這個孩子，她也將他收容來，將這個孩子帶進她的家裡，等於這個大家庭中的一分子。這種的貧窮，竟然是這麼大悲無怨、大喜無憂、大捨無求，這種的菩薩心。
慈濟人在她的家裡，開始號召村裡的人，來了六十多人。我們的慈布、慈蕾，南非的志工，本土志工，開始將慈濟的精神，在那裡「愛灑」。大家很歡喜，所以這位第三位太太自告奮勇，她要承擔起，第一顆(志工)種子。
看到這個故事，當然裡面還很長，很感動人的故事，卻是沒時間可分享。不過，我們若想人生做好事，要行菩薩道，不一定要很有錢，不一定要很有時間。即使這麼的貧窮苦難，她們都願意這樣付出，這就是人間菩薩。她們的心歡喜，無厭、無怨，也無憂。這是一大群菩薩，讓我們很感動。
所以，諸佛弘誓願，不斷都是在人間，才會稱為「無量諸佛」，無量諸佛，就有無量數的菩薩在人間；無量數的菩薩不斷累積，將來也是無量諸佛。
所以，前面的經文，「諸佛本誓願：我所行佛道，普欲令眾生，亦同得此道。」
諸佛本誓願
我所行佛道
普欲令眾生
亦同得此道
《法華經 方便品第二》
不是嗎？釋迦佛他就說「諸佛本誓願」，這就是很多佛的誓願。所以，所行道，釋迦佛自己說「我所行佛道」，我也是這樣在行佛道，無始劫以來都是在人生行佛道。諸佛、菩薩的時代，也是這樣在行佛道。大家總是同樣一個願，「普欲令眾生，亦同得此道」，就是覺悟的道。這就是我們昨天說過的。
我們今天(講)，「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」
未來世諸佛
雖說百千億
無數諸法門
其實為一乘
《法華經 方便品第二》
未來諸佛，「未來世諸佛」，不只是現在的釋迦佛，釋迦佛還說「未來世諸佛」，種種的法門，向無數人的根機去引度。其實，無論用什麼樣的法門，還是「其實為一乘」，「一乘」，就是成佛，一乘。
未來世諸佛
雖說百千億：
諸佛為眾生
因心思多雜亂
佛為說法應機
隨機投注
隨方就圓
如其水性是一
所以說，「未來世諸佛，雖說百千億」。就是說諸佛為眾生，他們心思多雜亂，之前我們也說過，眾生散亂心，這就是眾生的心，思想其實都很複雜，每一個人都有每一個人的見解，每一個人，都有每一個人的思想不同，很雜亂。但是，佛就是為這麼多的眾生，有多少的眾生，就有多少雜亂的煩惱，所以，諸佛,佛為說法，都是隨機投注。就是看眾生你是什麼樣的根機，你的心是哪一種的意向，有什麼樣的煩惱，我就投你的根機，去拔除你的苦難，去解釋你心中的矛盾，所以就要「隨機投注」。
就如水，無論你這個水器，你是用圓型、或者是用長方型、或者是四方型，或者是「三尖六角」不論你的器具是哪一種，水就隨著你的器具，裝水的器具，水倒進去，每一個角落，水都能到達「隨方就圓」，就是法去適應眾生的根機，就如水性一樣。
所以，聞法，我們聽的法，「以自內勤修」，聽了之後，我們要接受。
以所聞之法
以自內勤修
慎思外修德
即漸進修習
成佛唯一之
妙法也
所以常常告訴大家，法要入心，入心，還要再勤修，勤修，還要再慎思，向外要好好入人群，在人群中修德。勤行在我們的內心修智慧，勤行在外面人群中是修福德。這我們過去都一直說過，所以這樣能夠「漸進修習」，從凡夫這樣漸進邊修，成佛唯一的妙法，那就是要好好法入心。又「無數諸法門，其實為一乘」。
無數諸法門
其實為一乘：
佛所說諸妙法
此法為
眾聖入道之通處
故云門
又諸法並通於一實
故名為法門
其實為一乘
佛所說的種種妙法，「此法為眾聖入道之通處」，佛陀將這些種種的法門，叫做「方便法」。
諸佛、聖賢入道，一定要通過這些門，所以「諸法通一實」，所以名為「法門」。一實，那就是水性是一，法譬如水，唯有像水這樣的法性，才能深入眾生的根機。所以，佛是為眾生來修行，為眾生而成佛，那必定要我們經過，內修誠、正、信、實，我們必定在人群中，外行慈、悲、喜、捨。所以，請人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Internal Cultivation and External Practice (內修外行一乘法)
Date: October. 07. 2014
“With great loving-kindness, there is never any regret. With great compassion, there is never any resentment. With great joy, there is never any worry. With great equanimity, there is never any expectation.”
As practitioners of the Jing Si Dharma-lineage, we must internally cultivate sincerity, integrity, faith and steadfastness. We must also make the Four Great Vows to transform all sentient beings, eliminate all afflictions, diligently and mindfully study the Buddha-Dharma and steadily engage in spiritual practice. We must not cease until we attain Buddhahood.
So, [we must] “vow to attain unsurpassed Buddhahood.” We are now learning “the Tzu Chi School’s road of working with others.” As we enter this school of Buddhism, our mission is to develop the Four Infinite Minds. The Four Infinite Minds are great loving-kindness, great compassion, great joy and great equanimity. To have “loving-kindness” is to hope that the world can become safe and peaceful, that everyone can live harmoniously, receive blessings and find happiness. This is the Buddha’s great loving-kindness. He wants peace and joy for all sentient beings, so He spent a very long time [teaching them].
But sentient beings’ capabilities are complex and vary greatly, so the Buddha unceasingly returns this world on the ship of compassion, He spent a long time in this world creating karmic connections with sentient beings and helping them. He comes to spread seeds, plant good causes, and create good karmic connections.
Since Beginningless Time, Sakyamuni Buddha has been in this world, paving the path to Buddhahood. I constantly remind all of you that before we can attain Buddhahood, we must first create good karmic connections. His causes and conditions ripened, so the Buddha manifested the Eight Aspects of His life and enlightenment. This was His way of teaching us the process of His spiritual practice when the causes and conditions ripened. Before causes and conditions ripened, He unceasingly exercised great loving-kindness, great compassion, great joy and great equanimity to form good afflictions with sentient beings.
He kept coming [to the world] for an amount of time that is inconceivable to us. We cannot apply our unenlightened wisdom to fathom the length of that time. For us, it is impossible. In the Buddha’s Jataka Sutra, every story happened countless kalpas ago, which is a very, very long time in the past. Think about all these sutras and the number of His lifetimes they describe Sakyamuni lived many lives as a Bodhisattva, until more than 2500 years ago, when He manifested the attainment of Buddhahood. This means that after a very long time, causes and conditions had ripened.
So He could be born in this era. This was more than 2500 years ago. As we can see, the Buddha’s great loving-kindness is everlasting. Sentient beings are stubborn and hard to tame. This is true not only of those living in the present, but also of those who lived incalculable kalpas ago. Thus, “everlasting” means He never feels any regrets for the lifetime of love. He has shown to sentient beings. No matter how stubborn sentient beings are, He has never regretted His love for them. “With great compassion, there is never any resentment.” Sentient beings are not only stubborn and difficult to train, they sometimes also repay kindness with animosity. There are many such stories in the Jataka Sutra.However, He never regretted any of this.Despite being persecuted by sentient beings, He never thought about withdrawing His great compassion.He sees all sentient beings as a part of Him.
Therefore, what He had wanted to attain is what all sentient beings want to attain.As He has already attained Buddhahood through spiritual cultivation, He hoped all sentient beings would engage in spiritual practice and then, they too, would also attain Buddhahood.This is great compassion without resentment.
Stubborn sentient beings are difficult to tame, but with great compassion, He never felt resentful.He never felt any regret or resentment.In every single moment, [He thought].
“I must transform you. No matter how you treat me, I will still transform you”.This showed His lack of resentment.Then, “with great joy, there is never any worry.”
A broad and open mind is a necessity for dealing with the many people and matters in this world.To continue to exercise the power of vows and to put the Great Vows into practice, we must have a broad mind and pure thoughts, “[a mind that]” encompasses the universe and embraces everything, this kind of expansive mind.If we broaden our minds in this way, we can be free of worry and sorrow and be constantly joyful.
We practice being understanding of trivial things and accommodating with major issues.Only by doing so can our minds be broad and our thoughts be pure.
If we can nurture this kind of mindset, we will feel joyful every day.Then with nothing to regret or resent, we will feel joyous every day.So, “with great joy, there is never any worry. With great equanimity, there is never any expectation.”Giving must be without expectations.We must realize the Three Spheres of Emptiness and show compassion to all equally.
By realizing the Three Spheres of Emptiness, our minds will become very expansive.
Giving is something we should be doing.Material things never truly belong to us.When we can use these things to help people, we feel happy.What we gain in return is their peace and safety.This is all it takes for us to be happy.What more can we ask for?
This is why Tzu Chi volunteers give unconditionally.And then what do they say?They are grateful that others are willing to accept their help.I usually tell everyone that the skills to cultivate are to be grateful, content understanding, accommodating and so on.
These are the ways we should engage with people and matters in our daily living.Then for us, “with great loving-kindness, there is never any regret. With great compassion, there is never any resentment. With great joy, there is never any worry. With great equanimity, there is never any expectation.”
Indeed, we must put our effort toward this.Consider the many Bodhsiattvas in this world.In places of the greatest suffering in this world, these Living Bodhsiattvas have manifested when causes and conditions have ripened.
For example, in poor countries like South Africa, [Bodhisattvas] have taken on a mission.After unceasingly devoting themselves to helping others in South Africa over the past two decades, despite their own poverty they have now stepped outside of South Africa to help those in Swaziland, Mozambique, Lesotho and other countries.
In February of this year, they went to Swaziland for the eleventh time since the beginning of last year.The distance between the two countries is 600km.The car they used was very old and beat up, and this car was carrying seven people.From South Africa to Swaziland it is 600km.
They left very early in the morning and arrived after 7pm.They did not complain of being tired and still seemed to be very energetic.They brought sleeping bags with them so they could curl up and sleep anywhere.Then, the next day they continued their journey to a rural village in Swaziland.But in Swaziland, they needed a guide to show them the way.During the trips made in the past year, they had become acquainted with an employee of Tex-Ray Industrial Co., a trading company, who introduced them to a friend.
The name of this friend is Thembi.She was poor and unemployed, and her family was in a state of difficulty. When her friend introduced her [to Tzu Chi], Thembi thought about her village, and the many poor people who lived there. She wanted to bring the Tzu Chi spirit back to her village to help the people there. So, she bravely volunteered to take them back to her village. There were now eight people in the car. They drove on in this car for another one to two hours. After they arrived and parked the car, they still had to travel by foot for a long way. Part of it was mountainous, so they had to hike. We can imagine how hard it was for these South African Bodhisattvas, who have large body frames, to hike and walk the narrow path. Hiking must have been very difficult for them. However, they were very happy. They sang happily as they walked. An image of the volunteers in South Africa walking has probably appeared in everyone’s mind. They did the same on their way to this village.
Once they arrived in the village, Thembi began introducing them to her relatives. She used her Uncle’s house as the meeting location. Her uncle had already passed away, but he had three wives. There were 31 people in this big family. The three wives lived together harmoniously. They wove straw mats to support the entire family. However, the entire family has AIDS. Even they youngest, a three year old, had it. Would you say this family is poor or rich? They may seem poor but they still live together happily and harmoniously. However, the entire family has AIDS. We many think that they are suffering, but they did not think only of themselves. When the third wife saw a seven-year-old child in the village whose parents had passed away, she adopted him and took him in as part of this family. Though they were poor, they actually had great compassion without resentment, great joy without worries and great equanimity without expectations. They have the hearts of Bodhisattvas.
From this house, Tzu Chi volunteers started to invite people in this village. Over 60 people came. Tzu Bu, Tzu Lei and other South African volunteers began to share about the Tzu Chi spirit and “spread the seeds of love”. Everyone was very happy, so the third wife bravely volunteered to shoulder the responsibility of becoming the first Tzu Chi volunteer there.
Of course, there is much more to this very long, very moving story, but there is no time to share it right now. However, if we want to do good deeds in life and walk the Bodhisattva-path, we do not have to be rich. We do not need to have a lot of free time. Even those who live in poverty and hardship are still willing to give to others. Thus they are Living Bodhisattvas. Their hearts are joyful, free of aversion, resentment and worries.
This big group of Bodhisattvas have deeply inspired us. So, all Buddhas have made the Great Vows and continue to work on behalf of this world. We call them “countless Buddhas”. Where there are countless Buddhas, there are countless Bodhisattvas in this world. These countless Bodhisattvas continue to gather, and in the future they will be among the countless Buddhas.
In the previous passage of the sutra, “All Buddhas make this vows, Having walked this path to Buddhahood. I wish to enable all sentient beings to also obtain this path. ”
Isn’t this the case? Sakyamuni Buddha said. “All Buddhas make this vow”. This was the vow made by so many Buddhas. So, Sakyamuni Buddha said, “Having walked this path to Buddhahood”. He had also walked the path to Buddhahood. For countless kalpas, He walked the path to Buddhahood in this world. All Buddhas, when they were Bodhisattvas, also walked the path to Buddhahood. All of them make the same vow, which is “to enable all sentient beings to also obtain this path”. This is the path to enlightenment. We discussed this yesterday.
Today, we will talk about, “Thought all Buddhas of the future will give hundred, thousands, millions of [teachings], these countless Dharma-doors are in fact all part of the One Vehicle. ”
“All Buddhas of the future” means Sakyamuni Buddha is not the only one; He also spoke of “all Buddhas of the future”. They will use all kinds of Dharma-doors to guide countless people according to capabilities. Actually, no matter which Dharma-door are used, they are “in fact all part of the One Vehicle”. “One Vehicle” refers to the one vehicle for attaining Buddhahood.
“Though all Buddhas of the future will give hundred, thousands, millions of [teachings]: All Buddhas [come] for the sake of sentient beings. Because there is much confusion in our minds, Buddhas have to give suitable teachings. Their teachings adapt to capabilities the way water takes on the different shapes of containers but retains the same nature.”
So, “All Buddhas of the future will give hundred, thousands, millions of [teachings]”. All Buddhas come for the sake of sentient beings because the minds of these beings are confused. As I said before, sentient beings’ minds are scattered; unenlightened minds are like this. Their thinking is actually very complicated. Everyone has his own interpretation. Everyone has his own way of thinking. This can be very confusing. However, the Buddha comes for the sake of all of these many sentient beings. The number of sentient beings is equal to the number of discursive afflictions there are. Thus, all Buddhas give teachings suitable for specific capabilities. They observe sentient beings’ capabilities, the orientation of their minds and the kinds of afflictions they have. Then based on those capabilities. They give [suitable] teachings to relieve their suffering and resolve their conflicts.
So, “Their teachings adapt to capabilities”. For example, whether a water container is round, rectangular, square or hexagonal, whatever shape the container is, the water will take its shape. When water is poured into a container, it will spread out to every corner. “Water takes on the different shapes of containers, the same way the Dharma is suited to sentient being’s capabilities. It has the same nature as water. Thus, after we listen to the Dharma, we must “diligently cultivate it within”. After we listen to it, we must accept it.
We must take the Dharma we listen to and diligently cultivate it within. We contemplate how to externally practice it to [attain] virtues. This is how we gradually advance in our practice of the sole wondrous Dharma for attaining Buddhahood.
So, I constantly remind everyone to take the Dharma to heart. After we take it to heart, we must diligently practice it. As we practice it , we must contemplate how to go among people and work hard to develop and attain virtues.We diligently cultivate our minds to develop wisdom. We diligently practice among others to cultivate blessings. We have previously discussed this. This is how we can “gradually advance” from the state of ordinary people and practice the sole wondrous Dharma for attaining Buddhahood.
So, we must really take the Dharma to heart. Then, “these countless Dharma-doors are in fact all part of the One Vehicle”.
These countless Dharma-doors are in fact all part of the One Vehicle: The wondrous Dharma taught by the Buddha is all the ways noble beings enter the Path, so these are called “doors.” Since all Dharma also leads to ultimate reality, what we call Dharma-doors are in fact all part of the One Vehicle.
The various wondrous teachings of the Buddha are “all the ways noble beings enter the Path.” The Buddha calls these many Dharma-doors, “skillful means.” All Buddhas and noble beings must pass through these doors to enter the Path. Thus, all Dharma leads to the One Reality, which is why we speak of Dharma-doors.
One Reality refers to the singular nature of water. The Dharma is like water; only something with the nature of water can truly penetrate the capacities of sentient beings. So, for the sake of sentient beings, the Buddha engaged in spiritual practice and attained enlightenment. [To do same] we must engage in internal cultivation of sincerity, integrity, faith and steadfastness. We also must interact with others to practice loving-kindness, compassion, joy and equanimity.Therefore everyone, 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）
⊙「大慈恆無悔，大悲恆無怨，大喜恆無憂，大捨恆無求。」
⊙「諸佛本誓願：我所行佛道，普欲令眾生，亦同得此道。」《法華經 方便品第二》
⊙「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」《法華經 方便品第二》
⊙未來世諸佛，雖說百千億：諸佛為眾生，因心思多雜亂，佛為說法應機，隨機投注，隨方就圓，如其水性是一。
⊙以所聞之法，以自內勤修，慎思外修德，即漸進修習，成佛唯一之妙法也。
⊙無數諸法門，其實為一乘：佛所說諸妙法，此法為眾聖入道之通處，故云門。又諸法並通於一實，故名為法門。其實為一乘。
【證嚴上人開示】
「大慈恆無悔，大悲恆無怨，大喜恆無憂，大捨恆無求。」
大慈恆無悔
大悲恆無怨
大喜恆無憂
大捨恆無求
我們靜思法脈修行者，人人應該內修誠、正、信、實，也要發「四弘誓願」，要度盡一切眾生，也要斷盡一切煩惱，要精進用心修行佛法，還要踏踏實實老實修行，不到成佛絕對不放棄，所以「佛道無上誓願成」。
而我們現在，「慈濟宗門人間路」，要走入慈濟宗門，我們的使命就是要發「四無量心」。「四無量心」是大慈、大悲、大喜、大捨。「慈」就是希望天下，能平安、和平，人人生活能和睦，而且幸福、快樂。這是佛陀的大慈，他為天下眾生的平安、快樂，他就要用很長的時間。眾生根機就是很複雜、不整齊，佛陀就要不斷倒駕慈航，在人間長久的時間，和眾生結緣，為眾生付出，來種好因、播種子，然後要結好緣。
無始以來，釋迦佛的過去，不斷就是在人間，鋪這條成佛的路，常常告訴大家，未成佛前，要先結好人緣。因緣成熟，所以就在人間「八相成道」，修行的過程，讓大家知道，這樣來教育我們。這個因緣，在這個因緣成熟之前，他就不斷，要大慈、大悲、大喜、大捨，才能和眾生結好緣，一直一直來，時間不可思、不可議，無法用我們凡夫的智慧，去測量時間到底是多久，無法去測量。但是在佛的《本生經》中，過去的過去，無央數劫，每一段的故事，都是在過去很久很久以前。
你想，這麼多的經典，生生世世已經過了那麼久，他的本生，釋迦菩薩生生世世修行，一直到我們人間二千五百多年前，他現相成道。這是表示已經在這麼久的時間，因緣也應該成熟，就是在這個時代出生。二千五百多年前，可見，釋迦佛的大慈是永恆，眾生剛強難調伏，不只是現在，很久、很久，無法去算數的劫，時間，所以「恆」就是永恆，無悔，生生世世對眾生的愛，不論眾生是多麼剛強，他那分的愛都不曾後悔過。
還要「大悲恆無怨」。眾生不只是剛強，不只難調伏，恩將仇報，在《本生經》裡有多少啊！不過他從來沒有後悔過，在這個眾生群中受迫害等等，他從來都不曾，要將大悲(放棄)。他將所有的眾生視為一體，與他同樣的，本身一樣，所以他所要得的，就是眾生所要得的，他已經修行成佛，他也希望眾生人人都能修行，同樣人人都能成佛。這叫做大悲無怨。剛強的眾生難調伏，從來大悲就無怨，無悔、無怨，沒有後悔，沒有怨恨過，還是每一個時候想著：我絕對要度你，不論你對我怎樣，我還是要度你。所以這就是無怨。
再來，「大喜恆無憂」。因為，若沒有一個開闊的心，這天下眾生事多人繁，能這樣不斷地這個願力，弘誓願，一直身體力行下去，必定要心寬念純，「心包太虛，量周沙界」，這念寬大的心。所以因為這樣，心寬大了，就無憂愁，不斷就是歡喜心。
小事要善解，大事要包容，這樣才能夠心寬，才能夠念很純。所以若能培養這種的心念，每天都很歡喜，哪有什麼後悔、怨恨的事情？沒有；每天心都是很歡喜。所以「大喜恆無憂」。
「大捨恆無求」，付出是無所求，三輪體空、慈悲等觀。「三輪體空」，心這麼的開闊，付出是應該的事情，物資是世間共有，誰能夠得救，我歡喜，就只是所得到的，人的平安、人的得救，這樣我們就很歡喜了，還有什麼好求呢？所以，慈濟人付出無所求，還要說什麼呢？感恩啊！感恩他願意接受。這就是我們平時，常常告訴大家，用功的方法：感恩、知足、善解、包容等等。這全都是我們平時對人、對事的方法，我們才能夠「大慈恆無悔，大悲恆無怨，大喜恆無憂，大捨恆無求」，是啊！這就是我們要用心。
就如我們在人間，有多少的菩薩，現於最苦難界的地方，這也就是現身人間的菩薩，也是因緣成熟的菩薩。就如南非，那麼貧窮的國家，她們竟然負起了一個使命，她們不但在南非，這一、二十年的時間，用心不斷在付出，自己貧窮，又能幫助了很多人，竟然她們現在又跨出了南非，又去史瓦濟蘭、又去莫三比克，還有賴索托等等
今年的二月間，她們去史瓦濟蘭，已經是第十一次，從去年一直到現在。南非至史瓦濟蘭需要六百公里，開著一輛破舊的車子，很舊、很破的車，卻是這輛車載著七個人，從南非到史瓦濟蘭，六百公里的道路，一大早天未亮，到晚上，到達時已經(晚上)七點多了，大家不喊累，還看她們很活潑。她們到處就是睡袋帶著，小小的地方，這樣窩一下(睡覺)，就開始明天的行程了。
史瓦濟蘭到鄉下，但是到史瓦濟蘭，要有人帶，在她們這十幾次當中，有認識南緯公司，就像貿易公司一樣，其中有一位職員，就介紹他的朋友(這樣)開始。這位朋友叫做恬碧，她目前是沒有工作，家境也是困難。不過，經過她的朋友介紹，她想到她的故鄉，故鄉有一大群貧窮的人，很希望將慈濟這個精神，能夠帶回到她的故鄉，能夠幫助她的故鄉，她就自告奮勇，要帶這些慈濟人，到她的鄉村去。
七個加一個就八個人了，開始這輪車開啊開，還要開個，車程一、兩個小時的路。到達時，車停下來，人要走，還要再走很遠，路就是山路，這樣爬。我們能想像出來，我們南非的菩薩的身形的，「噸數」(身材)有多大，還要爬、走小路、爬山，實在困難。不過，她們很歡喜，邊走邊唱歌，很快樂，大家的腦海中應該可以浮出了，她們在南非是如何走路。到那個地方也是一樣，到了這個村莊，這位恬碧，就介紹她的親戚，就用舅舅的家，做成一個集中大家的地點。
這位舅舅已經往生了，不過他娶三個太太，一家有三十一個人，大家庭。這三位太太，卻也很和心、合心，在編草蓆，這樣度過這三十幾個人的生活，卻是這三十幾位全都是愛滋病，最小的三歲，還是愛滋病，可見，這個家庭，到底是貧，還是富呢？說他貧，卻是一家人和睦融融，實在是貧，一家子都是愛滋病，這實在是，我們聽來是很苦。
不過，不只是這樣，這第三太太又看到他們村裡，有一個孩子七歲，父母都死了，只剩下這個孩子，她也將他收容來，將這個孩子帶進她的家裡，等於這個大家庭中的一分子。這種的貧窮，竟然是這麼大悲無怨、大喜無憂、大捨無求，這種的菩薩心。
慈濟人在她的家裡，開始號召村裡的人，來了六十多人。我們的慈布、慈蕾，南非的志工，本土志工，開始將慈濟的精神，在那裡「愛灑」。大家很歡喜，所以這位第三位太太自告奮勇，她要承擔起，第一顆(志工)種子。
看到這個故事，當然裡面還很長，很感動人的故事，卻是沒時間可分享。不過，我們若想人生做好事，要行菩薩道，不一定要很有錢，不一定要很有時間。即使這麼的貧窮苦難，她們都願意這樣付出，這就是人間菩薩。她們的心歡喜，無厭、無怨，也無憂。這是一大群菩薩，讓我們很感動。
所以，諸佛弘誓願，不斷都是在人間，才會稱為「無量諸佛」，無量諸佛，就有無量數的菩薩在人間；無量數的菩薩不斷累積，將來也是無量諸佛。
所以，前面的經文，「諸佛本誓願：我所行佛道，普欲令眾生，亦同得此道。」
諸佛本誓願
我所行佛道
普欲令眾生
亦同得此道
《法華經 方便品第二》
不是嗎？釋迦佛他就說「諸佛本誓願」，這就是很多佛的誓願。所以，所行道，釋迦佛自己說「我所行佛道」，我也是這樣在行佛道，無始劫以來都是在人生行佛道。諸佛、菩薩的時代，也是這樣在行佛道。大家總是同樣一個願，「普欲令眾生，亦同得此道」，就是覺悟的道。這就是我們昨天說過的。
我們今天(講)，「未來世諸佛，雖說百千億，無數諸法門，其實為一乘。」
未來世諸佛
雖說百千億
無數諸法門
其實為一乘
《法華經 方便品第二》
未來諸佛，「未來世諸佛」，不只是現在的釋迦佛，釋迦佛還說「未來世諸佛」，種種的法門，向無數人的根機去引度。其實，無論用什麼樣的法門，還是「其實為一乘」，「一乘」，就是成佛，一乘。
未來世諸佛
雖說百千億：
諸佛為眾生
因心思多雜亂
佛為說法應機
隨機投注
隨方就圓
如其水性是一
所以說，「未來世諸佛，雖說百千億」。就是說諸佛為眾生，他們心思多雜亂，之前我們也說過，眾生散亂心，這就是眾生的心，思想其實都很複雜，每一個人都有每一個人的見解，每一個人，都有每一個人的思想不同，很雜亂。但是，佛就是為這麼多的眾生，有多少的眾生，就有多少雜亂的煩惱，所以，諸佛,佛為說法，都是隨機投注。就是看眾生你是什麼樣的根機，你的心是哪一種的意向，有什麼樣的煩惱，我就投你的根機，去拔除你的苦難，去解釋你心中的矛盾，所以就要「隨機投注」。
就如水，無論你這個水器，你是用圓型、或者是用長方型、或者是四方型，或者是「三尖六角」不論你的器具是哪一種，水就隨著你的器具，裝水的器具，水倒進去，每一個角落，水都能到達「隨方就圓」，就是法去適應眾生的根機，就如水性一樣。
所以，聞法，我們聽的法，「以自內勤修」，聽了之後，我們要接受。
以所聞之法
以自內勤修
慎思外修德
即漸進修習
成佛唯一之
妙法也
所以常常告訴大家，法要入心，入心，還要再勤修，勤修，還要再慎思，向外要好好入人群，在人群中修德。勤行在我們的內心修智慧，勤行在外面人群中是修福德。這我們過去都一直說過，所以這樣能夠「漸進修習」，從凡夫這樣漸進邊修，成佛唯一的妙法，那就是要好好法入心。又「無數諸法門，其實為一乘」。
無數諸法門
其實為一乘：
佛所說諸妙法
此法為
眾聖入道之通處
故云門
又諸法並通於一實
故名為法門
其實為一乘
佛所說的種種妙法，「此法為眾聖入道之通處」，佛陀將這些種種的法門，叫做「方便法」。
諸佛、聖賢入道，一定要通過這些門，所以「諸法通一實」，所以名為「法門」。一實，那就是水性是一，法譬如水，唯有像水這樣的法性，才能深入眾生的根機。所以，佛是為眾生來修行，為眾生而成佛，那必定要我們經過，內修誠、正、信、實，我們必定在人群中，外行慈、悲、喜、捨。所以，請人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Internal Cultivation and External Practice (內修外行一乘法)
Date: October. 07. 2014
“With great loving-kindness, there is never any regret. With great compassion, there is never any resentment. With great joy, there is never any worry. With great equanimity, there is never any expectation.”
As practitioners of the Jing Si Dharma-lineage, we must internally cultivate sincerity, integrity, faith and steadfastness. We must also make the Four Great Vows to transform all sentient beings, eliminate all afflictions, diligently and mindfully study the Buddha-Dharma and steadily engage in spiritual practice. We must not cease until we attain Buddhahood.
So, [we must] “vow to attain unsurpassed Buddhahood.” We are now learning “the Tzu Chi School’s road of working with others.” As we enter this school of Buddhism, our mission is to develop the Four Infinite Minds. The Four Infinite Minds are great loving-kindness, great compassion, great joy and great equanimity. To have “loving-kindness” is to hope that the world can become safe and peaceful, that everyone can live harmoniously, receive blessings and find happiness. This is the Buddha’s great loving-kindness. He wants peace and joy for all sentient beings, so He spent a very long time [teaching them].
But sentient beings’ capabilities are complex and vary greatly, so the Buddha unceasingly returns this world on the ship of compassion, He spent a long time in this world creating karmic connections with sentient beings and helping them. He comes to spread seeds, plant good causes, and create good karmic connections.
Since Beginningless Time, Sakyamuni Buddha has been in this world, paving the path to Buddhahood. I constantly remind all of you that before we can attain Buddhahood, we must first create good karmic connections. His causes and conditions ripened, so the Buddha manifested the Eight Aspects of His life and enlightenment. This was His way of teaching us the process of His spiritual practice when the causes and conditions ripened. Before causes and conditions ripened, He unceasingly exercised great loving-kindness, great compassion, great joy and great equanimity to form good afflictions with sentient beings.
He kept coming [to the world] for an amount of time that is inconceivable to us. We cannot apply our unenlightened wisdom to fathom the length of that time. For us, it is impossible. In the Buddha’s Jataka Sutra, every story happened countless kalpas ago, which is a very, very long time in the past. Think about all these sutras and the number of His lifetimes they describe Sakyamuni lived many lives as a Bodhisattva, until more than 2500 years ago, when He manifested the attainment of Buddhahood. This means that after a very long time, causes and conditions had ripened.
So He could be born in this era. This was more than 2500 years ago. As we can see, the Buddha’s great loving-kindness is everlasting. Sentient beings are stubborn and hard to tame. This is true not only of those living in the present, but also of those who lived incalculable kalpas ago. Thus, “everlasting” means He never feels any regrets for the lifetime of love. He has shown to sentient beings. No matter how stubborn sentient beings are, He has never regretted His love for them. “With great compassion, there is never any resentment.” Sentient beings are not only stubborn and difficult to train, they sometimes also repay kindness with animosity. There are many such stories in the Jataka Sutra.However, He never regretted any of this.Despite being persecuted by sentient beings, He never thought about withdrawing His great compassion.He sees all sentient beings as a part of Him.
Therefore, what He had wanted to attain is what all sentient beings want to attain.As He has already attained Buddhahood through spiritual cultivation, He hoped all sentient beings would engage in spiritual practice and then, they too, would also attain Buddhahood.This is great compassion without resentment.
Stubborn sentient beings are difficult to tame, but with great compassion, He never felt resentful.He never felt any regret or resentment.In every single moment, [He thought].
“I must transform you. No matter how you treat me, I will still transform you”.This showed His lack of resentment.Then, “with great joy, there is never any worry.”
A broad and open mind is a necessity for dealing with the many people and matters in this world.To continue to exercise the power of vows and to put the Great Vows into practice, we must have a broad mind and pure thoughts, “[a mind that]” encompasses the universe and embraces everything, this kind of expansive mind.If we broaden our minds in this way, we can be free of worry and sorrow and be constantly joyful.
We practice being understanding of trivial things and accommodating with major issues.Only by doing so can our minds be broad and our thoughts be pure.
If we can nurture this kind of mindset, we will feel joyful every day.Then with nothing to regret or resent, we will feel joyous every day.So, “with great joy, there is never any worry. With great equanimity, there is never any expectation.”Giving must be without expectations.We must realize the Three Spheres of Emptiness and show compassion to all equally.
By realizing the Three Spheres of Emptiness, our minds will become very expansive.
Giving is something we should be doing.Material things never truly belong to us.When we can use these things to help people, we feel happy.What we gain in return is their peace and safety.This is all it takes for us to be happy.What more can we ask for?
This is why Tzu Chi volunteers give unconditionally.And then what do they say?They are grateful that others are willing to accept their help.I usually tell everyone that the skills to cultivate are to be grateful, content understanding, accommodating and so on.
These are the ways we should engage with people and matters in our daily living.Then for us, “with great loving-kindness, there is never any regret. With great compassion, there is never any resentment. With great joy, there is never any worry. With great equanimity, there is never any expectation.”
Indeed, we must put our effort toward this.Consider the many Bodhsiattvas in this world.In places of the greatest suffering in this world, these Living Bodhsiattvas have manifested when causes and conditions have ripened.
For example, in poor countries like South Africa, [Bodhisattvas] have taken on a mission.After unceasingly devoting themselves to helping others in South Africa over the past two decades, despite their own poverty they have now stepped outside of South Africa to help those in Swaziland, Mozambique, Lesotho and other countries.
In February of this year, they went to Swaziland for the eleventh time since the beginning of last year.The distance between the two countries is 600km.The car they used was very old and beat up, and this car was carrying seven people.From South Africa to Swaziland it is 600km.
They left very early in the morning and arrived after 7pm.They did not complain of being tired and still seemed to be very energetic.They brought sleeping bags with them so they could curl up and sleep anywhere.Then, the next day they continued their journey to a rural village in Swaziland.But in Swaziland, they needed a guide to show them the way.During the trips made in the past year, they had become acquainted with an employee of Tex-Ray Industrial Co., a trading company, who introduced them to a friend.
The name of this friend is Thembi.She was poor and unemployed, and her family was in a state of difficulty. When her friend introduced her [to Tzu Chi], Thembi thought about her village, and the many poor people who lived there. She wanted to bring the Tzu Chi spirit back to her village to help the people there. So, she bravely volunteered to take them back to her village. There were now eight people in the car. They drove on in this car for another one to two hours. After they arrived and parked the car, they still had to travel by foot for a long way. Part of it was mountainous, so they had to hike. We can imagine how hard it was for these South African Bodhisattvas, who have large body frames, to hike and walk the narrow path. Hiking must have been very difficult for them. However, they were very happy. They sang happily as they walked. An image of the volunteers in South Africa walking has probably appeared in everyone’s mind. They did the same on their way to this village.
Once they arrived in the village, Thembi began introducing them to her relatives. She used her Uncle’s house as the meeting location. Her uncle had already passed away, but he had three wives. There were 31 people in this big family. The three wives lived together harmoniously. They wove straw mats to support the entire family. However, the entire family has AIDS. Even they youngest, a three year old, had it. Would you say this family is poor or rich? They may seem poor but they still live together happily and harmoniously. However, the entire family has AIDS. We many think that they are suffering, but they did not think only of themselves. When the third wife saw a seven-year-old child in the village whose parents had passed away, she adopted him and took him in as part of this family. Though they were poor, they actually had great compassion without resentment, great joy without worries and great equanimity without expectations. They have the hearts of Bodhisattvas.
From this house, Tzu Chi volunteers started to invite people in this village. Over 60 people came. Tzu Bu, Tzu Lei and other South African volunteers began to share about the Tzu Chi spirit and “spread the seeds of love”. Everyone was very happy, so the third wife bravely volunteered to shoulder the responsibility of becoming the first Tzu Chi volunteer there.
Of course, there is much more to this very long, very moving story, but there is no time to share it right now. However, if we want to do good deeds in life and walk the Bodhisattva-path, we do not have to be rich. We do not need to have a lot of free time. Even those who live in poverty and hardship are still willing to give to others. Thus they are Living Bodhisattvas. Their hearts are joyful, free of aversion, resentment and worries.
This big group of Bodhisattvas have deeply inspired us. So, all Buddhas have made the Great Vows and continue to work on behalf of this world. We call them “countless Buddhas”. Where there are countless Buddhas, there are countless Bodhisattvas in this world. These countless Bodhisattvas continue to gather, and in the future they will be among the countless Buddhas.
In the previous passage of the sutra, “All Buddhas make this vows, Having walked this path to Buddhahood. I wish to enable all sentient beings to also obtain this path. ”
Isn’t this the case? Sakyamuni Buddha said. “All Buddhas make this vow”. This was the vow made by so many Buddhas. So, Sakyamuni Buddha said, “Having walked this path to Buddhahood”. He had also walked the path to Buddhahood. For countless kalpas, He walked the path to Buddhahood in this world. All Buddhas, when they were Bodhisattvas, also walked the path to Buddhahood. All of them make the same vow, which is “to enable all sentient beings to also obtain this path”. This is the path to enlightenment. We discussed this yesterday.
Today, we will talk about, “Thought all Buddhas of the future will give hundred, thousands, millions of [teachings], these countless Dharma-doors are in fact all part of the One Vehicle. ”
“All Buddhas of the future” means Sakyamuni Buddha is not the only one; He also spoke of “all Buddhas of the future”. They will use all kinds of Dharma-doors to guide countless people according to capabilities. Actually, no matter which Dharma-door are used, they are “in fact all part of the One Vehicle”. “One Vehicle” refers to the one vehicle for attaining Buddhahood.
“Though all Buddhas of the future will give hundred, thousands, millions of [teachings]: All Buddhas [come] for the sake of sentient beings. Because there is much confusion in our minds, Buddhas have to give suitable teachings. Their teachings adapt to capabilities the way water takes on the different shapes of containers but retains the same nature.”
So, “All Buddhas of the future will give hundred, thousands, millions of [teachings]”. All Buddhas come for the sake of sentient beings because the minds of these beings are confused. As I said before, sentient beings’ minds are scattered; unenlightened minds are like this. Their thinking is actually very complicated. Everyone has his own interpretation. Everyone has his own way of thinking. This can be very confusing. However, the Buddha comes for the sake of all of these many sentient beings. The number of sentient beings is equal to the number of discursive afflictions there are. Thus, all Buddhas give teachings suitable for specific capabilities. They observe sentient beings’ capabilities, the orientation of their minds and the kinds of afflictions they have. Then based on those capabilities. They give [suitable] teachings to relieve their suffering and resolve their conflicts.
So, “Their teachings adapt to capabilities”. For example, whether a water container is round, rectangular, square or hexagonal, whatever shape the container is, the water will take its shape. When water is poured into a container, it will spread out to every corner. “Water takes on the different shapes of containers, the same way the Dharma is suited to sentient being’s capabilities. It has the same nature as water. Thus, after we listen to the Dharma, we must “diligently cultivate it within”. After we listen to it, we must accept it.
We must take the Dharma we listen to and diligently cultivate it within. We contemplate how to externally practice it to [attain] virtues. This is how we gradually advance in our practice of the sole wondrous Dharma for attaining Buddhahood.
So, I constantly remind everyone to take the Dharma to heart. After we take it to heart, we must diligently practice it. As we practice it , we must contemplate how to go among people and work hard to develop and attain virtues.We diligently cultivate our minds to develop wisdom. We diligently practice among others to cultivate blessings. We have previously discussed this. This is how we can “gradually advance” from the state of ordinary people and practice the sole wondrous Dharma for attaining Buddhahood.
So, we must really take the Dharma to heart. Then, “these countless Dharma-doors are in fact all part of the One Vehicle”.
These countless Dharma-doors are in fact all part of the One Vehicle: The wondrous Dharma taught by the Buddha is all the ways noble beings enter the Path, so these are called “doors.” Since all Dharma also leads to ultimate reality, what we call Dharma-doors are in fact all part of the One Vehicle.
The various wondrous teachings of the Buddha are “all the ways noble beings enter the Path.” The Buddha calls these many Dharma-doors, “skillful means.” All Buddhas and noble beings must pass through these doors to enter the Path. Thus, all Dharma leads to the One Reality, which is why we speak of Dharma-doors.
One Reality refers to the singular nature of water. The Dharma is like water; only something with the nature of water can truly penetrate the capacities of sentient beings. So, for the sake of sentient beings, the Buddha engaged in spiritual practice and attained enlightenment. [To do same] we must engage in internal cultivation of sincerity, integrity, faith and steadfastness. We also must interact with others to practice loving-kindness, compassion, joy and equanimity.Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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