20141015《靜思妙蓮華》安穩眾生度真如 (第414集)
（法華經•方便品第二）
⊙「感佛宏恩虔敬供，不輕眾生具佛性，感恩尊重悉供養，安穩眾生度真如。」
【證嚴上人開示】
「感佛宏恩虔敬供，不輕眾生具佛性，感恩尊重悉供養，安穩眾生度真如。」
感佛宏恩虔敬供
不輕眾生具佛性
感恩尊重悉供養
安穩眾生度真如
這個感恩，我們要感恩佛的宏恩，我們要虔供養，要非常的虔誠來敬供。我們要不輕視眾生都是具有佛性，不可輕視，。我們要感恩，感恩我們在這個人間值遇佛法，感恩天下間這麼多眾生，形形色色，讓我們有機會，能夠了解眾生一切的性相。所以，我們都要用感恩，感恩地付出，用精進心，身體力行來供養。因為，佛陀來人間，無非就是為一大事因緣，要來「開、示」；眾生必定要用心，用最虔誠的心、最敬重的意，來接受佛陀的教法。
供養，過去說過了，有物質的供養，有禮拜的供養，也有行動的供養。這個三種的供養，若能合而為一，那就是最大的供養。不過，物質，現在對佛而言，根本不需要物質的供養。禮拜的供養，那就是表示我們人人的身分，我們是以佛為師。佛陀就是「四生慈父」，來人間為眾生來付出、來教育，視眾生如一子，這種亦師亦父。
那個時候現相修行，覺悟在印度，這樣辛苦啊！恆河兩岸去做教化眾生，所以，這個佛法能一直流傳到現在，我們依佛陀的教育，我們必定要表達那分的恭敬，所以禮敬也是一種恭敬的供養。
但是，最大的供養是身體力行，這叫做行的供養。佛陀不一定要你非禮拜不可，但是佛陀要你能夠身體力行，將佛的教法用在我們身上，從我們的身上，能夠將法再流傳；不是用說的，是要身體力行，這叫做行的供養。其實，這全都是為了我們自己，自性佛、真如本性，回歸回來是尊敬自己，因為我們要身體力行，因為我們人人本具佛性，因為我們要將佛陀的教法，用在我們的生活中。
我們能知道找種種殊勝的因緣，來成就我們，所以我們身體力行，是回歸我們的如來本性，讓我們自己能成就。所以說來，我們是「感佛宏恩」，這個供養，其實是回歸於我們自己所得。你的付出，這種的虔誠、恭敬的供養，其實我們這樣的行動，是對自己的成就。所以大家要能夠體會這一點，不是佛要你們恭敬、要你們供養，不是，是要我們身體力行，我們有所成就。
所以希望我們，能夠不輕眾生。我們要重視眾生，眾生本具佛性，所以因為這樣，我們對一切眾生，我們也要用供養的心。就像我們做慈濟付出無所求，還是很恭敬、感恩，用尊重、恭敬去付出，這就是不輕視眾生。
又說「感恩尊重悉供養」。不論是對佛的感恩，再者不輕視眾生，那分的供養，我們都用很恭敬的心。例如我們的志工，去到醫院，去為病人洗澡，他就說，去到貧窮、苦難、病苦，行動不方便、老人等等，整個身體很髒，大家也是用很恭敬的心，去為他清、為他洗，洗得病人，或者是老人，輕安自在；洗得付出的菩薩淨化身心，法喜充滿。慈濟人應該全都體會得到，用這個「感恩尊重悉供養」，都是用平等，而且用最敬供的心去付出。
「安穩眾生度真如」。我們在付出，身體力行，其實這個付出，我們每天都在念「回向文」，其實付出的同時，就是回向於自己。我們要度誰呢？回歸自己的本性，度自己的真如。外在，我們是安穩眾生；回向回來，是度我們的真如。我們付出的同時，也要將他度出來，讓他也能去愛別人，同時用法讓他從內心起歡喜，讓他了解這是佛陀的教法。佛法就是這樣，所以「為佛教、為眾生」。
其實，我在看天下人間菩薩，每一個國家，人間菩薩啟動起來，他們、用愛在付出，很感動啊！看到非洲，現在有三個國家，慈濟人已經落地伸根了。幾天前，他們從南非，這樣開著一輛很舊的車，從南非而到史瓦濟蘭，從史瓦濟蘭到莫三比克。
他們除了去付去，去當地撒播愛的種子，同時去勘災、救濟莫三比克的(水患)災難。所以，從史瓦濟蘭，跟著南非的志工到莫三比克，去幫助發放、救災的工作。之後返回南非，就換莫三比克以及史瓦濟蘭，一路再隨著南非的志工，跟著他們回到南非，做什麼呢？開始要做動態、靜態的，研習共修營，要來研討慈濟宗門、靜思法脈。
他們用靜態的研習，就是大家坐著來討論，你到底對慈濟的了解有多少，你有疑問嗎？我就用經驗為你付出(解釋)。所以他們開始用動態(方式)。莫三比克跟著回來七位，史瓦濟蘭跟著回來八位，潘明水，潘居士就將南非的菩薩，又陪著這十幾位的，莫三比克與史瓦濟蘭（志工），這樣浩浩蕩蕩下鄉了。開始去我們平時在照顧的病人，去探訪這些病人，要如何照顧病人。
他們南非去史瓦濟蘭、莫三比克，是教他們，如何能去付出，有災難的時候要如何救災。但是有病人的時候要如何照顧？所以這一次來到德本，他們開始就將他們帶去，帶到我們平時在照顧，有病人的家庭。
第一位，就是中風的一位老婆婆。雖然她和女兒住在一起，卻女兒也不懂得為母親整理，裡面又臭又髒又亂。這位中風的老婆婆，這些人到達時，不忍心，開始動員起來。將這位老人攙扶出來，好好為她整理梳洗、整理，洗乾淨、換乾淨的衣服，坐在那裡，這樣為她剪指甲。修好之後，史瓦濟蘭的菩薩，她代表向她供養，就是給她(福慧)紅包，又是雙腳跪齊，這樣跪著，拿(福慧)紅包給這位老人。這是為這位老人的身體，那其他呢？一、二十位，開始整理室內，裡面髒的被單、衣服，
都拿出去洗。
第二個家庭，一樣也是一個老人，七十多歲。卻是這個家庭就比較乾淨，他們雖然不必為她清理室內，但要如何與病人互動呢？南非菩薩又教他們，對這樣的老人，就這樣和她溫言柔語，與她說話，有的就為她按摩，讓老人很歡喜。這就是在南非用這樣在教。
在走的過程，莫三比克，有二位（尤里科、愛德華多）知識很高，從網路進來的，就有受教育很高的，其中這二位，一進來，看到慈濟人這樣、這樣在過，這樣在付出，雖然他們也是這樣在做、感動，不過他們是天主教徒，天主教徒看到這一群人，到底是用什麼樣的心情，能夠這樣的付出？雖然他們也是這樣做，卻是感動中，內心還是有疑惑，所以他們就提出來問，結束了戶外的活動，開始回來就提出了疑問。
潘明水，潘居士開始就一路，從途中就開始一直為他們解釋，解釋我們慈濟與這個現代的，他從天災、人禍，種種事物，這樣給他們聽。甚至，他看到現在的人間是這樣，就舉佛陀的時代，應該也是這樣，這二千五百多年來，一路世代的遷變、人生的生活等等。
總而言之，他還是一樣，用我們慈濟，將經典的意義，用現在的天災、人禍種種，將它會合起來，甚至用現代的科學，又再會合起來，不論是天文、哲學，對這個有知識的人，就引古代說現在，現在的科技、現在人的哲學等等，都這樣融會貫通起來，解釋給這二位聽。
甚至將慈濟在臺灣，開始是怎麼做的；開始做的時候，是走過了多少的辛苦；經過多少的國家，多少的國家是用什麼態度，來接受慈濟；慈濟是用什麼方法，能夠救濟天下苦難人等等。他一一都和他們分享，分享到真的是，「為佛教、為眾生」。潘明水，這位潘居士，真的是有做，心得就很多，法有入心，散發出去的，無不都是很真的實法。「一乘實相」，一乘之法，全都融會貫通於他(內心)。
所以難怪，一個人能夠帶三個國家的志工，人人能夠發揮得那麼，身心奉獻付出，這實在是很不容易。他甚至連佛教的因果、業力，他也都解釋出去。所以，說得他們聽得正歡喜時，潘居士就說：「好，我說到此。回去我們再好好來研討、好好來實驗，聽更多的人，來會合分享。」
很精采，這段(故事)，感覺起來，我說的無法達到他的十分之一。那一路走過來，看到苦難人，他們以那種誠懇的心付出，付出之後的心得，那個心得分享出來。那種見苦難中，真的是菩薩的資糧，滋養菩薩的慧命，我的感覺，他們人人的慧命都有充分得滋養。這實在是在那麼苦難的地方，能夠這樣克勤、克儉、克難，這樣做出了，這麼亮麗的人間菩薩行。
實在是，對我來說，這是真供養；真供養佛，也真供養法，也真供養僧。對師父的法，他是聞一知十，是真正發揮出來，是千百萬倍，比我說給他們知道的，知道更多。我給他們的佛法才一點點而已，他們從人間法去體會佛法，真的是，我自己看到他們望塵莫及。他們走過(之後)的風沙，我要追都追不上。真的是讓我很讚歎！這是人間的活菩薩，我只能在口頭上的讚歎，這也是叫做供養——我回饋的供養他們。這尊尊都是人間的活菩薩，值得我稱讚、供養。這是我很感恩這一群，粒粒都是會發光的「黑珍珠」。
看到那裡的環境，他們能夠做到這樣，所以這不就是「感佛宏恩虔敬供」，虔誠恭敬的供養。這不就是，他們不輕視一切的眾生。自己雖然很苦難，他們透徹了佛法之後，他們了解要敬重人人，付出還要感恩，還要尊重，還要愛，這些他們都做到了。
所以，這是讓我看了很歡喜，我也是法喜充滿。看到他們的芳蹤，他們踏過的腳步，我實在是很感動。他們已經「安穩眾生」，他們走過的地方，都是讓那些苦難人心安得下來。不只是生活上的幫助，最重要的，就是他們說的，「給你們心靈的財富」。只要他們走過的地方，人人都是具足了心靈財富。所以這種「安穩眾生度真如」，將每一個人真如的本性，都啟發出來，這就是具足行的供養。
所以我們「感佛宏恩」要虔誠的、恭敬的供養。三供養中，物質的供養是其次，虔誠的禮拜是再次，行的供養是必要。所以我們必要身體力行，需要敬的供養，若是物質，這是枝末。就如莫三比克(居民) ，問南非的菩薩：「你這一次來要給我什麼？」「我什麼都沒有，沒辦法再給你，我要給你心靈的財富。」對啊！這就是敬供實行，給他們的財富，因為人人本具佛性。
所以，他們這樣從開始出門，浩浩蕩蕩出去，又帶著比他們(人數) ， 更多的人，浩浩蕩蕩又帶回來。開始在那個地方，開始在做動態、靜態，(研習共修)靜思法脈，有這麼多坎坷的人生，先讓他們去看一看，現在回來了，開始就是靜態的，探討「靜思法脈勤行道」。這是給我再多的時間都說不完。
好吧！各位菩薩，這也是經典，是現在的菩薩走過的路。還是人人要相信本具佛性，真如清淨無染。只要我們用功，將無明煩惱將它洗滌，把它這樣去除乾淨，我們的真如本性就現前，所以「安穩眾生度真如」。我們自己也是一個眾生，我們也要自我回向，我們這個眾生有在起心動念嗎？我們這個眾生有充滿煩惱嗎？我們有很豐富的財物，在我們的在內心，是不是我們變成一位「貧窮子」，缺法的人嗎？自己自我反省。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Bring Security to Sentient Beings; Awaken True Suchness (安穩眾生度真如)
Date: October. 15. 2014
“To repay the Buddha’s great kindness, we reverently make offerings. We must not look down on sentient beings because they all have Buddha-nature. With gratitude and respect, we make offerings to all. By bringing security to sentient beings, we awaken our own true nature.”
Out of gratitude, we repay the Buddha’s great kindness by reverently making offerings. We must make offerings with utmost reverence. We must not look down on sentient beings because they all have Buddha-nature. We must not take them lightly. We must be grateful that we have encountered the Buddha-Dharma in the world. We are also grateful that there are so many sentient beings leading all kinds of lives in this world, so that we have the opportunity to understand their natures and appearances. Therefore, we must give to them out of gratitude. By diligently putting the teachings into practice, we make offerings to the Buddha, because He comes to this world solely for one great cause, to “open and reveal” [the Dharma]. We sentient beings need to be mindful and have utmost reverence and respect to accept the Buddha’s teachings. As for offerings, I have previously explained that there are offerings of material goods, offerings of reverence and offerings of conduct. If we can make these three simultaneously, that would be the best offering.
However, the Buddha does not need any kind of material offering at all. Making offerings of reverence simply expresses that we regard the Buddha as our teacher. The Buddha is the “kind father of the Four Kinds of Beings.” He comes to this world to help and teach us because He sees us as His only child. He is like our teacher and our father. His manifestation of spiritual practice and enlightenment in India was very difficult. He taught all along the Ganges River so that the Dharma could be passed down to today. Since we follow the Buddha’s teachings, we must demonstrate our respect for Him. Paying our respects is an offering of reverence. However, the best offering we can make is to put [the Dharma] into practice. This is an offering of conduct. The Buddha does not require our prostrations, but He does want us to practice and apply the Dharma in our lives. By applying it to ourselves, we will be able to transmit the Dharma. Rather than transmitting it through our words, we do so by putting it into practice. This is an offering of conduct.
Actually, we do all this for the sake of our intrinsic Buddha-nature. Ultimately, we are showing respect for ourselves, because we want to put [the Dharma] into practice [to realize] the intrinsic Buddha-nature we all have, because we want to apply the Buddha’s teachings in our daily living. We are able to find exceptional causes and conditions to help us perfect [our spiritual cultivation]. Therefore, we put [the Dharma] into practice to return to our intrinsic Buddha-nature so that we can perfect our [spiritual practice].
So actually, when we “repay the Buddha’s great kindness,” the offerings we make to Him in fact come back to benefit us. When we give by making offerings of reverence, these actions actually perfect our own [spiritual cultivation]. I hope all of you can realize this. The Buddha does not need us to show respect or make offerings, not at all. He wants us to put [the Dharma] into practice so we can perfect it. Therefore, He hopes we will “not look down on sentient beings.” We must value sentient beings because they all intrinsically have Buddha-nature.Therefore, He hopes we will “not look down on sentient beings”.
We must vale sentient beings because they all intrinsically have Buddha-nature, Therefore, we must see ourselves as making offerings to all sentient beings.For example, not only do Tzu Chi volunteers give unconditionally, we give our of respect and sense of gratitude.Thus, we do not look down on sentient beings.“With gratitude and respect, we make offerings to all.”
Whether we are making offerings to show our gratitude to the Buddha or to [show respect] to sentient beings, we do so with utmost reverence.For example, when our hospital volunteers bath the patients, they say, “We are bathing the Buddha.”When they visit the poor, suffering, ill, the physically challenged, the elderly and so on, if their body is filthy, they respectfully bathe and clean them.Whether they are bathing patients or the elderly, they are peaceful and at ease.By bathing other people, Bodhisattvas purify their own bodies and minds and are filled with Dharma-joy.
Most Tzu Chi volunteers have experienced this.“With gratitude and respect, we make offerings to all.”We give impartially and with utmost reverence.“by bringing security to sentient beings, we awaken our own true nature.”Through the practice of giving, we put [the Dharma] into practice.As we practice giving, every day we chant the dedication of merits.
But actually, as we benefit others, the merits come back to us.Who are we actually transforming?We are returning to our intrinsic nature and awakening our nature of True Suchness.
Outwardly, we bring security to sentient beings.In warmly, we awaken our own true nature.As we give to other people, we also help awaken them so they can show their love to others.While we use the Dharma to bring them joy, we also help them realize this comes from the Buddha’s teachings.We act “for Buddha’s teaching, for sentient beings”.
Indeed, when I look at the way Living Bodhisattvas mobilize themselves in each country and how they give mindfully and lovingly, I am very touched.I see that there are now three countries in Africa where Tzu Chi volunteers have put down roots.
A few days ago, some of them drove a very old car from South Africa to Swaziland, then from Swaziland to Mozambique.Other than helping people and spreading seeds of love, they were also assessing a disaster and providing relief to victims of the Mozambique flood.So, volunteers from Swaziland followed the volunteers from South Africa to Mozambique to help distribute goods and provide disaster relief.
When the South African volunteers headed home, volunteers from Mozambique and Swaziland also followed them back to South Africa.Why did they do so?They were holding a dynamic and reflective volunteer training camp to discuss the Tzu Chi School of Buddhism and the Jing Si Dharma-lineage.
As part of a reflective study, they all sat down for discussion.“How deep is your understanding of Tzu Chi? Do you have any questions? Let me share my experience with you.”They also used a dynamic approach.There were seven volunteers from Mozambique and eight volunteers from Swaziland.Mr. Michael Pan led some of our South African volunteers along with these 15 volunteers from Mozambique and Swaziland to all go together to some more rural areas.
They visited patients we regularly cared for and observed how we cared for them.Our South African volunteers went to Swaziland and Mozambique to teach them how they can help others and provide emergency relief when disasters hit, but not how to care for patients.So when these volunteers traveled to Durban, local volunteers brought them to families with patients that they have cared for on a regular basis.
The first person they visited was an old lady who had suffered a stroke.Though she was living with her daughter her daughter did not clean up after her.Their place was smelly, dirty and messy.These were the kinds of conditions this old woman lived in. When these volunteers arrived, they could not bear it and quickly got to work. They helped the old lady out of the house so they could bathe and groom her and help her change into clean clothes.
As she sat outside, they trimmed her nails. Afterwards, one of the Bodhisattvas from Swaziland, on behalf of the others, made an offering to her by giving her a [Chinese New Year] red envelope. She knelt with both knees on the floor to make this offering to the old lady. That was what they did for her body. What did the other volunteers do? The other 10-20 volunteers began to clean the place. They removed the dirty bedding and clothes and washed them. In the second family they visited, there was also an elderly lady in her 70s. however, this family kept a cleaner house. Since they did not have to clean her place, how would they interact with the patient? The South African volunteers told them, “She has been bed-ridden for a long time, speak to her gently and warmly. Some people chatted with her, while others gave her a massage.” This made the old woman very happy. This was the way South African volunteers taught.
Two of the volunteers there from Mozambique were very intelligent people, who [had found Tzu Chi] online. They were both highly educated. Once these two joined the organization, they saw Tzu Chi volunteers in action and the way they gave to others. As they worked alongside them, they were moved. However, they were Catholics. These Catholics witnessed how these other volunteers were so devoted in their giving. Although they worked alongside them and were also moved, they still had some doubts; they still had some questions they wanted to ask. After these off-site activities ended, on their trip back, they raised some questions. Mr. Michael Pan answered their questions for the entire trip back. He explained the relationship between Tzu Chi and our modern era. He spoke of natural disasters, manmade calamities and various other things. He compared what the saw in the world today to what probably happened during the Buddha’s lifetime. He talked about the changes in the way people lived over these 2500-plus years.
Simply put, he explained that in Tzu Chi, we apply the meanings in the sutras to [the way we deal with] natural disasters, manmade calamities and so on. We even integrate principles from modern science, everything from astronomy to philosophy.
For these well-educated people, he used the past to explain the present, to talk about modern technology and current philosophies and so on and blended them comprehensively into his explanation blended them comprehensively into his explanation. He also told them how Tzu Chi started in Taiwan how much hardship we experienced in the beginning. He also talked about the countries we work in and the various ways in which these countries came to accept Tzu Chi, as well as all the ways in which we help people in the world who are suffering. He shared all this with them in detail. He was truly sharing “for Buddha’s teachings and for sentient beings”.
Mr. Michael Pan has truly done a great deal, so he had a lot to share. Once a person takes the Dharma to heart, everything he shares is True Dharma. “The ultimate reality of the One Vehicle” has thoroughly penetrated his heart. So, it is no wonder he could lead volunteers from three countries who all dedicate themselves so completely in both body and mind. This is truly not easy at all. He was even able to explain Buddhist concepts of cause and effect and karma.
Just as they were getting excited, Mr. Pan said, “I’m going to stop talking now. When we go back, we will discuss further [how to] put it into practice, and more people will join in sharing their stories”. This is such an excellent story. I feel like I cannot convey one-tenth of what he conveyed. The suffering people he has encountered are now giving to others out of deep sincerity. When they share the realizations they attained by giving to others, we can see how witnessing suffering is truly the spiritual nourishment for Bodhisattvas and helps nourish their wisdom-life. I feel that their wisdom-life has received abundant nourishment.
Indeed, under very harsh living conditions, by being so frugal, diligent and resilient, they are truly beautiful examples of Living Bodhisattvas. For me, they are truly making offerings. They are truly making offerings to the Buddha, the Dharma and to the Sangha. In listening to my teachings, they hear one thing and realize ten. When they truly apply it, the effect is a million-fold. They realize so much more than what I taught them. I have only shared a little bit of Dharma,and through their work in this world,they truly realized those teachings.
Indeed, I feel I am so far behind them. I cannot even catch up with the dust in their wake. They are truly admirable. They are examples of Living Bodhisattvas. I can only praise them verbally. This is also a way to make offerings. I make offerings to them through my words because every one of them is a Living Bodhisattva who is worthy of my praise and offerings. I am really grateful to this group of people; every one of them is a radiant “black pearl.”
Living in those kinds of conditions, they were still able to accomplish so much. Don’t they exemplify how, “to repay the Buddha’s great kindness we reverently make offerings.”By making offerings of reverence, they are not looking down on any sentient being. Through they themselves live in hardship, after they thoroughly understood the Dharma, they knew they must respect all people and when they give to others, they must feel gratitude, respect and love. They have achieved all this.
I feel so happy when I see their work. I am also filled with Dharma-joy. Looking all they have done, the footprints they have left, I am truly touched. They have already “[brought] security to sentient beings.”In places they have been, they have brought peace to people’s hearts. They did not only help with their living [conditions], most importantly, they tell people, “I am bringing you spiritual wealth.”
Wherever they have been, the people are replete with spiritual wealth. “By bringing security to sentient beings, they awaken their own true nature.” Awakening the nature of True Suchness in everyone is an offering of conduct. So, we must “repay the Buddha’s great kindness and make offerings with great reverence.”
Among the three kinds of offerings, material offerings are secondary. Reverently paying respect comes after that. Offerings of conduct are a necessity. Therefore, we must put [the Dharma] into practice. The offerings of reverence and material things are peripheral.
For example, when residents of Mozambique asked the Bodhisattvas from South Africa, “What you bringing me this time” [they say,] “I have no more material goods I can give you.I want to offer you spiritual wealth.” Indeed, this is the kind of wealth we can reverently give through practical actions. They believe everyone has a pure intrinsic nature. So, a large number of [South African] volunteers embarked on this trip. When they came back, there were even more volunteers. Then they began using a dynamic and reflective approach to study the Jing Si Dharma-lineage. They witness the hardships people suffer in life, then come back for something more reflective, to discuss how “the Jing Si Dharma-lineage is a path of diligence.”
I do not have enough time to share all that they did. So, dear Bodhisattvas, these are all teachings. This is the road walked by modern-day Bodhisattvas We need to believe that we all intrinsically have Buddha-nature, a pure and undefiled nature of True Suchness. As long as we put in the effort to wash away our ignorance and afflictions, to completely wipe them away, our nature of True Suchness will manifest.
So, “by bringing security to sentient beings, we awaken our won true nature.” Since we are also sentient beings, we need to look inside ourselves. Are we giving rise to discursive thoughts? Are we filled with afflictions? Thought we have an abundance of wealth, in our hearts, have we become like the analogy of the poor son, lacking in the Dharma?
We must constantly engage in self-reflection, so 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）
⊙「感佛宏恩虔敬供，不輕眾生具佛性，感恩尊重悉供養，安穩眾生度真如。」
【證嚴上人開示】
「感佛宏恩虔敬供，不輕眾生具佛性，感恩尊重悉供養，安穩眾生度真如。」
感佛宏恩虔敬供
不輕眾生具佛性
感恩尊重悉供養
安穩眾生度真如
這個感恩，我們要感恩佛的宏恩，我們要虔供養，要非常的虔誠來敬供。我們要不輕視眾生都是具有佛性，不可輕視，。我們要感恩，感恩我們在這個人間值遇佛法，感恩天下間這麼多眾生，形形色色，讓我們有機會，能夠了解眾生一切的性相。所以，我們都要用感恩，感恩地付出，用精進心，身體力行來供養。因為，佛陀來人間，無非就是為一大事因緣，要來「開、示」；眾生必定要用心，用最虔誠的心、最敬重的意，來接受佛陀的教法。
供養，過去說過了，有物質的供養，有禮拜的供養，也有行動的供養。這個三種的供養，若能合而為一，那就是最大的供養。不過，物質，現在對佛而言，根本不需要物質的供養。禮拜的供養，那就是表示我們人人的身分，我們是以佛為師。佛陀就是「四生慈父」，來人間為眾生來付出、來教育，視眾生如一子，這種亦師亦父。
那個時候現相修行，覺悟在印度，這樣辛苦啊！恆河兩岸去做教化眾生，所以，這個佛法能一直流傳到現在，我們依佛陀的教育，我們必定要表達那分的恭敬，所以禮敬也是一種恭敬的供養。
但是，最大的供養是身體力行，這叫做行的供養。佛陀不一定要你非禮拜不可，但是佛陀要你能夠身體力行，將佛的教法用在我們身上，從我們的身上，能夠將法再流傳；不是用說的，是要身體力行，這叫做行的供養。其實，這全都是為了我們自己，自性佛、真如本性，回歸回來是尊敬自己，因為我們要身體力行，因為我們人人本具佛性，因為我們要將佛陀的教法，用在我們的生活中。
我們能知道找種種殊勝的因緣，來成就我們，所以我們身體力行，是回歸我們的如來本性，讓我們自己能成就。所以說來，我們是「感佛宏恩」，這個供養，其實是回歸於我們自己所得。你的付出，這種的虔誠、恭敬的供養，其實我們這樣的行動，是對自己的成就。所以大家要能夠體會這一點，不是佛要你們恭敬、要你們供養，不是，是要我們身體力行，我們有所成就。
所以希望我們，能夠不輕眾生。我們要重視眾生，眾生本具佛性，所以因為這樣，我們對一切眾生，我們也要用供養的心。就像我們做慈濟付出無所求，還是很恭敬、感恩，用尊重、恭敬去付出，這就是不輕視眾生。
又說「感恩尊重悉供養」。不論是對佛的感恩，再者不輕視眾生，那分的供養，我們都用很恭敬的心。例如我們的志工，去到醫院，去為病人洗澡，他就說，去到貧窮、苦難、病苦，行動不方便、老人等等，整個身體很髒，大家也是用很恭敬的心，去為他清、為他洗，洗得病人，或者是老人，輕安自在；洗得付出的菩薩淨化身心，法喜充滿。慈濟人應該全都體會得到，用這個「感恩尊重悉供養」，都是用平等，而且用最敬供的心去付出。
「安穩眾生度真如」。我們在付出，身體力行，其實這個付出，我們每天都在念「回向文」，其實付出的同時，就是回向於自己。我們要度誰呢？回歸自己的本性，度自己的真如。外在，我們是安穩眾生；回向回來，是度我們的真如。我們付出的同時，也要將他度出來，讓他也能去愛別人，同時用法讓他從內心起歡喜，讓他了解這是佛陀的教法。佛法就是這樣，所以「為佛教、為眾生」。
其實，我在看天下人間菩薩，每一個國家，人間菩薩啟動起來，他們、用愛在付出，很感動啊！看到非洲，現在有三個國家，慈濟人已經落地伸根了。幾天前，他們從南非，這樣開著一輛很舊的車，從南非而到史瓦濟蘭，從史瓦濟蘭到莫三比克。
他們除了去付去，去當地撒播愛的種子，同時去勘災、救濟莫三比克的(水患)災難。所以，從史瓦濟蘭，跟著南非的志工到莫三比克，去幫助發放、救災的工作。之後返回南非，就換莫三比克以及史瓦濟蘭，一路再隨著南非的志工，跟著他們回到南非，做什麼呢？開始要做動態、靜態的，研習共修營，要來研討慈濟宗門、靜思法脈。
他們用靜態的研習，就是大家坐著來討論，你到底對慈濟的了解有多少，你有疑問嗎？我就用經驗為你付出(解釋)。所以他們開始用動態(方式)。莫三比克跟著回來七位，史瓦濟蘭跟著回來八位，潘明水，潘居士就將南非的菩薩，又陪著這十幾位的，莫三比克與史瓦濟蘭（志工），這樣浩浩蕩蕩下鄉了。開始去我們平時在照顧的病人，去探訪這些病人，要如何照顧病人。
他們南非去史瓦濟蘭、莫三比克，是教他們，如何能去付出，有災難的時候要如何救災。但是有病人的時候要如何照顧？所以這一次來到德本，他們開始就將他們帶去，帶到我們平時在照顧，有病人的家庭。
第一位，就是中風的一位老婆婆。雖然她和女兒住在一起，卻女兒也不懂得為母親整理，裡面又臭又髒又亂。這位中風的老婆婆，這些人到達時，不忍心，開始動員起來。將這位老人攙扶出來，好好為她整理梳洗、整理，洗乾淨、換乾淨的衣服，坐在那裡，這樣為她剪指甲。修好之後，史瓦濟蘭的菩薩，她代表向她供養，就是給她(福慧)紅包，又是雙腳跪齊，這樣跪著，拿(福慧)紅包給這位老人。這是為這位老人的身體，那其他呢？一、二十位，開始整理室內，裡面髒的被單、衣服，
都拿出去洗。
第二個家庭，一樣也是一個老人，七十多歲。卻是這個家庭就比較乾淨，他們雖然不必為她清理室內，但要如何與病人互動呢？南非菩薩又教他們，對這樣的老人，就這樣和她溫言柔語，與她說話，有的就為她按摩，讓老人很歡喜。這就是在南非用這樣在教。
在走的過程，莫三比克，有二位（尤里科、愛德華多）知識很高，從網路進來的，就有受教育很高的，其中這二位，一進來，看到慈濟人這樣、這樣在過，這樣在付出，雖然他們也是這樣在做、感動，不過他們是天主教徒，天主教徒看到這一群人，到底是用什麼樣的心情，能夠這樣的付出？雖然他們也是這樣做，卻是感動中，內心還是有疑惑，所以他們就提出來問，結束了戶外的活動，開始回來就提出了疑問。
潘明水，潘居士開始就一路，從途中就開始一直為他們解釋，解釋我們慈濟與這個現代的，他從天災、人禍，種種事物，這樣給他們聽。甚至，他看到現在的人間是這樣，就舉佛陀的時代，應該也是這樣，這二千五百多年來，一路世代的遷變、人生的生活等等。
總而言之，他還是一樣，用我們慈濟，將經典的意義，用現在的天災、人禍種種，將它會合起來，甚至用現代的科學，又再會合起來，不論是天文、哲學，對這個有知識的人，就引古代說現在，現在的科技、現在人的哲學等等，都這樣融會貫通起來，解釋給這二位聽。
甚至將慈濟在臺灣，開始是怎麼做的；開始做的時候，是走過了多少的辛苦；經過多少的國家，多少的國家是用什麼態度，來接受慈濟；慈濟是用什麼方法，能夠救濟天下苦難人等等。他一一都和他們分享，分享到真的是，「為佛教、為眾生」。潘明水，這位潘居士，真的是有做，心得就很多，法有入心，散發出去的，無不都是很真的實法。「一乘實相」，一乘之法，全都融會貫通於他(內心)。
所以難怪，一個人能夠帶三個國家的志工，人人能夠發揮得那麼，身心奉獻付出，這實在是很不容易。他甚至連佛教的因果、業力，他也都解釋出去。所以，說得他們聽得正歡喜時，潘居士就說：「好，我說到此。回去我們再好好來研討、好好來實驗，聽更多的人，來會合分享。」
很精采，這段(故事)，感覺起來，我說的無法達到他的十分之一。那一路走過來，看到苦難人，他們以那種誠懇的心付出，付出之後的心得，那個心得分享出來。那種見苦難中，真的是菩薩的資糧，滋養菩薩的慧命，我的感覺，他們人人的慧命都有充分得滋養。這實在是在那麼苦難的地方，能夠這樣克勤、克儉、克難，這樣做出了，這麼亮麗的人間菩薩行。
實在是，對我來說，這是真供養；真供養佛，也真供養法，也真供養僧。對師父的法，他是聞一知十，是真正發揮出來，是千百萬倍，比我說給他們知道的，知道更多。我給他們的佛法才一點點而已，他們從人間法去體會佛法，真的是，我自己看到他們望塵莫及。他們走過(之後)的風沙，我要追都追不上。真的是讓我很讚歎！這是人間的活菩薩，我只能在口頭上的讚歎，這也是叫做供養——我回饋的供養他們。這尊尊都是人間的活菩薩，值得我稱讚、供養。這是我很感恩這一群，粒粒都是會發光的「黑珍珠」。
看到那裡的環境，他們能夠做到這樣，所以這不就是「感佛宏恩虔敬供」，虔誠恭敬的供養。這不就是，他們不輕視一切的眾生。自己雖然很苦難，他們透徹了佛法之後，他們了解要敬重人人，付出還要感恩，還要尊重，還要愛，這些他們都做到了。
所以，這是讓我看了很歡喜，我也是法喜充滿。看到他們的芳蹤，他們踏過的腳步，我實在是很感動。他們已經「安穩眾生」，他們走過的地方，都是讓那些苦難人心安得下來。不只是生活上的幫助，最重要的，就是他們說的，「給你們心靈的財富」。只要他們走過的地方，人人都是具足了心靈財富。所以這種「安穩眾生度真如」，將每一個人真如的本性，都啟發出來，這就是具足行的供養。
所以我們「感佛宏恩」要虔誠的、恭敬的供養。三供養中，物質的供養是其次，虔誠的禮拜是再次，行的供養是必要。所以我們必要身體力行，需要敬的供養，若是物質，這是枝末。就如莫三比克(居民) ，問南非的菩薩：「你這一次來要給我什麼？」「我什麼都沒有，沒辦法再給你，我要給你心靈的財富。」對啊！這就是敬供實行，給他們的財富，因為人人本具佛性。
所以，他們這樣從開始出門，浩浩蕩蕩出去，又帶著比他們(人數) ， 更多的人，浩浩蕩蕩又帶回來。開始在那個地方，開始在做動態、靜態，(研習共修)靜思法脈，有這麼多坎坷的人生，先讓他們去看一看，現在回來了，開始就是靜態的，探討「靜思法脈勤行道」。這是給我再多的時間都說不完。
好吧！各位菩薩，這也是經典，是現在的菩薩走過的路。還是人人要相信本具佛性，真如清淨無染。只要我們用功，將無明煩惱將它洗滌，把它這樣去除乾淨，我們的真如本性就現前，所以「安穩眾生度真如」。我們自己也是一個眾生，我們也要自我回向，我們這個眾生有在起心動念嗎？我們這個眾生有充滿煩惱嗎？我們有很豐富的財物，在我們的在內心，是不是我們變成一位「貧窮子」，缺法的人嗎？自己自我反省。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Bring Security to Sentient Beings; Awaken True Suchness (安穩眾生度真如)
Date: October. 15. 2014
“To repay the Buddha’s great kindness, we reverently make offerings. We must not look down on sentient beings because they all have Buddha-nature. With gratitude and respect, we make offerings to all. By bringing security to sentient beings, we awaken our own true nature.”
Out of gratitude, we repay the Buddha’s great kindness by reverently making offerings. We must make offerings with utmost reverence. We must not look down on sentient beings because they all have Buddha-nature. We must not take them lightly. We must be grateful that we have encountered the Buddha-Dharma in the world. We are also grateful that there are so many sentient beings leading all kinds of lives in this world, so that we have the opportunity to understand their natures and appearances. Therefore, we must give to them out of gratitude. By diligently putting the teachings into practice, we make offerings to the Buddha, because He comes to this world solely for one great cause, to “open and reveal” [the Dharma]. We sentient beings need to be mindful and have utmost reverence and respect to accept the Buddha’s teachings. As for offerings, I have previously explained that there are offerings of material goods, offerings of reverence and offerings of conduct. If we can make these three simultaneously, that would be the best offering.
However, the Buddha does not need any kind of material offering at all. Making offerings of reverence simply expresses that we regard the Buddha as our teacher. The Buddha is the “kind father of the Four Kinds of Beings.” He comes to this world to help and teach us because He sees us as His only child. He is like our teacher and our father. His manifestation of spiritual practice and enlightenment in India was very difficult. He taught all along the Ganges River so that the Dharma could be passed down to today. Since we follow the Buddha’s teachings, we must demonstrate our respect for Him. Paying our respects is an offering of reverence. However, the best offering we can make is to put [the Dharma] into practice. This is an offering of conduct. The Buddha does not require our prostrations, but He does want us to practice and apply the Dharma in our lives. By applying it to ourselves, we will be able to transmit the Dharma. Rather than transmitting it through our words, we do so by putting it into practice. This is an offering of conduct.
Actually, we do all this for the sake of our intrinsic Buddha-nature. Ultimately, we are showing respect for ourselves, because we want to put [the Dharma] into practice [to realize] the intrinsic Buddha-nature we all have, because we want to apply the Buddha’s teachings in our daily living. We are able to find exceptional causes and conditions to help us perfect [our spiritual cultivation]. Therefore, we put [the Dharma] into practice to return to our intrinsic Buddha-nature so that we can perfect our [spiritual practice].
So actually, when we “repay the Buddha’s great kindness,” the offerings we make to Him in fact come back to benefit us. When we give by making offerings of reverence, these actions actually perfect our own [spiritual cultivation]. I hope all of you can realize this. The Buddha does not need us to show respect or make offerings, not at all. He wants us to put [the Dharma] into practice so we can perfect it. Therefore, He hopes we will “not look down on sentient beings.” We must value sentient beings because they all intrinsically have Buddha-nature.Therefore, He hopes we will “not look down on sentient beings”.
We must vale sentient beings because they all intrinsically have Buddha-nature, Therefore, we must see ourselves as making offerings to all sentient beings.For example, not only do Tzu Chi volunteers give unconditionally, we give our of respect and sense of gratitude.Thus, we do not look down on sentient beings.“With gratitude and respect, we make offerings to all.”
Whether we are making offerings to show our gratitude to the Buddha or to [show respect] to sentient beings, we do so with utmost reverence.For example, when our hospital volunteers bath the patients, they say, “We are bathing the Buddha.”When they visit the poor, suffering, ill, the physically challenged, the elderly and so on, if their body is filthy, they respectfully bathe and clean them.Whether they are bathing patients or the elderly, they are peaceful and at ease.By bathing other people, Bodhisattvas purify their own bodies and minds and are filled with Dharma-joy.
Most Tzu Chi volunteers have experienced this.“With gratitude and respect, we make offerings to all.”We give impartially and with utmost reverence.“by bringing security to sentient beings, we awaken our own true nature.”Through the practice of giving, we put [the Dharma] into practice.As we practice giving, every day we chant the dedication of merits.
But actually, as we benefit others, the merits come back to us.Who are we actually transforming?We are returning to our intrinsic nature and awakening our nature of True Suchness.
Outwardly, we bring security to sentient beings.In warmly, we awaken our own true nature.As we give to other people, we also help awaken them so they can show their love to others.While we use the Dharma to bring them joy, we also help them realize this comes from the Buddha’s teachings.We act “for Buddha’s teaching, for sentient beings”.
Indeed, when I look at the way Living Bodhisattvas mobilize themselves in each country and how they give mindfully and lovingly, I am very touched.I see that there are now three countries in Africa where Tzu Chi volunteers have put down roots.
A few days ago, some of them drove a very old car from South Africa to Swaziland, then from Swaziland to Mozambique.Other than helping people and spreading seeds of love, they were also assessing a disaster and providing relief to victims of the Mozambique flood.So, volunteers from Swaziland followed the volunteers from South Africa to Mozambique to help distribute goods and provide disaster relief.
When the South African volunteers headed home, volunteers from Mozambique and Swaziland also followed them back to South Africa.Why did they do so?They were holding a dynamic and reflective volunteer training camp to discuss the Tzu Chi School of Buddhism and the Jing Si Dharma-lineage.
As part of a reflective study, they all sat down for discussion.“How deep is your understanding of Tzu Chi? Do you have any questions? Let me share my experience with you.”They also used a dynamic approach.There were seven volunteers from Mozambique and eight volunteers from Swaziland.Mr. Michael Pan led some of our South African volunteers along with these 15 volunteers from Mozambique and Swaziland to all go together to some more rural areas.
They visited patients we regularly cared for and observed how we cared for them.Our South African volunteers went to Swaziland and Mozambique to teach them how they can help others and provide emergency relief when disasters hit, but not how to care for patients.So when these volunteers traveled to Durban, local volunteers brought them to families with patients that they have cared for on a regular basis.
The first person they visited was an old lady who had suffered a stroke.Though she was living with her daughter her daughter did not clean up after her.Their place was smelly, dirty and messy.These were the kinds of conditions this old woman lived in. When these volunteers arrived, they could not bear it and quickly got to work. They helped the old lady out of the house so they could bathe and groom her and help her change into clean clothes.
As she sat outside, they trimmed her nails. Afterwards, one of the Bodhisattvas from Swaziland, on behalf of the others, made an offering to her by giving her a [Chinese New Year] red envelope. She knelt with both knees on the floor to make this offering to the old lady. That was what they did for her body. What did the other volunteers do? The other 10-20 volunteers began to clean the place. They removed the dirty bedding and clothes and washed them. In the second family they visited, there was also an elderly lady in her 70s. however, this family kept a cleaner house. Since they did not have to clean her place, how would they interact with the patient? The South African volunteers told them, “She has been bed-ridden for a long time, speak to her gently and warmly. Some people chatted with her, while others gave her a massage.” This made the old woman very happy. This was the way South African volunteers taught.
Two of the volunteers there from Mozambique were very intelligent people, who [had found Tzu Chi] online. They were both highly educated. Once these two joined the organization, they saw Tzu Chi volunteers in action and the way they gave to others. As they worked alongside them, they were moved. However, they were Catholics. These Catholics witnessed how these other volunteers were so devoted in their giving. Although they worked alongside them and were also moved, they still had some doubts; they still had some questions they wanted to ask. After these off-site activities ended, on their trip back, they raised some questions. Mr. Michael Pan answered their questions for the entire trip back. He explained the relationship between Tzu Chi and our modern era. He spoke of natural disasters, manmade calamities and various other things. He compared what the saw in the world today to what probably happened during the Buddha’s lifetime. He talked about the changes in the way people lived over these 2500-plus years.
Simply put, he explained that in Tzu Chi, we apply the meanings in the sutras to [the way we deal with] natural disasters, manmade calamities and so on. We even integrate principles from modern science, everything from astronomy to philosophy.
For these well-educated people, he used the past to explain the present, to talk about modern technology and current philosophies and so on and blended them comprehensively into his explanation blended them comprehensively into his explanation. He also told them how Tzu Chi started in Taiwan how much hardship we experienced in the beginning. He also talked about the countries we work in and the various ways in which these countries came to accept Tzu Chi, as well as all the ways in which we help people in the world who are suffering. He shared all this with them in detail. He was truly sharing “for Buddha’s teachings and for sentient beings”.
Mr. Michael Pan has truly done a great deal, so he had a lot to share. Once a person takes the Dharma to heart, everything he shares is True Dharma. “The ultimate reality of the One Vehicle” has thoroughly penetrated his heart. So, it is no wonder he could lead volunteers from three countries who all dedicate themselves so completely in both body and mind. This is truly not easy at all. He was even able to explain Buddhist concepts of cause and effect and karma.
Just as they were getting excited, Mr. Pan said, “I’m going to stop talking now. When we go back, we will discuss further [how to] put it into practice, and more people will join in sharing their stories”. This is such an excellent story. I feel like I cannot convey one-tenth of what he conveyed. The suffering people he has encountered are now giving to others out of deep sincerity. When they share the realizations they attained by giving to others, we can see how witnessing suffering is truly the spiritual nourishment for Bodhisattvas and helps nourish their wisdom-life. I feel that their wisdom-life has received abundant nourishment.
Indeed, under very harsh living conditions, by being so frugal, diligent and resilient, they are truly beautiful examples of Living Bodhisattvas. For me, they are truly making offerings. They are truly making offerings to the Buddha, the Dharma and to the Sangha. In listening to my teachings, they hear one thing and realize ten. When they truly apply it, the effect is a million-fold. They realize so much more than what I taught them. I have only shared a little bit of Dharma,and through their work in this world,they truly realized those teachings.
Indeed, I feel I am so far behind them. I cannot even catch up with the dust in their wake. They are truly admirable. They are examples of Living Bodhisattvas. I can only praise them verbally. This is also a way to make offerings. I make offerings to them through my words because every one of them is a Living Bodhisattva who is worthy of my praise and offerings. I am really grateful to this group of people; every one of them is a radiant “black pearl.”
Living in those kinds of conditions, they were still able to accomplish so much. Don’t they exemplify how, “to repay the Buddha’s great kindness we reverently make offerings.”By making offerings of reverence, they are not looking down on any sentient being. Through they themselves live in hardship, after they thoroughly understood the Dharma, they knew they must respect all people and when they give to others, they must feel gratitude, respect and love. They have achieved all this.
I feel so happy when I see their work. I am also filled with Dharma-joy. Looking all they have done, the footprints they have left, I am truly touched. They have already “[brought] security to sentient beings.”In places they have been, they have brought peace to people’s hearts. They did not only help with their living [conditions], most importantly, they tell people, “I am bringing you spiritual wealth.”
Wherever they have been, the people are replete with spiritual wealth. “By bringing security to sentient beings, they awaken their own true nature.” Awakening the nature of True Suchness in everyone is an offering of conduct. So, we must “repay the Buddha’s great kindness and make offerings with great reverence.”
Among the three kinds of offerings, material offerings are secondary. Reverently paying respect comes after that. Offerings of conduct are a necessity. Therefore, we must put [the Dharma] into practice. The offerings of reverence and material things are peripheral.
For example, when residents of Mozambique asked the Bodhisattvas from South Africa, “What you bringing me this time” [they say,] “I have no more material goods I can give you.I want to offer you spiritual wealth.” Indeed, this is the kind of wealth we can reverently give through practical actions. They believe everyone has a pure intrinsic nature. So, a large number of [South African] volunteers embarked on this trip. When they came back, there were even more volunteers. Then they began using a dynamic and reflective approach to study the Jing Si Dharma-lineage. They witness the hardships people suffer in life, then come back for something more reflective, to discuss how “the Jing Si Dharma-lineage is a path of diligence.”
I do not have enough time to share all that they did. So, dear Bodhisattvas, these are all teachings. This is the road walked by modern-day Bodhisattvas We need to believe that we all intrinsically have Buddha-nature, a pure and undefiled nature of True Suchness. As long as we put in the effort to wash away our ignorance and afflictions, to completely wipe them away, our nature of True Suchness will manifest.
So, “by bringing security to sentient beings, we awaken our won true nature.” Since we are also sentient beings, we need to look inside ourselves. Are we giving rise to discursive thoughts? Are we filled with afflictions? Thought we have an abundance of wealth, in our hearts, have we become like the analogy of the poor son, lacking in the Dharma?
We must constantly engage in self-reflection, so please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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