20141027靜思妙蓮華》貧無福慧佛法教富 (第422)
（法華經•方便品第二）
⊙「佛見六道輪迴苦，眾生造業不修善，缺慧尠少造福德，濟貧教富安隱處。」
⊙佛示具五眼：凡夫的肉眼，天人的天眼，聲聞的慧眼，菩薩的法眼，佛陀的佛眼。
⊙「舍利弗當知，我以佛眼觀，見六道眾生，貧窮無福慧，入生死險道，相續苦不斷。」《法華經方便品第二》
⊙見六道眾生：明所見五濁；貧故由無福，癡故由無慧，癡貧眾生聚一處，故名為濁。
⊙入生死險道：即六道。一切眾生惑業所招，生死，死生。生生死死，如旋轉的火輪迴之險道。以三世觀之，生在人天，死墜惡道，豈非險道！
⊙相續苦不斷：眾生身心之苦。從飢餓疾病，風雨寒熱，鞭打勞役等，苦緣而生種種之苦苦，故云苦不斷。生死相續如旋火輪。
【證嚴上人開示】
「佛見六道輪迴苦，眾生造業不修善，缺慧尠少造福德，濟貧教富安隱處。」
佛見六道輪迴苦
眾生造業不修善
缺慧尠少造福德
濟貧教富安隱處
也就是要跟大家說，佛陀見六道眾生輪迴，真的是苦不堪。
佛陀，昨天說過，佛眼來看天下眾生，都是「貧窮無福慧」。有的人以為某某人企業大、家產多、地位高、名望高，以為這樣是富有嗎？佛陀的眼光來看，還不是啊！在六道之中的眾生，還是貧窮，缺陷的事情很多，都是在造業、不修善。所以《四十二章經》中，人有二十難，「富貴學道難」、「貧窮布施難」。
富貴的人不只學道難，因為他既然學道都難了，他怎麼會願意，好不容易得來的東西，他就是要盡量享受，他怎麼會願意布施給別人呢？布施太少，在他的財富中沒面子，布施多，不捨。像這樣，是不是算富有呢？物質上有了，但是心靈還是欠缺、還是貧乏，所以這種的人就是不修善。若是有的很想要布施，但是自己就這麼貧困了，哪有辦法呢？所以「貧窮布施難」！這是在佛。《囡十二章經》裡所說的。
所以眾生在人間，就是「造業不修善」，那是因為「缺慧尠少造福德」。有錢的人，他不懂布施、因緣果報，他不懂，這是沒有智慧，因為他不懂這個道理，所以他就不會去造福，不懂得要去疼惜大地眾生；富有的人造業是愈大！
我們過去有一位已經覺悟了，心要修行，入慈濟的行列來了，結果是來不及、病了，開始當她病痛苦時，說出了她多少年輕時代，這種來到人間有能力，年輕賺很多錢，卻是只是為了享受、享受，生活上的享受，尤其是口欲的享受，從她一個口欲，這個口腔裡，她自己說無法計算的生命，入她的口中、消化在她的肚子裡。結果，她就是，就是這樣的一場病，不管眾生在受凌遲的那個苦，她都有過。所以「缺慧尠少造福德」，像這樣不知道有多少！
所以佛陀(來)人間，就是來「濟貧教富」得「安穩處」，希望眾生，讓他有一個機會，即使貧困的人，也讓他有機會能接觸佛法，讓他能夠身體力行去付出。
這幾年來，我們看到慈濟種子，往全球很多貧窮的國家，這樣。菩薩到處去播種子，在南非，真正貧困的人也是偏多，我們有一群菩薩，在那裡牽引、教導，多少人這幾十年的時間，看到皮膚，是這樣黑黝黝、晶亮亮的菩薩，一個一個一直成就起來。再從這些菩薩去撒播的種子，或者是專程，到南非來取經的辛巴威。
朱(金財)居士也是一樣，他這四、五年來，(2006年)看到大愛(電視臺)，發現慈濟、聽師父說話。當他很逆境之時，他發現之後,堅定他的道心，開始在那裡就要去布施，他從孩子欠缺文具開始，給孩子文具，發現孩子都營養不良，看到孩子整個頭都長白癬，不忍心，開始關心這些孩子，為這些孩子剃頭、抹藥，幾千名孩子受他的照顧。開始家長發現到，這來自臺灣的華人，是這麼有愛心，所以感動了，幫助他。
後來，他從辛巴威專程取經到南非去，一千多公里，與潘居士會面了，所以潘明水居士，聽到他這麼有心，所以他也專程到辛巴威了，看他如何救濟，指導他、然後支援他。他說他要學濟暉的虔誠，要在那裡度人，要學潘明水，潘居士，這樣的發心，兩個人的優點，他將他們全部會合起來，在他的身上，所以一個人能在那個地方，能夠帶到現在。這一次的浴佛，四千五百多人浴佛，看到相片(傳)回來了，一張一張都是感動人。
尤其是在那個地方(自由小學)，辛巴威，全都是很簡陋，我們去年去為他們建九間的臨時簡易教室，否則他們都是在大太陽下、在沙土上，這樣在上課。綠色的黑板，變成了白綠色的，粉筆寫上去，根本就看不見。好幾十個、上百個一班的孩子，這樣坐著，小小塊的黑板，吊在高高的地方，有桌子嗎？沒有。有椅子嗎？沒有。地上就是他的桌子、椅子。不然就是石頭，這麼貧、這麼困苦，卻是他們能夠這樣的教育，孩子這麼認真，不捨啊！
所以我們為這些孩子來呼籲，臺灣的孩子是不是能夠，捐文具給他們、捐紙筆給他們，同時為他們準備黑板的紙，這樣為他們送過去，讓他們有一個簡單的教室，讓他們有一個,看得清楚的綠色黑板，孩子，讓大家都有很豐富的紙筆。
這是他們家長對慈濟人，這麼豐富，設想這麼周到而感恩，所以他們的志工慢慢開始了。看他們去年年底回來，他們看到，我們的行願（演繹），(鑑真大師東渡日本傳法的三部曲之一），我就指名告訴他(朱居士)：「你回去，把那些志工，看能不能帶出一艘船。」他聽到時，楞一下，然後很爽快就回答說：「好！」這個最最貧窮，最少慈濟人，單一一個人的地方，竟然已經將這艘船，「行願」已經展現出來了。馬上就能看到那艘船，黑白分明，他們穿的是白衣，但是手伸出來、整張臉顯現出來，黑啊！所以我說黑白分明，很好看！
但是，讓我最震撼的，他們是腳步整齊，又讓我更震撼，那就是他們「靜寂清澄，志玄虛漠，守之不動」，非常整齊，唱得很清晰，不會覺得那是外國人、那是非洲人，他們在念出來的那固韻調與字，都很整齊，繞佛、繞法。
而且用最簡單的浴佛，他們用我們送給他們的環保碗，他們當作是禮佛足的盤，裡面裝水，用環保碗裝水，這樣他們禮佛足，在裡面沾個水，他們的花是野草、野花，這樣摘一摘、鋪一鋪，來布置，其實那種的虔誠也是很莊嚴。而且之後他們開始回向，他們都沒有要他們跪，開始回向的聲音一起，音樂一響，開始要祈禱，大家都跪下去，四千五百多人，那種虔誠合掌，看了實在是很歡喜。
各位，這就是「濟貧教富安穩處」。那個地方本來治安不好、那個地方本來很貧困，那個地方……等等的苦難，只要有一粒種子，「一生無量」。所以不由得我感恩啊！感恩人間覺有情人，拔除眾生的苦難，這就是佛陀的教育。佛陀的佛眼觀眾生，眾生六道的苦難，這些眾生貧窮無福慧，沒有福慧，我們在那個地方，就慢慢地帶、帶出了，沒錢沒關係、你來虔誠；你貧窮沒關係，出點力，我們來幫助更多的人；出力，沒錢出力。不過他們同樣有「竹筒歲月」，這真的是「濟貧教富安穩樂處」。很多，實在是很感動。
來，我們昨天說過了，佛陀說：「舍利弗要知道，我用佛眼，昨天說過「五眼」，佛陀具足五眼，佛陀的佛眼包括了我們凡夫的肉眼，包括了天人的天眼，包括了聲聞的慧眼，包括了菩薩的法眼。
佛示具五眼：
凡夫的肉眼
天人的天眼
聲聞的慧眼
菩薩的法眼
佛陀的佛眼
這都是佛陀以佛眼，來教化菩薩、來教導聲聞、天人聞法。這都是從佛眼開始，將這個法用巧妙方便法，住在人的心裡。所以，佛有佛眼，來「見六道眾生，貧窮無福慧，入生死險道，相續苦不斷。」
舍利弗當知
我以佛眼觀
見六道眾生
貧窮無福慧
入生死險道
相續苦不斷
《法華經方便品第二》
六道眾生的貧窮無福慧。六道眾生就是表示「五濁」。常常在說「五濁惡世」，「眾生濁」，眾生造很多的業，叫做「眾生濁」。
見六道眾生：
明所見五濁
貧故由無福
癡故由無慧
癡貧眾生聚一處
故名為濁
「貧故由無福」，因為是缺愛、缺物資，貧困的人缺物資去造福，富有的人缺愛去付出，所以這都叫做貧，「貧故由無福」，無法去造福。「癡故由無慧」，因為是癡，愚癡，一念無明開始，貪欲多，瞋，就是不斷爭取，取不到那就是煩惱無窮，所以這都叫做癡。因為癡就沒有智慧，所以叫做「無福慧」，因為欠缺那念愛心，就無福、無智慧。
癡與貧的眾生會在一起，那叫做濁。就是愈來，你爭我奪，顧不得天下眾生苦，像這樣一直複製無明，不斷複製濁氣，就會「入生死險道」。
入生死險道：
即六道
一切眾生惑業所招
生死 死生
生生死死
如旋轉的火
輪迴之險道
以三世觀之
生在人天
死墜惡道
豈非險道
「入生死險道」，那就是在這個六道。天人、一切眾生，都是在這個惑業所招感。天人一樣，他生在天堂，死，有時候一下子就墮惡道去。極善生天，他的善較強，所以福先報，但是他還有含藏著惡，惡因、惡緣，這個福盡了，那就要受惡報，說不定一下子就墮落惡道。
很多很多的無明，平時人看不出來。其實滿心都是惡念、煩惱，這叫做惑，這種惑業，所招來的生死、死生，就是這樣生死、死生，生、老、病、死，死了之後「萬般帶不去」，又是「業隨身」又來生，生在哪裡呢？不知，六道之中，造福生人天，造惡就是三惡道。像這樣，生死、死生，生生死死如轉輪，轉在火輪裡面，這叫做險道。
這就是佛陀的佛眼，以三世觀之，過去生你做什麼，這輩子你的果報是這樣；有福的人生在人天，但是報盡，還是死墜惡道。你想，這不就是險道嗎？無論是修福，墮惡道，這樣不斷在輪轉，這樣「相續苦不斷」。
相續苦不斷：
眾生身心之苦
從飢餓疾病
風雨寒熱
鞭打勞役等
苦緣而生
種種之苦苦
故云苦不斷
生死相續
如旋火輪
眾生身心之苦，從飢餓、疾病，這我們差不多都知道、能看到。有的人真的是很貧困，三餐吃不飽，冬天無衣穿，房子所住的，是這麼的破、寒風等等，這種飢餓、疾病的眾生，風雨、寒熱。甚至有的在畜生，已經在畜生，拖啊！磨啊！還要被人鞭打，這都是苦。苦緣生種種的苦，苦苦，不只是苦，苦上再加苦，所以苦不斷，所以說「生死相續如旋火輪」，真的是很苦不堪！
就是因為眾生造業太多，而且很缺少，尠少造福。沒有造福、沒有造德，所以這樣也會在生死中，這樣不斷輪轉。其實，人間也是能夠造福，只要我們接受了佛法，了解因緣果報，我們也能濟貧教富。這樣安穩他們的身心，開啟他們的智慧，造福人群，這就是佛法。只要我們能夠聽，自然就做得到，這叫做法入心，行在法中。所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Teach the Buddha-Dharma to Those Who Lack Blessings (貧無福慧佛法教富)
Date: October. 27. 2014
“The Buddha saw that cyclic existence in the Six Realms is suffering. Sentient beings create negative karma and do not cultivate goodness. Lacking wisdom, they seldom create blessings. Helping the poor and teaching the wealthy [leads them] to a safe place.”
This tells everyone that the Buddha saw how sentient beings in the cyclic existence of the Six Realms truly face unbearable suffering. Yesterday we said that the Buddha used Buddha-eyes to see that all sentient beings were “impoverished and lacking blessings and wisdom.” If someone has a flourishing career, with many assets, a high status and great fame, are they living a life of abundance? In the Buddha’s eyes, they still are not. Sentient beings in the Six Realms are still poor and lack many things. All they are doing is creating karma, without cultivating goodness. So, as stated in the Sutra of 42 Sections, people face the Twenty Difficulties. “It is difficult for the wealthy to learn the Path. It is difficult for the poor to give charitably.”
Rich people do not only find it difficult to learn the Path. If it is hard for them just to learn the Path, why would they be willing [to practice it by giving] away the things they had made such a great effort to attain instead of fully enjoying those things themselves? If they give too little, they lose face among their wealthy friends. However, they are unwilling to give too much. Do people like this lead an abundant life? Materially, they do, but spiritually they are still lacking. So, people like this do not cultivate goodness.
On the other hand, if someone really wants to give but they themselves are poor, what are they to do? So, “It is difficult for the poor to give charitably.” This is what the Buddha said in the Sutra of 42 Sections.
So, sentient beings in this world “create karma and do not cultivate goodness.” That is because “lacking wisdom, they seldom create blessings.” Wealthy people may not understand the idea of giving or the law of karma. They may lack the wisdom to understand this. Because they do not understand these principles, they will not create blessings or cherish all sentient beings on earth. The wealthy create even stronger karma. There was a woman who had a realization; she wanted to engage in spiritual practice and join Tzu Chi as a volunteer. But it was too late because she soon became ill. When she first fell ill, she spoke at length about her younger days. She had been very capable and made a lot of money early in her life. But she did this only for the sake of enjoying life’s pleasures, especially indulging in her cravings for tastes. She told of how, just to satisfy a craving, she consumed an incalculable number of lives, swallowing them and then digesting them in her stomach. As a result, she developed this kind of illness. No matter what kind of torment sentient beings have suffered, she had also experienced it.
So, “lacking wisdom, they seldom create blessings.” This probably describes many people. So, the Buddha comes to the world to “help the poor and teach the wealthy” so they can reach “a safe place”. He hopes to give all sentient beings, even poor people, a chance to encounter the Buddha-Dharma, put it into practice and give to others.
For the past few years, Tzu Chi’s seeds have been sown in impoverished countries around the world.Bodhisattvas are sowing seeds everywhere.
In South Africa, there are many poor people.We have a team of Bodhisattvas[-volunteers] there, guiding and teaching them.Over these past few decades, we have seen radiant dark-skinned volunteers become Bodhisattvas, one after another.These [new] Bodhisattvas further sowed seeds.Some people have expressly gone to South Africa to learn from them, such as Mr. Zhu from Zimbabwe.
In these past four of five years, he has been watching Da Ai TV so he has found Tzu Chi and listened to my talks.Since then, whenever he faced adversities, he solidified his spiritual aspirations and began to practice charitable giving.
He began by [addressing] the children’s lack of school supplies by giving them writing materials.Then he discovered that the children were all malnourished and that there were patches caused by ringworms on their heads.He could not bear this and began to care for them by helping to shave their heads and apply medicine.
Several thousand children benefited from his care.When the parents began to notice that this Chinese man from Taiwan was so loving, they were moved, and came to help.
Later on, he made a special trip to South Africa to learn from the volunteers there.He traveled over 1000km to meet with Michael Pan.When Mr. Pan saw the depth of his sincerity, he made a special trip to Zimbabwe to see the ways that Mr. Zhu had helped people there and to give advice and support.
He said he wanted to emulate the reverence of Jihui [a volunteer in Jordan,] and transform people locally.He also wanted to gain Michael Pan’s resolve.He hoped to combine the strengths of these two people in himself.So, he has been leading the efforts in Zimbabwe by himself.
At the Buddha Bathing Ceremony there, this year, there were over 45000 people in attendance.Looking at all the pictures he sent back, each one was very moving, especially as the things they used in Zimbabwe were all very crude and simple.Last year we built nine temporary classrooms there.Without them, children would be attending classes sitting on the dirt, under the blazing sun.Their green blackboards has turned so pale that the chalk marks could not be seen at all.Many dozens, close to 100 children, in each class sat in these conditions.A tiny blackboard was hung up high.
Did they tables? No.Did they have chairs? No.The ground was their table and chair.
Or else they used rocks.They were so poor and in spite of facing great adversity, they were eager to learn.They were so earnest our hearts went out to them.
So, on their behalf we asked children in Taiwan to donate stationery, pencils and paper.
We also prepared chalkboard paper for them.This allowed them to have a simple classroom with a black board that they could see clearly and plenty of paper and pencils.Their parents were very grateful for this abundance of supplies and the thoughtfulness behind the gift.
So, the number of volunteers there slowly grew.Look at how many of them came back last year.When they watched our performance of “From Vow to Action,” I told Mr. Zhu, in particular, “Go back, and see if your volunteers can [put together a performance]”.
Upon hearing this, he paused for a while, then very eagerly he said, “I will.”
So, in this most impoverished place with just one single [certified] volunteer, they have manifested a [Dharma-] ship and performed “From Vow to Action.”Right away, we saw them form a ship, in a sharp contrast of colors.
They are wearing white clothes, which, when they extend their hands and reveal their faces, showed off their black skin. This contrast looks very nice. But what moved me was that their steps were in such unison. What moved me even more was their recitation of “tranquil and clear with vows as vast as the universe, they remain unwavering”. They sang so very clearly and in such unison you could not tell that they [were not Chinese], that they were African. They spoke the words along with the melody, and in unison, engaged in walking meditation. They also held the simplest Buddha Bathing Ceremony. They used the reusable bowls we sent them as the basin for bathing the Buddha’s feet by filling them with water; After bowing to the Buddha’s feet, they dabbed their fingers with that water. They used wild grasses and flowers [in the ceremony]. They picked them and arranged them. Their sense of reverence expressed great dignity.
Afterwards, they began dedicating merits. They did not ask the attendees to kneel, but when the music for dedicating merits signaled the beginning of their prayers, everyone spontaneously knelt down. The sight of over 4500 people with their palms reverently pressed together filled me with great joy.
Everyone, this is the way of “helping the poor [to lead them] to a safe place”. That place had poor public order and was very poor. There were many kinds of suffering there. All it needed [to begin to change] was one seed. “Once can give rise to intinitiy”. So, I cannot help but feel grateful for the Living Bodhisattvasa in the world who help to relieve the suffering of sentient beings. This is what the Buddha taught us.
With Buddha-eyes, the Buddha contemplated sentient beings’ suffering in the Six Realms. Sentient beings are poor and lack blessings and wisdom, so we gradually inspire people to be volunteers. “Having no money is not a problem, be revere it. Being poor doesn’t matter. With your efforts, we can help even more people”. Those who do not have money give the strength, but they also put into practice the spirit of the Bamboo Banks. “This really is helping the poor to realize their riches. There are many such moving [stories].
Yesterday we discuss now the Buddha said, “Sariputra, you should know I use Buddha-eyes. Yesterday we talked about how the Buddha is endowed with five kinds of eyes. The Buddha-eyes of the Buddha encompassed the physical eyes of ordinary people, the heavenly eyes of hearing beings, the wisdom-eyes of Hearers and the Dharma-eyes of Bodhisattvas. These are all [aspects] of Buddha-eyes. He came to teach Bodhisattvas and guide Hearers and heavenly beings. This all begins with His Buddha-eyes.
He used skillful means to teach the Dharma [so the teachings] would abide in people’s minds. So, with His Buddha-eyes He observed “that living beings in the Six Realms are impoverished and lacking blessings and wisdom. They enter the treacherous path of cyclic existence, where they suffer unremittingly”.
Sentient beings in the Six Realms are impoverished and lacking blessings and wisdom. They indicate the presence of the Five Turbidities. We always talk about the evil world of the Five Turbidities. Sentient beings create much karma that leads to “turbidity of sentient beings”.
“[He saw] the sentient beings in the Six Realms: He clearly saw the Five Turbidities. Poverty comes from lack of blessings. Ignorance comes from lack of wisdom. When ignorant and poor sentient beings are gathered in one place, there is turbidity.”
Poverty results from lack of blessings, from lack of love and lack of material resources. Poor people lack the resources to benefit others. Many rich people lack the love to give to others. These are all forms of poverty. “Poverty comes from lack of blessings, from not benefiting others. Ignorance comes from lack of wisdom”. Everything began with an ignorant thought, which leads to greed and desires.
Anger comes from constantly fighting over things. When we cannot get what we want, our afflictions will be bottomless. All this is due to ignorance. Because they are ignorant, they lack wisdom. Thus they “lack blessings and wisdom”. Because they are missing love in their hearts, they lack blessings and wisdom when ignorant and impoverished sentient beings come together, this results in turbidity. The more we fight over things, the more we disregards the suffering of sentient beings. In this way, our ignorance multiplies continuously and produces more turbidity. So, we “enter the treacherous path of cyclic existence”.
“The treacherous path of cyclic existence: In the Six Realms, all sentient beings are led by delusions and karma to cycle through birth and death. This cycle of birth and death is like a whirling fire and is the treacherous path of cyclic existence. By contemplating the Three Periods, we know one born in the human or heaven realm can die and fall into the evil realms. Isn’t this a treacherous path?”
“Entering the treacherous path of cyclic existence.” In the Six Realms, heavenly beings and all sentient beings are led by ignorance and karma. Heavenly beings are born in the heaven realm, die, and sometimes fall into the evil realms. Extremely good people are born in heaven. Because their good [karma] was strong, they reap their blessings first, but there are still negative causes and conditions with them. Once their blessings are depleted, they face negative retributions. They may instantly fall into one of the evil realms. There is much ignorance in all of us. Normally people cannot see whether their minds are full of unwholesome thoughts and afflictions. This is their delusion. The karma of delusion leads to birth and death, death and birth. In this way, we go through birth, death and rebirth. We go through birth, aging illness and death. After we die, “we cannot take anything with us except karma,” which follows us into our next life. Where will we be reborn? That is unknown. Creating blessings leads to rebirth in the heaven and human realms and doing evil leads to rebirth in the Three Evil Realms.
In this way, we go through birth and death and rebirth. They cycle of birth and death is like a turning wheel. We are turning within a wheel of fire; thus it is a treacherous path.
With His Buddha-eyes, the Buddha can contemplate the Three Periods. Whatever we did in our past lives will lead to certain retributions in this life. Blessed people are reborn in the heaven and human realms. But, when those [blessings] are depleted, they still fall into the evil realms. Think about it, isn’t this a treacherous path?
Whether we cultivate blessings or fall into evil realm, we continuously undergo cyclic existence. Thus we “suffer unremittingly.”
[It is] where they suffer unremittingly: The sufferings of sentient beings’ bodies and minds arise from hunger and illness, wind and rain, cold and heat, whippings, hard labor, and other conditions of suffering. Because there all kinds of sufferings, it is said that suffering is unremitting. The endless cycle of birth and death is like a whirling wheel of fire.
The sufferings of sentient beings’ bodies and minds arise from hunger and illness. We should know this; we can see it, some people are truly impoverished. They do not have enough food to eat, nor warm clothes to wear. They live in places that are rundown and subject to cold winds and so on. These sentient beings face hunger, illness, wind and rain, cold and heat. Some sentient beings are even born as livestock. Not only do they work hard, they are even whipped. This is all suffering. These conditions create various create various kinds of suffering. Not only so they suffer, they continue to create suffering, so their suffering is unremitting.
Thus, “the endless cycle of birth and death is like a whirling wheel of fire.” Truly, this is unbearable suffering. This is because we create and not enough blessings. If we do not create blessings or virtues, we will end up in the cycle of birth and death and transmigrate. We can actually create benefits in this world.
As long as we accept the Buddha-Dharma and understand the karmic law of cause and effect, we can help the poor and teach the rich. Thus we can bring physical and mental peace, unlock their wisdom and being benefit to all. This is done with the Buddha-Dharma. As long as we can take it in, we can naturally act on it. This is how we take the Dharma to heart and manifest it in our actions. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「佛見六道輪迴苦，眾生造業不修善，缺慧尠少造福德，濟貧教富安隱處。」
⊙佛示具五眼：凡夫的肉眼，天人的天眼，聲聞的慧眼，菩薩的法眼，佛陀的佛眼。
⊙「舍利弗當知，我以佛眼觀，見六道眾生，貧窮無福慧，入生死險道，相續苦不斷。」《法華經方便品第二》
⊙見六道眾生：明所見五濁；貧故由無福，癡故由無慧，癡貧眾生聚一處，故名為濁。
⊙入生死險道：即六道。一切眾生惑業所招，生死，死生。生生死死，如旋轉的火輪迴之險道。以三世觀之，生在人天，死墜惡道，豈非險道！
⊙相續苦不斷：眾生身心之苦。從飢餓疾病，風雨寒熱，鞭打勞役等，苦緣而生種種之苦苦，故云苦不斷。生死相續如旋火輪。
【證嚴上人開示】
「佛見六道輪迴苦，眾生造業不修善，缺慧尠少造福德，濟貧教富安隱處。」
佛見六道輪迴苦
眾生造業不修善
缺慧尠少造福德
濟貧教富安隱處
也就是要跟大家說，佛陀見六道眾生輪迴，真的是苦不堪。
佛陀，昨天說過，佛眼來看天下眾生，都是「貧窮無福慧」。有的人以為某某人企業大、家產多、地位高、名望高，以為這樣是富有嗎？佛陀的眼光來看，還不是啊！在六道之中的眾生，還是貧窮，缺陷的事情很多，都是在造業、不修善。所以《四十二章經》中，人有二十難，「富貴學道難」、「貧窮布施難」。
富貴的人不只學道難，因為他既然學道都難了，他怎麼會願意，好不容易得來的東西，他就是要盡量享受，他怎麼會願意布施給別人呢？布施太少，在他的財富中沒面子，布施多，不捨。像這樣，是不是算富有呢？物質上有了，但是心靈還是欠缺、還是貧乏，所以這種的人就是不修善。若是有的很想要布施，但是自己就這麼貧困了，哪有辦法呢？所以「貧窮布施難」！這是在佛。《囡十二章經》裡所說的。
所以眾生在人間，就是「造業不修善」，那是因為「缺慧尠少造福德」。有錢的人，他不懂布施、因緣果報，他不懂，這是沒有智慧，因為他不懂這個道理，所以他就不會去造福，不懂得要去疼惜大地眾生；富有的人造業是愈大！
我們過去有一位已經覺悟了，心要修行，入慈濟的行列來了，結果是來不及、病了，開始當她病痛苦時，說出了她多少年輕時代，這種來到人間有能力，年輕賺很多錢，卻是只是為了享受、享受，生活上的享受，尤其是口欲的享受，從她一個口欲，這個口腔裡，她自己說無法計算的生命，入她的口中、消化在她的肚子裡。結果，她就是，就是這樣的一場病，不管眾生在受凌遲的那個苦，她都有過。所以「缺慧尠少造福德」，像這樣不知道有多少！
所以佛陀(來)人間，就是來「濟貧教富」得「安穩處」，希望眾生，讓他有一個機會，即使貧困的人，也讓他有機會能接觸佛法，讓他能夠身體力行去付出。
這幾年來，我們看到慈濟種子，往全球很多貧窮的國家，這樣。菩薩到處去播種子，在南非，真正貧困的人也是偏多，我們有一群菩薩，在那裡牽引、教導，多少人這幾十年的時間，看到皮膚，是這樣黑黝黝、晶亮亮的菩薩，一個一個一直成就起來。再從這些菩薩去撒播的種子，或者是專程，到南非來取經的辛巴威。
朱(金財)居士也是一樣，他這四、五年來，(2006年)看到大愛(電視臺)，發現慈濟、聽師父說話。當他很逆境之時，他發現之後,堅定他的道心，開始在那裡就要去布施，他從孩子欠缺文具開始，給孩子文具，發現孩子都營養不良，看到孩子整個頭都長白癬，不忍心，開始關心這些孩子，為這些孩子剃頭、抹藥，幾千名孩子受他的照顧。開始家長發現到，這來自臺灣的華人，是這麼有愛心，所以感動了，幫助他。
後來，他從辛巴威專程取經到南非去，一千多公里，與潘居士會面了，所以潘明水居士，聽到他這麼有心，所以他也專程到辛巴威了，看他如何救濟，指導他、然後支援他。他說他要學濟暉的虔誠，要在那裡度人，要學潘明水，潘居士，這樣的發心，兩個人的優點，他將他們全部會合起來，在他的身上，所以一個人能在那個地方，能夠帶到現在。這一次的浴佛，四千五百多人浴佛，看到相片(傳)回來了，一張一張都是感動人。
尤其是在那個地方(自由小學)，辛巴威，全都是很簡陋，我們去年去為他們建九間的臨時簡易教室，否則他們都是在大太陽下、在沙土上，這樣在上課。綠色的黑板，變成了白綠色的，粉筆寫上去，根本就看不見。好幾十個、上百個一班的孩子，這樣坐著，小小塊的黑板，吊在高高的地方，有桌子嗎？沒有。有椅子嗎？沒有。地上就是他的桌子、椅子。不然就是石頭，這麼貧、這麼困苦，卻是他們能夠這樣的教育，孩子這麼認真，不捨啊！
所以我們為這些孩子來呼籲，臺灣的孩子是不是能夠，捐文具給他們、捐紙筆給他們，同時為他們準備黑板的紙，這樣為他們送過去，讓他們有一個簡單的教室，讓他們有一個,看得清楚的綠色黑板，孩子，讓大家都有很豐富的紙筆。
這是他們家長對慈濟人，這麼豐富，設想這麼周到而感恩，所以他們的志工慢慢開始了。看他們去年年底回來，他們看到，我們的行願（演繹），(鑑真大師東渡日本傳法的三部曲之一），我就指名告訴他(朱居士)：「你回去，把那些志工，看能不能帶出一艘船。」他聽到時，楞一下，然後很爽快就回答說：「好！」這個最最貧窮，最少慈濟人，單一一個人的地方，竟然已經將這艘船，「行願」已經展現出來了。馬上就能看到那艘船，黑白分明，他們穿的是白衣，但是手伸出來、整張臉顯現出來，黑啊！所以我說黑白分明，很好看！
但是，讓我最震撼的，他們是腳步整齊，又讓我更震撼，那就是他們「靜寂清澄，志玄虛漠，守之不動」，非常整齊，唱得很清晰，不會覺得那是外國人、那是非洲人，他們在念出來的那固韻調與字，都很整齊，繞佛、繞法。
而且用最簡單的浴佛，他們用我們送給他們的環保碗，他們當作是禮佛足的盤，裡面裝水，用環保碗裝水，這樣他們禮佛足，在裡面沾個水，他們的花是野草、野花，這樣摘一摘、鋪一鋪，來布置，其實那種的虔誠也是很莊嚴。而且之後他們開始回向，他們都沒有要他們跪，開始回向的聲音一起，音樂一響，開始要祈禱，大家都跪下去，四千五百多人，那種虔誠合掌，看了實在是很歡喜。
各位，這就是「濟貧教富安穩處」。那個地方本來治安不好、那個地方本來很貧困，那個地方……等等的苦難，只要有一粒種子，「一生無量」。所以不由得我感恩啊！感恩人間覺有情人，拔除眾生的苦難，這就是佛陀的教育。佛陀的佛眼觀眾生，眾生六道的苦難，這些眾生貧窮無福慧，沒有福慧，我們在那個地方，就慢慢地帶、帶出了，沒錢沒關係、你來虔誠；你貧窮沒關係，出點力，我們來幫助更多的人；出力，沒錢出力。不過他們同樣有「竹筒歲月」，這真的是「濟貧教富安穩樂處」。很多，實在是很感動。
來，我們昨天說過了，佛陀說：「舍利弗要知道，我用佛眼，昨天說過「五眼」，佛陀具足五眼，佛陀的佛眼包括了我們凡夫的肉眼，包括了天人的天眼，包括了聲聞的慧眼，包括了菩薩的法眼。
佛示具五眼：
凡夫的肉眼
天人的天眼
聲聞的慧眼
菩薩的法眼
佛陀的佛眼
這都是佛陀以佛眼，來教化菩薩、來教導聲聞、天人聞法。這都是從佛眼開始，將這個法用巧妙方便法，住在人的心裡。所以，佛有佛眼，來「見六道眾生，貧窮無福慧，入生死險道，相續苦不斷。」
舍利弗當知
我以佛眼觀
見六道眾生
貧窮無福慧
入生死險道
相續苦不斷
《法華經方便品第二》
六道眾生的貧窮無福慧。六道眾生就是表示「五濁」。常常在說「五濁惡世」，「眾生濁」，眾生造很多的業，叫做「眾生濁」。
見六道眾生：
明所見五濁
貧故由無福
癡故由無慧
癡貧眾生聚一處
故名為濁
「貧故由無福」，因為是缺愛、缺物資，貧困的人缺物資去造福，富有的人缺愛去付出，所以這都叫做貧，「貧故由無福」，無法去造福。「癡故由無慧」，因為是癡，愚癡，一念無明開始，貪欲多，瞋，就是不斷爭取，取不到那就是煩惱無窮，所以這都叫做癡。因為癡就沒有智慧，所以叫做「無福慧」，因為欠缺那念愛心，就無福、無智慧。
癡與貧的眾生會在一起，那叫做濁。就是愈來，你爭我奪，顧不得天下眾生苦，像這樣一直複製無明，不斷複製濁氣，就會「入生死險道」。
入生死險道：
即六道
一切眾生惑業所招
生死 死生
生生死死
如旋轉的火
輪迴之險道
以三世觀之
生在人天
死墜惡道
豈非險道
「入生死險道」，那就是在這個六道。天人、一切眾生，都是在這個惑業所招感。天人一樣，他生在天堂，死，有時候一下子就墮惡道去。極善生天，他的善較強，所以福先報，但是他還有含藏著惡，惡因、惡緣，這個福盡了，那就要受惡報，說不定一下子就墮落惡道。
很多很多的無明，平時人看不出來。其實滿心都是惡念、煩惱，這叫做惑，這種惑業，所招來的生死、死生，就是這樣生死、死生，生、老、病、死，死了之後「萬般帶不去」，又是「業隨身」又來生，生在哪裡呢？不知，六道之中，造福生人天，造惡就是三惡道。像這樣，生死、死生，生生死死如轉輪，轉在火輪裡面，這叫做險道。
這就是佛陀的佛眼，以三世觀之，過去生你做什麼，這輩子你的果報是這樣；有福的人生在人天，但是報盡，還是死墜惡道。你想，這不就是險道嗎？無論是修福，墮惡道，這樣不斷在輪轉，這樣「相續苦不斷」。
相續苦不斷：
眾生身心之苦
從飢餓疾病
風雨寒熱
鞭打勞役等
苦緣而生
種種之苦苦
故云苦不斷
生死相續
如旋火輪
眾生身心之苦，從飢餓、疾病，這我們差不多都知道、能看到。有的人真的是很貧困，三餐吃不飽，冬天無衣穿，房子所住的，是這麼的破、寒風等等，這種飢餓、疾病的眾生，風雨、寒熱。甚至有的在畜生，已經在畜生，拖啊！磨啊！還要被人鞭打，這都是苦。苦緣生種種的苦，苦苦，不只是苦，苦上再加苦，所以苦不斷，所以說「生死相續如旋火輪」，真的是很苦不堪！
就是因為眾生造業太多，而且很缺少，尠少造福。沒有造福、沒有造德，所以這樣也會在生死中，這樣不斷輪轉。其實，人間也是能夠造福，只要我們接受了佛法，了解因緣果報，我們也能濟貧教富。這樣安穩他們的身心，開啟他們的智慧，造福人群，這就是佛法。只要我們能夠聽，自然就做得到，這叫做法入心，行在法中。所以要人人時時多用心。
Explanations by Master Cheng-Yan
Subject: Teach the Buddha-Dharma to Those Who Lack Blessings (貧無福慧佛法教富)
Date: October. 27. 2014
“The Buddha saw that cyclic existence in the Six Realms is suffering. Sentient beings create negative karma and do not cultivate goodness. Lacking wisdom, they seldom create blessings. Helping the poor and teaching the wealthy [leads them] to a safe place.”
This tells everyone that the Buddha saw how sentient beings in the cyclic existence of the Six Realms truly face unbearable suffering. Yesterday we said that the Buddha used Buddha-eyes to see that all sentient beings were “impoverished and lacking blessings and wisdom.” If someone has a flourishing career, with many assets, a high status and great fame, are they living a life of abundance? In the Buddha’s eyes, they still are not. Sentient beings in the Six Realms are still poor and lack many things. All they are doing is creating karma, without cultivating goodness. So, as stated in the Sutra of 42 Sections, people face the Twenty Difficulties. “It is difficult for the wealthy to learn the Path. It is difficult for the poor to give charitably.”
Rich people do not only find it difficult to learn the Path. If it is hard for them just to learn the Path, why would they be willing [to practice it by giving] away the things they had made such a great effort to attain instead of fully enjoying those things themselves? If they give too little, they lose face among their wealthy friends. However, they are unwilling to give too much. Do people like this lead an abundant life? Materially, they do, but spiritually they are still lacking. So, people like this do not cultivate goodness.
On the other hand, if someone really wants to give but they themselves are poor, what are they to do? So, “It is difficult for the poor to give charitably.” This is what the Buddha said in the Sutra of 42 Sections.
So, sentient beings in this world “create karma and do not cultivate goodness.” That is because “lacking wisdom, they seldom create blessings.” Wealthy people may not understand the idea of giving or the law of karma. They may lack the wisdom to understand this. Because they do not understand these principles, they will not create blessings or cherish all sentient beings on earth. The wealthy create even stronger karma. There was a woman who had a realization; she wanted to engage in spiritual practice and join Tzu Chi as a volunteer. But it was too late because she soon became ill. When she first fell ill, she spoke at length about her younger days. She had been very capable and made a lot of money early in her life. But she did this only for the sake of enjoying life’s pleasures, especially indulging in her cravings for tastes. She told of how, just to satisfy a craving, she consumed an incalculable number of lives, swallowing them and then digesting them in her stomach. As a result, she developed this kind of illness. No matter what kind of torment sentient beings have suffered, she had also experienced it.
So, “lacking wisdom, they seldom create blessings.” This probably describes many people. So, the Buddha comes to the world to “help the poor and teach the wealthy” so they can reach “a safe place”. He hopes to give all sentient beings, even poor people, a chance to encounter the Buddha-Dharma, put it into practice and give to others.
For the past few years, Tzu Chi’s seeds have been sown in impoverished countries around the world.Bodhisattvas are sowing seeds everywhere.
In South Africa, there are many poor people.We have a team of Bodhisattvas[-volunteers] there, guiding and teaching them.Over these past few decades, we have seen radiant dark-skinned volunteers become Bodhisattvas, one after another.These [new] Bodhisattvas further sowed seeds.Some people have expressly gone to South Africa to learn from them, such as Mr. Zhu from Zimbabwe.
In these past four of five years, he has been watching Da Ai TV so he has found Tzu Chi and listened to my talks.Since then, whenever he faced adversities, he solidified his spiritual aspirations and began to practice charitable giving.
He began by [addressing] the children’s lack of school supplies by giving them writing materials.Then he discovered that the children were all malnourished and that there were patches caused by ringworms on their heads.He could not bear this and began to care for them by helping to shave their heads and apply medicine.
Several thousand children benefited from his care.When the parents began to notice that this Chinese man from Taiwan was so loving, they were moved, and came to help.
Later on, he made a special trip to South Africa to learn from the volunteers there.He traveled over 1000km to meet with Michael Pan.When Mr. Pan saw the depth of his sincerity, he made a special trip to Zimbabwe to see the ways that Mr. Zhu had helped people there and to give advice and support.
He said he wanted to emulate the reverence of Jihui [a volunteer in Jordan,] and transform people locally.He also wanted to gain Michael Pan’s resolve.He hoped to combine the strengths of these two people in himself.So, he has been leading the efforts in Zimbabwe by himself.
At the Buddha Bathing Ceremony there, this year, there were over 45000 people in attendance.Looking at all the pictures he sent back, each one was very moving, especially as the things they used in Zimbabwe were all very crude and simple.Last year we built nine temporary classrooms there.Without them, children would be attending classes sitting on the dirt, under the blazing sun.Their green blackboards has turned so pale that the chalk marks could not be seen at all.Many dozens, close to 100 children, in each class sat in these conditions.A tiny blackboard was hung up high.
Did they tables? No.Did they have chairs? No.The ground was their table and chair.
Or else they used rocks.They were so poor and in spite of facing great adversity, they were eager to learn.They were so earnest our hearts went out to them.
So, on their behalf we asked children in Taiwan to donate stationery, pencils and paper.
We also prepared chalkboard paper for them.This allowed them to have a simple classroom with a black board that they could see clearly and plenty of paper and pencils.Their parents were very grateful for this abundance of supplies and the thoughtfulness behind the gift.
So, the number of volunteers there slowly grew.Look at how many of them came back last year.When they watched our performance of “From Vow to Action,” I told Mr. Zhu, in particular, “Go back, and see if your volunteers can [put together a performance]”.
Upon hearing this, he paused for a while, then very eagerly he said, “I will.”
So, in this most impoverished place with just one single [certified] volunteer, they have manifested a [Dharma-] ship and performed “From Vow to Action.”Right away, we saw them form a ship, in a sharp contrast of colors.
They are wearing white clothes, which, when they extend their hands and reveal their faces, showed off their black skin. This contrast looks very nice. But what moved me was that their steps were in such unison. What moved me even more was their recitation of “tranquil and clear with vows as vast as the universe, they remain unwavering”. They sang so very clearly and in such unison you could not tell that they [were not Chinese], that they were African. They spoke the words along with the melody, and in unison, engaged in walking meditation. They also held the simplest Buddha Bathing Ceremony. They used the reusable bowls we sent them as the basin for bathing the Buddha’s feet by filling them with water; After bowing to the Buddha’s feet, they dabbed their fingers with that water. They used wild grasses and flowers [in the ceremony]. They picked them and arranged them. Their sense of reverence expressed great dignity.
Afterwards, they began dedicating merits. They did not ask the attendees to kneel, but when the music for dedicating merits signaled the beginning of their prayers, everyone spontaneously knelt down. The sight of over 4500 people with their palms reverently pressed together filled me with great joy.
Everyone, this is the way of “helping the poor [to lead them] to a safe place”. That place had poor public order and was very poor. There were many kinds of suffering there. All it needed [to begin to change] was one seed. “Once can give rise to intinitiy”. So, I cannot help but feel grateful for the Living Bodhisattvasa in the world who help to relieve the suffering of sentient beings. This is what the Buddha taught us.
With Buddha-eyes, the Buddha contemplated sentient beings’ suffering in the Six Realms. Sentient beings are poor and lack blessings and wisdom, so we gradually inspire people to be volunteers. “Having no money is not a problem, be revere it. Being poor doesn’t matter. With your efforts, we can help even more people”. Those who do not have money give the strength, but they also put into practice the spirit of the Bamboo Banks. “This really is helping the poor to realize their riches. There are many such moving [stories].
Yesterday we discuss now the Buddha said, “Sariputra, you should know I use Buddha-eyes. Yesterday we talked about how the Buddha is endowed with five kinds of eyes. The Buddha-eyes of the Buddha encompassed the physical eyes of ordinary people, the heavenly eyes of hearing beings, the wisdom-eyes of Hearers and the Dharma-eyes of Bodhisattvas. These are all [aspects] of Buddha-eyes. He came to teach Bodhisattvas and guide Hearers and heavenly beings. This all begins with His Buddha-eyes.
He used skillful means to teach the Dharma [so the teachings] would abide in people’s minds. So, with His Buddha-eyes He observed “that living beings in the Six Realms are impoverished and lacking blessings and wisdom. They enter the treacherous path of cyclic existence, where they suffer unremittingly”.
Sentient beings in the Six Realms are impoverished and lacking blessings and wisdom. They indicate the presence of the Five Turbidities. We always talk about the evil world of the Five Turbidities. Sentient beings create much karma that leads to “turbidity of sentient beings”.
“[He saw] the sentient beings in the Six Realms: He clearly saw the Five Turbidities. Poverty comes from lack of blessings. Ignorance comes from lack of wisdom. When ignorant and poor sentient beings are gathered in one place, there is turbidity.”
Poverty results from lack of blessings, from lack of love and lack of material resources. Poor people lack the resources to benefit others. Many rich people lack the love to give to others. These are all forms of poverty. “Poverty comes from lack of blessings, from not benefiting others. Ignorance comes from lack of wisdom”. Everything began with an ignorant thought, which leads to greed and desires.
Anger comes from constantly fighting over things. When we cannot get what we want, our afflictions will be bottomless. All this is due to ignorance. Because they are ignorant, they lack wisdom. Thus they “lack blessings and wisdom”. Because they are missing love in their hearts, they lack blessings and wisdom when ignorant and impoverished sentient beings come together, this results in turbidity. The more we fight over things, the more we disregards the suffering of sentient beings. In this way, our ignorance multiplies continuously and produces more turbidity. So, we “enter the treacherous path of cyclic existence”.
“The treacherous path of cyclic existence: In the Six Realms, all sentient beings are led by delusions and karma to cycle through birth and death. This cycle of birth and death is like a whirling fire and is the treacherous path of cyclic existence. By contemplating the Three Periods, we know one born in the human or heaven realm can die and fall into the evil realms. Isn’t this a treacherous path?”
“Entering the treacherous path of cyclic existence.” In the Six Realms, heavenly beings and all sentient beings are led by ignorance and karma. Heavenly beings are born in the heaven realm, die, and sometimes fall into the evil realms. Extremely good people are born in heaven. Because their good [karma] was strong, they reap their blessings first, but there are still negative causes and conditions with them. Once their blessings are depleted, they face negative retributions. They may instantly fall into one of the evil realms. There is much ignorance in all of us. Normally people cannot see whether their minds are full of unwholesome thoughts and afflictions. This is their delusion. The karma of delusion leads to birth and death, death and birth. In this way, we go through birth, death and rebirth. We go through birth, aging illness and death. After we die, “we cannot take anything with us except karma,” which follows us into our next life. Where will we be reborn? That is unknown. Creating blessings leads to rebirth in the heaven and human realms and doing evil leads to rebirth in the Three Evil Realms.
In this way, we go through birth and death and rebirth. They cycle of birth and death is like a turning wheel. We are turning within a wheel of fire; thus it is a treacherous path.
With His Buddha-eyes, the Buddha can contemplate the Three Periods. Whatever we did in our past lives will lead to certain retributions in this life. Blessed people are reborn in the heaven and human realms. But, when those [blessings] are depleted, they still fall into the evil realms. Think about it, isn’t this a treacherous path?
Whether we cultivate blessings or fall into evil realm, we continuously undergo cyclic existence. Thus we “suffer unremittingly.”
[It is] where they suffer unremittingly: The sufferings of sentient beings’ bodies and minds arise from hunger and illness, wind and rain, cold and heat, whippings, hard labor, and other conditions of suffering. Because there all kinds of sufferings, it is said that suffering is unremitting. The endless cycle of birth and death is like a whirling wheel of fire.
The sufferings of sentient beings’ bodies and minds arise from hunger and illness. We should know this; we can see it, some people are truly impoverished. They do not have enough food to eat, nor warm clothes to wear. They live in places that are rundown and subject to cold winds and so on. These sentient beings face hunger, illness, wind and rain, cold and heat. Some sentient beings are even born as livestock. Not only do they work hard, they are even whipped. This is all suffering. These conditions create various create various kinds of suffering. Not only so they suffer, they continue to create suffering, so their suffering is unremitting.
Thus, “the endless cycle of birth and death is like a whirling wheel of fire.” Truly, this is unbearable suffering. This is because we create and not enough blessings. If we do not create blessings or virtues, we will end up in the cycle of birth and death and transmigrate. We can actually create benefits in this world.
As long as we accept the Buddha-Dharma and understand the karmic law of cause and effect, we can help the poor and teach the rich. Thus we can bring physical and mental peace, unlock their wisdom and being benefit to all. This is done with the Buddha-Dharma. As long as we can take it in, we can naturally act on it. This is how we take the Dharma to heart and manifest it in our actions. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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