20141203《靜思妙蓮華》戒定慧行至心供養(第449集)
（法華經•方便品第二）
⊙「至高供養是誠意，致敬聞法最供養，戒定慧行真供養。」
⊙「譬如優曇華，一切皆愛樂，天人所希有，時時乃一出。」《法華經 方便品第二》
⊙「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」《法華經 方便品第二》
⊙聞法歡喜讚，乃至發一言：如能以虔敬信願受持，聞法歡喜稱讚；自受法入心自受用，並引用法入他心他受用。聞法得法歡喜，乃至發一言至誠讚歎。
⊙歡喜聞法入心不忘，應用於人與事，理事圓融，心法理互通，諸事相融通達無礙，發言讚歎！
⊙則為已供養，一切三世佛：身口意虔誠敬恭稱讚，是為三業至誠供養一切三世佛。
⊙是人甚希有，過於優曇華：如是人能見佛聞法，即起歡喜稱讚，至心供養，是人甚希有，過於曇華之希有。
【證嚴上人開示】
「至高供養是誠意，致敬聞法最供養，戒定慧行真供養。」
至高供養是誠意
致敬聞法最供養
戒定慧行真供養
什麼叫做供養？我們什麼樣的供養，才是真正最虔誠呢？那就是誠意。誠意的供養，你一念心，這分至誠無雜念，從內心那分一心無二志，這叫做誠意。
若是要誦經之前，<爐香讚>，光是在「爐」、「香」開始，裊裊從爐起，我們開始就看到煙在升時，用那念心轉成了雲，祥雲，從內心，祥雲中，只要我們以最虔誠的心，雲，無量無量的佛，無量佛就是入我們的覺海中。那就是無量的誠，誠意，因為你從內心的誠意，佛入心，心就是無不都是自心性佛現前。
自心性佛現前，就是要從我們最虔誠的心，這念心合一，與我們的覺性會合，這就是我們最高的供養，供養我們的自性三寶。自性三寶，就是要從那分的信受奉行，那個供養中得。這大家聽起來好像很深，其實只是講究一念心。這念心致敬聞法，就是最誠意的敬心聽法。
我們最近不是一直說過嗎？佛出世，懸遠的時間，要遇到佛真的很困難。這幾天不就是這樣說嗎？佛即使出世了，要將他的心懷所覺悟的境界，和大家來分享，但是難啊！什麼人覺悟得到呢？以我們的心要來覺悟這個境界，還(離)很遠。若沒辦法用虔誠的心，來接受佛陀的大乘法，恐怕聽了會曲解，或者起了不信，甚至不信又是毀謗。這就是佛陀所考慮的。意思就是說，考慮人人有這一分，致敬聞法的心嗎？
我們若有最虔誠的心，「直心是道場」，佛陀的說法，信受奉行，若能這樣，佛陀講法就很容易了。偏偏眾生就是沒辦法這樣，這個直心來接受，即使直心接受了，也無法去身體力行。這就是佛對眾生說法的難處，這就是我們眾生那分誠意不夠，所以(要)深信就沒有辦法。
我們開始從<序品>開始，我們就一直在說，深信、深植善根。和這個一樣，現在這個深信，那就是虔誠。直心的道場，虔誠的深信，這樣才能夠與佛的心境會合。所以這就是最供養，就是最高、最大、最深的供養，那就是「致敬聞法」。要很用心聽法，法聽入心來。
普通我們若是聽法，多數都是聽了就過去了，聽，沒有將法留在心裡。就像我在譬喻水管水流過去，水若流過去，水管還是空的。這就是因為我們平時，缺少了戒、定、慧。
佛陀說法，用種種的方法讓我們用，教我們，我們的生活中要怎麼樣的心，能夠清淨來接受佛法，除非你不要去做錯事，那麼就要戒。戒，預防我們的心，不要去起心動念。我們的心一起心動念，貪念一起，煩惱一生，我們凡夫的無明習氣，還是一樣又起來。
我看到「草根菩提」(節目)，很有趣的一對夫妻，老夫老妻了，已經兩個都七十多歲了。當然，先生過去的人生放蕩過，對家庭不負責任，對太太也曾有過那種虐待、不顧家庭。這樣懵懵懂懂，過了幾十年，後來他的朋友就告訴他：「來，我們去了解慈濟，我們去投入做慈濟。」他就說：「對，說到慈濟，我就聽說你很迷。」
他這位朋友就說：「迷或不迷，你就進來了解。」「我要從哪裡了解？」開始就帶他，帶去做環保。
開始坐下來試試看，就看著大家一邊做環保，一邊就是互相讚歎：「這位師兄更精進。」「沒有，那位師姊很用心。」就這樣，聽到人，大家彼此讚歎像一個大家庭。
「有趣嗎？」「有，有趣。」開始繼續來。一直從分類，一直到了那裡的很多馬達、機器，他就說：「來，來，這是我的專門。」所以他專心在那裡，電風扇(拿)來、電腦(拿)來仔細地分，做得很歡喜。就這樣一步一步，有活動就和人去。
看到別人的家庭，怎麼這麼苦！老、病，沒有人照顧。他自己覺得：「我不是很好命嗎？我過去對家裡，對我的家庭等等，……。」自己一直懺悔。我們在「入經藏」時，也隨人進去，聽人家有讀書會，也和人家聽。他感覺到：「我要大懺悔。」開始從他的性、習性，一直改、一直改，不知不覺回到家裡，真是一個很標準的好先生。
但是太太一直一個執著，「他現在，現在對我好是應該的，以前你就不知道，……」一直唸他過去的事情。甚至常常罵先生，先生就笑笑的。人家就說：「咦！你現在怎麼這麼沒脾氣？」他說：「要發什麼脾氣？以前已經脾氣都發完了，現在就輸人一些，就讓人唸也是很好。我不要再被她的境界，再將我拉過去，我們要聽師父的話。」
所以，他就是做就對了，「我就真的不對，過去是這樣，自己若一直想，真的很懺悔，我現在就是要懺悔。我看到別人很苦，我們就還有力氣，我們現在就七十多歲了，我們能做。」我們的(大愛臺)記者，問他說：「你現在有求什麼？」「沒有，要求什麼？讓我身體這樣，能夠俐落來做環保，否則若少我一個，就少一個人手，所以環保還需要我。還要求什麼？沒有，環保需要我。」
看，這就是智慧。還要求什麼？沒有，是環保需要我。這種無所求，只想要付出。這戒，戒、定、慧。戒，哪有多深呢？在一個老人七十多歲了，人家他的過去馬上改過來，哪有困難呢？「聽師父的話就對了。」他只是聽師父的話，就能夠改變他的習氣，日日在求懺悔、日日在付出。所以我看了之後，說：「這就是真供養！」那是真正真供養的人，對法那麼虔誠。
所以我們昨天說過了，「譬如優曇華，一切皆愛樂，天人所希有，時時乃一出。」
譬如優曇華
一切皆愛樂
天人所希有
時時乃一出
《法華經 方便品第二》
我們就能夠知道，佛出現人間是很稀有，譬如優曇缽花一樣，幾千年才有一現。佛出現人間就已經不容易，何況佛所說法要對機、應機，尤其是這些根機能夠，直接接觸到佛法更難，所以這是很稀有。
「天人所希有」。天人的壽命是，他一天，我們是一百年。以天人來看優曇缽花能夠顯現，他都感覺很稀有了，何況說我們人間呢！所以優曇缽花，雖然是很長久才出現一次，但是世間就是有這個東西，有這個道理存在。所以「時時乃一出」，要看大因緣時，它才有顯現。佛、法在世間，也是同樣要看因緣。在世間有佛法，是不是普遍全部，大家都聽得到佛法呢？聽得到佛法，能夠信受奉行，又有多少呢？很難。
所以下面這段(經)文，在描述法，在我們人間是多麼重要。現在就說這段(經)文：「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」
聞法歡喜讚
乃至發一言
則為已供養
一切三世佛
是人甚希有
過於優曇華
《法華經 方便品第二》
現在又將這個優曇花，譬喻我們人，真正能夠接受佛法、遇到佛法，更困難。
「聞法歡喜讚，乃至發一言」，這是表示虔敬信願受持。聽法要用很虔誠的心，這樣信。不只是虔誠、恭敬，那個信要入心，入心之後，還要發願來受持。能夠得到這樣的法，入我們的心，這樣受持，「聞法歡喜讚」。法入心才會歡喜，法若不入心，不會歡喜。
聞法歡喜讚
乃至發一言：
如能以虔敬
信願受持
聞法歡喜稱讚
自受法入心自受用
並引用法
入他心他受用
聞法得法歡喜
乃至發一言
至誠讚歎
就像那位老先生，環保菩薩，他已經將法入心了，不論回到家裡看什麼臉色、聽到什麼聲音，他都不在意，因為他的心中有法，所以會常常很歡喜。所以我們法要入心，聞法歡喜，還要讚歎，讚歎這個法。
不只是自己要自受，自受法入心，要自己自受用，這個法入我們的心，我們就要我們自己先消化。所以導覽志工若來向師父銷假，我就說：「你要來導覽嗎？」「是啊，輪到我來導覽。」我說：「你要先導覽自己，才能夠導覽別人。」同樣的道理，法要先自己入心，入心之後才有辦法「引用法入他心，他受用」。
《無量義經》說「一生無量，無量從一生」。一個人將這個法入心來，面對著世間各各因、各各緣，各各的根機不同，我們將佛法，將這些因緣、根機適合他們，我們將佛法這樣給他們。
需要，眾生需要什麼？需要物質，我們趕快給他們，他的苦難，我們要如何為他解決。解決了他的苦難，他能夠接受我們說話，我們的話，讓他了解，這就是他受用。若是我們自己消化之後，菩薩道在人群中，為人群付出，這是自受用；引度他人，他受用。所以聞法，得法歡喜，聽法之後，得到這個法的歡喜，「乃至發一言，至誠讚歎」，這叫做聞法歡喜、讚歎。
歡喜聞法入心不忘
應用於人與事
理事圓融
心法理互通
諸事相融通達無礙
發言讚歎
歡喜聞法入心，還不要讓它忘記。不是今天聽了，我記得了，今天我聽了都很清楚。清楚就要記住。「為佛教，為眾生」六個字，牢記在心永遠永遠。非常多的人就是「做就對了」，這也是牢記在心。
若能夠常常記住，就是應用在人與事當中。人和事，其中有道理，是非我們分得清楚，這種的道理與人事，我們要能圓融。
又心、法、理互通，我們的心和這個法、與道理要融會貫通起來。「諸事相融，通達無礙」，這樣我們的人間一切之事，怎麼會不通呢？人、事、物、理，本來就是互通，本來就互不障礙。這就是歡喜，因為法入心來，我們時時歡喜，時時發言讚歎。
因為人、事、法、理，全都互通了，這樣「諸事相融通達」；諸事相互融，就能夠通達無礙，不是嗎？「無量法門，悉現在前，得大智慧」，這不就是我們法已經入心了？所以我們要時時用心。
「則為已供養，一切三世佛」。若能夠法入心，身體力行在人間，自受用、他受用，這就是供養，就是很虔誠來受法。這個自用、他用，這就是供養。
則為已供養
一切三世佛：
身口意虔誠
敬恭稱讚
是為三業至誠
供養一切三世佛
這個供養「一切三世佛」，過去、現在、未來，那就是要身口意三合，能夠都很虔誠敬恭稱讚，這叫做「三業至誠供養一切三世佛」。
三業就是口、身、意。我們的口所說的不離法，我們的身所在行動的，法在行動中，法，無不都是，從我們內心意的虔誠；虔誠說話、虔誠做事，無不都是從內心開始。若能夠這樣，就是供養一切三世諸佛，這就是至誠供養。
「是人甚希有，過於優曇華」，能夠是這樣的人，很稀有。「如是人能見佛聞法，即起歡喜讚歎（即起歡喜稱讚）」。
是人甚希有
過於優曇華：
如是人能見佛聞法
即起歡喜稱讚
至心供養
是人甚希有
過於曇華之希有
像這樣的人，虔誠供養，身、口、意三業，不離佛法在人間，這樣的人「如是人」，很稀有的這樣的人。這樣的人就能夠見佛，就能夠聽法，就能夠時時歡喜，這是因為至心供養。是這樣的人，真的很稀有。
確實，能夠這樣的人是稀有。雖然常常在說「你很虔誠」，其實真真正正的虔誠，就是在我們的日常生活，聞法受用，自受用、他受用、戒除了過去的習氣。這種戒、定、慧，這用身心供養，這是最虔誠的供養。
所以，各位菩薩，學佛就是要學得身心供養，聞法歡喜，「乃至發一言」，就是最虔誠的心。一句的佛法，這樣也用之不盡，法是無量數，這樣的就是供養，最好的供養，這是最富有的人。所以各位，學佛要用心，真誠供養，才是我們「靜思法脈勤行道，慈濟宗門人間路」。聞法就要信受力行，這才有辦法真真正正，我們與佛、法契合在一起。這樣就是我們學佛，把握當下，法法入心，這樣才能夠有所得，法入我們的心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Make Offerings with Utmost Sincerity (戒定慧行至心供養)
Date: December.03. 2014
“The highest offering is sincerity. Listening to the Dharma with utmost reverence is the most supreme offering. Cultivating precepts, Samadhi and wisdom is a true offering.”
What is considered an offering? What kind of offering should we make to show our utmost reverence? An offering of sincerity. A mind that is deeply sincere, free of discursive thoughts and fully committed to one goal is a mind of sincerity. Before we chant a sutra, we recite the Incense Chant. As we recite the opening words, delicate spirals of smoke rise from the censer. As we watch the incense floating up, our thoughts turn to those clouds, auspicious clouds. These auspicious clouds [gather] in our hearts. If we have utmost sincerity, in those clouds there are countless Buddhas who will enter our sea of enlightenment. This is because of our infinite sincerity. Because of our sincerity, those Buddhas will enter our hearts and we will manifest the Buddha in ourselves.
For our intrinsic Buddha-nature to manifest, we have to start by uniting our utmost reverence with our awakened nature. This is the highest offering to the Three Treasures of our nature. We realize the Three Treasures within us by faithfully accepting and practicing the Dharma, by making that kind of offering. This may sound very profound, but it is actually all a state of mind. In this state of mind, we reverently listen to Dharma. We listen with the most sincere reverence.
Haven’t we been discussing this recently? A very long time passes before a Buddha appears, so to encounter a Buddha is quite difficult. Haven’t we talked about this the past few days? Even if a Buddha comes to this world and wants to share His enlightened state of mind with everyone, it would still be difficult [for us to realize it]. Who among us can actually awaken to it? For our minds to realize this state, we still have a long way to go. If we cannot reverently accept the Great Vehicle Dharma, we might misunderstand or not believe it. We might even slander it. This was what the Buddha considered. In other words, He contemplated whether people would be able to listen to the Dharma with utmost reverence. Once people have that utmost reverence, a “straightforward mind is where spiritual cultivation takes place.”
If they could faithfully accept and practice the Dharma, it would be easy for the Buddha to expound it. However, sentient beings could not accept it with such a straightforward mindset. Even if they were able to do so, they could not put it into practice. This is why it was difficult for the Buddha to teach, because sentient beings lacked sincerity. This was why they did not have deep faith.
Since the Introductory Chapter, we have been talking about deep faith and the roots of goodness exactly like what we are discussing now. Another aspect of deep faith is reverence. Only with a straightforward mind for practice and deeply rooted reverence and faith can we be one with the Buddha’s state of mind. This is the most supreme offering. The greatest and most profound offering is to “listen to the Dharma with utmost reverence.”
We must put our hearts into listening, and then take it to heart. Usually, when we listen to the Dharma, we quickly forget it. We listen, but it does not remain in our minds. It is like water flowing through a pipe.After the water flows through, the pipe remains empty.This is because we are lacking in the cultivation of precepts, Samadhi and wisdom.
When the Buddha taught the Dharma, He gave us many methods to apply.He taught us.
What mindset we need in our daily lives to purify ourselves so we can accept the Dharma.Unless we make no mistakes at all, we need to uphold precepts to prevent our minds from giving raise to discursive thoughts.If our minds give rise to discursive thoughts, greed or afflictions will arise and our ignorance and habitual tendencies will appear again.
On the Da Ai program, Grassroots Bodhi, I saw a very amusing couple.Both husband and wife were in their 70s.The husband once lived an irresponsible life.He had neglected his family responsibilities and had even abused his wife.He did not take care of his family.
He lived in a state of confusion for decades.Then his friend said to him, “Let’s go together to learn about Tzu Chi and volunteer with them.”
The man said, “OK, I have heard you are very obsessed with Tzu Chi.”His friend said, “Obsessed or not, come learn more about it. Where should I begin?”His friend took him to do recycling work.He sat down and gave it a try.He saw that as others did recycling work, they praised each other.“This Dharma-brother is very diligent. That Dharma-sister is always very mindful.”Hearing them praise one another, they seemed to be like a big family.“Isn’t this fun? Yes, it is.”So, he kept coming back.
He began by sorting recyclables, then he found his way to the motors and electronics.
He said, “This is my specialty.”So, he put his focus there.He carefully took apart electric fans and disassembled computers.His work made him very happy.
The next step was attending activities with fellow volunteers.When he saw the suffering of other families and how the elderly and ill had no one to care for them, he thought to himself, “Haven’t I lived a fortunate life? Considering what I have done to my family…”
He began to repent.He took part in our musical sutra adaptation, so, he went to the sutra study groups and listened to people share.He thought, “I really must repent.”Thus, he began to change his habitual tendencies.
Gradually, at home, he truly became a model husband.However, his wife still clung [to the past].“It is only right that he treats me well now. You don’t know [what he did to me].”
We kept complaining about his past actions and reprimanded him very often.He simply smiled in response.Other people would say, “Hey, what has happened to your temper?”
He said, “What temper? I have used up all of my anger already, so now I’m willing to yield. Being scolded can be a good thing. I won’t allow what she’s saying to put me back in that old frame of mind. We need to follow Master’s teachings.”
So, he just practiced the Dharma.“Indeed, what I did in the past was wrong. When I think about it, I feel very ashamed, so now I want to repent. I see people who are suffering and I have the strength to help. Thought I am over 70 years old, I can still help them.”
The [Da Ai] reporter asked him, “Do you want anything in return? No, I don’t want anything. I just want my body to be nimble enough to do recycling work. Without me, there is one fewer pair of hands. The environment still needs me.”He was asked, “Do you want anything else? No, but I am needed to do recycling work.”See, this is wisdom.He was asked, “Do you want anything else? No, they need me to do recycling work.”He gave without asking for anything in return.He demonstrated precepts, Samadhi and wisdom.How deeply rooted was he in the precepts?
This elderly man in his 70s was able to change his old ways.Why should this be difficult?He simply followed my words.Just by following my words, he was able to change his habitual tendencies, repent and help others every single day.When I saw [the program], I felt that this was a true offering.Those who make true offerings have great reverence for the Dharma.
So, yesterday we discussed this passage,“[The Dharma is] like the udumbara flower, in which all take delight which heavenly beings and humans prize, yet which only blooms at eh right time.”
We should know that it is rare for a Buddha to manifest in this world just like the udumbara flower, which appears once every few thousand years.It is already rare for a Buddha to appear; moreover, They have to teach according to capabilities.It is particularly hard for people to have the capabilities to directly connect with the Dharma.
It is, therefore, so rare that “Heavenly beings and humans prize it”. When it comes to the lifespan of a heavenly being, one day in their realm equals 100 years in ours. Even from their perspective, it is very rare for an udumbara flower to appear, let alone for those of us in the human realm.
Although the udumbara flower only appears once in a very long time, it still exists in this world. Its underlying principles are still present. So, “it blooms only at the right time”. Only when there are great causes and conditions will this flower manifest. Whether the Buddha or the Dharma is in the world also depends on causes and conditions. Is the Buddha-Dharma so widespread that everyone can listen to it? Of the people who can listen to it, how many can faithfully accept and practice it? They are also very rare. The following sutra passage describes how very important the Dharma is for this world. Let us discuss it.
“Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buudhas of the Three Periods. People like this are extremely rare, more rare than the udumbara flower.”
The Buddha now used the udumbara flower as a metaphor for how very difficult it is for humans to encounter and accept the Buddha-Dharma. “Those who hear this Dharma give joyful praise”. This is showing how we can reverently and faithfully vow to practice [the Dharma]. When we listen to the Dharma, we must do so with utmost reverence. We must have this faith. Not only must we be reverent and sincere, we must develop deep faith. After we have faith, we must then vow to practice the teachings. If we can attain this Dharma take it to heart and practice it, “those who hear this Dharma give joyful praise”. Only by taking the Dharma to heart we will be happy. If we do not take it to heart we will not be happy.
“Those who hear this Dharma and give joyful praise are, by uttering just a single word: This refers to people who can reverently and faithfully vow to practice it. Upon hearing the Dharma, they give joyful praise, take the Dharma to heart and apply it, then guide the Dharma into the hearts of others so they may also apply it. Upon hearing the Dharma, they attain Dharma-joy, and, by uttering just a single word, praise it with utmost sincerity.”
Take that recycling Bodhisattva, for example. He has already taken the Dharma to heart. So, no matter what attitude he sees at home, what his family says about him, he does not mind, because the Dharma is in his heart. So, he is always very happy. Thus, we must take the Dharma to heart, listen joyfully to the teachings and also praise them. Not only should we take the Dharma to heart, we should also apply it. When we take it to heart, we must first digest it.
When volunteer guides at the Abode come back to meet with me, I ask them, “Are you here to guide tours?” They say, “Yes, it’s our turn to be tour guides”. I tell them, “You must first guide yourselves, to be able to guide others”. By the same principle, we need to take the Dharma to heart first before we can “guide the Dharma into the hearts of others so they may apply it”.
According to the Sutra of Infinite Meanings, “One gives rise to infinity and infinity arises from one”. Each of us takes the Dharma to heart, then considering people’s different causes, different conditions and capabilities, we can teach the Buddha-Dharma accordingly, we can teach the Buddha-Dharma accordingly. This is how we share the Dharma with them. How do we help sentient beings?
If they are in need of material things, we must quickly meet that need. We must find ways to alleviate their suffering. We must find ways to alleviate their suffering. After we alleviate their suffering, they will be receptive to what we say. When they understand [the Dharma] we share, they can apply it. This happens after we ourselves have digested it. We walk the Bodhisattva-path to help people; this is how we apply it.
When we guide and transform others, they apply it. So, listening to the Dharma, we attain Dharma-joy. After having listened to the Dharma, we attain the happiness of the Dharma. “By uttering just a single word, they praise it with utmost sincerity”. People who listen to the Dharma are joyful and will praise it.
“When people joyously listen to the Dharma and take it to heart, they will not forget to apply it when dealing with people and matters. When principles and matters are in harmony, mind, Dharma and principles are connected. When all matters are in harmony, they can be clearly perceived without obstruction. Thus people will praise the Dharma.”
After joyful taking the Dharma to heart, we must not forget it. Hearing the Dharma today we may say “I will remember, I heard the teachings today very clearly”. If we hear it clearly, we must remember it clearly. “For Buddha’s teachings, for sentient beings”. I will always firmly remember these words. For many people, “Just do it” are the words, they firmly remember. If we can always remember these words, we can apply them to people and matters. There are principles underlying people and matters. We must clearly distinguish right from wrong and resolve interpersonal conflicts in a way that is in harmony with [true] principles. In addition to this, the mind, the Dharma and the principles are also connected. Our minds should also resonate with and be in harmony with these teachings and principles. “When all matters are in harmony, they can be understood without obstruction”. Then will there be anything in this world, we cannot clearly understand?
People, matters, objects and principles have always been connected. They have never obstructed each other. This is where joy comes from. Because we take the Dharma to heart, we will always be happy and always give praise. Because people, matters, the Dharma and principles are connected, then “when all matters are in harmony, they can be understood”. If all matters are in harmony, won’t they be understood without obstacles? “Infinite Dharma-doors will readily appear before us and we will attain great wisdom”. Isn’t this what happens when we have taken the Dharma to heart? So, we must always be mindful.
“They make offerings to all Buddhas of the Three Periods”. If we can take the Dharma to heart and put it into practice in this world, we have applied it ourselves and enabled others to apply it as well. This an offering we make. By reverently accepting the Dharma, we can apply it and so can others.This an offering we make.
They make offerings to all Buddhas of the Three Periods: In body, speech and mind they reverently and respectfully praise [Them]. With utmost sincerity of the Threefold Karma, they make offerings to all Buddhas of the Three Periods.
To “make offerings to all Buddhas of the Three Periods, of the past, present and future, our body, speech and mind must be unified to reverently and respectfully praise [Them].” So, “with utmost sincerity of the Threefold Karma, the Threefold Karma, they make offerings to all Buddhas of the Three Periods.”
The Threefold karma is body, speech and mind. Our speech should be inseparable from the Dharma Our bodies engage in action by following the Dharma. The Dharma has been reverently [accepted] into our minds. Speaking and doing things reverently all begins with the mind. This is how we can make offerings to all Buddhas of the Three Periods. These are offerings of utmost reverence.
“People like this are extremely rare, more rare than the udumbara flower.”
People like this are truly rare. “Such people, when they encounter the Buddha and listen to the Dharma, can immediately become happy and give praise.”
People like this reverently make offerings Their Threefold Karma, body, speech and mind, are inseparable from the Dharma in this world. “Such people” are very rare. These people can encounter the Buddha, listen to the Dharma and always be happy because they make offerings with utmost sincerity. Such people are truly very rare
Indeed, people like this are extraordinary. We may often tell others, “You are very reverent.” But true reverence is shown in our daily living. When we listen to and accept the Dharma, we apply it ourselves and help others to do so. We change our past habitual tendencies. Cultivating precepts, Samadhi and wisdom is an offering of mind and body. This is an offering of utmost reverence.
Dear Bodhisattvas, learning the Buddha’s Way is learning to make offerings with body and mind and to joyfully listen to the Dharma.“Uttering just a single word” means that, with utmost reverence, a single sentence of the Buddha-Dharma can be applied to countless situations. The Dharma is infinite. The kind of offering is the best offering. Those who make such offerings have the greatest spiritual wealth. So, everyone, be mindful in learning the Buddha’s Way. Making offerings with utmost reverence is part of “the diligent path of the Jing Si Dharma-lineage” and “the road of the Tzu Chi School of Buddhism.”
After listening to the Dharma, we must faithfully accept and diligently practice so we can truly become one with the Buddha and the Dharma. Thus, when we learn the Buddha’s Way, we must seize the present and take all Dharma to heart. This is the only way to attain realizations. We must take the Dharma to heart, so we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•方便品第二）
⊙「至高供養是誠意，致敬聞法最供養，戒定慧行真供養。」
⊙「譬如優曇華，一切皆愛樂，天人所希有，時時乃一出。」《法華經 方便品第二》
⊙「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」《法華經 方便品第二》
⊙聞法歡喜讚，乃至發一言：如能以虔敬信願受持，聞法歡喜稱讚；自受法入心自受用，並引用法入他心他受用。聞法得法歡喜，乃至發一言至誠讚歎。
⊙歡喜聞法入心不忘，應用於人與事，理事圓融，心法理互通，諸事相融通達無礙，發言讚歎！
⊙則為已供養，一切三世佛：身口意虔誠敬恭稱讚，是為三業至誠供養一切三世佛。
⊙是人甚希有，過於優曇華：如是人能見佛聞法，即起歡喜稱讚，至心供養，是人甚希有，過於曇華之希有。
【證嚴上人開示】
「至高供養是誠意，致敬聞法最供養，戒定慧行真供養。」
至高供養是誠意
致敬聞法最供養
戒定慧行真供養
什麼叫做供養？我們什麼樣的供養，才是真正最虔誠呢？那就是誠意。誠意的供養，你一念心，這分至誠無雜念，從內心那分一心無二志，這叫做誠意。
若是要誦經之前，<爐香讚>，光是在「爐」、「香」開始，裊裊從爐起，我們開始就看到煙在升時，用那念心轉成了雲，祥雲，從內心，祥雲中，只要我們以最虔誠的心，雲，無量無量的佛，無量佛就是入我們的覺海中。那就是無量的誠，誠意，因為你從內心的誠意，佛入心，心就是無不都是自心性佛現前。
自心性佛現前，就是要從我們最虔誠的心，這念心合一，與我們的覺性會合，這就是我們最高的供養，供養我們的自性三寶。自性三寶，就是要從那分的信受奉行，那個供養中得。這大家聽起來好像很深，其實只是講究一念心。這念心致敬聞法，就是最誠意的敬心聽法。
我們最近不是一直說過嗎？佛出世，懸遠的時間，要遇到佛真的很困難。這幾天不就是這樣說嗎？佛即使出世了，要將他的心懷所覺悟的境界，和大家來分享，但是難啊！什麼人覺悟得到呢？以我們的心要來覺悟這個境界，還(離)很遠。若沒辦法用虔誠的心，來接受佛陀的大乘法，恐怕聽了會曲解，或者起了不信，甚至不信又是毀謗。這就是佛陀所考慮的。意思就是說，考慮人人有這一分，致敬聞法的心嗎？
我們若有最虔誠的心，「直心是道場」，佛陀的說法，信受奉行，若能這樣，佛陀講法就很容易了。偏偏眾生就是沒辦法這樣，這個直心來接受，即使直心接受了，也無法去身體力行。這就是佛對眾生說法的難處，這就是我們眾生那分誠意不夠，所以(要)深信就沒有辦法。
我們開始從<序品>開始，我們就一直在說，深信、深植善根。和這個一樣，現在這個深信，那就是虔誠。直心的道場，虔誠的深信，這樣才能夠與佛的心境會合。所以這就是最供養，就是最高、最大、最深的供養，那就是「致敬聞法」。要很用心聽法，法聽入心來。
普通我們若是聽法，多數都是聽了就過去了，聽，沒有將法留在心裡。就像我在譬喻水管水流過去，水若流過去，水管還是空的。這就是因為我們平時，缺少了戒、定、慧。
佛陀說法，用種種的方法讓我們用，教我們，我們的生活中要怎麼樣的心，能夠清淨來接受佛法，除非你不要去做錯事，那麼就要戒。戒，預防我們的心，不要去起心動念。我們的心一起心動念，貪念一起，煩惱一生，我們凡夫的無明習氣，還是一樣又起來。
我看到「草根菩提」(節目)，很有趣的一對夫妻，老夫老妻了，已經兩個都七十多歲了。當然，先生過去的人生放蕩過，對家庭不負責任，對太太也曾有過那種虐待、不顧家庭。這樣懵懵懂懂，過了幾十年，後來他的朋友就告訴他：「來，我們去了解慈濟，我們去投入做慈濟。」他就說：「對，說到慈濟，我就聽說你很迷。」
他這位朋友就說：「迷或不迷，你就進來了解。」「我要從哪裡了解？」開始就帶他，帶去做環保。
開始坐下來試試看，就看著大家一邊做環保，一邊就是互相讚歎：「這位師兄更精進。」「沒有，那位師姊很用心。」就這樣，聽到人，大家彼此讚歎像一個大家庭。
「有趣嗎？」「有，有趣。」開始繼續來。一直從分類，一直到了那裡的很多馬達、機器，他就說：「來，來，這是我的專門。」所以他專心在那裡，電風扇(拿)來、電腦(拿)來仔細地分，做得很歡喜。就這樣一步一步，有活動就和人去。
看到別人的家庭，怎麼這麼苦！老、病，沒有人照顧。他自己覺得：「我不是很好命嗎？我過去對家裡，對我的家庭等等，……。」自己一直懺悔。我們在「入經藏」時，也隨人進去，聽人家有讀書會，也和人家聽。他感覺到：「我要大懺悔。」開始從他的性、習性，一直改、一直改，不知不覺回到家裡，真是一個很標準的好先生。
但是太太一直一個執著，「他現在，現在對我好是應該的，以前你就不知道，……」一直唸他過去的事情。甚至常常罵先生，先生就笑笑的。人家就說：「咦！你現在怎麼這麼沒脾氣？」他說：「要發什麼脾氣？以前已經脾氣都發完了，現在就輸人一些，就讓人唸也是很好。我不要再被她的境界，再將我拉過去，我們要聽師父的話。」
所以，他就是做就對了，「我就真的不對，過去是這樣，自己若一直想，真的很懺悔，我現在就是要懺悔。我看到別人很苦，我們就還有力氣，我們現在就七十多歲了，我們能做。」我們的(大愛臺)記者，問他說：「你現在有求什麼？」「沒有，要求什麼？讓我身體這樣，能夠俐落來做環保，否則若少我一個，就少一個人手，所以環保還需要我。還要求什麼？沒有，環保需要我。」
看，這就是智慧。還要求什麼？沒有，是環保需要我。這種無所求，只想要付出。這戒，戒、定、慧。戒，哪有多深呢？在一個老人七十多歲了，人家他的過去馬上改過來，哪有困難呢？「聽師父的話就對了。」他只是聽師父的話，就能夠改變他的習氣，日日在求懺悔、日日在付出。所以我看了之後，說：「這就是真供養！」那是真正真供養的人，對法那麼虔誠。
所以我們昨天說過了，「譬如優曇華，一切皆愛樂，天人所希有，時時乃一出。」
譬如優曇華
一切皆愛樂
天人所希有
時時乃一出
《法華經 方便品第二》
我們就能夠知道，佛出現人間是很稀有，譬如優曇缽花一樣，幾千年才有一現。佛出現人間就已經不容易，何況佛所說法要對機、應機，尤其是這些根機能夠，直接接觸到佛法更難，所以這是很稀有。
「天人所希有」。天人的壽命是，他一天，我們是一百年。以天人來看優曇缽花能夠顯現，他都感覺很稀有了，何況說我們人間呢！所以優曇缽花，雖然是很長久才出現一次，但是世間就是有這個東西，有這個道理存在。所以「時時乃一出」，要看大因緣時，它才有顯現。佛、法在世間，也是同樣要看因緣。在世間有佛法，是不是普遍全部，大家都聽得到佛法呢？聽得到佛法，能夠信受奉行，又有多少呢？很難。
所以下面這段(經)文，在描述法，在我們人間是多麼重要。現在就說這段(經)文：「聞法歡喜讚，乃至發一言，則為已供養，一切三世佛。是人甚希有，過於優曇華。」
聞法歡喜讚
乃至發一言
則為已供養
一切三世佛
是人甚希有
過於優曇華
《法華經 方便品第二》
現在又將這個優曇花，譬喻我們人，真正能夠接受佛法、遇到佛法，更困難。
「聞法歡喜讚，乃至發一言」，這是表示虔敬信願受持。聽法要用很虔誠的心，這樣信。不只是虔誠、恭敬，那個信要入心，入心之後，還要發願來受持。能夠得到這樣的法，入我們的心，這樣受持，「聞法歡喜讚」。法入心才會歡喜，法若不入心，不會歡喜。
聞法歡喜讚
乃至發一言：
如能以虔敬
信願受持
聞法歡喜稱讚
自受法入心自受用
並引用法
入他心他受用
聞法得法歡喜
乃至發一言
至誠讚歎
就像那位老先生，環保菩薩，他已經將法入心了，不論回到家裡看什麼臉色、聽到什麼聲音，他都不在意，因為他的心中有法，所以會常常很歡喜。所以我們法要入心，聞法歡喜，還要讚歎，讚歎這個法。
不只是自己要自受，自受法入心，要自己自受用，這個法入我們的心，我們就要我們自己先消化。所以導覽志工若來向師父銷假，我就說：「你要來導覽嗎？」「是啊，輪到我來導覽。」我說：「你要先導覽自己，才能夠導覽別人。」同樣的道理，法要先自己入心，入心之後才有辦法「引用法入他心，他受用」。
《無量義經》說「一生無量，無量從一生」。一個人將這個法入心來，面對著世間各各因、各各緣，各各的根機不同，我們將佛法，將這些因緣、根機適合他們，我們將佛法這樣給他們。
需要，眾生需要什麼？需要物質，我們趕快給他們，他的苦難，我們要如何為他解決。解決了他的苦難，他能夠接受我們說話，我們的話，讓他了解，這就是他受用。若是我們自己消化之後，菩薩道在人群中，為人群付出，這是自受用；引度他人，他受用。所以聞法，得法歡喜，聽法之後，得到這個法的歡喜，「乃至發一言，至誠讚歎」，這叫做聞法歡喜、讚歎。
歡喜聞法入心不忘
應用於人與事
理事圓融
心法理互通
諸事相融通達無礙
發言讚歎
歡喜聞法入心，還不要讓它忘記。不是今天聽了，我記得了，今天我聽了都很清楚。清楚就要記住。「為佛教，為眾生」六個字，牢記在心永遠永遠。非常多的人就是「做就對了」，這也是牢記在心。
若能夠常常記住，就是應用在人與事當中。人和事，其中有道理，是非我們分得清楚，這種的道理與人事，我們要能圓融。
又心、法、理互通，我們的心和這個法、與道理要融會貫通起來。「諸事相融，通達無礙」，這樣我們的人間一切之事，怎麼會不通呢？人、事、物、理，本來就是互通，本來就互不障礙。這就是歡喜，因為法入心來，我們時時歡喜，時時發言讚歎。
因為人、事、法、理，全都互通了，這樣「諸事相融通達」；諸事相互融，就能夠通達無礙，不是嗎？「無量法門，悉現在前，得大智慧」，這不就是我們法已經入心了？所以我們要時時用心。
「則為已供養，一切三世佛」。若能夠法入心，身體力行在人間，自受用、他受用，這就是供養，就是很虔誠來受法。這個自用、他用，這就是供養。
則為已供養
一切三世佛：
身口意虔誠
敬恭稱讚
是為三業至誠
供養一切三世佛
這個供養「一切三世佛」，過去、現在、未來，那就是要身口意三合，能夠都很虔誠敬恭稱讚，這叫做「三業至誠供養一切三世佛」。
三業就是口、身、意。我們的口所說的不離法，我們的身所在行動的，法在行動中，法，無不都是，從我們內心意的虔誠；虔誠說話、虔誠做事，無不都是從內心開始。若能夠這樣，就是供養一切三世諸佛，這就是至誠供養。
「是人甚希有，過於優曇華」，能夠是這樣的人，很稀有。「如是人能見佛聞法，即起歡喜讚歎（即起歡喜稱讚）」。
是人甚希有
過於優曇華：
如是人能見佛聞法
即起歡喜稱讚
至心供養
是人甚希有
過於曇華之希有
像這樣的人，虔誠供養，身、口、意三業，不離佛法在人間，這樣的人「如是人」，很稀有的這樣的人。這樣的人就能夠見佛，就能夠聽法，就能夠時時歡喜，這是因為至心供養。是這樣的人，真的很稀有。
確實，能夠這樣的人是稀有。雖然常常在說「你很虔誠」，其實真真正正的虔誠，就是在我們的日常生活，聞法受用，自受用、他受用、戒除了過去的習氣。這種戒、定、慧，這用身心供養，這是最虔誠的供養。
所以，各位菩薩，學佛就是要學得身心供養，聞法歡喜，「乃至發一言」，就是最虔誠的心。一句的佛法，這樣也用之不盡，法是無量數，這樣的就是供養，最好的供養，這是最富有的人。所以各位，學佛要用心，真誠供養，才是我們「靜思法脈勤行道，慈濟宗門人間路」。聞法就要信受力行，這才有辦法真真正正，我們與佛、法契合在一起。這樣就是我們學佛，把握當下，法法入心，這樣才能夠有所得，法入我們的心。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: Make Offerings with Utmost Sincerity (戒定慧行至心供養)
Date: December.03. 2014
“The highest offering is sincerity. Listening to the Dharma with utmost reverence is the most supreme offering. Cultivating precepts, Samadhi and wisdom is a true offering.”
What is considered an offering? What kind of offering should we make to show our utmost reverence? An offering of sincerity. A mind that is deeply sincere, free of discursive thoughts and fully committed to one goal is a mind of sincerity. Before we chant a sutra, we recite the Incense Chant. As we recite the opening words, delicate spirals of smoke rise from the censer. As we watch the incense floating up, our thoughts turn to those clouds, auspicious clouds. These auspicious clouds [gather] in our hearts. If we have utmost sincerity, in those clouds there are countless Buddhas who will enter our sea of enlightenment. This is because of our infinite sincerity. Because of our sincerity, those Buddhas will enter our hearts and we will manifest the Buddha in ourselves.
For our intrinsic Buddha-nature to manifest, we have to start by uniting our utmost reverence with our awakened nature. This is the highest offering to the Three Treasures of our nature. We realize the Three Treasures within us by faithfully accepting and practicing the Dharma, by making that kind of offering. This may sound very profound, but it is actually all a state of mind. In this state of mind, we reverently listen to Dharma. We listen with the most sincere reverence.
Haven’t we been discussing this recently? A very long time passes before a Buddha appears, so to encounter a Buddha is quite difficult. Haven’t we talked about this the past few days? Even if a Buddha comes to this world and wants to share His enlightened state of mind with everyone, it would still be difficult [for us to realize it]. Who among us can actually awaken to it? For our minds to realize this state, we still have a long way to go. If we cannot reverently accept the Great Vehicle Dharma, we might misunderstand or not believe it. We might even slander it. This was what the Buddha considered. In other words, He contemplated whether people would be able to listen to the Dharma with utmost reverence. Once people have that utmost reverence, a “straightforward mind is where spiritual cultivation takes place.”
If they could faithfully accept and practice the Dharma, it would be easy for the Buddha to expound it. However, sentient beings could not accept it with such a straightforward mindset. Even if they were able to do so, they could not put it into practice. This is why it was difficult for the Buddha to teach, because sentient beings lacked sincerity. This was why they did not have deep faith.
Since the Introductory Chapter, we have been talking about deep faith and the roots of goodness exactly like what we are discussing now. Another aspect of deep faith is reverence. Only with a straightforward mind for practice and deeply rooted reverence and faith can we be one with the Buddha’s state of mind. This is the most supreme offering. The greatest and most profound offering is to “listen to the Dharma with utmost reverence.”
We must put our hearts into listening, and then take it to heart. Usually, when we listen to the Dharma, we quickly forget it. We listen, but it does not remain in our minds. It is like water flowing through a pipe.After the water flows through, the pipe remains empty.This is because we are lacking in the cultivation of precepts, Samadhi and wisdom.
When the Buddha taught the Dharma, He gave us many methods to apply.He taught us.
What mindset we need in our daily lives to purify ourselves so we can accept the Dharma.Unless we make no mistakes at all, we need to uphold precepts to prevent our minds from giving raise to discursive thoughts.If our minds give rise to discursive thoughts, greed or afflictions will arise and our ignorance and habitual tendencies will appear again.
On the Da Ai program, Grassroots Bodhi, I saw a very amusing couple.Both husband and wife were in their 70s.The husband once lived an irresponsible life.He had neglected his family responsibilities and had even abused his wife.He did not take care of his family.
He lived in a state of confusion for decades.Then his friend said to him, “Let’s go together to learn about Tzu Chi and volunteer with them.”
The man said, “OK, I have heard you are very obsessed with Tzu Chi.”His friend said, “Obsessed or not, come learn more about it. Where should I begin?”His friend took him to do recycling work.He sat down and gave it a try.He saw that as others did recycling work, they praised each other.“This Dharma-brother is very diligent. That Dharma-sister is always very mindful.”Hearing them praise one another, they seemed to be like a big family.“Isn’t this fun? Yes, it is.”So, he kept coming back.
He began by sorting recyclables, then he found his way to the motors and electronics.
He said, “This is my specialty.”So, he put his focus there.He carefully took apart electric fans and disassembled computers.His work made him very happy.
The next step was attending activities with fellow volunteers.When he saw the suffering of other families and how the elderly and ill had no one to care for them, he thought to himself, “Haven’t I lived a fortunate life? Considering what I have done to my family…”
He began to repent.He took part in our musical sutra adaptation, so, he went to the sutra study groups and listened to people share.He thought, “I really must repent.”Thus, he began to change his habitual tendencies.
Gradually, at home, he truly became a model husband.However, his wife still clung [to the past].“It is only right that he treats me well now. You don’t know [what he did to me].”
We kept complaining about his past actions and reprimanded him very often.He simply smiled in response.Other people would say, “Hey, what has happened to your temper?”
He said, “What temper? I have used up all of my anger already, so now I’m willing to yield. Being scolded can be a good thing. I won’t allow what she’s saying to put me back in that old frame of mind. We need to follow Master’s teachings.”
So, he just practiced the Dharma.“Indeed, what I did in the past was wrong. When I think about it, I feel very ashamed, so now I want to repent. I see people who are suffering and I have the strength to help. Thought I am over 70 years old, I can still help them.”
The [Da Ai] reporter asked him, “Do you want anything in return? No, I don’t want anything. I just want my body to be nimble enough to do recycling work. Without me, there is one fewer pair of hands. The environment still needs me.”He was asked, “Do you want anything else? No, but I am needed to do recycling work.”See, this is wisdom.He was asked, “Do you want anything else? No, they need me to do recycling work.”He gave without asking for anything in return.He demonstrated precepts, Samadhi and wisdom.How deeply rooted was he in the precepts?
This elderly man in his 70s was able to change his old ways.Why should this be difficult?He simply followed my words.Just by following my words, he was able to change his habitual tendencies, repent and help others every single day.When I saw [the program], I felt that this was a true offering.Those who make true offerings have great reverence for the Dharma.
So, yesterday we discussed this passage,“[The Dharma is] like the udumbara flower, in which all take delight which heavenly beings and humans prize, yet which only blooms at eh right time.”
We should know that it is rare for a Buddha to manifest in this world just like the udumbara flower, which appears once every few thousand years.It is already rare for a Buddha to appear; moreover, They have to teach according to capabilities.It is particularly hard for people to have the capabilities to directly connect with the Dharma.
It is, therefore, so rare that “Heavenly beings and humans prize it”. When it comes to the lifespan of a heavenly being, one day in their realm equals 100 years in ours. Even from their perspective, it is very rare for an udumbara flower to appear, let alone for those of us in the human realm.
Although the udumbara flower only appears once in a very long time, it still exists in this world. Its underlying principles are still present. So, “it blooms only at the right time”. Only when there are great causes and conditions will this flower manifest. Whether the Buddha or the Dharma is in the world also depends on causes and conditions. Is the Buddha-Dharma so widespread that everyone can listen to it? Of the people who can listen to it, how many can faithfully accept and practice it? They are also very rare. The following sutra passage describes how very important the Dharma is for this world. Let us discuss it.
“Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buudhas of the Three Periods. People like this are extremely rare, more rare than the udumbara flower.”
The Buddha now used the udumbara flower as a metaphor for how very difficult it is for humans to encounter and accept the Buddha-Dharma. “Those who hear this Dharma give joyful praise”. This is showing how we can reverently and faithfully vow to practice [the Dharma]. When we listen to the Dharma, we must do so with utmost reverence. We must have this faith. Not only must we be reverent and sincere, we must develop deep faith. After we have faith, we must then vow to practice the teachings. If we can attain this Dharma take it to heart and practice it, “those who hear this Dharma give joyful praise”. Only by taking the Dharma to heart we will be happy. If we do not take it to heart we will not be happy.
“Those who hear this Dharma and give joyful praise are, by uttering just a single word: This refers to people who can reverently and faithfully vow to practice it. Upon hearing the Dharma, they give joyful praise, take the Dharma to heart and apply it, then guide the Dharma into the hearts of others so they may also apply it. Upon hearing the Dharma, they attain Dharma-joy, and, by uttering just a single word, praise it with utmost sincerity.”
Take that recycling Bodhisattva, for example. He has already taken the Dharma to heart. So, no matter what attitude he sees at home, what his family says about him, he does not mind, because the Dharma is in his heart. So, he is always very happy. Thus, we must take the Dharma to heart, listen joyfully to the teachings and also praise them. Not only should we take the Dharma to heart, we should also apply it. When we take it to heart, we must first digest it.
When volunteer guides at the Abode come back to meet with me, I ask them, “Are you here to guide tours?” They say, “Yes, it’s our turn to be tour guides”. I tell them, “You must first guide yourselves, to be able to guide others”. By the same principle, we need to take the Dharma to heart first before we can “guide the Dharma into the hearts of others so they may apply it”.
According to the Sutra of Infinite Meanings, “One gives rise to infinity and infinity arises from one”. Each of us takes the Dharma to heart, then considering people’s different causes, different conditions and capabilities, we can teach the Buddha-Dharma accordingly, we can teach the Buddha-Dharma accordingly. This is how we share the Dharma with them. How do we help sentient beings?
If they are in need of material things, we must quickly meet that need. We must find ways to alleviate their suffering. We must find ways to alleviate their suffering. After we alleviate their suffering, they will be receptive to what we say. When they understand [the Dharma] we share, they can apply it. This happens after we ourselves have digested it. We walk the Bodhisattva-path to help people; this is how we apply it.
When we guide and transform others, they apply it. So, listening to the Dharma, we attain Dharma-joy. After having listened to the Dharma, we attain the happiness of the Dharma. “By uttering just a single word, they praise it with utmost sincerity”. People who listen to the Dharma are joyful and will praise it.
“When people joyously listen to the Dharma and take it to heart, they will not forget to apply it when dealing with people and matters. When principles and matters are in harmony, mind, Dharma and principles are connected. When all matters are in harmony, they can be clearly perceived without obstruction. Thus people will praise the Dharma.”
After joyful taking the Dharma to heart, we must not forget it. Hearing the Dharma today we may say “I will remember, I heard the teachings today very clearly”. If we hear it clearly, we must remember it clearly. “For Buddha’s teachings, for sentient beings”. I will always firmly remember these words. For many people, “Just do it” are the words, they firmly remember. If we can always remember these words, we can apply them to people and matters. There are principles underlying people and matters. We must clearly distinguish right from wrong and resolve interpersonal conflicts in a way that is in harmony with [true] principles. In addition to this, the mind, the Dharma and the principles are also connected. Our minds should also resonate with and be in harmony with these teachings and principles. “When all matters are in harmony, they can be understood without obstruction”. Then will there be anything in this world, we cannot clearly understand?
People, matters, objects and principles have always been connected. They have never obstructed each other. This is where joy comes from. Because we take the Dharma to heart, we will always be happy and always give praise. Because people, matters, the Dharma and principles are connected, then “when all matters are in harmony, they can be understood”. If all matters are in harmony, won’t they be understood without obstacles? “Infinite Dharma-doors will readily appear before us and we will attain great wisdom”. Isn’t this what happens when we have taken the Dharma to heart? So, we must always be mindful.
“They make offerings to all Buddhas of the Three Periods”. If we can take the Dharma to heart and put it into practice in this world, we have applied it ourselves and enabled others to apply it as well. This an offering we make. By reverently accepting the Dharma, we can apply it and so can others.This an offering we make.
They make offerings to all Buddhas of the Three Periods: In body, speech and mind they reverently and respectfully praise [Them]. With utmost sincerity of the Threefold Karma, they make offerings to all Buddhas of the Three Periods.
To “make offerings to all Buddhas of the Three Periods, of the past, present and future, our body, speech and mind must be unified to reverently and respectfully praise [Them].” So, “with utmost sincerity of the Threefold Karma, the Threefold Karma, they make offerings to all Buddhas of the Three Periods.”
The Threefold karma is body, speech and mind. Our speech should be inseparable from the Dharma Our bodies engage in action by following the Dharma. The Dharma has been reverently [accepted] into our minds. Speaking and doing things reverently all begins with the mind. This is how we can make offerings to all Buddhas of the Three Periods. These are offerings of utmost reverence.
“People like this are extremely rare, more rare than the udumbara flower.”
People like this are truly rare. “Such people, when they encounter the Buddha and listen to the Dharma, can immediately become happy and give praise.”
People like this reverently make offerings Their Threefold Karma, body, speech and mind, are inseparable from the Dharma in this world. “Such people” are very rare. These people can encounter the Buddha, listen to the Dharma and always be happy because they make offerings with utmost sincerity. Such people are truly very rare
Indeed, people like this are extraordinary. We may often tell others, “You are very reverent.” But true reverence is shown in our daily living. When we listen to and accept the Dharma, we apply it ourselves and help others to do so. We change our past habitual tendencies. Cultivating precepts, Samadhi and wisdom is an offering of mind and body. This is an offering of utmost reverence.
Dear Bodhisattvas, learning the Buddha’s Way is learning to make offerings with body and mind and to joyfully listen to the Dharma.“Uttering just a single word” means that, with utmost reverence, a single sentence of the Buddha-Dharma can be applied to countless situations. The Dharma is infinite. The kind of offering is the best offering. Those who make such offerings have the greatest spiritual wealth. So, everyone, be mindful in learning the Buddha’s Way. Making offerings with utmost reverence is part of “the diligent path of the Jing Si Dharma-lineage” and “the road of the Tzu Chi School of Buddhism.”
After listening to the Dharma, we must faithfully accept and diligently practice so we can truly become one with the Buddha and the Dharma. Thus, when we learn the Buddha’s Way, we must seize the present and take all Dharma to heart. This is the only way to attain realizations. We must take the Dharma to heart, so we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment