【靜思妙蓮華】20141204 - 一乘真實法 - 第450集 The True Dharma of the One Vehicle

20141204《靜思妙蓮華》一乘真實法(第450集)
（法華經•方便品第二）

⊙「信為道源之母，佛為第一導師，說世間真實法，法甚微妙入心。」
⊙「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》
⊙「汝等勿有疑，我為諸法王，普告諸大眾，但以一乘道，教化諸菩薩，無聲聞弟子。」《法華經 方便品第二》
⊙汝等勿有疑，我為諸法王：入道之心誠始自信，切莫於可信人生疑！人而無信不能立，身為人王者，言則不二，佛為諸法王，豈容虛說。
⊙過去施權說方便，三乘應機，終歸一乘。真實但以一乘道廣大法，聞法王說大法，切勿生疑也。
⊙法華會前四十餘年，法藏在佛心，名之為一乘直道，總攝萬途，故言：教化諸菩薩，無聲聞弟子。
⊙無聲聞弟子：謂凡為佛法，皆是一乘，即是教諸菩薩，別無教聲聞之法，亦別無聲聞弟子之名可立。

【證嚴上人開示】
「信為道源之母，佛為第一導師，說世間真實法，法甚微妙入心。」

信為道源之母
佛為第一導師
說世間真實法
法甚微妙入心

我們要接受佛的教法，這個「信」字，是最重要。信，若能入心，啟發了智慧，天地宇宙萬物真理，不就是呈現於我們的腦海中嗎？不就是覺性啟發於我們的本心，真如本性？

佛陀來人間，就是要為了啟發我們的覺性，讓我們能夠了解人人本具佛性。但是，法是很深，要能體會到，很難。超出世的道理太深了，所以佛陀適應我們的根機，就來說給世間人聽得懂的法，所以叫做說世間真實法。

世間人不離開生活，也就是因為在生活中，輾轉起了煩惱。煩惱來自貪念，貪念是來自無明，所以造成了如是因、如是緣、如是果。人懈怠、墮落，這種苦難因緣不斷在循環，所以佛陀就發揮他的智慧，來說世間人要如何糾正，我們的生活、觀念、方向，所以這就是人間導師，法甚微妙，能夠每一項法入我們眾生的心。

真的是人生苦不堪！就如我們在多國董事會，其中就有一位就這樣告訴我：「師父，我要向您懺悔。」他說以前若聽到師父，都一直在稱讚，稱讚印尼他們做得多麼好，人多麼和，合和互協，是如何縮小自己，做得多成功。他說：「老實說，這麼多年來，我的心有一點不服。不服的是感覺我們也做得不錯，我們也很和，為什麼師父會常常在讚歎印尼？」

他說：「這次回來，我已經心服、口也服了，又是非常感動。」他說：「我親身看到，見證到這大群的大企業家，他們能夠那麼和合，整齊的心與力量。他們這樣這一大群人，來到這裡這麼多天，大家也這麼縮小，在生活中，沒有和別人特別(不同)，就是那麼的和，也能屈(就)這麼多天，這麼乖順。一個個都是那個國家的大企業家，他自己的專機來到花蓮，這樣的人竟然在精舍裡面，和大家平坐平行，一起都是同樣，這樣的共同生活，那麼認真精進。」

他說：「我已經見證了，我親眼看到，我能夠很了解，所以我現在從內心很懺悔。從內心的感動，也很佩服。」

這是在董事會之後，大家會後檢討，從內心提出了那分見聞、見證，看了之後、聽了之後，證實了人間菩薩在人群中。這就是我們慈濟宗門，大家都是在，從靜思法脈信受奉行，精神理念，一股的清流先淨化了自己，然後發起大心，在慈濟宗門人間路，走入了人群，能夠將這個心調得，這麼和、這麼合。所以這是在這幾天，互相大家觀摩、體會，那種的見證、感動，啟發他們還要再向前精進。

又另外一個國家的(董事)就說：「看到別人在精進，以為自己做得不錯。不過現在看大家，這個慈善的方法，是這樣無微不至，大家都是這麼用心，普遍在付出。」他說：「我感覺到，感覺到我們還有一塊(地區)，沒有很用心去啟動。」就告訴我，他說他發現到有一個鄉鎮，他說著三十多萬人，這些人是歷史性以來，當然就有一段故事，這些人受政府壓制著，這些人已經是貧了，貧得代代都是貧困，他們也不能出去外面發展。

如何的貧？就說，舉個例子，有一天，他們其中有一位(慈濟)志工，走到裡面去看，有可憐的人想我們去幫助。他就去其中的一戶，他進去就問：「你們的孩子，聽說讀書有問題，想來看看他。」母親說：「還在睡。」這個時間已經十點了，十點多了，他就問：「怎麼這麼晚了還在睡？」那位母親就說：「我們不要吵醒他，他若醒來，就會喊肚子餓，就要給他吃飯。讓他睡，才不用吃飯。你愈早讓他醒來，他愈早肚子餓。」

這到底裡面含著什麼樣的意思呢？一個字，就是貧。窮到沒得吃，不如讓他睡，睡著就忘記餓了。他說這只是所問到的，家庭(其中)一戶，三十多萬人口，在這裡面都是家家這麼貧困。這麼大塊的福田，我們都把它放著荒蕪，沒有去耕耘起來。昨天就向我發願說，他們很想要將這塊(地區) ，趕快去關心、去了解。

在這當中就又再提起了，想到，看到菲律賓那種職訓，職訓辦得很成功，教她(們)做裁縫，能夠改變這樣的人的人生，看了感到
很感動。我就趕緊鼓勵他，說：「對啊！你如果在這個村莊裡，我們為他們辦這種職訓所，辦起來，讓他們有一技之長，讓他們能在這個社會去謀生。」所以看了之後，他覺得：「對！我應該今年的方向，就是朝這條路走。」

每一個國家，每一個國家，都有它的特色，這不是一般人有辦法，想要將這個國家改善、將這個社會如何福利，這樣政府想做就做得到，不是，需要的就是要有方法，肯有人接受了佛法之後，發這個弘願，願意為天下眾生付出，無所求的付出，這種的菩薩道，身體力行走。

這就是我們的世間，世間的真實法。世間有種種的苦難人，都是在我們的一個心念，複製了無量數的煩惱，造成了社會、國家的問題，造成了那種貧窮、困苦。像這樣，這個世間的生活，就需要有這種世間的真實法，如何去投入、如何去輔導，這是很重要。

所以我們要相信佛陀的說法，人人本具佛性，人人各有因緣。我們菩薩在人間，是應人間苦難的因緣，所以我們才有辦法，鋪著這條路來走，這就是要從「信為道源功德母」，只要這個法能夠入心，就能夠產生無量功德。所以，聽法，我們要很歡喜來接受。

所以前面的(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》

也就是雖然大家能夠聽法，聽得很歡喜，用最歡喜、虔誠來聞法，聽入心、行在菩薩道中，用這樣來供養佛，不過這樣的人很稀有，不多。所以一直告訴大家，人間菩薩要招生，還不夠。所以我們還要再很多用功，要殷勤，互相勉勵。

接下來這段(經)文，就開始又說：「汝等勿有疑，我為諸法王，普告諸大眾，但以一乘道，教化諸菩薩，無聲聞弟子。」

汝等勿有疑
我為諸法王
普告諸大眾
但以一乘道
教化諸菩薩
無聲聞弟子
《法華經 方便品第二》

這段(經)文，就顯示了佛陀說法的平等。佛陀要再告訴大家，在佛法中，不要有疑；你若疑，就無法生起信心。「我為諸法王」，釋迦佛他自己作見證，他自己是已經體會了，宇宙人間等等的真理，所以道理，不只是出世的道理，入世的法，佛陀是很清楚，大家不要懷疑。

汝等勿有疑
我為諸法王：
入道之心
誠始自信
切莫於
可信人生疑
人而無信不能立
身為人王者
言則不二
佛為諸法王
豈容虛說

所以「入道之心誠，始自信」，我們自己真正有發心，要走入這條道路，這個心若有誠意，這樣才有辦法起這念信心。所以，有了信心，佛陀就又再這樣向我們交代，「切莫於可信人生疑」。我們對自己不要疑法，我們還不要疑人。我們自己相信法，我們也要相信人，「天底下沒有我不相信的人」。

我們剛剛說的，其中有一個國家的執行長，他說：「師父，我要懺悔，過去我對印尼，師父常常稱讚，我心不服，我有懷疑，真的他們有辦法那麼縮小嗎？」這就是疑人。現在就要告訴大家，「切莫於可信人生疑」，人人我們都能相信，「天底下沒有我不相信的人」。

所以，「人而無信不能立」，我們做人一定這個「信」字，一定要先「信」建立起來。我們自己要信，對正法要相信；別人也是同樣入於正法中，我們對人也要相信。我們自己相信，對人相信，我們更要做(到) ，我們要讓人相信，所以自信、信他、被信，這是很重要的。

所以「身為人王者言則不二」。所說的「王」，不是一定是國家的領導者，就是一般我們人，願意去付出、願意帶人。就像在開董事會將要結束，讓大家來回應，當場來問，「你在非洲，你是如何來培訓，這群當地的志工？」潘(明水)居士，就起來回答說：「我只有陪，我沒有訓。我只知道如何來陪伴他們、如何來關心他們、愛他們，我從來就不曾，用教訓的方法。」

你看，他送給他們的，是心靈的財富，這就是叫做世間法。就是「陪」，用愛去陪他們，讓他們感動，將他們帶出來，大家對他們就是敬重，這也是叫做人王，在這個人群中能夠領導人的人。像這樣的人，「言(則)不二」，就是要立信。不是對這個人說這樣的話，對那個人說的不一樣；要一樣，還要對人人平等。法，就是一乘法，就是真理，這種的法去帶人。

何況在我們人間，會帶人的人，能讓人尊重的人，他說話就要說一不二，言而有信。何況佛，「佛為諸法之王」，所有的法，我們更要相信，佛陀絕對沒有說虛言，不會說，話說過了，不負責任，做不到，沒有這樣。說過的話就是要負責任，就是法一定人人能夠受用，這就是法王。

所以「普告諸大眾，但以一乘道」。法王就是釋迦佛，自大家將法，真實法，向天下眾生，普遍向大家說「但以一乘道」；所說的，其實是為一乘道，這個一乘道，是人人能夠成佛的道。

過去施權說方便
三乘應機
終歸一乘
真實但以
一乘道廣大法
聞法王說大法
切勿生疑也

過去施權說方便，其實三乘應機，終歸一乘。這個三乘，根機不同的人，慢慢引導他信佛之後，對佛的法能夠不懷疑，這個時候開始「歸於一乘」。實在過去說的也同樣是道理，現在要說的，大家要相信自己，人人都能成佛，這叫做一乘。「以一乘道廣大法」，這個一乘是廣大之法，普遍人間一切，攝受人間一切之法。所以人人「聞法王說大法」，絕對不要有懷疑。

「教化諸菩薩，無聲聞弟子」。其實大家要相信，佛所說的法，只是為了一項，「教化諸菩薩」，希望人人能夠成佛，人人回歸如來真如的本性。所以只有這個道理。過去是因為根機還不成熟，大家沒有自信。現在大家有自信了，所以這個法，就是教菩薩法，沒有聲聞弟子，唯一就是菩薩乘。

法華會前四十餘年
法藏在佛心
名之為一乘直道
總攝萬途
故言：教化諸菩薩
無聲聞弟子

所以《法華經》之前四十多年間，這個法就是人人能夠行菩薩道、回歸真如本性的這個法，隱藏在佛的內心四十多年了。所以這個真實法，現在已經釋放出來，釋放了佛的本懷，普遍在人群，向大家說真實法。讓大家了解，我們人人都能成佛，但是你要身體力行，緣苦眾生，行菩薩法。所以「名為一乘直道」，大菩提道直，只有一條路。「總攝萬途」，就是所有的法將它攝收回來，那就是一乘。一乘的道理來將它放散，就是普被眾生的根機，所以叫做「教化諸菩薩，無聲聞弟子」。

無聲聞弟子：
謂凡為佛法
皆是一乘
即是教諸菩薩
別無教聲聞之法
亦別無聲聞弟子
之名可立

只是菩薩法，就能普被三乘的弟子。這些三乘，上、中、下的根機，將它會合回來，只剩一項，那就是菩薩法。

各位，菩薩道是真實法。我們一直聽，聽到這麼多的國家，全球普遍在這麼多的國家，他們去如何救苦救難，無不都是這念誠意的心，會合佛心，行菩薩道。就只是這個法，他們能夠，適應不同的國家去度化，拔除眾生的苦難，就是只是這個法——菩薩道。

各位，學佛修行，無不都是為一乘法，回歸真如本性。當然，要時時虔誠立信，要多用心。

Explanations by Master Cheng-Yan
Subject: The True Dharma of the One Vehicle (一乘真實法)
Date: December.04. 2014

“Faith is the source of the Path. The Buddha is the foremost guiding teacher. He taught the True Dharma of the world, which is so subtle and wondrous it can enter our minds.”

To accept the Buddha’s teachings, having “faith” is very important. When we have faith in our hearts, it will awaken our wisdom. Then the true principles of all things in the universe will manifest in our minds, and the awakened nature within us will be aroused. This is our nature of True Suchness.
The Buddha comes to this world to arouse our awakened nature so we can realize that everyone intrinsically has Buddha-nature. However, the Dharma is very profound and difficult to comprehend. Its transcendent principles are too profound. So, He teaches according to our capabilities by giving us teachings that we can understand. This is how “He teaches the True Dharma of the world.”
Everything has to do with the way people live. As they go about their daily living, they may continue to give rise to afflictions. Afflictions arise from greed and greed arises from ignorance. Thus, we create such causes, such conditions and such effects. People become indolent and degenerate and cycle among these karmic causes of suffering. So, the Buddha exercised His wisdom to teach us how to change our lives, our perspectives and our direction. Thus, He is the guiding teacher for this world who gave subtle and intrinsic teachings which will penetrate each of our minds. Indeed, there is unbearable suffering in life. This is what we heard during our board meeting. One of the participants told me “Master, I must repent before you.” For years he has heard me constantly praise how well volunteers in Indonesia are doing, how harmoniously they work together, how humble and how successful they are. He said, “To be honest, for many years, I couldn’t fully accept this. I felt that [in my country] we have also done well and work together harmoniously. So why were you constantly praising Indonesia?”
He said, “After this trip, I am fully convinced. I was very moved by them.” He said, “With my own eyes, I saw this big group of wealthy businesspeople working together with so much harmony, unity and strength. During the many days they have been here, they have acted so humbly and have never requested any special treatment. They were always very harmonious and quietly accepted everything for so many days. They are so agreeable. All of them are successful businesspeople in their own country. Some even took their own private jets to Hualien. But at the Abode, they are doing what everyone else is doing and following the same way of living. They are so earnest and diligent.” He said, “Now I have witnessed this. After seeing it with my own eyes, I understand. So, from the depth of my heart, I feel repentant. I have been deeply touched and have come to admire [the Indonesian volunteers].”
This came up during our review after the board meeting. From their hearts, people shared what they had heard and seen and witnessed. From what they saw and heard, they verified that there are Living Bodhisattvas among us. In the Tzu Chi School of Buddhism, everyone faithfully accepts and practices the teachings of the Jing Si Dharma-lineage. With these spiritual ideals, this stream of purity, we first purify ourselves, then form great aspirations.The Tzu Chi School of Buddhism is a road of working with others in this world while training our minds to be in unity and harmony with others.So, over these past few days, this is what people have observed in each other and realized.What they witnessed and were moved by has inspired them to keep improving.
A board member from another country told me, “I saw how diligently other people worked. I thought we were doing quite well, but then I saw how other people carried out the Mission of Charity and how meticulous and mindful they are in contributing their efforts.”
He said, “I feel like there is a place where we have not mindfully engaged with our work.”
Then he told me about a town [in his country].Its population was more than 300,000.
Then is a historical background to all this.People in this town have been oppressed by the government.They live in such poverty and have remained poor for generations.They cannot leave to work elsewhere either.How poor are they?
For example, one day, one of the volunteers went there to assess the situation to see if there were people in need that we could help.Walking into one of the houses, he said, “I heard that your child has trouble going to school so I’d like to meet him.”The mother replied, “He is still sleeping.”It was already past 10 in the morning.So, he asked, “It’s so late, why is he still asleep?”The mother answered, “Let’s not wake him. If he wakes up, he will say he’s hungry, then I have to give him food.If I let him sleep, he won’t need to eat. The earlier I wake him, the earlier he get hungry.”
What did this signify?One word, “poverty”.They are so poor that they let the child sleep so that he will not be hungry.He said that this was just one of the households that they visited.In a town of over 300,000 people, every household was equally poor.This was a great field of blessings that they have allowed to lay fallow.They have not cultivated it at all.
So, he vowed to me yesterday that they want to go into this area immediately, to understand the situation and to care for them.Then he also mentioned the vocational training program in the Philippines that has been very successful.They have taught women how to be seamstresses and this really transformed their lives.He was very moved by it.
So, I immediately offered my encouragement, “Absolutely, if you offer this kind of vocational training program there, they will be able to develop a skill that can help them make a living in this society.”So, he decided, “Yes, this will be my course of action this year.”
Each country has its own unique characteristics.Most often when people have an idea about how to improve something in the country or benefit the society somehow, the government will not do whatever they want.No.They need a method in order to do this.
There must be people who will accept the Dharma, make great vows and be willing to give to sentient beings in the world without asking for anything in return.They are putting the Bodhisattva-path into practice.
This is Dharma that can be applied in this world, so it is the True Dharma of the world.
There are many kinds of suffering people.This all comes from a single [ignorant] thought that multiplies into countless afflictions, causing problems for the society and the country and creating conditions of poverty and hardship.For people living this kind of life, the True Dharma of the world is needed to show them how to help and guide others.This is very important.
So, we must have faith in the Buddha’s teaching that all of us intrinsically have Buddha-nature and that we each have our own karmic conditions.[Living] Bodhisattvas arise in this world in response to the world’s suffering.So, we are able to follow the path that has been paved for us.This begins with “faith [as] the source of the Path and the mother of merits and virtues.”
If we can take this Dharma to heart, it will give rise to infinite merits and virtues.So, when we listen to the Dharma, we must accept it joyfully.

The previous sutra passage states, “Those who hear this Dharma and give joyful praise are, by uttering just a single word, making offerings to all Buddhas of the Three Periods. People like this are extremely rare, more rare than the udmbara flower.”

Everyone can hear the Dharma and become very happy. They can listen with joy and utmost reverence, then take it to heart and walk the Bodhisattva-path. This is how they make offerings to the Buddha. But the people who do this are very rare. So, I keep telling everyone, we must keep recruiting Living Bodhisattvas; we need more. So, there is still a lot of work to do; we must be diligent and encourage each other.

In the following passage of the sutra, the Buddha says, “All of you should have no doubts, for I am the Dharma King. I declare to the assembly, I use only the path of the One Vehicle to teach and transform Bodhisattvas. I have no disciples who are Hearers.”

This sutra passage shows that the Buddha taught the Dharma impartially. He told everyone once again that they should not have any doubts about the Dharma. If they have doubts, they will not have faith. “For I am the Dharma King” is Sakyamuni Buddha verifying that He had already realized the true principles of all things in the world and the universe. So, the Buddha understood not just world-transcending truths but also worldly Dharma very clearly. So, no one should have doubts.

“All of you should have no doubts, for I am the Dharma King: The resolve to enter the Path begins with reverence and faith. We must not have doubts about trustworthy people. Without faith, one cannot establish oneself. Once who is king among people must be truthful in what one says. The Buddha is the Dharma King, thus He will not say anything false.”

So, “The resolve to enter the Path begins with reverence and faith”. We need to truly make aspirations to walk on this path. Only when we are sincere can we give rise to faith. Once we have faith, the Buddha then reminds us. “We must not have doubts about trustworthy people”. We must not doubt the Dharma. We must also not doubt people. If we have faith in the Dharma, we must also have faith in other people. “There is no one in the world I cannot trust”.
As we just mentioned, the CEO from one country said, “Master, I must repent. You always praise Indonesia, but I was not convinced and I had doubts. Could they possible be that humble?” This is doubting other people. Now I want to tell everyone. “We must not have doubts about trustworthy people”. We must have faith in every person. “There is no one in the world I cannot trust”. “Without faith, one cannot establish oneself”.
As a human being, each of us must first establish faith. We must have faith in ourselves and have faith in Right Dharma. As other people also practice the Right Dharma, we must also have faith in them. When we have faith in ourselves and others, we must work to be someone whom people will have faith in. thus, having faith in ourselves and others and being trustworthy are all very important.
“One who is king among people must be truthful in what one says”. Here, “king” may not be referring to the leader of a country. It refers to ordinary people like us who are willing to give and to lead others.
Near the end of the board meeting, we had a question and answer session and people asked, “In Africa, how do you train the local volunteers?” Mr. Michael Pan stood up and said, “I only accompany them, I do not train. I only know how to keep them company, how to give them love and care. I never lecture or instruct.” You see, what they gave to the volunteers was spiritual abundance. This is worldly Dharma. Because they accompanied the local volunteers with love, those people were moved and inspired, and felt great respect for them. So, they are also kings among people.
Those who can lead others are [truthful in what they say]. This establishes faith. We should not say one thing to this person and say something different to another person. We must treat everyone equally. With the Dharma, with the One Vehicle Dharma, with this truth, we can lead people. In this world, those who lead and are respected must be truthful in what they say, let alone the Buddha, the Dharma King.
Thus we must firmly believe the Buddha-Dharma, and that the Buddha never says anything false. He would never say something and then not take responsibility for it or not fulfill it. He would never do this. He takes responsibility for the things He says, so we can be confident in applying those teachings. This makes Him the Dharma King.
So [He said], “I declare to the assembly, I use only the path of the One Vehicle”. Sakyamuni Buddha was the Dharma King who taught the truth Dharma to all sentient beings. He said, “I use only the path of the One Vehicle”. What He taught was actually the path of the One Vehicle, which enables everyone to attain Buddhahood.

“In the past He gave provisional teachings and taught skillful means. The Three Vehicles for different capabilities ultimately lead to the One Vehicle. They are true but the path of the One Vehicle is the way to spread the Great Dharma. When we listen to the Dharma King teach the Great Dharma, we must not give rise to doubts. In the past He gave provisional teachings. In so, “the Three Vehicles for different capabilities ultimately lead to the One Vehicle”.

The Three Vehicles were used to gradually guide people with different capabilities to have faith in the Buddha and not doubt the Buddha-Dharma. This was the way that they ultimately led to the One Vehicle.” Indeed, in the past He also taught true principles. What He taught now was the everyone must believe that they can attain Buddhahood. This is the One Vehicle.
“The path of the One Vehicle is the way to spread the Great Dharma.” The One Vehicle is an extensive teaching. That can provide the world and encompass all things.
So, “when we listen to the Dharma King teach the Great Dharma,” we must not suspicious because “[the Buddha] teaches Bodhisattvas. [He] no disciples who are Hearers.”
Indeed, we must believe the Dharma He taught was all for one reason, to teach Bodhisattvas. He hopes everyone would attain Buddhahood and return to our intrinsic nature of True Suchness. There is only one way to do this, but in the past, people’s capabilities were immature and they did not have faith in themselves. Once they developed this faith, He taught the Bodhisattva Way. He had no disciples who are Hears; there is only the Bodhisattvas Vehicle.

For more than 40 years before the Lotus Dharma-assembly, the Dharma was concealed in the Buddha’s mind. This was the direct path of the One Vehicle, which encompasses tens of thousands of roads. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”

Before the Lotus Sutra, for over 40 years, the Dharma that could teach everyone to walk the Bodhisattva-path and return to their nature of True Suchness was hidden in His mind, for over 40 years. Thus, the True Dharma was now being expounded, He shared His original intent and extensively taught the True Dharma so everyone could understand that they could all attain Buddhahood. But they had to put it into practice, and cultivate the Bodhisattva Way for the sake of suffering sentient beings.
“This was the direct path of the One Vehicle.” There is only one great Bodhi-path which encompasses tens of thousands of roads.” All teachings can be summarized as one teaching, the One Vehicle. When it is taught, the One Vehicle can cover the capabilities of all sentient beings. So, the Buddha said, “[I] teach the Bodhisattva Way. I have no disciples who are Hearers.”

I have no disciples who are Hearers: Everything considered the Buddha-Dharma is part of the One Vehicle, which is the teaching of the Bodhisattva Way. He did not give teachings specific to Hearers, so He does not have disciples who would be called Hearers.

The Bodhisattva-path alone include the disciples of the Three Vehicles. The great, average and limited capabilities are all covered by this one vehicle, which is the Bodhisattva Way.
Everyone, the Bodhisattva-path is the True Dharma. We keep hearing about how [volunteers] all over the world help those who are suffering. This is all because their sincerity helps them resonate with the Buddha-mind and walk the Bodhisattva-path. With only this Dharma, they can give suitable teachings in different countries to transform sentient beings and relieve their suffering. All they need is the Bodhisattva-path.
Everyone, to learn and practice the Buddha’s Way is to practice the One Vehicle Dharma and return to our intrinsic nature of True Suchness. So, we must always be reverent, have faith and be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150331 - 調心調身獲重生 Bringing Harmony to Society by Helping One Another with Love

調心調身獲重生
Bringing Harmony to Society by Helping One Another with Love 

無明紛擾成共業
救火援助聚善緣
坎坷人生受病苦
慕名訪醫獲重生

高雄氣爆後，慈濟人持續關懷，家境清寒的陳玉英，大兒子癲癇無法工作，小兒子口腔癌末­期，對父母不敬，在志工的開導下，小兒子往生前轉念懺悔，還帶動家人投竹筒、做環保。­珍惜自己的福分，台中霧峰69歲果農董道明，生活勤儉，捐出大筆積蓄，默默為社會付出­。證嚴上人在今天(3/31)的志工早會開示，人與人之間，以誠之情誼互動互愛，社會­任何一個角落我們都需要長期陪伴。

知足的快樂讓心靈富足，台中霧峰69歲的果農董道明，平時飲食簡單，穿的也是二手衣，­勤儉度日的他，把累積的存款捐出來行善，輕安自在，唯一的心願，就是為往生的父母植福­。

愛的能量，扭轉人生。高雄氣爆後，慈濟人持續關懷清寒的陳玉英一家。2013年口腔癌­往生的小兒子，生前對父母很不敬，因為志工的開導，讓他及時懺悔，還帶動家人，投竹筒­、做環保。

行孝行善不能等，一家人延續這份善念，發願投入環保志工行列，手心向下為社會付出。

【靜思妙蓮華】20141203 - 戒定慧行至心供養 - 第449集 Make Offerings with Utmost Sincerity

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)

【人間菩提】20150330 - 珍惜資源守護愛 Creating a World with Enlightened Love

珍惜資源守護愛
Creating a World with Enlightened Love

隨手關燈惜資源
孝善兼顧做環保
母象救子情難捨
仁醫之愛護偏鄉

藉著奉茶儀式，畢業生表達對師長的感恩。菲律賓計順市的舊巴拉拉小學，學生普遍家境清­寒，慈濟志工長期關懷，透過募款購買字典，勉勵孩子，求學求知的心不中斷。

證嚴 上人開示：「給他們自信穩健的，邁向了人生的旅程，希望他們能好好的有心讀書，快要畢­業了，慈濟人也去教他們如何來感師恩，這都是慈濟人的陪伴著，這樣走過來的，有情之愛­多溫馨。」

慈濟在緬甸「達克韃社區」推動環保，志工林偉強與媽媽謝淑芬，不僅提供自家門前空地做­回收，並且積極的拜訪與帶動，40多戶鄰居響應，把資源化為美善的力量。

證嚴 上人開示：「做環保，大家知道要愛護大地，所以已經環保意識展開了，這種的大家來投入­，這也都是好事不怕難，只要你肯起步，哪怕離我們這麼遙遠的緬甸，他也可以做得到。」

同樣呵護大地，台中豐原慈濟志工張清森，多年來和媽媽一起投入環保。儘管媽媽年紀大了­，依舊心繫，張清森不怕辛勞把回收物載回家，讓媽媽能繼續快樂分類，實踐行孝、行善。

【靜思妙蓮華】20141202 - 稀有難遇聞法弘法 - 第448集 Rare and Difficult to Encounter

20141202《靜思妙蓮華》稀有難遇聞法弘法(第448集)
（法華經•方便品第二）

⊙是甚深微妙法，久遠來無數劫，逢法聞法弘法，因緣剎那把握。
⊙「無量無數劫，聞是法亦難，能聽是法者，斯人亦復難。」《法華經方便品第二》
⊙「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》
⊙此華待時而現，故云時時，謂偶見即逝。
⊙譬如優曇華，一切皆愛樂：舉優曇華喻之，此華非時不現，現則唯其時也，又此法待時而說。
⊙此華待時而現，故云時時，謂偶見即逝。
⊙法華經言：佛告舍利弗，如是妙法，如優曇缽花，時一現耳。
⊙天人所希有，時時乃一出：天人讚優曇華，乃是稀有，久遠時乃得一出現。譬喻出世懸遠，復難遇。

【證嚴上人開示】
「是甚深微妙法，久遠來無數劫，逢法聞法弘法，因緣剎那把握。」

是甚深微妙法
久遠來無數劫
逢法聞法弘法
因緣剎那把握

也就是說我們這段時間，一直一直就是說，法坐聞，聞佛法難。我們現在要聽佛法，一點都不困難，最重要的，法是不是入我們的心？是不是能身體力行？應該這是我們，現在的人最重要，也要自我警惕。

生命是無始劫以來，在「久遠來無數劫」，生生死死，死死生生；捨此道、投彼道，捨此生、投來生，這都是生命不斷在循環，在六道中循環。

在佛法之中，能夠很微細來為我們解釋，生天堂雖然壽命長、享樂多，可惜這個業，福若盡還是同樣要有墮落之時。若沒有聽到佛法，沒辦法增福增慧，所以還是隨著這個業力輪轉，福盡再墮落。

來人間很好就是能夠聽佛法，又再能夠看到佛所說的真理，在人間現相，讓我們見證佛法的苦諦。

因為人間，有這樣形形色色的形象，形形色色的人我是非，才有這麼多佛法真理來作見證。所以這就是在人間所得到，我們若能全都了解之後，自然自我警惕，「眾善奉行，諸惡莫作」。再秉慈運悲，讓我們啟發了我們這念的慈心，開始我們運用我們的悲心，同體大悲，要如何投入人群啟智用慧，開始用這個分別智、用我們人人本具的慧性，投入人群中，為人間去付出。

若這樣，我們不必說求天堂怎麼求，很自然我們的心靈世界，就是超越天堂。那分寂靜清澄、淨如琉璃，宇宙無窮的大境界，都是收納在我們的覺海中。心包太虛，這種覺悟的境界，是這麼寧靜。

凡夫，凡夫就是不覺悟，所以我們的心，都是束縛在我們自己的範圍，束縛在日常見聞、喜怒哀樂，在我們的內心不斷這樣，讓我們的心定不下來，這就是苦。所以久遠來，淪落在凡夫的境界，才會說在六道輪轉。

佛陀就是為了眾生，所以一大事因緣來人間，說很多的法。要讓我們從佛陀所說的法中，起了那分很尊重法的心，所以過去二萬(日月)燈明佛，不斷現在人間，不斷廣度眾生。這無非就是要讓我們知道，我們真如的本性在久遠劫來，還不斷顧好我們這一念清淨的本性，不要受外面的境界、無明，將我們覆蓋。所以，在《法華經》的開頭，其實它最重要的就是要說，我們的本性永遠存在。

你看能夠在這麼多的佛，生生世世就是聞法、修行、發願。長期，這我們也同樣能是這樣，抱著長久心，長遠這念心，無數劫的時間，我們照顧好我們這念心，日日修行，日日除掉我們無明垢穢。

我們若能夠常常顧守好我們這念心，「逢法聞法弘法」。「逢」就是遇到佛法的時候。其實我們這念心若在，永遠我們都是無不都是法。人人見到人，不論他的習氣是怎麼樣，就是這個人生命中的一本經。我來看這部經，這部是「阿含經」，這部是「方等經」，或者是「般若經」，隨著每一個人的形象，現出了人生的道理。

所以，逢法並不困難。通達了道理，無論他是什麼樣的人，我們慧命增長，發揮我們聞法的精神，就是在大家的身上，讀出了這部人間的道理，人與人之間的道理。佛法知道了，又將這個人間的事相會合起來，我們就能弘法──弘揚佛法。

看到這樣的人生，無奈！生下來就是苦，貧窮、殘疾。不只是貧窮，又是疾病、殘疾等等，人生苦，世間人禍偏多，只是出在少數人的心態，會使得整個國家共業。為什麼會這樣共業？佛陀的佛法，就是說我們人人眾生，有依報、有正報。依報，若是過去生的這個惡因、惡緣成熟，眾生共業就在那個地方，少數人的觀念，多數人，全國人禍不斷，這叫做眾生共業。

也有人明明就生在那個國家，災禍還沒有發生之前，他離開了那個國家，逃過了這種的人禍災難。所以說起來，佛法的道理是非常的的透徹，半點都由不得自己，完全是因緣果報，這就是佛法。

佛法能夠讓我們了解，我們就是不要去造，造了惡因、惡緣，若這樣，我們的人間，都是善因、善緣匯聚起來，那就是人人互相愛的能量，那種的因緣，就是不斷出現在我們面前；所以因緣，哪怕是剎那的因緣，我們也能剎那中，把握住這個因緣，成為我們一輩子、千秋百世人間互為貴人，互相為貴人，互相啟動佛法，啟動人間道理，這就是我們應該要知道。

就像董事會，每一個國家在分享，他們在他們的僑居地，是怎麼做慈濟。泰國，有一位大學生，家境貧困，已經無法再繼續讀書下去。因為遇到他生命中的貴人，慈濟培養他，助學他，現在當醫生了，開始他也想要回饋。看到人與人之間就是緣。

菲律賓也是一樣有一個家庭，我們去看她，看了之後，發現到說這個家庭，孩子是這麼優秀，正在讀書，家庭是這麼困難，她從小學一直到大學，都是名列前茅，但是到了大學來，她認為家庭這麼困難，大學的學費又是這麼多，所以她就要去打工，在打工的當中，功課就受影響，她本來就是拿獎學金，因為打工，功課較差了，所以這個獎學金就減半了。減一半以後，她就無法繳註冊費，就要向人借錢，無法再繼續，所以就休學了。

我們慈濟人去到她的家庭，發現到這麼優秀的年輕人，怎麼可以讓她休學呢？所以開始叫她來「以工代賑」，所以叫她來分會裡，什麼工作都讓她做，然後帶她去訪視等等，去訪視之後，這個女孩子，她已經本來是很不快樂，人間很苦，要看到她的笑容，難。卻是進來到我們的分會，讓她工作，每一天有二百多元可領做工資，在我們的分會，能夠和很多人接觸，了解很多苦難人，她的心就開了，當一個很快樂，專心用功，畢業是全校第三名，也有這樣的。

像是這樣的貴人，滿滿都是，在那個地方已經幫助，將近一千人要註冊，這也就是因為那裡，有這群的菩薩。這些菩薩，他們已經了解佛法、弘法，這些人全都是生命中的法。所以，我們平時聽法之後，能夠將人生一切，當成是我們的佛法，在我們的佛法中要付出。

菲律賓一直，每一場的發放都是說慈濟，給他們「竹筒歲月」，同時安他們的心等等，改變他們的人生，生活不好的習氣，個案也很多。所以這就是弘法，將佛法，我們去幫助他們，同時佛法也給他們，將慈濟點滴成河、粒米成籮，這種的精神理念，牽引他們也能來幫助人。所以你們想，這不就是逢法、聞法、弘揚佛法呢？所以這全都是因緣。哪怕因緣這樣接觸到，那個剎那間及時把握，你就能夠救很多人，你就能夠當很多人生命中的貴人。

所以前面(經文)說，「無量無數劫，聞是法亦難；能聽是法者，斯人亦復難」。

無量無數劫
聞是法亦難
能聽是法者
斯人亦復難
《法華經方便品第二》

好像是很難。經過剛才向大家解釋過了，我們就知道佛法真的是不難，只是我們沒有將它接受在內心，沒用在生活裡，所以聞而不聞，聽過和沒有聽差不多。這因為聽了之後，法沒有存在我們的心。法要存在我們的心，就真的困難。

所以再接下來說，「譬如優曇花，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》

這是一種譬喻。法，在人的人間，像優曇花一樣。真正的優曇花，在佛法說幾千年才一現。「一切皆愛樂」，因為這是很稀有，好幾千年才能夠開一次，所以不是那麼容易，所以大家都很期待能夠遇到優曇花開時，這就是很期待。不只人間期待，「天人所希有」，天人對於優曇花能夠開，也感到很稀有。所以「時時乃一出」，這我們就知道，優曇花是一種譬喻，這個花非時不現，不是時候優曇花不會開。

譬如優曇華
一切皆愛樂：
舉優曇華喻之
此華非時不現
現則唯其時也
又此法待時而說

開優曇花一定有它的大因緣，所以「非時不現，現則唯其時(也)」。它一現一定是有大道理，開始在人間出現的時候。所以這個花現，也是很快就凋零，所以「時時」，表示這個優曇花，雖然多久才開一次，幾千年才一次，它就要有因、有緣，它開。待機待緣，這個機與緣要會合，這就是要用心去等待。這個花待時而現，所以叫做時時，待什麼時呢？就是根與機。

此華待時而現
故云時時
謂偶見即逝

剛才說根、機，遇到了佛法也就是因緣，我們若遇到，我們要趕快把握。像優曇花，好的因緣我們沒有把握，放過去這樣就消失了。

所以《法華經》說：「佛告舍利弗，如是妙法，如優曇缽花，時一現耳。」

法華經言
佛告舍利弗
如是妙法
如優曇缽花
時一現耳

就像是優曇缽花一樣，這樣一現即消逝去。「天人所希有，時時乃一出」。「時時」就是時間很久很久。很久的時間才有出現一次，所以天人對優曇花的出現，都是很讚歎。這是大根、大機、大緣，將要有成熟之時。不過，這個大根、大機、大緣會遇，其實就要看我們，是不是及時把握。及時把握，它就是永恆。

比如說每天都在聽，「為佛教，為眾生」。不同的國家分支聯絡處，在這麼多國家成立起來。有的國家正式成立董事會，這些人間菩薩在這些國家，大家只為一項事情——「為佛教，為眾生」；大家在開會報告出來的，不都是嗎？

「為佛教，為眾生」簡單六個字，那就是在那個因緣，五十多年前，師公，這樣輕輕六個字，出自於他的口中，我就這樣，那個剎那的一念間，好好趕快接受來，這個方向不變，這念間影響了我的一輩子，這念間也已經，普遍在這麼多的國土，多少的人間菩薩現在人間。佛陀二千多年前，理想中的菩薩世界，現在是人間世界的菩薩，能夠及時行菩薩道去付出，這種愛的力量真的是令人感動。

所以說來，「時時乃一出」。「時時」很長久、很長久，很長久的時間。「時時」也能說，道理永遠永遠存在。但是這麼長久才現一次，就是表示根、機、緣會合，根、機、緣會合是這樣，一促就過去了，所以我們要把握在剎那間。

所以優曇花「乃是稀有，久遠時乃得一出現」，真的這個因緣都會合了，才有一次。所以這樣「譬喻出世懸遠復難遇」。

天人所希有
時時乃一出：
天人讚優曇華
乃是稀有
久遠時乃得一出現
譬喻出世懸遠
復難遇

這個優曇缽花要能顯現的時候，就譬喻我們前面說過的經文，要遇到人身、聽到佛法是「懸遠復難」，這是前面我們說過了，所以優曇缽花在天人來說，以天的年就說幾千年，何況我們的人間很難得，所以我們要把握。

其實，人人就是我們的法，我們要常常用感恩心，對每一個人，用尊重心來接受每一個人，所現出的相。這是讓我們知道道理，道理的形象是長得怎樣，是在每一個人的身上，他們的人我是非中，讓我們體會到，原來人生就是這麼複雜、無明覆蔽，就是因為這樣的習氣來。這種的形象，讓我們體會佛法，什麼叫做無明。

也看到如何去付出之後，改變了人生，做為人生中的貴人，教導我們如何行菩薩道。所以，我們要時時用尊重的心，感恩、尊重、愛，這樣才是真正，這條菩薩道真正走得通的路。人人現在我們的面前，無不都是很精彩的法。各位菩薩，我們要時時尊重人間，感恩人人，為我們的教育，這就要時時多用心。

Explanations by Master Cheng-Yan
Subject: Rare and Difficult to Encounter (稀有難遇聞法弘法)
Date: December.02. 2014

“This extremely profound, subtle and wondrous Dharma, [has existed] for a long time, for countless kalpas. When we encounter the Dharma, we can then listen to it and spread it. So, we must seize the opportunity in that moment.”

In other words, for quite some time, we have been talking about how rare it is to hear the Buddha-Dharma. Nowadays, if we want to listen to teachings, it is not difficult at all. What is most important is whether we can take the Dharma to heart and whether we can put it into practice. This should be most important for us modern-day [Buddhist practitioners] and something we must be vigilant about. Our life began countless kalpas ago. “For a long time, for countless kalpas,” we have undergone many cycles of births and deaths. We leave this realm for another. We leave this life for the next. This is how we endlessly go through cyclic existence in the Six Realms.
The Buddha-Dharma explains this very meticulously. Though those born in heaven live long lives and enjoy many pleasures, unfortunately, because of their karma, once they deplete their blessings, they will eventually fall [into a lower realm]. If they do not listen to the Buddha-Dharma, they cannot increase their blessings and wisdom. So, they transmigrate according to their karma and fall when their blessings are depleted.
The best thing about being born human is that we can hear the Buddha-Dharma and see how the true principles taught by the Buddha manifest in this world. They allow us to witness the truth of suffering [explained] in the Buddha-Dharma. Because the human realm is filled with many kinds of appearances and many kinds of interpersonal conflicts, we can verify many of the truths of the Buddha-Dharma. This is what we can achieve in the human realm. If we can completely understand the Dharma, we will naturally be vigilant to do all good deeds and refrain from all evils, then practice loving-kindness and compassion. When we can awaken our loving-kindness, we will begin to exercise our compassion. With universal compassion, we will devote ourselves to the world, and thus develop our wisdom. We will use our discriminating wisdom and our intrinsic wisdom to dedicate ourselves to helping others and contributing to the world. Then, we do not need to pray to the heavens for anything. Naturally, our state of mind will transcend even the heaven realm to be tranquil and clear, and as pure as crystal.
The boundless universe will be contained in our sea of enlightenment. Our minds will encompass the universe. This enlightened state of Buddahood is peaceful and still. But, ordinary people have not awakened yet, so at present, our minds are limited to the world around us, to what we see and hear, and are constantly giving rise to conflicting emotions. Thus our minds cannot settle down. This is suffering.
So, for a long time, we have fallen into the state of unenlightened beings and have been transmigrating in the Six Realms. The Buddha, for the sake of sentient beings, comes to this world with on great cause. He gives many teachings to help us develop great respect for the Dharma. In the past, 20,000 Sun-Moon-Lamp Radiant Buddhas manifested over and over again in this world to transform sentient beings.They did this solely to help us realize that we have always had this nature of True Suchness.So, we must unceasingly protect and care for our pure intrinsic nature and not allow external conditions and ignorance to cover it.
So, in the beginning of the Lotus Sutra, the most important point made is that our intrinsic nature will always exist.We see that so many Buddhas, lifetime after lifetime, listen to the Dharma, practice it and make vows.We can also do the same over a long span of time.
We can sustain this mindset far into the future.Over countless kalpas, we can take good care of our minds; every day we can engage in spiritual practice and eliminate our ignorance and defilements.If we can constantly safeguard our minds, then, “when we encounter the Dharma, we can listen to it and spread it. “Encounter” refers to when we come upon the Buddha –Dharma.Actually, if we have this mindset, everything we see is the Dharma.All the people meet, regardless of their habitual tendencies, can teach us the sutra of their life.
This sutra may be one of the Agama sutras, the Vaipulya sutras or the Prajna sutras.
Each person’s appearance manifests certain truths of life.So, encountering the Dharma is not difficult.
If we thoroughly understand these principles, regardless of what kind of people we meet, our wisdom-life will grow and we can exercise our spirit of learning the Dharma.From every person around us, we can learn the principles of this world and of interpersonal relationships.After understanding the Dharma, we can connect it to worldly matters and appearances.Then we can advance and spread the Buddha-Dharma.
We can see how little control some people have over their lives...They are born into suffering, into poverty or illness.Not only is their family poor, they may suffer from illness or a disability.Life is suffering and there are many manmade calamities in this world.The attitude of just a few people can create collective karma for the whole country.How does this collective karma come about?The Buddha-Dharma teaches that we sentient beings all face circumstantial retribution and direct retribution.
Circumstantial retribution is when all our past lives’ negative causes and negative conditions mature, thus manifesting collective karma in that place.So, the perspectives of a few people can cause the people of an entire country to endlessly experience manmade calamities.This is sentient beings collective karma.There are also people born in that country who, even before those disasters occur, leave that country and evade those manmade calamities.Therefore, the principles of the Dharma are very thorough.
This is not a matter of choice; everything happens because of the law of karma.This is the Buddha’s teaching.
The Buddha-Dharma can help us understand that we must not create negative causes and conditions.By avoiding this, we will only accumulate wholesome causes and conditions.Then we have the power of everyone’s mutual love.These kinds of karmic causes and conditions endlessly appear before us, so even the causes and conditions that appear for only a moment are ones that we can immediately seize, thus in this life, and for many lifetimes, we will be mutual benefactors.We can be mutual benefactors who awaken each other’s understanding of the Buddha-Dharma and of worldly principles.This is something we should know.
For example, in our [annual] board meeting volunteers from each country shared how they carried out Tzu Chi’s missions locally.In Thailand, there was a college student.His family was so poor he could no longer afford to continue his studies.Then he encountered his benefactors, Tzu Chi volunteers, who supported him.Now, he is a doctor, and wants to give back.We see these karmic connections between people.
In the Philippines, there was a similar situation; there was a family that we visited.After visiting this particular family, we discovered an exceptional young woman.She had been outstanding in her studies, but her family faced much hardship.From elementary school to college, she was always among the top in her class.But during college, she felt that her tuition was too much of a burden for her family, so she decided to work part-time.Because she was working a part-time job, her school work was affected.Originally, she was on a scholarship.But because of her work, her grades suffered and her scholarship was cut in half.After it was cut in half, she could no longer pay the registration fee,so she borrowed some money. But as she could not continue doing this, she dropped out.
When Tzu Chi volunteers visited her family and learned about this outstanding young woman, they could not bear to let her drop out of school. So, they asked her to be a part of their “cash for work program”. They asked her to come to the regional office and gave her miscellaneous tasks. They also took her on other special case visits. Before going on these case visits, this young woman had been very unhappy and felt that life was suffering. It was very rare to see her smile. Yet, by coming to our regional office, she earned more than 200 Philippine pesos for her work each day. In our regional office, she came into contact with many people and learned a lot about their suffering. She opened her heart, became happy and focused on her studies. When she graduated, she was third in her class.
We can see benefactors like this who help others everywhere we look. In that particular place, they have already helped nearly 1000 people [attend school]. This is because, in this place, there is this group of Bodhisattvas. These Bodhisattvas have already understood the Buddha-Dharma and are spreading it. They [demonstrate] the Dharma with their lives. So, after listening to teachings, we can treat everything in life as Buddha-Dharma. With these teachings, we need to benefit others.
In the Philippines, at every relief distribution, [the volunteers] talk about Tzu Chi. They talk about the spirit of the bamboo banks and at the same time comfort people’s hearts. They help them change their lives and their habitual tendencies; there are many cases like this. This is how to spread the Dharma. With the Buddha-Dharma, we can help others and also share the Buddha-Dharma with them. In Tzu Chi we say many drops of water form a river and many grains of rice make a bushel. With this spiritual ideal, we inspire them to help other people, as well. Isn’t this encountering the Dharma and then listening to and advancing it? All this is due to causes and conditions. When we encounter the right causes and conditions, if we can seize that moment, each of us can help many people and be the benefactor in many people’s lives.

So, the previous sutra passage states, “Throughout incalculable, innumerable kalpas, it is also rare that one may hear this Dharma. A person capable of listening to this Dharma is likewise rare”.

It seems very difficult. As I have just explained to everyone, we know that the Buddha-Dharma is really not rare. It is just that we have not taken it to heart nor applied it in our living. Thus it is the same as if we had not heard it. There is no difference in having listened or not, because we do not retain the Dharma in our minds. Retaining the Dharma in our minds is truly difficult.

Next, the sutra states, “[The Dharma is] like the udumbara flower, in which all take delight, which heavenly beings and humans prize, yet which only blooms at the right time”.

This is a kind of analogy. The Dharma in this world is like the udumbara flower. A true udumbara flower, according to the Buddha-Dharma, only blooms once every few thousand years. It is a flower “in which all take delight”, because it is very extraordinary. It only blooms once every few thousand years, so it is not very easy to see. Thus everyone looks forward to the moment the udumbara flower blooms. They really hope to see it. Not only do humans hope to see it, “heavenly beings and humans prize [it]”. Heavenly beings also find the blooming of the udumbara flower to be very extraordinary. Yet it “only blooms at their right time”. From this description, we know that the udumbara flower is an analogy [for the Dharma]. This flower will only appear at the right time. If it is not the right time, it will not bloom.

“The Dharma is] like the udumbara flower, in which all take delight: Udumbara flowers are used as analogies because this flower only appears at the right time and not at any other time. This Dharma also had to wait for the right time.”

An udumbara flower blooms only for a great cause. So, it “only appears at the right time and not at any other time”. When it appears, there must be a major reason for it to appear in the human world. And when this flower appears, it also quickly wilts. So, “at the right time” tells us that it takes a long time for the udumbara flower to bloom, only once every few thousand years. It needs the right causes and conditions to bloom. It is only waiting for all its required conditions to come together. We must mindfully wait for this to happen.

“This flower waits for the right time to appear, so it blooms “at the right time”.

What are we waiting for? For the right capabilities and opportunities. These capabilities and opportunities I mentioned, in terms of encountering the Buddha-Dharma, are the right karmic conditions. If we encounter it, we must seize it right away. It is like the udumbara flower. So, if we do not seize a good opportunity, and let it pass, it will disappear.

“So, the Lotus Sutra states. The Buddha told Sariputra that such wondrous Dharma is like the udumbara flower, [its appearance] is very fleeting”.

The Dharma is like the udumbara flower; it appears and disappears in an instant. “Heavinly beings and humans prize [it], yet it only blooms at the right time”. “At the right time” means that it only appears after a very long period of time. So, heavenly beings greatly admire the appearance of the udumbara flower. This happens when great capabilities, great opportunities and great conditions are about to converge.
But, when great capabilities, great opportunities and great conditions come together, it is up to us to quickly seize the moment. If we can seize that moment, it will be with us forever.
For example, every day, you hear the phrase, “for Buddha’s teachings, for sentient beings.” Many branch offices and service centers have been set up in so many different countries. Some countries have official boards for directors The Living Bodhisattvas in these countries are only working for one thing, “for Buddha’s teachings, for sentient beings.” Isn’t that what everyone reports on at the board meeting?
“For Buddha’s teachings, for sentient beings” are six very simple words. They arose from causes and conditions over 50 years ago when my teacher softly said them to me. In that instant, in that span of a thought, I earnestly and quickly accepted them and my course has never wavered. The thought I had at that one moment has affected the rest of my life. It has already spread to many other countries. It has already spread to many other countries where so many Living Bodhisattvas have appeared.
The Buddha’s ideal world of Bodhisattvas from over 2000 years ago can be seen now in these Living Bodhisattvas.Without hesitation, they walk the Bodhisattva-path of giving to others. The power of their love is truly moving. So, it “blooms only at the right time.” “The right time” can mean waiting for a very lengthy period of time. “The right time” can also mean that these true principles will exist forever. However, if they appear only once in a long time, it means capabilities, opportunities and conditions. This convergence only happens briefly and then it passes. So, we must seize that moment. The udumbara flower is very rare and only appears briefly in long time.

Truly, only when causes and conditions are met will this happen. So, this is “an analogy for how long it takes to appear and how difficult it is to encounter.”

The time when the unumbara flower appears is an analogy for the sutra passages just discussed, how beings born human hearing the Dharma “is [rare] and difficult.” We discussed this earlier. So, for heavenly beings, the udumbara flower appears once very thousand years in their realm. This is even more rare in the human realm. So, we must seize every moment.
Indeed, everyone is a teaching for us. We must always be grateful towards everyone and respectfully accept the appearances they manifest respectfully accept the appearances they manifest because they help us understand the principles.The manifestation of principles can be found in every person. Through their interpersonal conflicts, we realize how complicated life is and that we are covered by ignorance because of these kinds of habitual tendencies. These appearances allow us to realize the Buddha-Dharma and recognize what ignorance is.
They also help us see how, after we give, we can change lives and become benefactors to others. This teaches us how to walk the Bodhisattva-path. So, we must always treat everyone with gratitude, respect and love. This is how we can walk the Bodhisattva-path without obstructions.
Everyone who appears before us teaches us marvelous Dharma. Dear Bodhisattvas, we must always have respect for this world and be grateful to everyone for teaching us. This requires us to always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150328 - 法雨滌心 離島義診 To Wash Impurities Away with Dharma

法雨滌心‧離島義診 
To Wash Impurities Away with Dharma 

氣候變遷當戒慎 
法雨滌垢淨心田 
離島義診恆守護 
親子聞法互提升 

靜思書軒有一群小志工，他們以純真的本性，吸收佛法，並內化為生活的智慧，鼓勵周遭的­同儕與長輩；善法入心，不分年齡，在台中監獄，也有一群受刑人，因為受到慈濟志工的帶­動，而改變心念、轉變人生。證嚴上人在今天(3/28)志工早會開示：「法語滋潤，可­以洗滌既往的過錯，建立未來人生，這一大群受刑人，都是未來菩薩將成佛的人，我們要相­信他們。」 

慈濟人定期走入看守所，關懷社會邊緣人，也有志工曾經是受刑人，以過來人的身分，鼓勵­正在服刑的同學。慈濟志工也將「靜思語」帶入監獄，甚至透過「手語演繹」來淨化人心。 

人人本具清淨佛性，國小三年級的謝立軒，去年7月開始「薰法香」，每天清晨五點多，和­媽媽一起到靜思堂聆聽證嚴上人講述《法華經》，小小年紀的他，雖然聽不懂台語，但是依­舊用心記下每一字一句。 

小志工以堅定的道心，護持佛法，更以純真的心念，鼓勵人間菩薩。

【靜思妙蓮華】20141201 - 能聞者難勤行法要 - 第447集

【靜思妙蓮華】20141201 - 能聞者難勤行法要 - 第447集
20141201《靜思妙蓮華》能聞者難 勤行法要(第447)
（法華經•方便品第二）

⊙「時間長河攸攸，世間道路長長，人間情緣匆匆，適逢聞法復難。」
⊙「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」《法華經方便品第二》
⊙「無量無數劫，聞是法亦難；能聽是法者，斯人亦復難。」《法華經方便品第二》
⊙聞法既難，如今法音盈耳，佛以四十多年，隨機施權度化，今機已熟，佛即暢演本懷，開權顯實。如說無量義經時，有自障未除、機未發故，五千人作禮退席，聞法豈不難乎！
⊙能聽是法，是利機上智人。其餘能聽法人，濁障雖除，大機未契故，入法難。
⊙於法會中，如舍利弗，是佛子中智慧者。於中下根機之人，雖聽法，未能瞭解，猶待後說，故云：能聽是法者，斯人亦復難。

【證嚴上人開示】
「時間長河攸攸，世間道路長長，人間情緣匆匆，適逢聞法復難。」

時間長河攸攸
世間道路長長
人間情緣匆匆
適逢聞法復難

這也是和大家來分享，我們能夠得到人身、聽到佛法，要能夠將佛法了解，入我們的心，身體力行，不是那麼容易。因為佛出現人間的時間，何其短啊！但是佛與佛距離的時間多麼長啊！很長久的時間，才能夠有一尊佛出世，這種時間長河，像是在流水，這樣不斷源遠流長，卻是我們真正能夠得到的，到底機會有多大？

就像天人時間長、快樂多，想要了解佛法，他們就是沒什麼機會，能去體會到。佛法是他們所需要，因為他們人間天堂，富貴的人就比較不會想，要如何去探究道理，所以「二十難」之中，「富貴學道難」，這就是一般凡夫，天人也是凡夫之一。

人間，一般的人間，能夠接觸到、感覺到：人間怎麼是這樣的苦呢？人與人之間互相聚會，明明就是很幸福，怎麼這麼短？這愛別離也是苦。有的人從出生以來，貧困的家庭百事哀，不只是貧，有的貧中的家庭殘障、疾病，也是不斷。人生怎麼這麼苦！趕緊要脫離這樣的苦難，偏偏又是遇到怨憎會苦，比在自己的家庭，貧窮、疾病的苦，再加上了所還到的人，竟然是怨憎會苦。我們慈濟人，菩薩、醫療志工，要聽到人間疾苦的事情很多。

苦在哪裡？苦在「人間情緣匆匆」。什麼樣的情？迷情、欲望的情等等，很複雜的情。是好、是壞，人間就是這樣愛恨情仇，糾結不清，這樣匆匆，一直糾結下去，不覺得生命就是一天一天過，卻是人還在這分的迷情中，匆匆忙忙中，還在不斷糾結不清。

這種的人生，想一想，哪怕是佛法，在我們的面前，就是遇到佛法，卻是要他靜下心來，好好聽、好好體會，將法入心、行在法中，實在是很不容易！所以「適逢聞法復難」。

長長的時間，才有一尊佛出世，一尊佛出世，時間何其短！佛法留在人間，芸芸眾生真正要得佛法、受佛法、聞佛法、行在佛法，真的不容易。不過，也看到放眼天下，佛，二千多年前，理想中的菩薩，入人群中去救苦救難，人間菩薩我們現在看到了。

看看這幾天，十幾個國家聯合董事會，包括旁聽的菩薩，二、三百人。每一個國家的董事會提出來分享，從第一天開始，非洲苦難的世界，卻也有一群物資貧困，卻是心靈單純，這種心寬念純。他在苦難的境界，得到了從臺灣，帶著慈濟人間菩薩的種子，到那個地方去，用心經營那塊土地，用心在那裡撒播種子。

當地的志工菩薩，好像雨後春筍一樣，目前光是南非，就有五、六千位的志工菩薩。很不容易能夠在最近幾年來，每年有能夠選擇幾位，能夠(從)這麼遠的地方，回來到臺灣，那也要很多人成就他，否則，交通費用也是承擔不起。

他們在那塊土地上，已經牽引了多少人，法喜，聞法歡喜，法入心，自己鋪路，走在那條覺有情的道路，去體會幫助人的方法，付出的歡喜。所以，雖然物資是貧窮，卻是少欲知足。

沒有欲念的障礙，反而他們可以很容易啟發大機，啟發出了他們的覺性，體會人生的苦。因為他們，他們的生活就是在苦中，因為他們所見的眾生都是苦，所以他們得了佛法，內心的感受，希望讓更多的人了解，在貧困中也能夠這麼快樂。這種不就是覺性很明嗎？

就像佛陀，也是走過了人間路，看過了人間苦，他用心修行，所體會到的，他人還是在人間，卻是體會到的開悟，覺性一開，這種覺海滿滿，能夠宇宙萬萬億億的真理，呈現在他的心中。那分的歡喜，那分的寂靜清澄、淨如琉璃心靈的境界，那分的感覺，也是很希望讓我們大地眾生，人人體會得到。這是佛對眾生那分真切的心。

看看南非，我就常常這樣想，他們明明就是那麼苦，物資那麼缺乏，他們的身材，他們的生活，看他們爬山、下嶺，這樣坎坎坷坷、不平坦的道路，
所要關心的，目前都有五千多位愛滋病的人，他們每個月都要去看，走遍了鄉下，有的住在山上，看起來的體形是很沉重，卻是他們邊走邊唱歌，這樣好像輕安自在。

那分幫助人的快樂，那分佛法入心、輕安自在，心靈的境界。有時候若提到南非(慈濟人)，我就一直會感覺到，這就是人間菩薩，是佛陀所需要的教菩薩法，希望人人，能夠走入那個苦難的環境中，去救拔眾生苦。所以，這一定要能夠，得到佛法之後，才有辦法契合這分心，才能夠身體力行。

我們前面，前面我們已經說過了，「諸佛興出世，懸遠值遇難正使出於世說是法復難」，

諸佛興出世
懸遠值遇難
正使出於世
說是法復難
《法華經方便品第二》


多長久了，才能夠有一尊佛出現人間，即使釋迦佛出現，他也人間，壽命八十歲就入涅槃，圓寂了。不過，他的法還是流傳，法身永住。法身就是道理，道理永住人間。但是，真正能夠佛法在人間，以現在科技，就是那麼容易能夠看到佛法，雖然現在很普遍，用心想要求法的人，不多。所以「正使出於世」，哪怕佛出現在我們面前，要能夠「說是法」，說什麼法？一乘法，這亦「復難」。

因為我們眾生的根機不堪接受，不堪接受這樣的大法，因為沒有真正的相信，恐怕會毀謗、會造口業，所以必定要耐心，慢慢地接引過來。

下面這段（經）文再說，「無量無數劫，聞是法亦難；能聽是法者，斯人亦復難。」

無量無數劫
聞是法亦難
能聽是法者
斯人亦復難
《法華經方便品第二》

真的，佛明明出世了，要講這個法復難，也是很困難。「無量無數劫」，這麼長久的時間，難得佛出世，但是要聽到這個法也是難，就是一乘法很困難。「能聽是法者，斯人亦復難」，能夠聽到，聽到能夠體會，能夠真正身體力行，這樣的人也是更加困難。

聞法既難
如今法音盈耳
佛以四十多年
隨機施權度化
今機已熟
佛即暢演本懷
開權顯實
如說無量義經時
有自障未除、
機未發故
五千人作禮退席
聞法豈不難乎

哪怕就是到處都能夠用廣播，來播出了這個講法，真實法，但是，有幾個人很認真在聽？我們現代是這樣，一邊在講法，擴音機很普遍，人在這裡說，屋前、屋後無不都是道場；卻是聲音在播出，人還是同樣這樣互相交頭接耳，還是談笑等等。

你們記得幾天前，我所在說的，佛陀喝斥七位老比丘，這種講話。在這個道場在修行，卻是無法將心收(攝)下來，將法，佛所說的法，離開了聽講的地方，到他們的小空間，七個人談笑，所說的都是世間事等等。所以佛陀就鞭策他們，喝斥他們：這是不對的事情，人生到底有多久？你們在仗勢什麼？為什麼，心還不能好好收(攝)下來？

佛世時就這樣，何況現在呢！所以難怪佛陀用四十多年的時間，隨機施權度化。佛的年齡將近八十，這個時機應該是叫做成熟了，所說的成熟，是不得不說的時候了，所以「今機已熟，佛即暢演本懷，開權顯實」。

就像是在講《無量義經》時，那個時候，還是有人聽了《無量義經》，教菩薩法，能夠啟發，卻是還有很多人，自障未除，自己的障礙未除，所以還沒辦法，那個機能夠啟發起來。所以一直到了法華會時，佛陀開始要講法了，這當中還有五千人作禮退席。這樣聞法豈容易嗎？真正聽法實在是很不容易！

所以，「能聽是法者，斯人亦復難」。還記得嗎？那段時間，五千人作禮而退，佛陀並沒有阻止他們。他們退了之後，佛陀就說：「退亦佳矣！」退去也好。在這個地方，大法要開始(宣說)，他們的根機還不堪接受，不聽也好。因為聽了之後，若無法接受，反而傷害了他們的根機。因為恐怕他們謗法，所以五千人退席，佛沒有阻止他們。

再接下來，「能聽是法者，斯人亦復難」，要聽這個真實法，這需要利根上智的人。

能聽是法
是利機上智人
其餘能聽法人
濁障雖除
大機未契故入法難

所以這樣的人能夠接受，開始慢慢要去除那個濁，濁就是供明，無明，這種濁氣要去除，大機未契，未契故，入法難。儘管你說上根、上智慧的人，那個障，濁障，若還未去除，就是說還有少分的無明，還是障礙著，還是同樣還未契機。哪怕人人本具佛性，哪怕有的人，已經是說很聰明、有智慧，但是聰明、利根的人，同樣也有這個濁，濁就是無明、污染的心，若還未去除，同樣要入這個一乘法，也是困難。

所以現在在這個會中，就是佛陀靈山會上，法，那個會中，就像舍利弗，這是上根智的人，他知道佛陀他的內心，還有真實法要講，但是在場的人，總是還沒辦法了解佛陀的本懷。舍利弗當機，這樣來啟請佛陀。舍利弗三請，佛陀三止。可見舍利弗已經開始漸漸，已經契入佛的心懷，因為舍利弗是弟子中的智慧者，他才開始漸漸契入佛的心懷，所以他能夠三請。

於法會中
如舍利弗
是佛子中智慧者
於中下根機之人
雖聽法未能瞭解
猶待後說
故云：
能聽是法者
斯人亦復難

幸好舍利弗有三請，佛陀才開始，將這個一乘法說出來。所以在這個會中，還有中、下根機的人，雖然佛陀開始講《法華經》，雖然聽法還沒辦法了解，他們還要再待時機。佛陀開始《法華經》
要講了，這些人還要再耐心聽，佛陀還要再用心啟發，所以在法華會上，人人還要等待，佛陀同樣循循善誘人人，能夠入一乘法。所以這樣叫做「能聽是法者，斯人亦復難」。

各位菩薩，聽法，有機會可聽，我們要趕緊把握。法一定要讓它，趕緊點點入心版裡來，要應用在我們的日常生活。就像那群南非的菩薩，他們已經法入心了，他們才能夠那麼輕安自在，走遍了四、五個國家，非洲的國家，去撒種子，去耕耘那片土地，是不是這就是要法要聽入心。

時間的長河是攸攸，世間的道路是長長，人間的情緣是匆匆，聽到佛法要能了解，真的是還是困難。唯有你身體力行，法就是在身體力行中，去感受出來，所以我們必定要學，法用在我們的日常生活。所以時時要多用心。

【靜思妙蓮華】20141128 - 佛法難遇當敬信 - 第446集 The Buddha-Dharma is Hard to Encounter

20141128《靜思妙蓮華》佛法難遇當敬信(第446集)
（法華經•方便品第二）

⊙「人身難得已得，佛法難聞已聞，即使得身聞法，不信敬法難說。」
⊙「如三世諸佛，說法之儀式，我今亦如是，說無分別法。」《法華經方便品第二》
⊙「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」《法華經方便品第二》
⊙諸佛出世難適，長遠時乃說之，如優曇華時一現耳。諸佛興出世，生在前後，懸遠值遇難，如一眼之龜，值浮木孔。
⊙懸遠值遇難。如諸梵王云：一百八十劫，空過無有佛等。又釋迦去後，過五十六億七千萬歲，彌勒方出世，豈不懸遠？久久懸遠，時有佛出，此舉佛難。
⊙說是法復難：縱佛出世，眾生根器不等，未必就說此法，四十餘年來，久默斯要，節節調停。至今方說。

【證嚴上人開示】
「人身難得已得，佛法難聞已聞，即使得身聞法，不信敬法難說。」

人身難得已得
佛法難聞已聞
即使得身聞法
不信敬法難說

也就是是要告訴大家，確實，在六道中要能得人身實在困難。有人會說：「生在天堂更好。」但是，若是到天堂，「富貴學道難」，天堂無佛可成，還是帶著業到天堂，為福盡還是同樣要墮落，是人間，或是三途。

佛經裡面不也就是有這樣，天帝五衰相現，趕緊來求佛，來不及，這樣禮拜下去，靈魂脫體，這樣就生到馬廄去了，在那個時候，母馬肚子痛亂撞。去撞倒了主人的手拉坏，主人一生氣之下，拿起大棍子打，這匹馬難產出來了，這匹小馬這樣死了。才又恢復回，在佛的面前，佛陀為他說法。開始在天堂中發心皈依三寶，還是佛法，才有辦法永遠消除業障，不再去造業，就沒有這個因緣果報。

所以說來，人間才有佛法。阿修羅道也是無法接近佛法，因為那個心一直讓瞋恨的煩惱，這樣就像網將它覆住，法沒有辦法入心。若是生到地獄呢？苦不堪啊！哪有機會接觸佛法呢？若是生在餓鬼道，也是苦啊！沒有佛法能夠聽到，在這種飢餓、苦難中，哪有機會呢？若是在畜生道呢？更加沒機會。所以說來，六道中，人道是六分之一的機會，能夠生在人身，真的是難得。

我們現在生了，人間人口那麼多，七十幾億的人口，但是真正能聽到佛法的人，比例實在很微小，所以我們要好好，能夠聽到佛法，要知道珍惜。要不然，「即使得身，得了人身，哪怕我們已經得到人身，也聽到佛法了，不過，我們若是不敬信佛法，這樣法也難說。

佛陀會考慮到，他不敬信，反而造口業。要有根機，願意敬信佛法，要知道相信，要知道尊重法，這樣才能聽到真實法。這個時代聽佛法很容易，網路打開，就可以看到，電視打開，就能聽到，這已經佛法，能夠普遍在空間裡。

還有人與人之間。我們聽了佛法，我們互相勉勵，我聽到的心得，你聽到的心得，我將這個心得，我做到的歡喜，法喜充滿，彼此分享、互相勉勵。這就是人與人之間，增加了我們的信心，增加了我們敬法、受法、聞法的機會。哪怕在外面，還不是慈濟人，卻是也能聽到了之後，堅持聞法力行的人。

幾天前，不就是說過了臺東一個學校，水產商職的學校，這位楊校長，他在二００四年，有一天，他是早起的習慣，五點多的時候，打開了電視，大愛(臺)正好是，在「靜思晨語」的時候，從那一天看，就這樣開始，每天每天，一年三百六十五天，每天就是開，這個時間聽「靜思晨語」。

將畫面上每一天所說的法，記錄抄寫下來。上班時，若是遇到人事，困擾著他，就趕緊將今天的法，就用在當下。

他在臺東，在商職學校，這個時候青少年的學生，要怎麼教育呢？他用他的方法，每一天早上比學生早到，站在學校的門口，學生來了，他就一個一個向學生打招呼。學生的衣服比較不端正時，他會親手，走近將他的衣服穿好、釦子扣好，拍拍肩膀：「衣服要穿好。」

若是看到孩子無精打采來，好像心事重重，他會問問他：「有什麼心事？有事情向校長說，不要放在心裡。」這用很誠意的心，來面對這一群青少年。看，這雖然他還不是慈誠，或是委員，都不是，但是他能將法入心，應用在日常生活中，這法就是入心來，能夠滋潤心田。

所以說，我們得人身、聞佛法，我們要信受奉行，這樣佛法才能普遍天下，才能真正淨化人心。各位，佛法來人間，就是為了要淨化人心。佛陀覺悟之後，要如何將法普遍施捨給眾生，教育眾生？我們之前說過了，「如三世諸佛，說法之儀式」，先權後實，這就是佛說法的儀式。

如三世諸佛
說法之儀式
我今亦如是
說無分別法
《法華經方便品第二》

釋迦佛說「我今亦如是」。我現在在人間，面對芸芸眾生說法的方法，也是一樣，和過去三世諸佛無分別。和真實法、和三乘法，實在也無分別。若沒有過去這個三乘法，鋪路過來，哪有辦法通達到佛的境界呢？

下面接下來這段(經)文：「諸佛興出世，懸遠值遇難，正使出於世，說是法復難。」

諸佛興出世
懸遠值遇難
正使出於世
說是法復難
《法華經方便品第二》

也要讓我們知道，諸佛能夠出現在人間，「懸遠值遇難」，很久的時間。佛陀的時代，二億多人口，現在的時代，七十幾億的人口。印度那時候，到底人口有多少呢？應該不多。那時候的交通，只靠著佛這樣兩足行，能走得到的，到底有多遠、有多廣的空間呢？應該也不很大。（編按：釋尊一生弘法於恆河中游兩岸。）

所以說來，在那個地方，佛出現在那裡，能夠聞佛法；我們現在聽的，比佛陀在世那時候，能夠聽到的佛法，應該更多。現在用種種的法，不只是印刷，現在又加上了電視，這種聞法的時間、空間，這麼方便能得到，到底怎麼會說，現在是叫做末法呢？也是要再跟大家說，應該是聽法的人雖然有比較多，不過人口的比例，和聽法的人的比例，還是算很少。尤其是聽了佛法之後，有敬信嗎？敬信，能夠身體力行嗎？現在的人間，這種欲的誘引，實在是很大，所以法能夠留在心裡，實在是微之又微。

所以說來，遇到佛出世的時間不容易，還是「懸遠值遇難」。很長久的時間，這麼長久的時間，還能夠親身遇到佛，那更不容易，所以叫做「懸遠值遇難」。

諸佛出世難適
長遠時乃說之
如優曇華時一現耳
諸佛興出世
生在前後
懸遠值遇難
如一眼之龜
值浮木孔

諸佛出世難適。我們難得遇到佛出世，哪怕是佛出世，已經是與佛同世，但是要與佛見面，也沒有那麼容易。大家還記得，向大家說過，舉一個例：印度有一個城市，九萬人，三萬人見到佛，另外三萬人曾聽過，「有，聽說有一尊佛出世。」但是另外三萬人，連聽過佛的名字都沒有，何況說見到佛呢？

想，要見到佛，哪怕是與佛同世，見佛也是難。所以說，諸佛出世值遇難，要能得到佛出世就已經困難了，尤其是哪怕佛出世，說是法復難，要說這個法也是很困難，因為眾生的根機、因為眾生的緣不夠等等，要真正說真實法也不容易。

就譬如，「如優曇華時一現耳」，這是譬喻出現的時候，人要見到的機會少，很快就過去了。所以才會常常向大家說，把握當下，恆持剎那，法聽了，要入心，永遠放在心裡，用在我們的日常生活，這個法才是真正我們的。要不然，你聽再多的法，這些法跟我們都沒有關係，因為聽過，很快就忘記了，每一句話都剎那就過去了，到底是流過了水管，就不見了，漏掉了，同樣的意思。所以我們應該不要讓它漏掉，所以叫做「三無漏學」，不要讓它漏掉。因為佛出世很困難，我們很有幸，還是在佛化世的時代，法還留在人間，我們將法拿來現在應用，用心的人來說，用心的人來聽。

所以「諸佛興出世」。我們多數都是生在佛前、佛後，我們現在就是生在佛後，佛世，他的身體已經在印度，也已經過去了，現在我們能接受的，只是佛身，他的法還存在。我們若能接受佛法，等於佛在我們心中；我們若沒有，還是同樣，和佛世、佛後一樣，要不然是佛前，要不然是佛後。要遇到佛，真的是很困難，所以叫做「懸遠值遇難，如一眼之龜，值浮木孔」。

汪洋大海，那麼大的海，一塊木頭，那塊大木頭，正好破一個洞，蛀一個洞了，一隻龜(在)大海中，這樣游啊游，忽然間抬起頭來，正好鑽出那塊木頭，破掉那個洞。你想，難不難啊？這和二天前與大家分享的，毛細孔中，比毛細孔更百倍的細小，幾乎眼睛看不到，要用箭射，射進那個毛孔裡，那麼不容易。所以「諸佛興出世，懸遠值遇難」，真的是很困難。

懸遠值遇難：
如諸梵王云
一百八十劫
空過無有佛等
又釋迦去後
過五十六億
七千萬歲
彌勒方出世
豈不懸遠
久久懸遠
時有佛出
此舉佛難

這個「懸遠值遇難」，那就是在佛陀剛覺悟的那時候，他一時間想要示滅，卻是梵(天)王，忽然間，浮現在佛陀的覺海道場上，這樣說：「一百八十劫，空過無有佛(等)。」可見釋迦佛還沒有出世之前，過去的時間，已經一百八十劫。一劫多久啊？以前和大家分享，「劫」是那麼的久，一劫，無法算數，那是幾億(年)才算是一劫。

你們想，一百八十劫，空過無有佛(等)。可見釋迦佛還沒出世之前，那麼長久的時間，空過沒有佛。所以，又釋迦佛過去之後，釋迦佛過去之後，那就要再經過五十六億七千萬歲，還要那麼久的時間，五十六億七千萬歲，五十億年，彌勒佛才會出世。

看，要值遇佛，時間真的難。這是要向我們描述，若要遇到佛是不容易。雖然我們是在佛後出生，過去我們應該也與佛同世過，這二千多年的時間，我們在人間，不知經過了幾世？不知去過幾個道？我們不知道。不過，我們現在值遇佛法、聽聞佛法，我們應該也要用很感恩心，做難遭遇想，很難得，所以我們要用心，這不就是很懸遠嗎？

所以，「久久懸遠，時有佛出」，這樣這麼久、這麼久的時間，才有佛能夠出現人間，這就是表示，我們要見佛，實在是不容易。不過，也要跟大家說，世間，佛陀、菩薩，諸佛菩薩，都是在這種濁劫的時候，頻頻出現在人間，所以我們要時時，感恩、尊重、愛的心情，來對待任何一個人，說不定任何一個人，是佛菩薩現前，所以我們要時時感恩、尊重、愛。

再來說：「正使出於世，說是法復難」。

說是法復難：
縱佛出世
眾生根器不等
未必就說此法
四十餘年來
久默斯要
節節調停
至今方說

哪怕佛陀出現人間，要講真實法，真的是難，因為眾生的根器不整齊，所以沒辦法暢佛的心懷，馬上說。就像釋迦牟尼佛，四十多年後才開始暢佛心懷，將這個真實法「久默斯要」，真實法，沒有這樣攤開來讓大家知道，人人本具佛性，直指明心見性，因為我們需要再經過菩薩道，所以我們要好好用心。

人生世間本來就是很不容易，再加上了我們這麼大的空間，加上人口那麼多，真的比例起來，我們是很有福，得人身、聞佛法，我們應該要把握當下，聽到、我們要趕快及時來利用。就像那位校長，他那樣打開大愛(臺)，就這樣每天、每天都是受法，接受這個法用在他的生活，他的職業場中。看，這不就是法永存人間嗎？只要你用心受用，這是永恆的。我們若是不將它接收下來，同樣法也是在，所以我們要用心接受，時時多用心。

Explanations by Master Cheng-Yan
Subject: The Buddha-Dharma is Hard to Encounter (佛法難遇當敬信)
Date: November.28. 2014

“It is rare to be born human, and we have been born human. It is rare to hear the Buddha-Dharma, and we have heard it. Even if we are born human and hear the Dharma, if we do not have faith and respect, it will be difficult for the Dharma to be taught.”

This tells everyone that indeed, among the Six Realms, being born in the human realm is difficult. Some say that it is better to be reborn in heaven. But if we are born in heaven, “It is difficult for the wealthy to learn the Way.” We cannot attain Buddhahood in heaven, and we still bring our karma with us to heaven. Once we have depleted our blessings, we will fall again, to the human realm or to the Three Evil Realms. Isn’t there a story about this in the sutras?
A heavenly lord who started showing the five signs of decay sought the Buddha’s help. Before he could prostrate to the Buddha, his spirit left his body and he was reborn in a stable. During the birth, the mare was in such pain she knocked over the owner’s pottery wheel. In a rage, the owner beat the mare with a stick. This caused birth complications, so the colt died and [his spirit] came back before the Buddha. After the Buddha taught him the Dharma, the heavenly lord aspired to take refuge in the Three Treasures. Only with the Buddha-Dharma can we completely eliminate obstructions of karma. If we no longer create karma, there will be no more karmic retributions. So, the Dharma is only found in the human realm. Those in the asura realm cannot draw near the Buddha-Dharma either because their minds are covered by afflictions of anger and hate, which are like a web that prevents them from taking the Dharma into their hearts.
What if we are born in the hell realm? The suffering us unbearable; how could we have chance to find the Dharma? If we are born in the hungry ghosts realm, we will also suffer. We cannot hear the Buddha-Dharma there. How could we listen when we starve and suffer? If we are born in the animal realm, the chances of hearing it are even worse. Therefore, out of the Six Realms, we can only hear it in one, the human realm. Being born human is truly a rare opportunity. In this current lifetime, among this large global population of around seven billion people, the percentage who have truly heard the Dharma is actually quite small. So, those of us who can listen to these teachings must listen carefully and cherish them. Otherwise, even if we are born human and have heart the Buddha-Dharma, if we do not respect and believe in it, it will be difficult for it to be taught.
The Buddha will think about how people’s lack of respect and faith may lead them to create karma of speech. Only those with the capabilities and willingness to respect and believe the Dharma can hear the True Dharma.
In this era, it is very easy to listen to the Buddha-Dharma. When we go online, we can see Dharma lectures, and when we turn on the TV, we can hear teachings. The Buddha-Dharma is already pervasive in this space. It is also in interpersonal relationships. After we have listened to teachings, we can offer mutual encouragement by sharing the realizations and joy we have attained from listening and practicing. When we are filled with Dharma-joy, we can share it to encourage each other. So through our interpersonal relationships, we can grow our faith and thus increase our chances of hearing, respecting and accepting the Dharma. Even those who are not yet Tzu Chi volunteers can, after listening to teachings, persevere in putting the Dharma into practice. A few days ago, I mentioned the school in Taitung, the aquaculture and commercial vocational school.Their principal, Yang Chang-he, happened to turn on the TV one day in 2004.Because of his habit of getting up early, he turned on the TV around 5am, just as Da Ai was broadcasting Wisdom at Dawn.
From that day on, he watched it every day, 365 days a year.Every morning, he tuned in to Wisdom at Dawn.Every day he copied the sutra text from the screen.At work, when he was troubled by interpersonal conflicts, he immediately applied the Dharma he had learned that morning.He works at the vocational school in Taitung.How does he go about educating the youth of today?He applies his own methods.
Every day, he arrives before the students and stands at the front entrance of the school.
As the students arrive, he greets them one by one.When he sees students who dress sloppily, he approaches them to adjust their attire.He has them button their shirts, and pats them on the shoulder, saying, “Remember to dress tidily.”When he sees students who have low energy and look like they have a lot on their mind, he asks them, “What’s on your mind? If you have any problems, let me know. Don’t hold it in.”
He shows this deep sincerity when he interacts with these young people.See, he may not be a member of our Faith Corps or one of our Commissioners, but he has taken the Dharma to heart and applies it in his daily living.By taking the Dharma to heart, it nourishes his mind.
Therefore, after being born human and hearing the Buddha-Dharma, we must faithfully accept and practice it.Only then can the Dharma a become widespread and truly bring purity to people’s minds.
Everyone, the Buddha-Dharma is taught in the world for the purpose of purifying people’s minds.After the Buddha attained enlightenment, He thought of ways to share the Dharma widely and teach sentient beings.As we have discussed, “The Buddhas of the Three Periods spoke the Dharma in such a manner, teaching the provisional before the true.”
The Buddha also taught in this manner.

As the Buddhas of the Three Periods spoke the Dharma in such a manner, so do I likewise now expound the non-discriminating Dharma.

Sakyamuni Buddha said, “I now do the same.”The way He taught the multitudes at this time was the same as the methods of past Buddhas of the Three Periods.There is actually no difference between the True Dharma and the Three Vehicles.If the Buddha had not paved the road with the Three Vehicles, how could we reach the state of Budhdahood?

The next passage of the sutra states, “When all Buddhas appear in the world, it is rare and hard to encounter Them. Even when They appear I the world, it is hard for Them to teach this Dharma.”

This is also letting us know that when Buddhas appear in this world, “it is rare and hard to encounter them.”It takes a long time.In the Buddha’s time, the population of the world was over 200 million.In our current time, the population is over seven billion.
During that time, how many people were there in India?Likely not many.Because of the transportation system at that time, the Buddha had to rely on His own two feet.How extensively could He have actually traveled?Likely not very far.
Therefore, only in places where He appeared could people listen to the Dharma.Now, we actually have more opportunities to listen to the Buddha-Dharma than these who lived during the Buddha’s time.Nowadays, there are many methods [to learn the Dharma], not only through print, but also through television.In this time and space, listening to teachings is so convenient.So, why would we call this the era of Dharma-degeneration?
Let me explain this again.Although more people are listening to the Dharma, compared to the total population, this percentage is still very small.In particular, after they listen to the Dharma, do they respect and believe it?If they do, can they put it into practice?
In modern society the temptation to indulge in desires is very great. So, the odds of the Dharma remaining in our minds are smaller than small. Therefore, it is rare to be born in a Buddha’s lifetime; “it is rare and hard to encounter Them”. This takes such a long period of time. Even in such a long period of time, it is truly rare to personally encounter a Buddha. Therefore it is said, “It is rare and hard to encounter Them”.

“It is rare to encounter Buddhas in this world. It only happens once in a long period of time. Like the blossoming of udumbara flowers, those moments are very fleeting. All Buddhas appear in the world, but we are born before or after Them, it is rare and hard to encounter Them, like the chances of a one-eyed turtle surfacing through a hole of a floating plank.”

It is rare to encounter Buddhas in this world. Not only is it rare for a Buddha to appear, even if He is in the world and we are living in the same era, meeting Him in person is not very likely. You may still remember the example I gave of a city in India. Out of 90,000 people, 30,000 people saw the Buddha. Another 30,000 had heard that there was a Buddha in the world. Yet the remaining 30,000 had never even heard of Him, let alone actually saw him. Think about it, encountering the Buddha is difficult even if we live in the same era. So, it is rare to encounter Buddhas in the world. It is already difficult for a Buddha to appear in the world. Even if a Buddha appears, it is hard for Him to teach the Dharma. Teaching this Dharma is not easy because the capabilities and karmic conditions of sentient beings may still be lacking, making it hard for Him to expound True Dharma.
“Like the blossoming of udumbara flowers, those moments are very fleeting”. This is an analogy for how rare it is for people to encounter something. The moment passes by very quickly. That is the why I always tell everyone, “Seize the moment and sustain it forever”. After listening to the Dharma, take it to heart and keep it there forever as you apply it to your daily living. Only then will the Dharma truly be a part of you. Otherwise, no matter how much Dharma you hear, you will not connect with it because you will forget it right after you hear it. It will disappear right after the moment passes. Like water that flows through a pipe, it can disappear and leak away. The underlying principle is the same. So, we must not allow the Dharma to leak away. We should practice the Three Flawless Studies so that it will not leak out.
It is [rare] for the Buddha to come into the world. We are very fortunate to live in an era when He is still transforming people and the Dharma is still in the world. Therefore, we must apply the Dharma now. When someone teaches mindfully, we must listen mindfully.
So, “All Buddhas appear in the world”, but most people are born before or after the Buddha. For us now, we are born after the Buddha, because He left the physical body He had in India many years ago. The only thing we can [see] and accept now is His Dharmakaya. His Dharma still remains in this world. If we accept the Buddha-Dharma, it is like having the Buddha in our hearts. If we cannot, it is the same as living before or after the Buddha’s lifetime.
Encountering a Buddha is truly very difficult. Therefore it is said “It is rare and hard to encounter them, like the chances of an one-eyed turtle”. On the surface of a vast ocean, there happens to be a plank with a small hole eaten through it. A turtle is swimming in the ocean when it suddenly lifts its head and sticks it precisely through the hole in the plank. Think about how incredibly rare this is. This is like the story I shared over last two days about the tiny pores one-hundredth the seize of hair follicles that are basically invisible to the naked eye. Shooting an arrow into this opening would not be an easy feat.
So, “All Buddhas are born into the world”, but “it is rare and hard to encounter Them”. It is truly a difficult feat.

“It is rare and hard to encounter Them: This was as all Brahman Kings stated 180 kalpas have passed without a Buddha. From the time Sakya Buddha left, 5,670,000,000 years must pass before. Maitreya [Buddha] will come into this world. Isn’t this rare? Over a long period of time, Buddhas occasionally come into this world. So, it is rare to encounter the Buddha.”

“It is rare and hard to encounter them”. After the Buddha first attained enlightenment, for a moment He wanted to enter Parinirvana. However, King Brahma suddenly appeared at the Buddha’s sea of enlightenment, at the place of His spiritual practice. He said, “180 kalpas have passed without a Buddha”. Before Sakyamuni Buddha appeared in this world, 180 kalpas had passed. How long is one kalpa? I have shared with you how long a kalpa is. It is hard to calculate how many hundreds of millions of years is in a kalpa. Think about this, 180 kalpas passed without a Buddha in this world. we can see that, before Sakyamuni Buddha was born, there had not been a Buddha for a very long time. After Sakyamuni Buddha entered Parinivana, another 5,670,000,000 years has to pass [before the next Buddha]. Five billion, six hundred and seventy million years before Maitreya Buddha comes to the world. As you see, encountering a Buddha is very rare. This illustrates for us how encountering a Buddha is not an easy matter.
Though we are born after the Buddha’s lifetime, in one of our past lives, we probably lived during His lifetime. During this period of over 2000 years, who knows how many lifetimes we have lived and how many realms we have lived in. We do not know. But, Since we have now encountered and listened to the Buddha-Dharma, we should feel very grateful. This encounter is so rare and precious, so we must be very mindful. Doesn’t it take such a long time?
Therefore, “over a long period of time, Buddhas occasionally come into this world. A very long period of time must pass before a Buddha appears in the world. this expresses that to see a Buddha is truly not an easy matter.
But, this is also telling everyone that Buddha a and Bodhisattvas will appear in this world during kalpas of turbidity. Therefore, we should always treat everyone with gratitude, respect and love because anyone could be a manifestation of a Buddha or a Bodhisattva. So, we must always show our gratitude, respect and love.
The passage continues, “Even when They appear in the world, it is hard for Them to teach this Dharma.”

It is hard for Them to teach this Dharma: If a Buddha comes into this for world and the capabilities of sentient beings are not equal, He may not teach this Dharma right away. For 40-plus years, the Buddha had remained silent, with various adjustments and pauses, until He gave the teachings at this moment.

Even when the Buddha appeared in this world, it was still for Him to expound True Dharma. Because sentient beings’ capabilities varied, the Buddha could not immediately carry out His original intent. For sakyamuni Buddha, it took 40-plus years to speak freely. He remained silent on the True Dharma. He did not openly reveal to everyone that they all intrinsically have Buddha-nature nor help them understand and see their true nature. They had to first walk the Bodhisattva-path. Therefore, everyone must always be mindful. Being born into the human realm is not easy, and on top of this there is the vastness of this world and the size of the population. Compared to many people, we are truly blessed to be born human and to hear the Buddha-Dharma.
So, we must seize the present and immediately apply what we have heard. We must be like the principal who tunes in to the Da Ai channel. This is how he accepts the Dharma every day and applies it to his daily living and at his workplace. See, isn’t this how the Dharma will always remain in this world?
If we mindfully accept and apply it, [the Dharma] will be everlasting. Even if we do not accept it, the Dharma will still exist. But we should put our hearts into accepting it and always being mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)