20150324《靜思妙蓮華》 說法化菩薩 (第528集)
（法華經•譬喻品第三）
⊙「身行清淨造福田，口言真誠結善緣，意專向道戒定慧，二三一四常寂光。」
⊙「是諸所說，皆為化菩薩故，然舍利弗，今當復以譬喻更明此義，諸有智者，以譬喻得解。」《法華經 譬喻品第三》
⊙釋尊成道數十年為一大事，以種種因緣譬喻：明五濁，用釋於人間事無明，為方便說人間法，譬喻更明此義。
⊙見濁、煩惱濁、眾生濁、命濁、劫濁，是為五濁。
⊙為三乘人請法：使令明了，說宿世因緣，譬喻言辭，即前三後一始末，故云：因緣。是諸所說皆為化菩薩故。
【證嚴上人開示】
「身行清淨造福田，口言真誠結善緣，意專向道戒定慧，二三一四常寂光。」
身行清淨造福田
口言真誠結善緣
意專向道戒定慧
二三一四常寂光
也是和大家分享，修行，什麼叫做修行？修行無不都是，在我們的身、口、意，我們行在人與人之間，如何處事，對待人的態度，所造作的業行，為善，那就是善業，造福當然就是福業。而若是待人接物間，外表看起來很好，卻是內心，滿心的煩惱，這雖然外形看來也是一個好人，卻是內心充滿了，怨恨、嫉妒、煩惱等等，這外表的行為(好) ，不算好哦。造福，心也是要造福，不只是外表，我們才真正可以結到福緣、福緣就是福田。
所以身的行動，因為我們身體的功能，可以去做很多事情，六根都是在我們的身上，我們的行為是清淨，我們的身所造作就是福。我們在人群中修行，人群有種種的不乾淨，見解不乾淨、煩惱不乾淨、身體的不乾淨，所以造成了生命中的不乾淨，又再污染了現在這個時代，這叫做「五濁」。
我們的身，入眾生濁之中，還能夠保持著，我們這念心還是清淨，我們的行為也是清淨，所以入人群中造福田，愛的種子撒播在眾生的心田裡，我們做眾生心田的農夫，這也就是身，身的清淨。
在人群中離不開表達，就像我現在和大家說話要表達，表達出了我們的身行，在人間應該怎麼做，入人群中如何去造福？這要從口說出來。所以說好話，說真實法，這是口言。我們要說話，就要說真與誠的話，言之有信，說真實語，佛陀不就是這樣嗎？他向我們眾生所說的，無不都是宇宙天下間，人的問題，要如何來解開人的問題。
佛陀要用真心說法，只是眾生愚鈍，法在聽，「很好啊！我聽了之後，將它記住，看到人的時候，我也用這樣『如是我聞』來說話。」大家聽了也很歡喜，「感恩喔！某某人真的是能引導我的人，和我結一分善緣，我很感恩他。」
是不是我們說的話，對人這樣說，讓人聽進去，人家對我們的讚歎、感恩。而我們的心呢？意，我們的意有向道嗎？「意專向道」，那就是修戒、定、慧。
我們若一耳聽、一耳漏掉，或者是只是聽在應對人，這樣實在很可惜，內心若沒有向道，平時的身心，若沒有清淨，外表看起來是修行，內心戒、定、慧沒修，若這樣，是很可惜哦！大家要很記住，「二三一四」：什麼叫做「二三」呢？身三、口四、意三，不是嗎？「身三」殺、盜、淫。
殺，大家修行感覺：我很清淨，我修行，我沒殺，我連看到螞蟻，我也不敢揉死，所以我沒有殺。但是，物命，你時時都在殺物命，我們修行，要疼惜一切。常常說，電燈不用，為什麼不關呢？多一個人浪費電力，這浪費也就是抹殺了這個東西，讓大家應用的機會，這也就是殺物命。還有，這個紙，其實反面還能寫，這個紙這麼浪費，這也是殺物命。
人人就手上一支手機，現在的時代很流行低頭(族) ，無不都是亂了我們的道心。一句話沒傳好，就是傳煩惱，一支換過一支，這也是殺物命啊。是不是大家都很清淨呢？跟著時代流行，東西一項換過一項，全都沒有去疼惜它，有時候用過頭，惹是非，這也是很多的事情。這種不只是殺害有命，有形的物命，也殺害了人的慧命啊！這種傳是非，這種的業，比有形的殺更嚴重。
所以，這個身行要清淨，時時可以造福田，要從自己的內心開始，所以「意三」，那就是貪、瞋、癡。
尤其是癡念，明明我們要修行，但是，戒就是守不住；明明我們要修行，我們的定心，定不下來。想想看，這個「意三」，不只是自己傷害了自己的慧命，也傷害別人的慧命。癡造成了貪，癡造成了瞋，所以「癡」就是無明的罪源。這就是在「二三」當中。
又再「口四」：妄言、綺語、兩舌、惡口。哪一項事情不是口傳呢？這四項擾亂人心，這四項擾亂社會，這四項破壞家庭，這四項擾亂團體。
你們想，我們人，光是這個身、口、意，「二三」「一四」，這全都是在造惡業。我們若將它轉過來，它可以造福田、結善緣、修戒定慧，我們的心能夠「常寂光」。
我們若能夠守得身的清淨，沒有殺、盜、淫，這樣我們就沒造惡業，我們的心，除了戒，可以很定，這就是叫做智慧。我們的口，不亂說話，這四項可以守得好，我們能夠增長別人的慧命。轉法輪、造福人群、結善緣，這是「口四」，意業若是專向道，我們的戒、定、慧無漏，你們想，這不就是在「常寂光」嗎？我們的清淨的慧命，那就是佛性。
看看我們慈濟人，大家願意去做好事，人人平等，用愛付出。人人若能夠這樣，地球不就是很平安嗎？佛陀是為這一大事來人間，要來淨化人心。大家修行不就是，接受佛陀的教法，身體力行，轉佛的慧命在人間嗎？
所以我們前面說過，諸佛所說，「皆為化菩薩故」，諸佛所說的法，無不都是要來度化眾生。現在接下來再說，「然舍利弗，今當復以譬喻更明此義，諸有智者，以譬喻得解。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經 譬喻品第三》
若有智慧的人，從因緣、譬喻，所有的言教，就能夠瞭解。要不然，真的所說的法，聽就是這樣聽，說是這樣說，卻是說與聽進去，無法身體力行，這樣讓你聽再多法，也都是白聽，說的也是白說，都是「空」，沒有實在。
我們若能夠時時自我反省，我們有犯到這樣嗎？我們有說到這樣嗎？我們的心有起這樣的意嗎？若有，要趕快懺悔，才不會讓我們的心亂，人與人之間不得和睦。所以大家要用心。
佛陀還是再指著舍利弗，「我說很多法，道理聽不懂，就用因緣、用譬喻。」
釋尊成道
數十年為一大事
以種種因緣譬喻
明五濁
用釋於
人間事無明
為方便說人間法
譬喻更明此義
這幾十年間，只是為一大事因緣，用種種的因緣來譬喻、來說法，無不是在這個五濁，為要如何來分明，大家那個五濁，真的是苦不堪！無不是從見濁，大家的見解開始。我們的見解，就是這樣無法接受正見，無法接受正見，就不能行正法，所以這就是煩惱。
所以見濁、煩惱濁，造成了眾生，人與人之間的混亂。當孩子的不孝父母，人對朋友不仁不義，在彼此之間不能互相利益，只是明爭暗鬥。這種的眾生濁，造成了多少生命中的濁氣，累積在這個時代裡，所以這個時代已經，大乾坤、小乾坤，三大災、三小災，都是在這個時候，這樣頻頻發生起來。
這全都是我們人，這個五濁不斷，從見解開始，煩惱，見濁、煩惱，眾生群中造成了生命，又再來了這個世間、時代中，不得安寧，這叫做「五濁」。使我們人會苦不堪！
見濁
煩惱濁
眾生濁
命濁
劫濁
是為五濁
佛陀就是不離這些事情，一直用因緣、譬喻、言辭，來說法。除了大乘法的人，一聞就瞭解，但是中乘的人，還有法的執著，小乘的人還沉迷，還不很清楚。所以舍利弗希望佛陀，現在要說大乘法，希望佛陀還能讓這些小乘、三乘人更加清楚，所以「為三乘人請法」。
為三乘人請法：
使令明了
說宿世因緣
譬喻言辭
即前三後一始末
故云：因緣
是諸所說
皆為化菩薩故
這是舍利弗與佛陀的互動，希望未來的眾生，得到佛陀，這個因緣、譬喻、言辭，更加清楚一些，再用這樣的方法來講法。這是為了要教菩薩，讓菩薩更能瞭解。佛陀希望人人，未來都能夠行菩薩道，人人的觀念中，無不都是能發揮，這分清淨無染的本性，入人群濁惡中去付出，這樣就是人間菩薩。
佛陀的時代，他的理想，希望未來的眾生，人人都在佛陀的理想中淨化，能夠入人群、轉法輪，法不斷不斷流傳在人間，我們愈來愈能夠瞭解，這個人間真的是苦啊！愈能體會到，苦的因緣從哪裡來，從五濁來。這讓大家能夠瞭解，大家不只是瞭解，還能夠將這個法，傳給未來無量數的眾生。除了瞭解，還能夠深入，還能夠身體力行，在人群中，這樣叫做菩薩。你們想，這樣不就是人間，人人都是菩薩嗎？
剛剛看到一段，在多明尼的一段，我也是很感動，海地，地震那個時候，有多少人的房子都倒掉了，生活，無法在那個地方過下去，所以他就到多明尼加，在多明尼加，很貧困的地方很多，缺乏醫療，有的人牙齒痛，要怎麼辦呢？這位從海地到多明尼加去的，這個人，他就去幫人拔牙齒，一個牙齒，幾元美金，這樣他可以生活。
但是經過了一段時間，幾年後，他中風了，行動不方便，生活已經沒來源了，在多明尼加，又沒有親戚，這些朋友，大家都是很窮，也是逃難者，就是從災難逃出來的人，什麼人能夠幫助他呢？將這個個案就提報慈濟，慈濟人在多明尼加，接到這個個案，去看他，那個生活環境，是多麼骯髒、多麼簡陋，趕緊動員大家為他清理打掃，同時，我們為他義診。治療他的身體，這個過程中，這位提出了他的心聲說，想要回去海地。
慈濟人開始發揮了那分的愛，所以替他張羅，聯絡他在海地的朋友、鄉親，告訴他們，我們要把這個人送回去，很不容易聯絡到他的朋友，慈濟人就為他整理好，準備好，用車子去載他，載去可以辦手續，因為畢竟是要經過國境，所以就載到公車巴士的地方，大家再叮嚀、再吩咐，拜託司機先生，替他們照顧他，替他們聯絡，這樣一路，讓這個人這樣好好平安到達，回到他的海地。
看到這個故事，我們臺灣(慈濟人)，也常常做這樣的事情，「無緣大慈，同體大悲」，現在看到多明尼加，為了海地的苦難人，也是一群人投入，三、四個月的時間，照顧他，替他這樣張羅，幫他能夠讓他再回歸他的故鄉。看，這不就是人間菩薩嗎？
各位，菩薩道若不走，我們無法回歸如來的本性；沒有回歸如來本性，身、口、意三業，永遠都是「二三一四」，亂得五濁，這個濁氣，不斷不斷薰染了天地人間，一片混亂。所以，淨化人心，所以菩薩有很多都是因為，從因緣、譬喻、言辭，體會道理，這樣瞭解過來。所以希望人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Dharma to Transform Bodhisattvas (說法化菩薩)
Date: April.24. 2015
“Create a field of blessings with the pure actions of the body. Form good karmic connections with honest and genuine speech from the mouth. [Perfect] precepts, Samadhi and wisdom with a mind focused on the Path. Reach the land of calm illumination [by cultivating] two Three’s and one Four.”
This is what I want to share with everyone. What exactly is spiritual practice? Spiritual practice is all about our body, speech and mind. This practice takes place in our interactions and in the way we deal with various matters. If the way we treat other people and all the actions we take are wholesome, we will create good karma. Benefiting others, of course, creates blessings. But as we interact with people and handle matters, while we may look fine on the outside, inside, our minds may be filled with afflictions. Someone may appear to be a kind person, but it may be that his heart is filled with hate, jealousy, afflictions and so forth. Then his behavior cannot be considered wholesome.
To benefit others, our intent must be to create blessings; we cannot only appear to create them. Only then can we form good karmic connections. Those good connections are fields of blessings. [We must be mindful of] our actions because our body has the ability to do many things, our Six Roots are all a part of our body. When our actions are pure, the karma our body creates will be blessings. When we engage in spiritual practice among people, we encounter various kinds of impurities. People’s perspectives bring impurity, their afflictions bring impurity and their bodies also bring impurity. This gives rise to much impurity in our lives, which add to the defilements of this era. These are the Five Turbidities. Though we are physically in their midst, it is still possible to maintain the purity of our minds and the purity of our actions.
So, when we go among people, we create fields of blessings. We can sow the seeds of love into the minds of sentient beings and act as the farmers of their fields. This is how we keep our actions pure. As we interact with people, we are constantly expressing ourselves and communicating.
For instance, speaking to you right now is how I express myself. I am sharing with you how we should take physical action in this world and how to benefit people as we interact with them. All this must be expressed through words. So, speaking good words and teaching the True Dharma are accomplished through speech. If we are going to speak, we must be genuine and sincere. We must live up to the things we say and our words must be true. Wasn’t the Buddha like this? What He taught us sentient beings was all to help us to resolve the problems of this world. To solve the problems of sentient beings, the Buddha taught from the depths of His heart.
It is just that sentient beings are foolish. When listening to the Dharma, [they say,] “Very good, after I hear this, I will remember it, and when I see others, I will also tell them, ‘Such have I heard.’” People who hear it will also be very happy. “I am so grateful. So-and-so has truly guided me and thus formed a good karmic connection with me. I feel very grateful to him.” When it comes to our words, people may accept what we say and give us praise and express their gratitude to us, but what about our own minds? Are our minds in accord with the Path? “With a mind focused on the Path” we will cultivate precepts, Samadhi and wisdom.
If the teachings go in one ear and out the other, or if we are just listening to satisfy others, that would really be a pity.If our minds are not oriented towards the Path, if our bodies and minds are not actually pure, we may appear to be engaging in spiritual practice, but in our minds we are not actually cultivating precepts, Samadhi and wisdom.If that is the case, it would be very sad!
We must remember the “”two Three’s and one Four.What are the two Three’s [and one Four]?The three evils of the body, the three of the mind and the four of speech.Isn’t this right?The three evils of the body are killing, stealing and sexual misconduct.When it comes to killing, we spiritual practitioners all think, “I’m very pure; I engage in spiritual practice and I don’t kill anything. When I see an ant I would not think to kill it, so I don’t commit any killing.”
However, we are constantly destroying the life of objects.
As part of our spiritual practice, we must cherish everything.
I often say, “If you are not in the room, why don’t you turn the light off?”Think about how one person wasting electricity consumers and kills something that can be used by others.In this way, we are killing the life of objects.
In addition, take paper, for example.We can actually write on the back of this paper.If we are wasteful with paper, that is as if we are killing it.Everyone holds a cell phone in their hands.Nowadays, everyone is constantly looking down.What are they looking at?
Things that disrupt our resolve to practice.If we pass on one sentence of negative speech, we are transmitting afflictions.
Additionally, by constantly replacing our phones, we are destroying the life of many objects.So, can anyone truly say they are pure?
Following what is popular, people constantly replace what they have.They do not cherish things at all.Sometimes, overuse can cause conflicts.This is very common, too.
This not only destroys material, tangible objects, but is killing people’s wisdom-life as well!.Karma from spreading conflict is even more severe than that of killing tangible objects.So, for our actions to be pure and to constantly create fields of blessings, we must start with our minds.
The three evils of the mind are greed, anger and ignorance.
Ignorance is particularly [dangerous].Clearly, we want to engage in spiritual practice, but we cannot uphold the precepts.Clearly, we want to engage in spiritual practice, but our minds cannot settle down in Samadhi.
Think about it, these three evils of the mind hurt not only our own wisdom-life, but also the wisdom-life of others.Ignorance creates greed and anger, so it is the source of delusion.This is one of the “two Three’s”.
Then there are four evils of speech, lies, flattery, gossip and harsh words.Which of these is not spread though our speech?These four trouble people’s minds.These four agitate societies.These four destroy families.These four disrupt organizations.
Think about it, our body, speech and mind, the two Three’s and one Four, are all ways to create negative karma.By doing the opposite, we can create fields of blessings and form good karmic connections.By cultivating precepts, Samadhi and wisdom, our minds can “reach the land of calm illumination”.
If we can maintain the purity of our body and do not kill, steal or commit sexual misconduct, then we will not create negative karma.
Our minds, in addition to upholding precepts, can also be in Samadhi; this is wisdom.If our speech is proper and we guard against the four evils of speech, we can help others develop their wisdom-life, turn the Dharma-wheel, benefit society and form good karmic connections.These are the four good deeds of speech.
If our minds are focused on the Path, our precepts, Samadhi and wisdom will be flawless.Think about this.Isn’t this state “the land of calm illumination”?
Our pure wisdom-life is our Buddha-nature.Look at Tzu Chi volunteers.Everyone is willing to do good deeds; they treated everyone equally and give out of love.If everyone can be like this, wouldn’t the Earth be a very peaceful place?The Buddha comes to the human realm for this one great cause, to help people to purify their minds.Don’t we all engage in spiritual practice by accepting the Buddha’s teachings, putting them into practice and then transmitting the Buddha’s wisdom in the world?
Earlier we talked about how the teachings of all Buddhas are “for the sake of teaching the Bodhisattva Way”. The Dharma taught by all Buddhas is solely for transforming sentient beings. Next, the sutra text states, “However, Sariputra, I shall now make use of analogies again in order to clarify what I mean, for all those who are wise can attain understanding through parables”.
If people have wisdom, they can achieve understanding from causes and conditions, analogies and expressions. Otherwise, when the Dharma is taught, they would just be listening, and the speakers would just be talking. Then despite having heard what was taught, they would be unable to put it into practice. If so, no matter how much Dharma they listen to, it will all be for nothing. The speakers would also be wasting their breath. All this would be “empty”, without any substance.
We must also constantly reflect on ourselves. “Have I violated this rule?” “Have I said something like this?” “Did this kind of thought arise in my mind?” If the answer is yes, we must immediately repent. Then we can avoid our minds being disturbed, which would cause discord in our relationships. So, we must all be mindful.
The Buddha pointed to Sariputra and said, “I taught him much Dharma, but he did not understand the principles, so I used causes and conditions and analogies”.
“After Sakyamuni Buddha attained enlightenment, over many decades, for one great cause. He drew analogies from various causes and conditions. To teach about the Five Turbidities. He gave provisional teachings and explained the ignorance in worldly matters. Through the working of the world, the Buddha taught skillful means. With analogies, He helped further clarify His meaning.”
Over several decades, the Buddha taught only for this one great cause, drawing analogies and teaching the Dharma with various causes and conditions. He did all this to explain the Five Turbidities and to help people distinguish them. The Five Turbidities truly bring unbearable suffering to everyone. This suffering starts with the turbidity of view; it begins with everyone’s perspectives.
Our perspectives may prevent us from accepting Right Views. If we cannot accept Right Views, then we cannot practice the Right Dharma; this creates afflictions. So, the turbidity of views gives rise to the turbidity of afflictions, which causes chaos for sentient beings in their relationships. Children are not filial to their parents. Friends are not kind or layal to each other. People do not benefit each other at all. They fight openly and plot secretly. This turbidity of sentient beings creates so much turbidity in our lives, which has built up in this current era. In this current era, both the macrocosm and microcosm experience the three major and the three minor calamities. These all occur frequently in the present day. All of this is because we humans are constantly giving rise to the Five Turbidities.
Starting with our perspectives, we give rise to afflictions, then among sentient beings, we create turbidity in our lives. This is why in this world and in the era we cannot achieve a state of peace. This is due to the Five Turbidities; this causes us unbearable suffering. The Buddha kept talking about these things, teaching about them with causes and conditions, analogies and expressions. Great Vehicle practitioners hear something once and immediately understand it. But the Middle Vehicle practitioners still clung to [their understanding] of the Dharma. The Small Vehicle practitioners were still confused and did not clearly understand. So, Sariputra hoped that the Buddha would now teach the Great Vehicle Dharma so that He could help the Small Vehicle and the rest of the Three Vehicle practitioners to understand more clearly. Thus, “He requested the Dharma for the Three Vehicle practitioners”.
“Sariputra requested the Dharma for the Three Vehicle practitioners to enable them to more clearly understand their past lives’ causes and conditions. The analogies and expressions, and the complete process of first teaching the Three and then the One, are thus called causes and conditions; All of these teachings are for the sake of teaching the Bodhisattva Way.”
Sariputra, through this interaction with the Buddha, hoped that future sentient beings would receive the Buddha’s teachings of causes and conditions, analogies and expressions, so they could understand more clearly. These methods were again used to teach. This was in order to teach Bodhisattvas and help them to understand more clearly. He hoped that everyone would walk the Bodhisattva-path in the future and that because of their views, they would bring out the full potential of their pure and undefiled intrinsic nature and would go into this turbid world to help people. This would make them Living Bodhisattvas. During the Buddha’s lifetime, this was His ideal. He hoped future sentient beings would purify themselves with His ideals and then go among people to turn the Dharma-wheel.
As the Dharma continues to be shared, we can understand better and better that this world is truly [full of] suffering and we can better comprehend the answer to the question, “What are the causes and conditions of suffering?” they come from the Five Turbidities. These teachings help us to understand.
Not only will everyone understand, they can also take this Dharma and transmit it to countless beings in the future. In addition to understanding [the Dharma], they can deeply penetrate it and also put it into practice among the people. This will make them Bodhisattvas.
Think about it, if we can all do this, won’t everyone in this would be a Bodhisattva? I just heard about a story from the Dominican Republic. I was very moved by it In Haiti, when the earthquake struck, so many people lost their homes and could no longer continue living there, so they went to the Dominican Republic.
In the Dominican Republic, there are many places with tremendous poverty, and there is a lack of medical treatment. What happens if someone has a toothache? There was a man from Haiti who had gone there and now extracted people’s teeth for a couple of US dollars per tooth. This was how he made a living However, after a while, he had a stroke which affected his mobility. So, he lost his source of income. In the Dominican Republic, he had no relatives. All his friends were very poor and were also refugees; they were people who escaped from the disaster. Who could help him?
This case was reported to Tzu Chi. The Tzu Chi volunteers in the Dominican Republic accepted this case and paid him a visit. The place where he lived was very dirty, extremely simple and crude. The volunteers mobilized people to help him clean. At the same time, they gave him free medical care, to help treat his body.
As this was all happening, this person voiced his true wish, “My one wish is to go back to Haiti.” Tzu Chi volunteers exercised their love. They helped him to organize everything. They tried to contact his friends and neighbors in Haiti to tell them, “We want to help this person return to Haiti.” They finally got in touch with his friends.
Tzu Chi volunteers helped him organize and pack, then picked him up in a car to go process the necessary paperwork; after all, he was going into another country. Then they took him to a bus stop. Everyone gave him many reminders and advice. They then asked the driver to help take care of him on their behalf and stay in contact with them. Thus they helped this person to arrive safely back to his home country of Haiti.
Hearing this story [reminds me of] how we do this often in Taiwan. This is unconditional loving-kindness and universal compassion. In the Dominican Republic, for the sake of this suffering person from Haiti, a group of people joined together to help.For three or four months, they took care of him and organized everything to help him be able to return to his hometown. See, aren’t they Living Bodhisattvas?
Everyone, if we do not walk the Bodhisattvas-path, we cannot return to our intrinsic Buddha-nature. If we do not return to our Buddha-nature, our Threefold Karma, body, speech and mind, will forever be the “two Three’s and on Four, ” which will give rise to the Five Turbidities. These turbidities will continue to defile the human realm, causing tremendous confusion.
So, we must help people to purify their minds. Many who become Bodhisattvas are able to do so because through teachings of causes and conditions, analogies and expressions, they were able to experience and realize the principles.So, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「身行清淨造福田，口言真誠結善緣，意專向道戒定慧，二三一四常寂光。」
⊙「是諸所說，皆為化菩薩故，然舍利弗，今當復以譬喻更明此義，諸有智者，以譬喻得解。」《法華經 譬喻品第三》
⊙釋尊成道數十年為一大事，以種種因緣譬喻：明五濁，用釋於人間事無明，為方便說人間法，譬喻更明此義。
⊙見濁、煩惱濁、眾生濁、命濁、劫濁，是為五濁。
⊙為三乘人請法：使令明了，說宿世因緣，譬喻言辭，即前三後一始末，故云：因緣。是諸所說皆為化菩薩故。
【證嚴上人開示】
「身行清淨造福田，口言真誠結善緣，意專向道戒定慧，二三一四常寂光。」
身行清淨造福田
口言真誠結善緣
意專向道戒定慧
二三一四常寂光
也是和大家分享，修行，什麼叫做修行？修行無不都是，在我們的身、口、意，我們行在人與人之間，如何處事，對待人的態度，所造作的業行，為善，那就是善業，造福當然就是福業。而若是待人接物間，外表看起來很好，卻是內心，滿心的煩惱，這雖然外形看來也是一個好人，卻是內心充滿了，怨恨、嫉妒、煩惱等等，這外表的行為(好) ，不算好哦。造福，心也是要造福，不只是外表，我們才真正可以結到福緣、福緣就是福田。
所以身的行動，因為我們身體的功能，可以去做很多事情，六根都是在我們的身上，我們的行為是清淨，我們的身所造作就是福。我們在人群中修行，人群有種種的不乾淨，見解不乾淨、煩惱不乾淨、身體的不乾淨，所以造成了生命中的不乾淨，又再污染了現在這個時代，這叫做「五濁」。
我們的身，入眾生濁之中，還能夠保持著，我們這念心還是清淨，我們的行為也是清淨，所以入人群中造福田，愛的種子撒播在眾生的心田裡，我們做眾生心田的農夫，這也就是身，身的清淨。
在人群中離不開表達，就像我現在和大家說話要表達，表達出了我們的身行，在人間應該怎麼做，入人群中如何去造福？這要從口說出來。所以說好話，說真實法，這是口言。我們要說話，就要說真與誠的話，言之有信，說真實語，佛陀不就是這樣嗎？他向我們眾生所說的，無不都是宇宙天下間，人的問題，要如何來解開人的問題。
佛陀要用真心說法，只是眾生愚鈍，法在聽，「很好啊！我聽了之後，將它記住，看到人的時候，我也用這樣『如是我聞』來說話。」大家聽了也很歡喜，「感恩喔！某某人真的是能引導我的人，和我結一分善緣，我很感恩他。」
是不是我們說的話，對人這樣說，讓人聽進去，人家對我們的讚歎、感恩。而我們的心呢？意，我們的意有向道嗎？「意專向道」，那就是修戒、定、慧。
我們若一耳聽、一耳漏掉，或者是只是聽在應對人，這樣實在很可惜，內心若沒有向道，平時的身心，若沒有清淨，外表看起來是修行，內心戒、定、慧沒修，若這樣，是很可惜哦！大家要很記住，「二三一四」：什麼叫做「二三」呢？身三、口四、意三，不是嗎？「身三」殺、盜、淫。
殺，大家修行感覺：我很清淨，我修行，我沒殺，我連看到螞蟻，我也不敢揉死，所以我沒有殺。但是，物命，你時時都在殺物命，我們修行，要疼惜一切。常常說，電燈不用，為什麼不關呢？多一個人浪費電力，這浪費也就是抹殺了這個東西，讓大家應用的機會，這也就是殺物命。還有，這個紙，其實反面還能寫，這個紙這麼浪費，這也是殺物命。
人人就手上一支手機，現在的時代很流行低頭(族) ，無不都是亂了我們的道心。一句話沒傳好，就是傳煩惱，一支換過一支，這也是殺物命啊。是不是大家都很清淨呢？跟著時代流行，東西一項換過一項，全都沒有去疼惜它，有時候用過頭，惹是非，這也是很多的事情。這種不只是殺害有命，有形的物命，也殺害了人的慧命啊！這種傳是非，這種的業，比有形的殺更嚴重。
所以，這個身行要清淨，時時可以造福田，要從自己的內心開始，所以「意三」，那就是貪、瞋、癡。
尤其是癡念，明明我們要修行，但是，戒就是守不住；明明我們要修行，我們的定心，定不下來。想想看，這個「意三」，不只是自己傷害了自己的慧命，也傷害別人的慧命。癡造成了貪，癡造成了瞋，所以「癡」就是無明的罪源。這就是在「二三」當中。
又再「口四」：妄言、綺語、兩舌、惡口。哪一項事情不是口傳呢？這四項擾亂人心，這四項擾亂社會，這四項破壞家庭，這四項擾亂團體。
你們想，我們人，光是這個身、口、意，「二三」「一四」，這全都是在造惡業。我們若將它轉過來，它可以造福田、結善緣、修戒定慧，我們的心能夠「常寂光」。
我們若能夠守得身的清淨，沒有殺、盜、淫，這樣我們就沒造惡業，我們的心，除了戒，可以很定，這就是叫做智慧。我們的口，不亂說話，這四項可以守得好，我們能夠增長別人的慧命。轉法輪、造福人群、結善緣，這是「口四」，意業若是專向道，我們的戒、定、慧無漏，你們想，這不就是在「常寂光」嗎？我們的清淨的慧命，那就是佛性。
看看我們慈濟人，大家願意去做好事，人人平等，用愛付出。人人若能夠這樣，地球不就是很平安嗎？佛陀是為這一大事來人間，要來淨化人心。大家修行不就是，接受佛陀的教法，身體力行，轉佛的慧命在人間嗎？
所以我們前面說過，諸佛所說，「皆為化菩薩故」，諸佛所說的法，無不都是要來度化眾生。現在接下來再說，「然舍利弗，今當復以譬喻更明此義，諸有智者，以譬喻得解。」
是諸所說
皆為化菩薩故
然舍利弗
今當復以譬喻
更明此義
諸有智者
以譬喻得解
《法華經 譬喻品第三》
若有智慧的人，從因緣、譬喻，所有的言教，就能夠瞭解。要不然，真的所說的法，聽就是這樣聽，說是這樣說，卻是說與聽進去，無法身體力行，這樣讓你聽再多法，也都是白聽，說的也是白說，都是「空」，沒有實在。
我們若能夠時時自我反省，我們有犯到這樣嗎？我們有說到這樣嗎？我們的心有起這樣的意嗎？若有，要趕快懺悔，才不會讓我們的心亂，人與人之間不得和睦。所以大家要用心。
佛陀還是再指著舍利弗，「我說很多法，道理聽不懂，就用因緣、用譬喻。」
釋尊成道
數十年為一大事
以種種因緣譬喻
明五濁
用釋於
人間事無明
為方便說人間法
譬喻更明此義
這幾十年間，只是為一大事因緣，用種種的因緣來譬喻、來說法，無不是在這個五濁，為要如何來分明，大家那個五濁，真的是苦不堪！無不是從見濁，大家的見解開始。我們的見解，就是這樣無法接受正見，無法接受正見，就不能行正法，所以這就是煩惱。
所以見濁、煩惱濁，造成了眾生，人與人之間的混亂。當孩子的不孝父母，人對朋友不仁不義，在彼此之間不能互相利益，只是明爭暗鬥。這種的眾生濁，造成了多少生命中的濁氣，累積在這個時代裡，所以這個時代已經，大乾坤、小乾坤，三大災、三小災，都是在這個時候，這樣頻頻發生起來。
這全都是我們人，這個五濁不斷，從見解開始，煩惱，見濁、煩惱，眾生群中造成了生命，又再來了這個世間、時代中，不得安寧，這叫做「五濁」。使我們人會苦不堪！
見濁
煩惱濁
眾生濁
命濁
劫濁
是為五濁
佛陀就是不離這些事情，一直用因緣、譬喻、言辭，來說法。除了大乘法的人，一聞就瞭解，但是中乘的人，還有法的執著，小乘的人還沉迷，還不很清楚。所以舍利弗希望佛陀，現在要說大乘法，希望佛陀還能讓這些小乘、三乘人更加清楚，所以「為三乘人請法」。
為三乘人請法：
使令明了
說宿世因緣
譬喻言辭
即前三後一始末
故云：因緣
是諸所說
皆為化菩薩故
這是舍利弗與佛陀的互動，希望未來的眾生，得到佛陀，這個因緣、譬喻、言辭，更加清楚一些，再用這樣的方法來講法。這是為了要教菩薩，讓菩薩更能瞭解。佛陀希望人人，未來都能夠行菩薩道，人人的觀念中，無不都是能發揮，這分清淨無染的本性，入人群濁惡中去付出，這樣就是人間菩薩。
佛陀的時代，他的理想，希望未來的眾生，人人都在佛陀的理想中淨化，能夠入人群、轉法輪，法不斷不斷流傳在人間，我們愈來愈能夠瞭解，這個人間真的是苦啊！愈能體會到，苦的因緣從哪裡來，從五濁來。這讓大家能夠瞭解，大家不只是瞭解，還能夠將這個法，傳給未來無量數的眾生。除了瞭解，還能夠深入，還能夠身體力行，在人群中，這樣叫做菩薩。你們想，這樣不就是人間，人人都是菩薩嗎？
剛剛看到一段，在多明尼的一段，我也是很感動，海地，地震那個時候，有多少人的房子都倒掉了，生活，無法在那個地方過下去，所以他就到多明尼加，在多明尼加，很貧困的地方很多，缺乏醫療，有的人牙齒痛，要怎麼辦呢？這位從海地到多明尼加去的，這個人，他就去幫人拔牙齒，一個牙齒，幾元美金，這樣他可以生活。
但是經過了一段時間，幾年後，他中風了，行動不方便，生活已經沒來源了，在多明尼加，又沒有親戚，這些朋友，大家都是很窮，也是逃難者，就是從災難逃出來的人，什麼人能夠幫助他呢？將這個個案就提報慈濟，慈濟人在多明尼加，接到這個個案，去看他，那個生活環境，是多麼骯髒、多麼簡陋，趕緊動員大家為他清理打掃，同時，我們為他義診。治療他的身體，這個過程中，這位提出了他的心聲說，想要回去海地。
慈濟人開始發揮了那分的愛，所以替他張羅，聯絡他在海地的朋友、鄉親，告訴他們，我們要把這個人送回去，很不容易聯絡到他的朋友，慈濟人就為他整理好，準備好，用車子去載他，載去可以辦手續，因為畢竟是要經過國境，所以就載到公車巴士的地方，大家再叮嚀、再吩咐，拜託司機先生，替他們照顧他，替他們聯絡，這樣一路，讓這個人這樣好好平安到達，回到他的海地。
看到這個故事，我們臺灣(慈濟人)，也常常做這樣的事情，「無緣大慈，同體大悲」，現在看到多明尼加，為了海地的苦難人，也是一群人投入，三、四個月的時間，照顧他，替他這樣張羅，幫他能夠讓他再回歸他的故鄉。看，這不就是人間菩薩嗎？
各位，菩薩道若不走，我們無法回歸如來的本性；沒有回歸如來本性，身、口、意三業，永遠都是「二三一四」，亂得五濁，這個濁氣，不斷不斷薰染了天地人間，一片混亂。所以，淨化人心，所以菩薩有很多都是因為，從因緣、譬喻、言辭，體會道理，這樣瞭解過來。所以希望人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Teaching the Dharma to Transform Bodhisattvas (說法化菩薩)
Date: April.24. 2015
“Create a field of blessings with the pure actions of the body. Form good karmic connections with honest and genuine speech from the mouth. [Perfect] precepts, Samadhi and wisdom with a mind focused on the Path. Reach the land of calm illumination [by cultivating] two Three’s and one Four.”
This is what I want to share with everyone. What exactly is spiritual practice? Spiritual practice is all about our body, speech and mind. This practice takes place in our interactions and in the way we deal with various matters. If the way we treat other people and all the actions we take are wholesome, we will create good karma. Benefiting others, of course, creates blessings. But as we interact with people and handle matters, while we may look fine on the outside, inside, our minds may be filled with afflictions. Someone may appear to be a kind person, but it may be that his heart is filled with hate, jealousy, afflictions and so forth. Then his behavior cannot be considered wholesome.
To benefit others, our intent must be to create blessings; we cannot only appear to create them. Only then can we form good karmic connections. Those good connections are fields of blessings. [We must be mindful of] our actions because our body has the ability to do many things, our Six Roots are all a part of our body. When our actions are pure, the karma our body creates will be blessings. When we engage in spiritual practice among people, we encounter various kinds of impurities. People’s perspectives bring impurity, their afflictions bring impurity and their bodies also bring impurity. This gives rise to much impurity in our lives, which add to the defilements of this era. These are the Five Turbidities. Though we are physically in their midst, it is still possible to maintain the purity of our minds and the purity of our actions.
So, when we go among people, we create fields of blessings. We can sow the seeds of love into the minds of sentient beings and act as the farmers of their fields. This is how we keep our actions pure. As we interact with people, we are constantly expressing ourselves and communicating.
For instance, speaking to you right now is how I express myself. I am sharing with you how we should take physical action in this world and how to benefit people as we interact with them. All this must be expressed through words. So, speaking good words and teaching the True Dharma are accomplished through speech. If we are going to speak, we must be genuine and sincere. We must live up to the things we say and our words must be true. Wasn’t the Buddha like this? What He taught us sentient beings was all to help us to resolve the problems of this world. To solve the problems of sentient beings, the Buddha taught from the depths of His heart.
It is just that sentient beings are foolish. When listening to the Dharma, [they say,] “Very good, after I hear this, I will remember it, and when I see others, I will also tell them, ‘Such have I heard.’” People who hear it will also be very happy. “I am so grateful. So-and-so has truly guided me and thus formed a good karmic connection with me. I feel very grateful to him.” When it comes to our words, people may accept what we say and give us praise and express their gratitude to us, but what about our own minds? Are our minds in accord with the Path? “With a mind focused on the Path” we will cultivate precepts, Samadhi and wisdom.
If the teachings go in one ear and out the other, or if we are just listening to satisfy others, that would really be a pity.If our minds are not oriented towards the Path, if our bodies and minds are not actually pure, we may appear to be engaging in spiritual practice, but in our minds we are not actually cultivating precepts, Samadhi and wisdom.If that is the case, it would be very sad!
We must remember the “”two Three’s and one Four.What are the two Three’s [and one Four]?The three evils of the body, the three of the mind and the four of speech.Isn’t this right?The three evils of the body are killing, stealing and sexual misconduct.When it comes to killing, we spiritual practitioners all think, “I’m very pure; I engage in spiritual practice and I don’t kill anything. When I see an ant I would not think to kill it, so I don’t commit any killing.”
However, we are constantly destroying the life of objects.
As part of our spiritual practice, we must cherish everything.
I often say, “If you are not in the room, why don’t you turn the light off?”Think about how one person wasting electricity consumers and kills something that can be used by others.In this way, we are killing the life of objects.
In addition, take paper, for example.We can actually write on the back of this paper.If we are wasteful with paper, that is as if we are killing it.Everyone holds a cell phone in their hands.Nowadays, everyone is constantly looking down.What are they looking at?
Things that disrupt our resolve to practice.If we pass on one sentence of negative speech, we are transmitting afflictions.
Additionally, by constantly replacing our phones, we are destroying the life of many objects.So, can anyone truly say they are pure?
Following what is popular, people constantly replace what they have.They do not cherish things at all.Sometimes, overuse can cause conflicts.This is very common, too.
This not only destroys material, tangible objects, but is killing people’s wisdom-life as well!.Karma from spreading conflict is even more severe than that of killing tangible objects.So, for our actions to be pure and to constantly create fields of blessings, we must start with our minds.
The three evils of the mind are greed, anger and ignorance.
Ignorance is particularly [dangerous].Clearly, we want to engage in spiritual practice, but we cannot uphold the precepts.Clearly, we want to engage in spiritual practice, but our minds cannot settle down in Samadhi.
Think about it, these three evils of the mind hurt not only our own wisdom-life, but also the wisdom-life of others.Ignorance creates greed and anger, so it is the source of delusion.This is one of the “two Three’s”.
Then there are four evils of speech, lies, flattery, gossip and harsh words.Which of these is not spread though our speech?These four trouble people’s minds.These four agitate societies.These four destroy families.These four disrupt organizations.
Think about it, our body, speech and mind, the two Three’s and one Four, are all ways to create negative karma.By doing the opposite, we can create fields of blessings and form good karmic connections.By cultivating precepts, Samadhi and wisdom, our minds can “reach the land of calm illumination”.
If we can maintain the purity of our body and do not kill, steal or commit sexual misconduct, then we will not create negative karma.
Our minds, in addition to upholding precepts, can also be in Samadhi; this is wisdom.If our speech is proper and we guard against the four evils of speech, we can help others develop their wisdom-life, turn the Dharma-wheel, benefit society and form good karmic connections.These are the four good deeds of speech.
If our minds are focused on the Path, our precepts, Samadhi and wisdom will be flawless.Think about this.Isn’t this state “the land of calm illumination”?
Our pure wisdom-life is our Buddha-nature.Look at Tzu Chi volunteers.Everyone is willing to do good deeds; they treated everyone equally and give out of love.If everyone can be like this, wouldn’t the Earth be a very peaceful place?The Buddha comes to the human realm for this one great cause, to help people to purify their minds.Don’t we all engage in spiritual practice by accepting the Buddha’s teachings, putting them into practice and then transmitting the Buddha’s wisdom in the world?
Earlier we talked about how the teachings of all Buddhas are “for the sake of teaching the Bodhisattva Way”. The Dharma taught by all Buddhas is solely for transforming sentient beings. Next, the sutra text states, “However, Sariputra, I shall now make use of analogies again in order to clarify what I mean, for all those who are wise can attain understanding through parables”.
If people have wisdom, they can achieve understanding from causes and conditions, analogies and expressions. Otherwise, when the Dharma is taught, they would just be listening, and the speakers would just be talking. Then despite having heard what was taught, they would be unable to put it into practice. If so, no matter how much Dharma they listen to, it will all be for nothing. The speakers would also be wasting their breath. All this would be “empty”, without any substance.
We must also constantly reflect on ourselves. “Have I violated this rule?” “Have I said something like this?” “Did this kind of thought arise in my mind?” If the answer is yes, we must immediately repent. Then we can avoid our minds being disturbed, which would cause discord in our relationships. So, we must all be mindful.
The Buddha pointed to Sariputra and said, “I taught him much Dharma, but he did not understand the principles, so I used causes and conditions and analogies”.
“After Sakyamuni Buddha attained enlightenment, over many decades, for one great cause. He drew analogies from various causes and conditions. To teach about the Five Turbidities. He gave provisional teachings and explained the ignorance in worldly matters. Through the working of the world, the Buddha taught skillful means. With analogies, He helped further clarify His meaning.”
Over several decades, the Buddha taught only for this one great cause, drawing analogies and teaching the Dharma with various causes and conditions. He did all this to explain the Five Turbidities and to help people distinguish them. The Five Turbidities truly bring unbearable suffering to everyone. This suffering starts with the turbidity of view; it begins with everyone’s perspectives.
Our perspectives may prevent us from accepting Right Views. If we cannot accept Right Views, then we cannot practice the Right Dharma; this creates afflictions. So, the turbidity of views gives rise to the turbidity of afflictions, which causes chaos for sentient beings in their relationships. Children are not filial to their parents. Friends are not kind or layal to each other. People do not benefit each other at all. They fight openly and plot secretly. This turbidity of sentient beings creates so much turbidity in our lives, which has built up in this current era. In this current era, both the macrocosm and microcosm experience the three major and the three minor calamities. These all occur frequently in the present day. All of this is because we humans are constantly giving rise to the Five Turbidities.
Starting with our perspectives, we give rise to afflictions, then among sentient beings, we create turbidity in our lives. This is why in this world and in the era we cannot achieve a state of peace. This is due to the Five Turbidities; this causes us unbearable suffering. The Buddha kept talking about these things, teaching about them with causes and conditions, analogies and expressions. Great Vehicle practitioners hear something once and immediately understand it. But the Middle Vehicle practitioners still clung to [their understanding] of the Dharma. The Small Vehicle practitioners were still confused and did not clearly understand. So, Sariputra hoped that the Buddha would now teach the Great Vehicle Dharma so that He could help the Small Vehicle and the rest of the Three Vehicle practitioners to understand more clearly. Thus, “He requested the Dharma for the Three Vehicle practitioners”.
“Sariputra requested the Dharma for the Three Vehicle practitioners to enable them to more clearly understand their past lives’ causes and conditions. The analogies and expressions, and the complete process of first teaching the Three and then the One, are thus called causes and conditions; All of these teachings are for the sake of teaching the Bodhisattva Way.”
Sariputra, through this interaction with the Buddha, hoped that future sentient beings would receive the Buddha’s teachings of causes and conditions, analogies and expressions, so they could understand more clearly. These methods were again used to teach. This was in order to teach Bodhisattvas and help them to understand more clearly. He hoped that everyone would walk the Bodhisattva-path in the future and that because of their views, they would bring out the full potential of their pure and undefiled intrinsic nature and would go into this turbid world to help people. This would make them Living Bodhisattvas. During the Buddha’s lifetime, this was His ideal. He hoped future sentient beings would purify themselves with His ideals and then go among people to turn the Dharma-wheel.
As the Dharma continues to be shared, we can understand better and better that this world is truly [full of] suffering and we can better comprehend the answer to the question, “What are the causes and conditions of suffering?” they come from the Five Turbidities. These teachings help us to understand.
Not only will everyone understand, they can also take this Dharma and transmit it to countless beings in the future. In addition to understanding [the Dharma], they can deeply penetrate it and also put it into practice among the people. This will make them Bodhisattvas.
Think about it, if we can all do this, won’t everyone in this would be a Bodhisattva? I just heard about a story from the Dominican Republic. I was very moved by it In Haiti, when the earthquake struck, so many people lost their homes and could no longer continue living there, so they went to the Dominican Republic.
In the Dominican Republic, there are many places with tremendous poverty, and there is a lack of medical treatment. What happens if someone has a toothache? There was a man from Haiti who had gone there and now extracted people’s teeth for a couple of US dollars per tooth. This was how he made a living However, after a while, he had a stroke which affected his mobility. So, he lost his source of income. In the Dominican Republic, he had no relatives. All his friends were very poor and were also refugees; they were people who escaped from the disaster. Who could help him?
This case was reported to Tzu Chi. The Tzu Chi volunteers in the Dominican Republic accepted this case and paid him a visit. The place where he lived was very dirty, extremely simple and crude. The volunteers mobilized people to help him clean. At the same time, they gave him free medical care, to help treat his body.
As this was all happening, this person voiced his true wish, “My one wish is to go back to Haiti.” Tzu Chi volunteers exercised their love. They helped him to organize everything. They tried to contact his friends and neighbors in Haiti to tell them, “We want to help this person return to Haiti.” They finally got in touch with his friends.
Tzu Chi volunteers helped him organize and pack, then picked him up in a car to go process the necessary paperwork; after all, he was going into another country. Then they took him to a bus stop. Everyone gave him many reminders and advice. They then asked the driver to help take care of him on their behalf and stay in contact with them. Thus they helped this person to arrive safely back to his home country of Haiti.
Hearing this story [reminds me of] how we do this often in Taiwan. This is unconditional loving-kindness and universal compassion. In the Dominican Republic, for the sake of this suffering person from Haiti, a group of people joined together to help.For three or four months, they took care of him and organized everything to help him be able to return to his hometown. See, aren’t they Living Bodhisattvas?
Everyone, if we do not walk the Bodhisattvas-path, we cannot return to our intrinsic Buddha-nature. If we do not return to our Buddha-nature, our Threefold Karma, body, speech and mind, will forever be the “two Three’s and on Four, ” which will give rise to the Five Turbidities. These turbidities will continue to defile the human realm, causing tremendous confusion.
So, we must help people to purify their minds. Many who become Bodhisattvas are able to do so because through teachings of causes and conditions, analogies and expressions, they were able to experience and realize the principles.So, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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