20150330《靜思妙蓮華》心農與心僕(第532集)
（法華經•譬喻品第三）
⊙心靈財富用不盡，喜捨無窮聚福緣，耕大福田布善種，天地人間共田宅。
⊙「若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」《法華經 譬喻品第三》
⊙及諸僮僕：指在此宅中之給侍使人，喻佛方便知見皆已具足。曲順萬機，權智即實智之僮僕。又喻眾生心內之一切無明煩惱。
【證嚴上人開示】
「心靈財富用不盡，喜捨無窮聚福緣，耕大福田布善種，天地人間共田宅。」
心靈財富用不盡
喜捨無窮聚福緣
耕大福田布善種
天地人間共田宅
也就是要和大家分享，心靈財富真的是用不盡，我們身外的財物總是有限有量，再怎麼多，還是算得出來，但是財富「五家共有」。有了財富，除了國家(稅賦)，還有大自然水、火、風，還有自己的因緣，不肖的子女，這對一個家庭有形的財富，那是有限量。
而若是心靈的財富，是無限無量，心靈的財富，那就是愛與智慧。若有智慧，運用智慧，人間無事不成，無人不服。愛，只要你有善念的愛，這能夠普遍人群中，這個愛可以集種種，每一個人點滴的力量，就能去幫助更多的人，「一生無量，無量從一生」。
我們都常常會記得非洲，莫三比克、南非，看，南非的慈濟人，到莫三比克去付出，從要付出之前，運用他們的智慧，家家戶戶找出了貧中之貧，開始他們去關心他們，要去了解他們。對方的態度、對方的懷疑、對方不能接受等等，有智慧的人，他就們要忍下來，心要寬、念是純，一一用智慧與他們溝通，造了名冊。總是真正，臺灣送給非洲南非的白米，南非分部份到莫三比克去，讓他們每一戶兩大袋的米，一袋十公斤。
南非的菩薩不是這樣就結束了，這是一個因緣的開頭，他們開始再去莫三比克，沒有有形的東西可以送給你們，是無形的，是要送給你們心靈財富。若能得到心靈的財富，那就是永遠用不盡。」大家非常耐心，接受他們所說的話，句句的話，從慈濟的緣起開始，點滴累積，「竹筒歲月」，這種道理這樣耐心說過來，他們也用心歡喜聽。這種付出與接受，已經產生了，莫三比克這個國家，有一大群成為種子，開始一棵一棵的樹成形了。
非洲的冬天，再次要去冬令救濟，同樣給他們的米，這一次那就由當地的種子，開始去走入人群。當然其中有人負責，那就是蔡岱霖，她一樣陪著當地的志工，一家一戶，一家一戶去瞭解，也是造冊，將這名冊造好了，人數固定在二千多戶，這樣分成幾天要去發放。
不同的地區，能發得來領米的人很有次序，發放白米的人很尊重，那種祥和的境界，要來的人這樣排隊來。雖然有的人，沒有得到那個有形的物資，卻是沒有埋怨，因為去領米的人，是比我還貧困的人；也看到自己本土的人，這分的愛心、禮貌的付出，大家也是隨喜。不只沒有埋怨，他為什麼有，我為什麼沒有？沒有這樣的埋怨，還是隨喜、見聞隨喜，這也是間接的心靈財富。
看，這叫做「轉法輪」，轉貧為富，這是心靈財富，用之不盡。南非的菩薩用不完，因為心中的愛永遠都是用不完。不只是他們，長期照顧他們本土的人，他們又再跨過了國家，到史瓦濟蘭、到莫三比克，都是一樣這樣，有形的物資分給他們，無形的心靈財富，也同樣將法傳給他們。看，這用之不盡，這就是心靈的財富。
又「喜捨無窮聚福緣」。歡喜！我們也說過，他們將要發放了，彩排等等，甚至白米到了關卡、國境，海關，好不容易海關讓他們過關了，馬上通知大家，從海關運出來的東西，要先收入倉庫。一小時內，幾十位志工這樣聚攏來，用二小時的時間，搬那些白米，用四小時的時間等待，而且米到達了，大家用力搬，和齊搬，搬得整個倉庫疊得整整齊齊。這種殷勤、有效率，這在莫三比克也是不曾看過的。
一直做到半夜，大家又歡喜在那裡唱歌，周圍的人家也不會嫌，你們這些人怎麼這麼吵？十一、二點了，還在這裡跳舞、唱歌，還是同樣寬大的心，還是隨喜。你們看，這叫做法輪轉到那個地方去，大家都能就那個境界，歡喜、喜捨，而且將力量發出去，能夠聚集這麼多人的福緣，不只是付出(者)，接受(者)與見聞(者)，全都歡喜，這叫做「聚福緣」，隨喜讚歎，同樣也是有福、有緣，這種「喜捨無窮聚福緣」。
這個福緣，必定是大福田，也就是悲田，也是福田，這個福田就要耕耘，這不是一生一世，這是累生累世。因緣不可思議！為什麼他們會生在那個，好幾代以來，都是很貧困的地方呢？這是因緣，過去生中雖然有造這樣的依報，生在這樣的國度裡，卻也是在造業之中，有善惡雜揉。善惡的種子，凡夫都有。再怎麼壞的人，你用心找，也能找出好的長處、優點，這叫做善惡雜揉。所以，有這個因緣，能接受到慈濟有形的物資，與無形的財富，就在那裡開始用心耕耘，在那個地方當農夫，布善種子。一畦一畦的福田，不斷在這片大地，這樣一直一直耕耘出來，耕大福田，布善種子，「天地人間共田宅」。
我們要知道，這種心靈的福田，人人本具。天蓋之下，地載之上，中間這個人間，只要我們人人的心，這個財富若啟發出來，其實天地之間就是共田宅。所以說天地間，慈濟發祥地在臺灣，從臺灣這個愛的能量將它打開，心靈的財富開始綿綿不斷。臺灣這群臺商、這群慈濟人，也就是在民間的企業，他只要有心靈的財富，他到哪個地方，他就在哪個地方、哪一塊土地，去布善種子。這就是人間，天地人間所共同共住的大地，無限量的福田，都是我們住在這裡，我們在這個地方耕福田。只要我們用心接納這樣的法，我們的心靈財富滿滿，用之不盡。
所以前面我們也說過了，「若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」
若國邑聚落
有大長者
其年衰邁
財富無量
多有田宅
及諸僮僕
其家廣大
唯有一門
《法華經 譬喻品第三》
這譬喻佛法在人間。佛滅度後，人心煩惱，修行那個清淨的念，慢慢衰弱了，像法已經慢慢被破壞了。
記得嗎？阿富汗(巴米揚)那座大佛，兩尊很大的大佛，也瞬間被炸掉。在佛窟裡面，整座山都是雕塑佛菩薩，以及那個時代的人間，布施等等的故事都在裡面。不只是阿富汗，中國在甘肅也是有，敦煌裡面也是很多，經過長時間也是會受破壞。
佛陀說「成、住、壞、空」，人間也是有，正法、像法、末法的時代。不過，雖然「其年衰邁」，也是有衰退之時，不過財富還是無量，多有田宅。在世間雖然有分，正法、像法、末法的時代，其實人人本具佛性，正法是常住人心，所以叫做「財富無量，多有田宅」，這樣的福田還常住人心，佛法依然存在。
「及諸僮僕，其家廣大，唯有一門」。僮僕，就是指「宅中之給侍使人」。
及諸僮僕：
指在此宅中之
給侍使人
喻佛方便知見
皆已具足
曲順萬機
權智即實智之僮僕
又喻眾生心內之
一切無明煩惱
就是這座大宅，這間大房子很富有堂皇，裡面一定要有人，在裡面管顧這些東西，同時管顧裡面的清淨。就像我們去「故宮博物院」，裡面收藏著很多很多的寶物，你們知道在裡面，要有多少人在那裡服務呢？在那裡管顧、在那裡整理。和這樣相同，在堂皇的大宅，就是屋宅裡，也是需要很多人在那裡服務，這是「給侍使人」，就是在裡面工作的人，而這也是譬喻「佛方便知見皆已具足」。
因為佛陀的智慧，要入人間來度眾生，佛陀的心宅，充滿了豐富的智慧，他要將這個智慧來輸送給眾生，眾生無法接受，所以他就要不斷應機逗教，這種方便知見全都具足，什麼類的眾生，要用什麼方法來調伏他？什麼樣的時代要用什麼樣的法去付出？這就是方便知見，應天地萬物，這個真理要如何讓人類接受？這叫做方便知見。很具足。
用權智，佛陀的智慧──真實法，他先稍微把它隱藏起來，用方便權智，「曲順萬機」，無法直接就給你們，就要這樣枴彎抹角，就這樣彎彎曲曲，將這個法輸送給大家，所以叫做「曲順萬機」。
像機器，你們要用電腦，大家手上都一支手機，你們知道看起來是平平，電腦的面都平平的，可知道電腦裡成就這個手機，那個路線是這樣彎彎曲曲，非常微細，就是要將訊息顯現出去，和這樣的意思一樣，叫做「曲順萬機」，種種的方法，如何枴彎抹角，還是要將這個法讓人人的心，顯現給大家聽得懂，能了解，所以這叫做權智。其實，權智即是實智之僮僕。這個實智要用方法去使用，就像大宅中的給侍使人一樣；用這種方便，將這個真實法，變成了方便法來使用，這樣叫做僮僕。
又譬喻眾生內心一切無明煩惱。在佛的智慧，方便法，這叫做僮僕；在凡夫、無明，凡夫的心由不得自己，受外面一切所驅使，這就是財富的奴隸，或者是感情的奴隸，感情驅使著他，煩惱不斷覆心，或者是財富驅使他不斷造業，這種僮僕。
凡夫的心宅，裡面都飼養這樣的奴才、這種僮僕，受著外面在驅使，煩惱滿滿，不斷驅使著我們的身心去造作，這麼的多。我們的心，在天地之間，去造作那麼多的業力，所以這是財富的奴隸，財富的僮僕，也是感情的僮僕。世間不離欲這個欲，欲念不離開財富、名利、權位，不離開感情，不應該有，就是這樣纏綿不清，這全都叫做無明。
無明是我們心宅中的奴隸，這個心宅中的奴僕，就是這樣受天地間，一切假象所使做，所以人禍遍地、使整個大乾坤四大不調。無不都是我們人，做這種欲念的僮僕，煩惱滿滿，被驅使著，由不得自己，人生苦難偏多。所以，大家應該在這個苦難偏多、這個驚世災難的末法時代，我們應該警世的覺悟，這個時候趕緊要提起，所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Mind as a Farmer and Servant (心農與心僕)
Date: March.30. 2015
“Spiritual wealth can never be depleted. With endless joyful giving, we accumulate good karmic connections. Cultivate a great field of blessings and spread seeds of goodness. This world between heaven and earth is a shared field and house.”
This is what I want to share with everyone. Spiritual wealth is truly inexhaustible, whereas our material wealth is always limited. No matter how much we have it can still be calculated. However, worldly possessions [never truly belong to us]. When one possesses wealth, it may be depleted [by taxes] or by natural disasters of water, fire or wind, or by the people we have karmic affinities with, such as rebellious children. Thus, the tangible wealth of a family is limited, whereas people’s spiritual wealth is limitless and infinite. Spiritual wealth is love and wisdom. If we have wisdom and exercise it, there is nothing we cannot accomplish and no one who will not follow us.
As for love, if we have the kind thoughts of love, we will share them with everyone. This love can bring together everyone’s small amount of strength, so that together, we can help even more people. “One gives rise to infinity; infinity arises from one.” We often recall stories from Africa, and in particular, Mozambique and South Africa. Look at the Tzu Chi volunteers of South Africa. They went to Mozambique to help others, but before they gave aid to the people there, they exercised their wisdom. They went door to door, looking for the poorest of the poor. When they first visited these families, they had to learn to understand their attitude, their suspicions, their resistance and so on.
Out of their wisdom, the volunteers remained patient with these people. The volunteers knew their hearts had to be open and their thoughts pure. One by one, they exercised wisdom to communicate with them. From this, they created the distribution list. Then from the supply of rice that Taiwan sent to South Africa, South Africa sent a portion to Mozambique so that families there could have two bags of rice. One bag is 10 kg. The work of the South Africa Bodhisattvas did not stop there. This was just the beginning of a relationship. When they went back to Mozambique, they said, “[This time] we are not giving you tangible goods. We have something intangible. We are giving you spiritual wealth.” If they can attain spiritual wealth, they will have something that is inexhaustible. The people in Mozambique very patiently listened to what the volunteers had to say. [They listened] to each and every sentence. The story began with the origins of Tzu Chi, how small amounts were accumulated with the spirit of the bamboo bank.
As these principles were patiently explained, they listened with great care and joy. This kind of giving and receiving has already resulted in the country of Mozambique now having many [aid recipients] who became seeds of love. One by one, they have begun to grow into trees. During the following winter in Africa, we once again went to Mozambique to distribute aid. Again, we went to give them rice. This time, the local volunteers from Mozambique participated by going among the people.
Of course, someone had to take on responsibility. In this case, it was Denise Tsai. She went out with the Mozambique volunteers to learn about each and every household and to create the list of recipients.
When the list was complete, there were over 2000 families.
So, they had to conduct distributions over several days and in different areas.Those who received the rice were very orderly and those distributing the rice were respectful.It was a kind and harmonious scene.The recipients lined up neatly.
Though some of the people did not receive material goods, they did not complain, because those who did receive rice were even poorer than they were.In addition, they saw people from their country, giving with so much love and courtesy, so they took joy in that, too.
No one complained by saying, “Why did they get rice and I didn’t?”
No one made that complaint.They delighted in what they saw and heard, and thus they indirectly received spiritual wealth.
See, by “turning the Dharma-wheel,” poverty can be turned into wealth.Thus spiritual wealth is inexhaustible.South African Bodhisattvas cannot exhaust it because the love their hearts is bottomless.Not only did they take care of people in South Africa, they also went to other countries.In Swaziland and Mozambique, they did the same thing.They brought material goods to share with them.As for intangible spiritual wealth, they also passed on the Dharma to them.
See, it is inexhaustible.This is spiritual wealth.Thus “With endless joyful giving, we accumulate good karmic connections.”This is so joyful.We have also mentioned their preparations and rehearsals for the distribution and even how the rice passed through customs.
At the border, it was very difficult to get cleared by customs.Then the volunteers were immediately notified.
Once something has cleared customs, it must go to the warehouse right away.So, within one hour, almost 20 volunteers gathered together.After waiting for more than four hours, they spent two more hours moving the rice.When the rice arrived, they worked together to move all the bags and stack them neatly in the warehouse.This level of diligence and efficiency was also rarely seen in Mozambique.
They worked until almost midnight.As they worked, they happily sang songs, but no one around them grumbled.“Why are you people so noisy? It’s almost midnight, and you are still dancing and singing.”Everyone was very forgiving and took joy in what these people were doing.You see, the Dharma-wheel has been turned in that country.
Therefore, people achieved that state of happiness and joyful giving and put forth all their strength to accumulate good affinities with so many others.Not only were the givers happy, the receivers and the observers were also happy.This is how we “accumulate good karmic connections.”
Those who took joy in and praised others’ merits will also create blessings and good connections.This is how, “with endless joyful giving, we accumulate good karmic connections.”These good karmic connections will be a great field of blessings.This is a field of both compassion and blessings.Fields of blessings must be cultivated.This does not happen in just one lifetime; it takes many lifetimes.
The workings of karma are inconceivable.[People wonder] why they were born in a place that for so many generations has been impoverished.This is due to causes and conditions.In a past life, they created the circumstantial retribution for being born in this kind of country.Yet they continue to create karma, and both good and evil coexist in them.The seeds of good and evil are both found in ordinary people.No matter how terrible someone is, if we look carefully, we can find their good aspects and strong points.
Good and evil coexist in the same person.
So, these people had the karmic conditions to receive Tzu Chi’s material goods as well as intangible spiritual wealth.Then they mindfully cultivated the fields there; [in Mozambique,] they became like farmers, sowing seeds of goodness.One by one, these fields of blessings were continually cultivated in this country.
To cultivate fields of blessings, we must sow seeds of goodness.
“This world between heaven and earth is a shared field and house”. We must know that fields of blessings are inherently in everyone. Under the heavens and on top of the earth is the human realm. We simply must awaken the spiritual wealth in our hearts.
Actually, this world between heaven and earth is a shared field and house. In this world, the birthplace of Tzu Chi in Taiwan. Once the power of love was awakened in Taiwan, spiritual wealth began to unceasingly emerge. There are Taiwanese businesspeople who are also Tzu Chi volunteers. They do business in the world, but they also have spiritual wealth, so wherever they go, whichever country they do business in, they sow seeds of goodness. This world, this space between heaven and earth where we all live together, is an endless field of blessings. Wherever we live, we can cultivate this field of blessings.
If we mindfully accept this Dharma, we will have an abundance of spiritual wealth, which is inexhaustible. As we discussed earlier,
“In a certain kingdom’s city or settlement there was a great elder who was old and frail. He possessed limitless wealth and had many farmlands, houses and servants. His house was spacious and large and had only one door”.
This is an analogy for the Dharma in the world. After the Buddha entered Parinirvana, people’s hearts were afflicted. Their pure spiritual aspirations gradually weakened. Even the semblance of Dharma is now gradually deteriorating. Do you remember the large Buddhas in Afghanistan? Two very large statues of the Buddha were blown up in an instant. The Buddha-caves in these mountains were filled with carvings of Buddhas and Bodhisattvas. There were also stories of charitable giving from that era and so on carved within.
This was not only found in Afghanistan. There are also some I Gansu, China and may in Dunhang, as well. However, over time they have become damaged. The Buddha spoke of formation, existence, decay and disappearance. This world also goes through the eras of Right Dharma, Dharma-semblance and Dharma-degeneration. However, although [the elder] is “old and frail”, his wealth is still limitless. He had many fields and houses. Although this world goes through the era of Right Dharma, Dharma-semblance and Dharma-degeneration actually we all intrinsically have Buddha-nature. The Right Dharma will always abide in people’s hearts, therefore it is said, “He possessed limitless wealth and had many farmlands and houses”.
These fields of blessings are always in people’s hearts, as are the Buddha’s teachings. “He had many farmlands, houses and servants. His house was spacious and large and had only one door”. “Servants” means that, “in this house, there were people ready to serve others”.
“[He had] many servants: This means that, in this house, there were people ready to serve. This is an analogy for how the Buddha is replete with the understanding and views of skillful means. In a roundabout way, He suited all capabilities. Provisional wisdom is the servant of true wisdom. [Servants] are also an analogy for all the ignorance and afflictions in the minds of sentient beings.”
This large house, this great manor, must be very luxurious and grand. Within this house there must be people to take care of everything and to ensure the interior’s cleanliness.
For example, when we go to the National Palace Museum, we see many treasures collected inside. Do you know how many people work there? It takes many to look after and care for things. The same principle applies here. In such a grand house, many people are also needed to serve. They are “ready to serve others”. These are the people who work there. This is also an analogy for “the Buddha being replete with the understanding and views of skillful means”. Because of His wisdom, the Buddha came here to transform sentient beings. The Buddha’s spiritual home is abundantly full of wisdom. He wanted to transmit this wisdom to all beings, but they were unable to accept it. So, He taught according to people’s capabilities with His understanding and views of skillful means. Which type of method does it take to train which type of sentient being? What kind of Dharma does He need to teach in this era? This is the understanding and view of skillful means.
He adapted to all things in the world in order for this truth to be accepted by people. This is the understanding and view of skillful means that He was replete with. The Buddha exercised provisional wisdom.
First, He concealed His wisdom and True Dharma and made use of skillful means and provisional wisdom [instead]. “In a roundabout way, He suited all capabilities.” We could not accept these teaching directly, so He had to give them to us in roundabout way. In a very indirect manner, He delivered the Dharma to everyone. This is how, “In a roundabout way, He suited all capabilities.”
Take devices for example; we all use computers, and everyone has a cell phone in hand on the surface, they look flat. The computer screen looks flat, too. But in the computer, in the cell phones, there are wires that twist and turn, that are very tiny and intricate, which help display the information. The same principle applies here. Thus, “In a roundabout way, He suited all capabilities.”
With various methods, He taught the Dharma in a roundabout manner in order to present the Dharma in a way that everyone could understand. This is provisional wisdom.
In fact, provisional wisdom is the servant of true wisdom. True wisdom is deployed through skillful means, just like servants in a great house. This is how skillful means are used; the True Dharma is transformed into skillful means so it can be applied.
Thus it is likened to servants. Servants are also analogies for the ignorance and afflictions in our minds. The Buddha, in His wisdom, employs skillful means as His servants. Because of the ignorance in their minds, ordinary people cannot their actions; they are driven by various external factors.
Thus people become slaves to wealth or slavers to their unenlightened affections. They are driven by their feelings, and afflictions constantly cover their hearts. [Their desire for wealth] may also encourage them to create karma. In this way, people end up as servants. The house of their mind is filled with this type of servant. These servants are driven by external influences to fill us worth afflictions and driven our body and mind to create much karma. Our mind can create so much karma in this world can create so much karma in this worth. This comes from being a slave to wealth, a servant wealth or a servant to feelings.
We cannot escape desires in this world. Desire is tied to wealth, fame and power. It is also tied to our afflictions. We should not have these desires because they entangle us and confuse things. This is all considered ignorance.
Ignorance is the servant who dwells in the house of our minds. It follows the orders of the illusory appearances of this world, so it causes manmade disasters everywhere and knocks the four elements out of balance.All this happens because we are a servant to our desires. Filled with afflictions, we are driven to act in ways beyond our control.
There is so much suffering in life. In the midst of all this suffering, the earth-shattering disasters of this era of Dharma-degeneration, we must quickly bring about a world-changing awakening. Therefore, we must be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙心靈財富用不盡，喜捨無窮聚福緣，耕大福田布善種，天地人間共田宅。
⊙「若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」《法華經 譬喻品第三》
⊙及諸僮僕：指在此宅中之給侍使人，喻佛方便知見皆已具足。曲順萬機，權智即實智之僮僕。又喻眾生心內之一切無明煩惱。
【證嚴上人開示】
「心靈財富用不盡，喜捨無窮聚福緣，耕大福田布善種，天地人間共田宅。」
心靈財富用不盡
喜捨無窮聚福緣
耕大福田布善種
天地人間共田宅
也就是要和大家分享，心靈財富真的是用不盡，我們身外的財物總是有限有量，再怎麼多，還是算得出來，但是財富「五家共有」。有了財富，除了國家(稅賦)，還有大自然水、火、風，還有自己的因緣，不肖的子女，這對一個家庭有形的財富，那是有限量。
而若是心靈的財富，是無限無量，心靈的財富，那就是愛與智慧。若有智慧，運用智慧，人間無事不成，無人不服。愛，只要你有善念的愛，這能夠普遍人群中，這個愛可以集種種，每一個人點滴的力量，就能去幫助更多的人，「一生無量，無量從一生」。
我們都常常會記得非洲，莫三比克、南非，看，南非的慈濟人，到莫三比克去付出，從要付出之前，運用他們的智慧，家家戶戶找出了貧中之貧，開始他們去關心他們，要去了解他們。對方的態度、對方的懷疑、對方不能接受等等，有智慧的人，他就們要忍下來，心要寬、念是純，一一用智慧與他們溝通，造了名冊。總是真正，臺灣送給非洲南非的白米，南非分部份到莫三比克去，讓他們每一戶兩大袋的米，一袋十公斤。
南非的菩薩不是這樣就結束了，這是一個因緣的開頭，他們開始再去莫三比克，沒有有形的東西可以送給你們，是無形的，是要送給你們心靈財富。若能得到心靈的財富，那就是永遠用不盡。」大家非常耐心，接受他們所說的話，句句的話，從慈濟的緣起開始，點滴累積，「竹筒歲月」，這種道理這樣耐心說過來，他們也用心歡喜聽。這種付出與接受，已經產生了，莫三比克這個國家，有一大群成為種子，開始一棵一棵的樹成形了。
非洲的冬天，再次要去冬令救濟，同樣給他們的米，這一次那就由當地的種子，開始去走入人群。當然其中有人負責，那就是蔡岱霖，她一樣陪著當地的志工，一家一戶，一家一戶去瞭解，也是造冊，將這名冊造好了，人數固定在二千多戶，這樣分成幾天要去發放。
不同的地區，能發得來領米的人很有次序，發放白米的人很尊重，那種祥和的境界，要來的人這樣排隊來。雖然有的人，沒有得到那個有形的物資，卻是沒有埋怨，因為去領米的人，是比我還貧困的人；也看到自己本土的人，這分的愛心、禮貌的付出，大家也是隨喜。不只沒有埋怨，他為什麼有，我為什麼沒有？沒有這樣的埋怨，還是隨喜、見聞隨喜，這也是間接的心靈財富。
看，這叫做「轉法輪」，轉貧為富，這是心靈財富，用之不盡。南非的菩薩用不完，因為心中的愛永遠都是用不完。不只是他們，長期照顧他們本土的人，他們又再跨過了國家，到史瓦濟蘭、到莫三比克，都是一樣這樣，有形的物資分給他們，無形的心靈財富，也同樣將法傳給他們。看，這用之不盡，這就是心靈的財富。
又「喜捨無窮聚福緣」。歡喜！我們也說過，他們將要發放了，彩排等等，甚至白米到了關卡、國境，海關，好不容易海關讓他們過關了，馬上通知大家，從海關運出來的東西，要先收入倉庫。一小時內，幾十位志工這樣聚攏來，用二小時的時間，搬那些白米，用四小時的時間等待，而且米到達了，大家用力搬，和齊搬，搬得整個倉庫疊得整整齊齊。這種殷勤、有效率，這在莫三比克也是不曾看過的。
一直做到半夜，大家又歡喜在那裡唱歌，周圍的人家也不會嫌，你們這些人怎麼這麼吵？十一、二點了，還在這裡跳舞、唱歌，還是同樣寬大的心，還是隨喜。你們看，這叫做法輪轉到那個地方去，大家都能就那個境界，歡喜、喜捨，而且將力量發出去，能夠聚集這麼多人的福緣，不只是付出(者)，接受(者)與見聞(者)，全都歡喜，這叫做「聚福緣」，隨喜讚歎，同樣也是有福、有緣，這種「喜捨無窮聚福緣」。
這個福緣，必定是大福田，也就是悲田，也是福田，這個福田就要耕耘，這不是一生一世，這是累生累世。因緣不可思議！為什麼他們會生在那個，好幾代以來，都是很貧困的地方呢？這是因緣，過去生中雖然有造這樣的依報，生在這樣的國度裡，卻也是在造業之中，有善惡雜揉。善惡的種子，凡夫都有。再怎麼壞的人，你用心找，也能找出好的長處、優點，這叫做善惡雜揉。所以，有這個因緣，能接受到慈濟有形的物資，與無形的財富，就在那裡開始用心耕耘，在那個地方當農夫，布善種子。一畦一畦的福田，不斷在這片大地，這樣一直一直耕耘出來，耕大福田，布善種子，「天地人間共田宅」。
我們要知道，這種心靈的福田，人人本具。天蓋之下，地載之上，中間這個人間，只要我們人人的心，這個財富若啟發出來，其實天地之間就是共田宅。所以說天地間，慈濟發祥地在臺灣，從臺灣這個愛的能量將它打開，心靈的財富開始綿綿不斷。臺灣這群臺商、這群慈濟人，也就是在民間的企業，他只要有心靈的財富，他到哪個地方，他就在哪個地方、哪一塊土地，去布善種子。這就是人間，天地人間所共同共住的大地，無限量的福田，都是我們住在這裡，我們在這個地方耕福田。只要我們用心接納這樣的法，我們的心靈財富滿滿，用之不盡。
所以前面我們也說過了，「若國邑聚落，有大長者，其年衰邁，財富無量，多有田宅，及諸僮僕，其家廣大，唯有一門。」
若國邑聚落
有大長者
其年衰邁
財富無量
多有田宅
及諸僮僕
其家廣大
唯有一門
《法華經 譬喻品第三》
這譬喻佛法在人間。佛滅度後，人心煩惱，修行那個清淨的念，慢慢衰弱了，像法已經慢慢被破壞了。
記得嗎？阿富汗(巴米揚)那座大佛，兩尊很大的大佛，也瞬間被炸掉。在佛窟裡面，整座山都是雕塑佛菩薩，以及那個時代的人間，布施等等的故事都在裡面。不只是阿富汗，中國在甘肅也是有，敦煌裡面也是很多，經過長時間也是會受破壞。
佛陀說「成、住、壞、空」，人間也是有，正法、像法、末法的時代。不過，雖然「其年衰邁」，也是有衰退之時，不過財富還是無量，多有田宅。在世間雖然有分，正法、像法、末法的時代，其實人人本具佛性，正法是常住人心，所以叫做「財富無量，多有田宅」，這樣的福田還常住人心，佛法依然存在。
「及諸僮僕，其家廣大，唯有一門」。僮僕，就是指「宅中之給侍使人」。
及諸僮僕：
指在此宅中之
給侍使人
喻佛方便知見
皆已具足
曲順萬機
權智即實智之僮僕
又喻眾生心內之
一切無明煩惱
就是這座大宅，這間大房子很富有堂皇，裡面一定要有人，在裡面管顧這些東西，同時管顧裡面的清淨。就像我們去「故宮博物院」，裡面收藏著很多很多的寶物，你們知道在裡面，要有多少人在那裡服務呢？在那裡管顧、在那裡整理。和這樣相同，在堂皇的大宅，就是屋宅裡，也是需要很多人在那裡服務，這是「給侍使人」，就是在裡面工作的人，而這也是譬喻「佛方便知見皆已具足」。
因為佛陀的智慧，要入人間來度眾生，佛陀的心宅，充滿了豐富的智慧，他要將這個智慧來輸送給眾生，眾生無法接受，所以他就要不斷應機逗教，這種方便知見全都具足，什麼類的眾生，要用什麼方法來調伏他？什麼樣的時代要用什麼樣的法去付出？這就是方便知見，應天地萬物，這個真理要如何讓人類接受？這叫做方便知見。很具足。
用權智，佛陀的智慧──真實法，他先稍微把它隱藏起來，用方便權智，「曲順萬機」，無法直接就給你們，就要這樣枴彎抹角，就這樣彎彎曲曲，將這個法輸送給大家，所以叫做「曲順萬機」。
像機器，你們要用電腦，大家手上都一支手機，你們知道看起來是平平，電腦的面都平平的，可知道電腦裡成就這個手機，那個路線是這樣彎彎曲曲，非常微細，就是要將訊息顯現出去，和這樣的意思一樣，叫做「曲順萬機」，種種的方法，如何枴彎抹角，還是要將這個法讓人人的心，顯現給大家聽得懂，能了解，所以這叫做權智。其實，權智即是實智之僮僕。這個實智要用方法去使用，就像大宅中的給侍使人一樣；用這種方便，將這個真實法，變成了方便法來使用，這樣叫做僮僕。
又譬喻眾生內心一切無明煩惱。在佛的智慧，方便法，這叫做僮僕；在凡夫、無明，凡夫的心由不得自己，受外面一切所驅使，這就是財富的奴隸，或者是感情的奴隸，感情驅使著他，煩惱不斷覆心，或者是財富驅使他不斷造業，這種僮僕。
凡夫的心宅，裡面都飼養這樣的奴才、這種僮僕，受著外面在驅使，煩惱滿滿，不斷驅使著我們的身心去造作，這麼的多。我們的心，在天地之間，去造作那麼多的業力，所以這是財富的奴隸，財富的僮僕，也是感情的僮僕。世間不離欲這個欲，欲念不離開財富、名利、權位，不離開感情，不應該有，就是這樣纏綿不清，這全都叫做無明。
無明是我們心宅中的奴隸，這個心宅中的奴僕，就是這樣受天地間，一切假象所使做，所以人禍遍地、使整個大乾坤四大不調。無不都是我們人，做這種欲念的僮僕，煩惱滿滿，被驅使著，由不得自己，人生苦難偏多。所以，大家應該在這個苦難偏多、這個驚世災難的末法時代，我們應該警世的覺悟，這個時候趕緊要提起，所以人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Mind as a Farmer and Servant (心農與心僕)
Date: March.30. 2015
“Spiritual wealth can never be depleted. With endless joyful giving, we accumulate good karmic connections. Cultivate a great field of blessings and spread seeds of goodness. This world between heaven and earth is a shared field and house.”
This is what I want to share with everyone. Spiritual wealth is truly inexhaustible, whereas our material wealth is always limited. No matter how much we have it can still be calculated. However, worldly possessions [never truly belong to us]. When one possesses wealth, it may be depleted [by taxes] or by natural disasters of water, fire or wind, or by the people we have karmic affinities with, such as rebellious children. Thus, the tangible wealth of a family is limited, whereas people’s spiritual wealth is limitless and infinite. Spiritual wealth is love and wisdom. If we have wisdom and exercise it, there is nothing we cannot accomplish and no one who will not follow us.
As for love, if we have the kind thoughts of love, we will share them with everyone. This love can bring together everyone’s small amount of strength, so that together, we can help even more people. “One gives rise to infinity; infinity arises from one.” We often recall stories from Africa, and in particular, Mozambique and South Africa. Look at the Tzu Chi volunteers of South Africa. They went to Mozambique to help others, but before they gave aid to the people there, they exercised their wisdom. They went door to door, looking for the poorest of the poor. When they first visited these families, they had to learn to understand their attitude, their suspicions, their resistance and so on.
Out of their wisdom, the volunteers remained patient with these people. The volunteers knew their hearts had to be open and their thoughts pure. One by one, they exercised wisdom to communicate with them. From this, they created the distribution list. Then from the supply of rice that Taiwan sent to South Africa, South Africa sent a portion to Mozambique so that families there could have two bags of rice. One bag is 10 kg. The work of the South Africa Bodhisattvas did not stop there. This was just the beginning of a relationship. When they went back to Mozambique, they said, “[This time] we are not giving you tangible goods. We have something intangible. We are giving you spiritual wealth.” If they can attain spiritual wealth, they will have something that is inexhaustible. The people in Mozambique very patiently listened to what the volunteers had to say. [They listened] to each and every sentence. The story began with the origins of Tzu Chi, how small amounts were accumulated with the spirit of the bamboo bank.
As these principles were patiently explained, they listened with great care and joy. This kind of giving and receiving has already resulted in the country of Mozambique now having many [aid recipients] who became seeds of love. One by one, they have begun to grow into trees. During the following winter in Africa, we once again went to Mozambique to distribute aid. Again, we went to give them rice. This time, the local volunteers from Mozambique participated by going among the people.
Of course, someone had to take on responsibility. In this case, it was Denise Tsai. She went out with the Mozambique volunteers to learn about each and every household and to create the list of recipients.
When the list was complete, there were over 2000 families.
So, they had to conduct distributions over several days and in different areas.Those who received the rice were very orderly and those distributing the rice were respectful.It was a kind and harmonious scene.The recipients lined up neatly.
Though some of the people did not receive material goods, they did not complain, because those who did receive rice were even poorer than they were.In addition, they saw people from their country, giving with so much love and courtesy, so they took joy in that, too.
No one complained by saying, “Why did they get rice and I didn’t?”
No one made that complaint.They delighted in what they saw and heard, and thus they indirectly received spiritual wealth.
See, by “turning the Dharma-wheel,” poverty can be turned into wealth.Thus spiritual wealth is inexhaustible.South African Bodhisattvas cannot exhaust it because the love their hearts is bottomless.Not only did they take care of people in South Africa, they also went to other countries.In Swaziland and Mozambique, they did the same thing.They brought material goods to share with them.As for intangible spiritual wealth, they also passed on the Dharma to them.
See, it is inexhaustible.This is spiritual wealth.Thus “With endless joyful giving, we accumulate good karmic connections.”This is so joyful.We have also mentioned their preparations and rehearsals for the distribution and even how the rice passed through customs.
At the border, it was very difficult to get cleared by customs.Then the volunteers were immediately notified.
Once something has cleared customs, it must go to the warehouse right away.So, within one hour, almost 20 volunteers gathered together.After waiting for more than four hours, they spent two more hours moving the rice.When the rice arrived, they worked together to move all the bags and stack them neatly in the warehouse.This level of diligence and efficiency was also rarely seen in Mozambique.
They worked until almost midnight.As they worked, they happily sang songs, but no one around them grumbled.“Why are you people so noisy? It’s almost midnight, and you are still dancing and singing.”Everyone was very forgiving and took joy in what these people were doing.You see, the Dharma-wheel has been turned in that country.
Therefore, people achieved that state of happiness and joyful giving and put forth all their strength to accumulate good affinities with so many others.Not only were the givers happy, the receivers and the observers were also happy.This is how we “accumulate good karmic connections.”
Those who took joy in and praised others’ merits will also create blessings and good connections.This is how, “with endless joyful giving, we accumulate good karmic connections.”These good karmic connections will be a great field of blessings.This is a field of both compassion and blessings.Fields of blessings must be cultivated.This does not happen in just one lifetime; it takes many lifetimes.
The workings of karma are inconceivable.[People wonder] why they were born in a place that for so many generations has been impoverished.This is due to causes and conditions.In a past life, they created the circumstantial retribution for being born in this kind of country.Yet they continue to create karma, and both good and evil coexist in them.The seeds of good and evil are both found in ordinary people.No matter how terrible someone is, if we look carefully, we can find their good aspects and strong points.
Good and evil coexist in the same person.
So, these people had the karmic conditions to receive Tzu Chi’s material goods as well as intangible spiritual wealth.Then they mindfully cultivated the fields there; [in Mozambique,] they became like farmers, sowing seeds of goodness.One by one, these fields of blessings were continually cultivated in this country.
To cultivate fields of blessings, we must sow seeds of goodness.
“This world between heaven and earth is a shared field and house”. We must know that fields of blessings are inherently in everyone. Under the heavens and on top of the earth is the human realm. We simply must awaken the spiritual wealth in our hearts.
Actually, this world between heaven and earth is a shared field and house. In this world, the birthplace of Tzu Chi in Taiwan. Once the power of love was awakened in Taiwan, spiritual wealth began to unceasingly emerge. There are Taiwanese businesspeople who are also Tzu Chi volunteers. They do business in the world, but they also have spiritual wealth, so wherever they go, whichever country they do business in, they sow seeds of goodness. This world, this space between heaven and earth where we all live together, is an endless field of blessings. Wherever we live, we can cultivate this field of blessings.
If we mindfully accept this Dharma, we will have an abundance of spiritual wealth, which is inexhaustible. As we discussed earlier,
“In a certain kingdom’s city or settlement there was a great elder who was old and frail. He possessed limitless wealth and had many farmlands, houses and servants. His house was spacious and large and had only one door”.
This is an analogy for the Dharma in the world. After the Buddha entered Parinirvana, people’s hearts were afflicted. Their pure spiritual aspirations gradually weakened. Even the semblance of Dharma is now gradually deteriorating. Do you remember the large Buddhas in Afghanistan? Two very large statues of the Buddha were blown up in an instant. The Buddha-caves in these mountains were filled with carvings of Buddhas and Bodhisattvas. There were also stories of charitable giving from that era and so on carved within.
This was not only found in Afghanistan. There are also some I Gansu, China and may in Dunhang, as well. However, over time they have become damaged. The Buddha spoke of formation, existence, decay and disappearance. This world also goes through the eras of Right Dharma, Dharma-semblance and Dharma-degeneration. However, although [the elder] is “old and frail”, his wealth is still limitless. He had many fields and houses. Although this world goes through the era of Right Dharma, Dharma-semblance and Dharma-degeneration actually we all intrinsically have Buddha-nature. The Right Dharma will always abide in people’s hearts, therefore it is said, “He possessed limitless wealth and had many farmlands and houses”.
These fields of blessings are always in people’s hearts, as are the Buddha’s teachings. “He had many farmlands, houses and servants. His house was spacious and large and had only one door”. “Servants” means that, “in this house, there were people ready to serve others”.
“[He had] many servants: This means that, in this house, there were people ready to serve. This is an analogy for how the Buddha is replete with the understanding and views of skillful means. In a roundabout way, He suited all capabilities. Provisional wisdom is the servant of true wisdom. [Servants] are also an analogy for all the ignorance and afflictions in the minds of sentient beings.”
This large house, this great manor, must be very luxurious and grand. Within this house there must be people to take care of everything and to ensure the interior’s cleanliness.
For example, when we go to the National Palace Museum, we see many treasures collected inside. Do you know how many people work there? It takes many to look after and care for things. The same principle applies here. In such a grand house, many people are also needed to serve. They are “ready to serve others”. These are the people who work there. This is also an analogy for “the Buddha being replete with the understanding and views of skillful means”. Because of His wisdom, the Buddha came here to transform sentient beings. The Buddha’s spiritual home is abundantly full of wisdom. He wanted to transmit this wisdom to all beings, but they were unable to accept it. So, He taught according to people’s capabilities with His understanding and views of skillful means. Which type of method does it take to train which type of sentient being? What kind of Dharma does He need to teach in this era? This is the understanding and view of skillful means.
He adapted to all things in the world in order for this truth to be accepted by people. This is the understanding and view of skillful means that He was replete with. The Buddha exercised provisional wisdom.
First, He concealed His wisdom and True Dharma and made use of skillful means and provisional wisdom [instead]. “In a roundabout way, He suited all capabilities.” We could not accept these teaching directly, so He had to give them to us in roundabout way. In a very indirect manner, He delivered the Dharma to everyone. This is how, “In a roundabout way, He suited all capabilities.”
Take devices for example; we all use computers, and everyone has a cell phone in hand on the surface, they look flat. The computer screen looks flat, too. But in the computer, in the cell phones, there are wires that twist and turn, that are very tiny and intricate, which help display the information. The same principle applies here. Thus, “In a roundabout way, He suited all capabilities.”
With various methods, He taught the Dharma in a roundabout manner in order to present the Dharma in a way that everyone could understand. This is provisional wisdom.
In fact, provisional wisdom is the servant of true wisdom. True wisdom is deployed through skillful means, just like servants in a great house. This is how skillful means are used; the True Dharma is transformed into skillful means so it can be applied.
Thus it is likened to servants. Servants are also analogies for the ignorance and afflictions in our minds. The Buddha, in His wisdom, employs skillful means as His servants. Because of the ignorance in their minds, ordinary people cannot their actions; they are driven by various external factors.
Thus people become slaves to wealth or slavers to their unenlightened affections. They are driven by their feelings, and afflictions constantly cover their hearts. [Their desire for wealth] may also encourage them to create karma. In this way, people end up as servants. The house of their mind is filled with this type of servant. These servants are driven by external influences to fill us worth afflictions and driven our body and mind to create much karma. Our mind can create so much karma in this world can create so much karma in this worth. This comes from being a slave to wealth, a servant wealth or a servant to feelings.
We cannot escape desires in this world. Desire is tied to wealth, fame and power. It is also tied to our afflictions. We should not have these desires because they entangle us and confuse things. This is all considered ignorance.
Ignorance is the servant who dwells in the house of our minds. It follows the orders of the illusory appearances of this world, so it causes manmade disasters everywhere and knocks the four elements out of balance.All this happens because we are a servant to our desires. Filled with afflictions, we are driven to act in ways beyond our control.
There is so much suffering in life. In the midst of all this suffering, the earth-shattering disasters of this era of Dharma-degeneration, we must quickly bring about a world-changing awakening. Therefore, we must be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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