20150610《靜思妙蓮華》恆求善事利益一切(第584集)
（法華經•譬喻品第三）
【證嚴上人開示】
「外修慈悲行，以善巧方便，為福德莊嚴；內修淨智慧，入群無染著，心思富無量。」
修行，內修外行不能缺少。「不是說我有修行了，我的內心很慈悲」。但是，你的內心慈悲，他人看不到。當別人需要幫忙時，你袖手旁觀，不願意出手幫助，這樣豈是慈悲？
心想的慈悲，沒付出力量，這不是真慈悲。慈悲是人們看得到，人們需要時，你能夠馬上付出，幫助他、減輕他的負擔，及時幫助他的急難等等，才是慈悲。慈悲必須付出，這叫做「外修慈悲行」。
因為眾生苦的形態無量，所以慈悲助人的方式也很多，隨眾生所需，隨他的苦難，我們去付出，這必定要用「善巧方便」。我們「善巧方便」，用方法去付出，受幫助的人感覺有尊嚴，對方得救，我們自己也得到歡喜，這叫做法喜。
彼此之間感恩、歡喜，這就是最有福。造福在人群，德在我們的內心，人人感恩。就像海燕颱風登陸菲律賓，慈濟人用尊重的愛去付出，用善巧方便的方法，「以工代賑」幫助他們自己復健家園。這種付出無所求，對方得到尊嚴，用他的勞力來復建家園，內外的身心都莊嚴了。一片廢墟，因為有愛、有方法，他們用自己的苦力去整理，恢復了家園，繁榮起來了，生機也展現出來了。
付出的人，心很歡喜，已經造福在這塊土地。這塊土地上的人感恩，感恩這群來自全球的愛心力量，來自於慈濟團體的「藍天白雲」，因此大家叫著：「慈濟！慈濟！感恩慈濟。」這不就是在那個地方造福，彼此之間感恩與愛，莊嚴了人與人之間，也造福了那個地方，這叫做「為福德莊嚴」。內心人人歡喜，人人感恩，地方恢復生機，這就是我們要用善巧方便，將我們的慈悲展現在人群中，對人群有所幫助。
付出無所求，這是佛教育菩薩的心懷，這就是「內修淨智慧」。我們用種種善巧方便，慈悲的行動，付出之後心無染著，只是歡喜，用這個方法去救人，很法喜。這就是內修清淨的智慧，沒有想要在這片土地、這些人的身上得到什麼利益，都沒有。唯有是在這片土地和這些人群中，啟發了我們很深的智慧，也讓我們更深信佛陀所說「苦、集、滅、道」的道理。人生苦，苦在一切無常。這種國土危脆，人間無常，讓我們更相信佛所說的法，所以對我們的修行幫助很大。
佛、菩薩來人間，就是為了讓眾生回歸清淨的本性，無非是要人人「就有道」，就這個智慧的道路，去行菩薩道。這就是諸佛菩薩來人間，為眾生也是無所求，只期待眾生能夠脫離煩惱，脫離這個如火宅的無明之心。這是諸佛菩薩來人間的目的。
我們學佛之後，就依照佛菩薩的教育，修慈悲行，瞭解眾生苦難很多，所以我們要用善巧方便的方法去幫忙、去付出，造福人間，彼此莊嚴。你感恩我、我用愛付出，這種彼此感恩，互相用愛，這就是最清淨，沒有其他的貪、瞋、癡，種種的複雜煩惱在其中，都沒有。所以，用這分清淨智慧，「入群無染著」。
這種「入群無染著」，增加了我們的慧命、智慧，在人群中所瞭解，啟發了我們的心思，非常的豐富。原來心靈的豐富，智慧的思考，是在我們人人的心中。舉一悟十，一件事情發生了，這麼多人的力量去付出，原來這就是人人的心念一致，合力，非常豐富無量，能夠發揮很多度化眾生之力。
佛陀就是要來啟發我們這念心，所以我們必定要時時外修慈悲、內修智慧，悲智雙運才有辦法利益人生，利益我們本身增長慧命。
前面說過了，如來也已經「成就無量知見，力無所畏，有大神通力及智慧力，具足方便智慧波羅密」。
用種種方便智慧，設法將眾生迷茫煩惱，起惑造業，這種無明的心度化；用方便法，將他從煩惱無明的此岸度到彼岸去。這種度眾生用方便智慧，就是他的工具，這就是大慈大悲。
接下來經文說，「大慈大悲，常無懈倦，恆求善事，利益一切，而生三界朽故火宅。」
這段經文是告訴我們，佛陀無量劫以來不斷修行，累世行菩薩道，已經覺悟了，是離開三界的聖人。不過，他的心願就是要度盡一切眾生，不忍眾生不斷複製煩惱，不斷造業，所以他累生世都是應化在人間。
我們常常說，待人要尊重，說不定在這個人群中是你、是他，也是佛應化在我們的人群中。因為諸佛菩薩沒離開娑婆，永遠都在人群中裡，所以他的「應化身」說不定在人類裡，說不定在三惡道中教化。當然，人間具足「五道」：天、人、地獄、餓鬼、畜生。佛陀就是與眾生同居在這「五趣雜居地」。
所以說起來，我們現在一直在講的法，是釋迦佛的智慧流傳下來。二千多年前的悉達多太子修行、成佛，用這樣的身分來教化眾生，這樣的法流傳到現在來。有這樣的法，就是需要有此「應化身」。
⊙應化身：如來現佛身，教化眾生，有隨順教化之慈悲，救拔眾生於三界火宅，亦恆無休息。
這個「應化身」不一定在人群，在所有的生物中，所以佛陀說『蠢動含靈皆有佛性』。生生世世，不同的境界度化眾生，此生則是應化如來身。
用他的真如，乘此真如實理來教化眾生，所以稱為如來。所以，「如來現佛身」，如來清淨的本性化現為佛身，來教化眾生。「有隨順教化之慈悲」，用這種隨順的方法來教化。
這當中，從他在印度入滅，在全球他不知又經過了幾生世，還是不斷現身說法，現身來教育人間。所以，諸佛菩薩來人間，絕對不休息，慈悲恆無懈倦。
慈悲，就是布施、利行、愛語、同事，這是「四攝法」，菩薩的基礎。希望大家要常常記得。
⊙慈悲，是布施利行，度他之本，恆為利益一切五道眾生。大喜大捨心，則無懈倦，而不求為善事回報，唯求善事利益一切眾生。
慈悲的基礎是布施、利行、愛語、同事，在人群中不斷付出、幫助人。
我們布施就是對人有利益的，而且要時時用愛語。同事之間共同做一件事情，彼此之間互相有認識，我們應該無人不度、無處不在，這個法時時在我們的心，無時不刻都在轉法輪，這就是慈悲。不論何時都願意付出，不論何時都去做利益人群的事情。這個度他的根本就是慈悲，「四攝法」也是慈悲的基礎。
「恆為利益一切五道眾生」。諸佛菩薩都是不休息，在五道之中「大喜大捨」，永遠為了五道的眾生，用著歡喜心大捨，「不惜手腳」，不顧一切去付出。而且用最歡喜、甘願的心，在五道中來來回回為眾生付出，這叫做「常無懈倦」。
這種的慈悲，不論在什麼樣的地方，都有諸佛菩薩的行跡。付出之後不求回報，這就是「利益一切眾生」。只為利益一切眾生，沒有求回報的心，這是最清淨的心。
「恆求善事，利益一切」，就是只有想要做好事而已，不求得到什麼。這叫做菩薩。
「自修行曰功德」，我們自己修行，內修、外行，叫做功德。「德者，得也」，我們內心所修的，有所心得，我們的心得表達出來，這就是德。
「化度他曰利益」。我們自己修行是自己得，有心得才會願意付出，付出之後，我們所得到的是法喜。你付出之後，去「化度他」，就是我們去和大家分享，可以利益他人，這叫做「利益」。
所以「自修行曰功德，化度他曰利益」。功德利益就是「自行利他兩者兼修」。這叫做「恆求善事，利益一切」。
⊙自修行曰功德，化度他曰利益。功德利益者，即自行利他兩者兼修。故曰恆求善事，利益一切。
我們一方面自利，修行是公修公得，婆修婆得。我每天每天說話，你們若有收進心裡去，就有所得；你們若沒收進去，我自己也有得。因為感恩這麼多人願意聽，感恩現在的科技，我必須更精進一些。所以，我說，我自己得；你們聽，你們得。彼此之間，自修行，自己若有心得，就好好身體力行，這叫做功德。
我們能夠「利益」，聽來之後用在自己，再傳給他人，這都是在人群中互相功德、互相利益，這叫做福慧雙修。利益他人，叫做造福；增長自己的慧命，叫做功德。我們修來的功德利益他人，叫做福慧雙修。「自行利他兩者兼修」，這要用長久的時間，不是一時或短暫，而是要不斷聽、不斷做，不斷瞭解、不斷增長慧命，
「大慈大悲，常無懈倦」，不要停下來，要「恆求善事，利益一切，而生三界朽故火宅」。三界火宅，充滿一切煩惱污垢，眾生起惑、造業，「集」種種的苦難。佛陀的「應身」就是在此三界火宅之中。
⊙朽故火宅，喻煩惱污濁，惑業苦集。以佛應身所在之宅，即為與眾生同居之三界火宅也。
就是要救度眾生，所以諸佛菩薩與眾生同居「五趣雜居地」，永遠利益眾生，同住在這三界火宅裡，來教育我們。各位菩薩，佛恩浩大難報，我們永遠要殷勤精進。多用心！
Explanations by Master Cheng-Yan
Subject: Always Seek to Do Good to Benefit All (恆求善事利益一切)
Date:June.10. 2015
“Outwardly practice compassion with skillful means to be dignified with blessings and virtues. Inwardly cultivate pure wisdom to go among people without being defiled in order to attain infinite spiritual wealth.”
Internal cultivation and external practice are essential. We cannot just say, “I engage in spiritual practice because I’m very compassionate.” The compassion in your heart cannot be seen by others. If people ask you for help and you do not lift a finger to assist them, how can you be considered compassionate?
Feeling compassion but not contributing effort to help does not show true compassion. True compassion is visible to others. When people need help, if we can immediately give to them, help lighten their burdens and relieve their urgent needs, that is true compassion.
Compassion requires giving; that is how we “outwardly practice compassion.” There are many ways to compassionately help people. Because sentient beings suffer in countless ways, when we help others with compassion, we must do so according to their needs. We must consider their needs and their hardships when we give to them. This requires the use of “skillful means”. When we give to others with skillful means, the people who receive our help feel that they have been respected and aided. We, the people who give, also feel very joyful. When we see that the people we have helped have been relieved of their hardship and have been able to resolve their difficulties, we attain a sense of joy.
When we give skillfully and others achieve relief, we attain a sense of Dharma-joy. Between those that give and those that receive, there is a sense of mutual joy and gratitude. When we feel this way, we are very blessed. By benefiting others, we also attain virtue, so everyone involved feels grateful.
After Typhoon Haiyan hit the Philippines, Tzu Chi volunteers gave to the survivors with respect and love and used skillful means and methods so that those who were being helped could feel that they were actually working to rebuild their own towns. When we gave to them without expectations, the aid recipients felt respected. By rebuilding their homes with their own labor, their was dignity in their hearts and actions. Amidst this wreckage, because of our love we used skillful means to help them, and they used their strength to clean up and restore their homes. The towns began to prosper and signs of vitality have reappeared. The volunteers who gave were joyful because they created blessings in this place. People from this place were grateful to this group of volunteers from around the world.
They saw how Tzu Chi gave to them out of love, so whenever they saw people in Tzu Chi uniforms, they shouted, “Tzu Chi! Tzu Chi! Thank you, Tzu Chi!” This is because we have benefited them. The sense of mutual gratitude and love between us has brought dignity to our interactions and created blessings for that place. This is being “dignified with blessings and virtues.”
Everyone felt joyful and grateful, and this place has regained its liveliness.This is how we, by using skillful means, can express our compassion among people in a way that is helpful to them.Giving without expectations is the mindset the Buddha taught Bodhisattvas.This is how we “inwardly cultivate pure wisdom”.
If we apply various skillful means to put our compassion into action, then after we have given to others, there is no impurity in our minds; there is only joy.Helping others in this way brings Dharma-joy.This is how we inwardly cultivate pure wisdom.We are not trying to reap any benefits from the people that we help.That is not our goal.
Rather, by going among the people in this place, we are able to unlock our deep wisdom and deepen our faith, our faith in the Buddha’s teachings about “suffering, causation, cessation and the Path”.
We completely understand the Four Noble Truths.Life is suffering because everything is impermanent.When we see the fragility of the planet and the impermanence of life, this strengthens our faith in the Buddha-Dharma.So, [helping others in need] is very helpful for our own spiritual practice.Buddhas and Bodhisattvas come to the world for the sake of helping sentient beings return to their pure intrinsic nature.They want everyone to “follow the Way”.
By following this path of wisdom, we can walk the Buddha-path as Bodhisattvas.This is how Buddhas and Bodhisattvas come to this world without asking anything of sentient beings.They only hope that sentient beings can transcend their afflictions, the ignorance in their minds that is like a burning house.This is the goal of all Buddhas and Bodhisattvas in coming to this world.
After we learn the Buddha’s Way, we follow the Buddhas’ and Bodhisattvas’ teaching to practice compassion.
Knowing that sentient beings face much suffering, we will make use of skillful means to find a way to help them.By giving to others, we benefit the world and bring dignity to each other.When you show gratitude to me and I give to you out of love, we are showing mutual gratitude and love.
This purest kind of interaction.It is completely free of greed, anger, ignorance and various other kinds of complicated afflictions.
Thus, by exercising pure wisdom we can “go among the people without being defiled”.By “going among the people without being defiled,” we can develop our wisdom-life, our wisdom.The understanding we gain by going among people can inspire us to engage in very rich contemplation.
Actually, this spiritual abundance and wisdom has always been in our minds.From one example we can realize ten things.After a disaster like this happens, so many people are willing to give, because everyone has the same intentions.By joining their efforts they give rise to an abundance of strength to transform sentient beings.This is why the Buddha came to inspire us to develop this intention to help. Thus we must always outwardly practice compassion and inwardly cultivate wisdom.
By practicing compassion and cultivating wisdom, by exercising both compassion and wisdom, we can benefit other people’s lives and benefit ourselves by developing our wisdom-life.
As I mentioned earlier,The Tathagata “perfects infinite views and understanding powers and fearlessness, great spiritual powers and powers of wisdom. He is replete with the wisdom of skillful means and the Paramitas”.
With various kinds of skillful wisdom, the Tathagata devises ways to help sentient beings who are lost and afflicted, giving rise to delusions and creating karma.
How can He transform their ignorant minds?With skillful means, He can deliver them from the shore of afflictions and ignorance to the others shore.To deliver sentient beings in this way, He uses skillful wisdom as His tools, along with great loving-kindness and compassion.
The following sutra passage states,“He has great loving-kindness and compassion and is never indolent or tired. He always seeks out good deeds to benefit all and thus is born in the decaying, burning house of the Three Realms”.
This sutra passage tells us that the Buddha has constantly engaged in spiritual practice for countless kalpas, walked the Bodhisattva-path for many lifetimes ad has already attained enlightenment. He is already a noble being who has transcended the Three Realms. Nevertheless, His vow is to deliver all sentient beings, so He cannot bear for them to constantly reproduce afflictions and create karma in this world. Thus, for many lifetimes He has manifested in this world in response to our needs. This is why we often say that we should respect whomever we see. Perhaps the Buddha is among us right now; maybe one of you is the manifestation of the Buddha, because all Buddhas and Bodhisattvas have remained in the Saha World and will always be among people. But His manifestation-body does not only appear among humans; He may also go to the Three Evil Realms to teach and transform the beings there.
Of course, as I have constantly told everyone, this world is replete with all Five Realms. The Five Realms are the heaven, human, hell, hungry ghost and animal realms. The Buddha lives with sentient beings in this place where the Five Destinies coexist. So, in summary, the Buddha’s teaching that we are discussing now is the wisdom Sakyamuni Buddha left for us. More than 2000 years ago, Prince Siddhartha engaged in spiritual practice and then attained Buddhahood. As the Buddha, He taught sentient beings and those teachings have been passed down till today. For this Dharma to exist, there had to be a “manifestation-body”.
“The manifestation-body: Tathagatas manifest the body of a Buddha to teach and transform sentient beings. With compassion, They teach according to situations and relieve sentient beings’ suffering. In the burning house of the Three Realms. They never cease in their efforts.”
This manifestation-body may not appear among humans. It can be among any kind of living beings. So the Buddha says, “All living, moving beings have Buddha-nature”. Over successive lifetimes, He manifests in different states to transform sentient beings. In that lifetime, [2000 years ago], He manifested as a Tathagata. with His nature of True Suchness and by practicing the principles of True Suchness. He taught and transformed sentient beings. Therefore, He was called the Tathagata.
“Tathagatas manifest the body of a Buddha”. With Their pure intrinsic nature, They manifest the Buddha-body to teach and transform sentient beings. “With compassion, They teach according to situations”. They teach people with methods that suit them. After entering Parinirvana in India, who knows how many lives. He has lived all over the world as He continues to teach the Dharma by example and educate sentient beings in this world.
All Buddhas and Bodhisattvas come to the world, repeatedly and without rest. With compassion, they are never indolent or tired. With compassion they engage in charitable giving, beneficial conduct, loving speech and collaborative work to transform others. These are the Four All-Embracing Virtues, the foundation of the Bodhisattva-practice. I hope everyone will always keep them in mind.
“Compassion is the root of transforming others through charitable giving and beneficial conduct. Buddhas and Bodhisattvas are constantly benefiting all sentient beings in the Five Realms. With a heart of great joy and equanimity, they are never indolent or tired. They never seek any reward for their good deeds. The only thing they seek is to benefit all sentient beings.”
At all times we are willing to give, and at all times we are working to benefit everyone. The foundation for transforming others is having compassion. The Four All-Embracing virtues are also the foundation of compassion. “Buddhas and Bodhisattvas are constantly benefiting all beings in the Five Realms”. Buddhas and Bodhisattvas never stop going into the Five Realms “with great joy and equanimity”. They will forever give with great joy and equanimity for the sake of [their fellow] sentient beings in the Five Realms.
Without regard for themselves, they give to others in the Five Realms. Moreover, they do so with great joy. This joy is the willingness to repeatedly return to the Five Realms to give to sentient beings. This is why they never “become indolent or tired”. Because of their compassion, regardless of what kind of place it is, the footprints of Buddhas and Bodhisattvas will be found there.
So, after giving, we do not expect any reward for our good deeds. There are no such expectations. We only seek to give what is suitable. We give our of goodness, without any expectations. This is “to benefit all sentient beings.” When we give for the sake of benefiting all beings without expecting any rewards, we are doing so with the purest of minds.
“The only things they seek is to benefit all sentient beings.” Those who just want to do good deeds and are not looking for anything in return are called Bodhisattvas Spiritual cultivation brings merits and virtues. With internal cultivation and external practice, “The virtuous attain.” When we engage in inner cultivation, we attain realizations. When we express these realization, that is called virtue. So, “The virtuous attain.” When we engage in spiritual cultivation and attain realizations, that is a virtue. “Transforming others brings benefit to them.” Cultivating ourselves is for our own benefit. Only after we attain realizations will we be willing to give to others. After we give of ourselves, what we will attain is Dharma-joy. But when we give to others we can transform them. If we share our realizations with others, we can also benefit them by influencing them to do good deeds. This brings benefit to them.
“Cultivating oneself brings merits and virtues.Transforming others brings benefit to them. Those with merits, virtues and beneficial conduct are cultivating themselves and benefiting others at the same time. ” Thus, they “always seek out good deeds to benefit all.”
On the one hand, we benefit ourselves.When it comes to spiritual cultivation, we attain the benefit of our own practice. Every day, I give teachings. If you can take them in, you will attain [benefits]. If you do not take them in, I myself still attain [benefits], because I am grateful that so many people are willing to listen and for the technology that allow this to happen, and this inspires me to be even more diligent. This is why I say I attain [benefits], and if you listen, you will also attain [benefits]. So, we are mutually engaged in internal cultivation and attaining realizations. Then we can earnestly put these into action; this brings merits and virtues.
We can benefit by applying what we hear to ourselves and then sharing it with others. All this happens among people. When we all attain merits and virtues, we all benefit. This is how we cultivate blessings and wisdom. When we benefit others, we crate blessings.
When we develop our wisdom-life, we create merits and virtues. With the merits and virtues we have cultivated, we can benefit others. This is cultivating both blessings and wisdom. So, “We are cultivating ourselves and benefiting others at the same time.” We need to spend a long period of time doing this, not just a short period of time.
By continuously listening and taking action, we continuously learn and develop our wisdom-life. With “great loving-kindness and compassion,” we “are never indolent or tired.” We must not stop and should “always seek our good deeds to benefit all.”
We “are born in the decaying,” burning house of the Three Realms is filled with afflictions and defilements. So, we give rise to delusion and crate karma, thus accumulating various kinds of afflictions. The manifestation-body of the Buddha appears in this burning house of the Three Realms. To save and transform sentient beings, all Buddhas and Bodhisattvas live where “the beings of the Five Destinies co-exist” to continue to benefit sentient beings.
They live together with them in the burning house of the Three Realms, so they can teach them.
Dear Bodhisattvas, the Buddha’s grace is boundless and hard to repay. So, we should continue to diligently practice and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
【證嚴上人開示】
「外修慈悲行，以善巧方便，為福德莊嚴；內修淨智慧，入群無染著，心思富無量。」
修行，內修外行不能缺少。「不是說我有修行了，我的內心很慈悲」。但是，你的內心慈悲，他人看不到。當別人需要幫忙時，你袖手旁觀，不願意出手幫助，這樣豈是慈悲？
心想的慈悲，沒付出力量，這不是真慈悲。慈悲是人們看得到，人們需要時，你能夠馬上付出，幫助他、減輕他的負擔，及時幫助他的急難等等，才是慈悲。慈悲必須付出，這叫做「外修慈悲行」。
因為眾生苦的形態無量，所以慈悲助人的方式也很多，隨眾生所需，隨他的苦難，我們去付出，這必定要用「善巧方便」。我們「善巧方便」，用方法去付出，受幫助的人感覺有尊嚴，對方得救，我們自己也得到歡喜，這叫做法喜。
彼此之間感恩、歡喜，這就是最有福。造福在人群，德在我們的內心，人人感恩。就像海燕颱風登陸菲律賓，慈濟人用尊重的愛去付出，用善巧方便的方法，「以工代賑」幫助他們自己復健家園。這種付出無所求，對方得到尊嚴，用他的勞力來復建家園，內外的身心都莊嚴了。一片廢墟，因為有愛、有方法，他們用自己的苦力去整理，恢復了家園，繁榮起來了，生機也展現出來了。
付出的人，心很歡喜，已經造福在這塊土地。這塊土地上的人感恩，感恩這群來自全球的愛心力量，來自於慈濟團體的「藍天白雲」，因此大家叫著：「慈濟！慈濟！感恩慈濟。」這不就是在那個地方造福，彼此之間感恩與愛，莊嚴了人與人之間，也造福了那個地方，這叫做「為福德莊嚴」。內心人人歡喜，人人感恩，地方恢復生機，這就是我們要用善巧方便，將我們的慈悲展現在人群中，對人群有所幫助。
付出無所求，這是佛教育菩薩的心懷，這就是「內修淨智慧」。我們用種種善巧方便，慈悲的行動，付出之後心無染著，只是歡喜，用這個方法去救人，很法喜。這就是內修清淨的智慧，沒有想要在這片土地、這些人的身上得到什麼利益，都沒有。唯有是在這片土地和這些人群中，啟發了我們很深的智慧，也讓我們更深信佛陀所說「苦、集、滅、道」的道理。人生苦，苦在一切無常。這種國土危脆，人間無常，讓我們更相信佛所說的法，所以對我們的修行幫助很大。
佛、菩薩來人間，就是為了讓眾生回歸清淨的本性，無非是要人人「就有道」，就這個智慧的道路，去行菩薩道。這就是諸佛菩薩來人間，為眾生也是無所求，只期待眾生能夠脫離煩惱，脫離這個如火宅的無明之心。這是諸佛菩薩來人間的目的。
我們學佛之後，就依照佛菩薩的教育，修慈悲行，瞭解眾生苦難很多，所以我們要用善巧方便的方法去幫忙、去付出，造福人間，彼此莊嚴。你感恩我、我用愛付出，這種彼此感恩，互相用愛，這就是最清淨，沒有其他的貪、瞋、癡，種種的複雜煩惱在其中，都沒有。所以，用這分清淨智慧，「入群無染著」。
這種「入群無染著」，增加了我們的慧命、智慧，在人群中所瞭解，啟發了我們的心思，非常的豐富。原來心靈的豐富，智慧的思考，是在我們人人的心中。舉一悟十，一件事情發生了，這麼多人的力量去付出，原來這就是人人的心念一致，合力，非常豐富無量，能夠發揮很多度化眾生之力。
佛陀就是要來啟發我們這念心，所以我們必定要時時外修慈悲、內修智慧，悲智雙運才有辦法利益人生，利益我們本身增長慧命。
前面說過了，如來也已經「成就無量知見，力無所畏，有大神通力及智慧力，具足方便智慧波羅密」。
用種種方便智慧，設法將眾生迷茫煩惱，起惑造業，這種無明的心度化；用方便法，將他從煩惱無明的此岸度到彼岸去。這種度眾生用方便智慧，就是他的工具，這就是大慈大悲。
接下來經文說，「大慈大悲，常無懈倦，恆求善事，利益一切，而生三界朽故火宅。」
這段經文是告訴我們，佛陀無量劫以來不斷修行，累世行菩薩道，已經覺悟了，是離開三界的聖人。不過，他的心願就是要度盡一切眾生，不忍眾生不斷複製煩惱，不斷造業，所以他累生世都是應化在人間。
我們常常說，待人要尊重，說不定在這個人群中是你、是他，也是佛應化在我們的人群中。因為諸佛菩薩沒離開娑婆，永遠都在人群中裡，所以他的「應化身」說不定在人類裡，說不定在三惡道中教化。當然，人間具足「五道」：天、人、地獄、餓鬼、畜生。佛陀就是與眾生同居在這「五趣雜居地」。
所以說起來，我們現在一直在講的法，是釋迦佛的智慧流傳下來。二千多年前的悉達多太子修行、成佛，用這樣的身分來教化眾生，這樣的法流傳到現在來。有這樣的法，就是需要有此「應化身」。
⊙應化身：如來現佛身，教化眾生，有隨順教化之慈悲，救拔眾生於三界火宅，亦恆無休息。
這個「應化身」不一定在人群，在所有的生物中，所以佛陀說『蠢動含靈皆有佛性』。生生世世，不同的境界度化眾生，此生則是應化如來身。
用他的真如，乘此真如實理來教化眾生，所以稱為如來。所以，「如來現佛身」，如來清淨的本性化現為佛身，來教化眾生。「有隨順教化之慈悲」，用這種隨順的方法來教化。
這當中，從他在印度入滅，在全球他不知又經過了幾生世，還是不斷現身說法，現身來教育人間。所以，諸佛菩薩來人間，絕對不休息，慈悲恆無懈倦。
慈悲，就是布施、利行、愛語、同事，這是「四攝法」，菩薩的基礎。希望大家要常常記得。
⊙慈悲，是布施利行，度他之本，恆為利益一切五道眾生。大喜大捨心，則無懈倦，而不求為善事回報，唯求善事利益一切眾生。
慈悲的基礎是布施、利行、愛語、同事，在人群中不斷付出、幫助人。
我們布施就是對人有利益的，而且要時時用愛語。同事之間共同做一件事情，彼此之間互相有認識，我們應該無人不度、無處不在，這個法時時在我們的心，無時不刻都在轉法輪，這就是慈悲。不論何時都願意付出，不論何時都去做利益人群的事情。這個度他的根本就是慈悲，「四攝法」也是慈悲的基礎。
「恆為利益一切五道眾生」。諸佛菩薩都是不休息，在五道之中「大喜大捨」，永遠為了五道的眾生，用著歡喜心大捨，「不惜手腳」，不顧一切去付出。而且用最歡喜、甘願的心，在五道中來來回回為眾生付出，這叫做「常無懈倦」。
這種的慈悲，不論在什麼樣的地方，都有諸佛菩薩的行跡。付出之後不求回報，這就是「利益一切眾生」。只為利益一切眾生，沒有求回報的心，這是最清淨的心。
「恆求善事，利益一切」，就是只有想要做好事而已，不求得到什麼。這叫做菩薩。
「自修行曰功德」，我們自己修行，內修、外行，叫做功德。「德者，得也」，我們內心所修的，有所心得，我們的心得表達出來，這就是德。
「化度他曰利益」。我們自己修行是自己得，有心得才會願意付出，付出之後，我們所得到的是法喜。你付出之後，去「化度他」，就是我們去和大家分享，可以利益他人，這叫做「利益」。
所以「自修行曰功德，化度他曰利益」。功德利益就是「自行利他兩者兼修」。這叫做「恆求善事，利益一切」。
⊙自修行曰功德，化度他曰利益。功德利益者，即自行利他兩者兼修。故曰恆求善事，利益一切。
我們一方面自利，修行是公修公得，婆修婆得。我每天每天說話，你們若有收進心裡去，就有所得；你們若沒收進去，我自己也有得。因為感恩這麼多人願意聽，感恩現在的科技，我必須更精進一些。所以，我說，我自己得；你們聽，你們得。彼此之間，自修行，自己若有心得，就好好身體力行，這叫做功德。
我們能夠「利益」，聽來之後用在自己，再傳給他人，這都是在人群中互相功德、互相利益，這叫做福慧雙修。利益他人，叫做造福；增長自己的慧命，叫做功德。我們修來的功德利益他人，叫做福慧雙修。「自行利他兩者兼修」，這要用長久的時間，不是一時或短暫，而是要不斷聽、不斷做，不斷瞭解、不斷增長慧命，
「大慈大悲，常無懈倦」，不要停下來，要「恆求善事，利益一切，而生三界朽故火宅」。三界火宅，充滿一切煩惱污垢，眾生起惑、造業，「集」種種的苦難。佛陀的「應身」就是在此三界火宅之中。
⊙朽故火宅，喻煩惱污濁，惑業苦集。以佛應身所在之宅，即為與眾生同居之三界火宅也。
就是要救度眾生，所以諸佛菩薩與眾生同居「五趣雜居地」，永遠利益眾生，同住在這三界火宅裡，來教育我們。各位菩薩，佛恩浩大難報，我們永遠要殷勤精進。多用心！
Explanations by Master Cheng-Yan
Subject: Always Seek to Do Good to Benefit All (恆求善事利益一切)
Date:June.10. 2015
“Outwardly practice compassion with skillful means to be dignified with blessings and virtues. Inwardly cultivate pure wisdom to go among people without being defiled in order to attain infinite spiritual wealth.”
Internal cultivation and external practice are essential. We cannot just say, “I engage in spiritual practice because I’m very compassionate.” The compassion in your heart cannot be seen by others. If people ask you for help and you do not lift a finger to assist them, how can you be considered compassionate?
Feeling compassion but not contributing effort to help does not show true compassion. True compassion is visible to others. When people need help, if we can immediately give to them, help lighten their burdens and relieve their urgent needs, that is true compassion.
Compassion requires giving; that is how we “outwardly practice compassion.” There are many ways to compassionately help people. Because sentient beings suffer in countless ways, when we help others with compassion, we must do so according to their needs. We must consider their needs and their hardships when we give to them. This requires the use of “skillful means”. When we give to others with skillful means, the people who receive our help feel that they have been respected and aided. We, the people who give, also feel very joyful. When we see that the people we have helped have been relieved of their hardship and have been able to resolve their difficulties, we attain a sense of joy.
When we give skillfully and others achieve relief, we attain a sense of Dharma-joy. Between those that give and those that receive, there is a sense of mutual joy and gratitude. When we feel this way, we are very blessed. By benefiting others, we also attain virtue, so everyone involved feels grateful.
After Typhoon Haiyan hit the Philippines, Tzu Chi volunteers gave to the survivors with respect and love and used skillful means and methods so that those who were being helped could feel that they were actually working to rebuild their own towns. When we gave to them without expectations, the aid recipients felt respected. By rebuilding their homes with their own labor, their was dignity in their hearts and actions. Amidst this wreckage, because of our love we used skillful means to help them, and they used their strength to clean up and restore their homes. The towns began to prosper and signs of vitality have reappeared. The volunteers who gave were joyful because they created blessings in this place. People from this place were grateful to this group of volunteers from around the world.
They saw how Tzu Chi gave to them out of love, so whenever they saw people in Tzu Chi uniforms, they shouted, “Tzu Chi! Tzu Chi! Thank you, Tzu Chi!” This is because we have benefited them. The sense of mutual gratitude and love between us has brought dignity to our interactions and created blessings for that place. This is being “dignified with blessings and virtues.”
Everyone felt joyful and grateful, and this place has regained its liveliness.This is how we, by using skillful means, can express our compassion among people in a way that is helpful to them.Giving without expectations is the mindset the Buddha taught Bodhisattvas.This is how we “inwardly cultivate pure wisdom”.
If we apply various skillful means to put our compassion into action, then after we have given to others, there is no impurity in our minds; there is only joy.Helping others in this way brings Dharma-joy.This is how we inwardly cultivate pure wisdom.We are not trying to reap any benefits from the people that we help.That is not our goal.
Rather, by going among the people in this place, we are able to unlock our deep wisdom and deepen our faith, our faith in the Buddha’s teachings about “suffering, causation, cessation and the Path”.
We completely understand the Four Noble Truths.Life is suffering because everything is impermanent.When we see the fragility of the planet and the impermanence of life, this strengthens our faith in the Buddha-Dharma.So, [helping others in need] is very helpful for our own spiritual practice.Buddhas and Bodhisattvas come to the world for the sake of helping sentient beings return to their pure intrinsic nature.They want everyone to “follow the Way”.
By following this path of wisdom, we can walk the Buddha-path as Bodhisattvas.This is how Buddhas and Bodhisattvas come to this world without asking anything of sentient beings.They only hope that sentient beings can transcend their afflictions, the ignorance in their minds that is like a burning house.This is the goal of all Buddhas and Bodhisattvas in coming to this world.
After we learn the Buddha’s Way, we follow the Buddhas’ and Bodhisattvas’ teaching to practice compassion.
Knowing that sentient beings face much suffering, we will make use of skillful means to find a way to help them.By giving to others, we benefit the world and bring dignity to each other.When you show gratitude to me and I give to you out of love, we are showing mutual gratitude and love.
This purest kind of interaction.It is completely free of greed, anger, ignorance and various other kinds of complicated afflictions.
Thus, by exercising pure wisdom we can “go among the people without being defiled”.By “going among the people without being defiled,” we can develop our wisdom-life, our wisdom.The understanding we gain by going among people can inspire us to engage in very rich contemplation.
Actually, this spiritual abundance and wisdom has always been in our minds.From one example we can realize ten things.After a disaster like this happens, so many people are willing to give, because everyone has the same intentions.By joining their efforts they give rise to an abundance of strength to transform sentient beings.This is why the Buddha came to inspire us to develop this intention to help. Thus we must always outwardly practice compassion and inwardly cultivate wisdom.
By practicing compassion and cultivating wisdom, by exercising both compassion and wisdom, we can benefit other people’s lives and benefit ourselves by developing our wisdom-life.
As I mentioned earlier,The Tathagata “perfects infinite views and understanding powers and fearlessness, great spiritual powers and powers of wisdom. He is replete with the wisdom of skillful means and the Paramitas”.
With various kinds of skillful wisdom, the Tathagata devises ways to help sentient beings who are lost and afflicted, giving rise to delusions and creating karma.
How can He transform their ignorant minds?With skillful means, He can deliver them from the shore of afflictions and ignorance to the others shore.To deliver sentient beings in this way, He uses skillful wisdom as His tools, along with great loving-kindness and compassion.
The following sutra passage states,“He has great loving-kindness and compassion and is never indolent or tired. He always seeks out good deeds to benefit all and thus is born in the decaying, burning house of the Three Realms”.
This sutra passage tells us that the Buddha has constantly engaged in spiritual practice for countless kalpas, walked the Bodhisattva-path for many lifetimes ad has already attained enlightenment. He is already a noble being who has transcended the Three Realms. Nevertheless, His vow is to deliver all sentient beings, so He cannot bear for them to constantly reproduce afflictions and create karma in this world. Thus, for many lifetimes He has manifested in this world in response to our needs. This is why we often say that we should respect whomever we see. Perhaps the Buddha is among us right now; maybe one of you is the manifestation of the Buddha, because all Buddhas and Bodhisattvas have remained in the Saha World and will always be among people. But His manifestation-body does not only appear among humans; He may also go to the Three Evil Realms to teach and transform the beings there.
Of course, as I have constantly told everyone, this world is replete with all Five Realms. The Five Realms are the heaven, human, hell, hungry ghost and animal realms. The Buddha lives with sentient beings in this place where the Five Destinies coexist. So, in summary, the Buddha’s teaching that we are discussing now is the wisdom Sakyamuni Buddha left for us. More than 2000 years ago, Prince Siddhartha engaged in spiritual practice and then attained Buddhahood. As the Buddha, He taught sentient beings and those teachings have been passed down till today. For this Dharma to exist, there had to be a “manifestation-body”.
“The manifestation-body: Tathagatas manifest the body of a Buddha to teach and transform sentient beings. With compassion, They teach according to situations and relieve sentient beings’ suffering. In the burning house of the Three Realms. They never cease in their efforts.”
This manifestation-body may not appear among humans. It can be among any kind of living beings. So the Buddha says, “All living, moving beings have Buddha-nature”. Over successive lifetimes, He manifests in different states to transform sentient beings. In that lifetime, [2000 years ago], He manifested as a Tathagata. with His nature of True Suchness and by practicing the principles of True Suchness. He taught and transformed sentient beings. Therefore, He was called the Tathagata.
“Tathagatas manifest the body of a Buddha”. With Their pure intrinsic nature, They manifest the Buddha-body to teach and transform sentient beings. “With compassion, They teach according to situations”. They teach people with methods that suit them. After entering Parinirvana in India, who knows how many lives. He has lived all over the world as He continues to teach the Dharma by example and educate sentient beings in this world.
All Buddhas and Bodhisattvas come to the world, repeatedly and without rest. With compassion, they are never indolent or tired. With compassion they engage in charitable giving, beneficial conduct, loving speech and collaborative work to transform others. These are the Four All-Embracing Virtues, the foundation of the Bodhisattva-practice. I hope everyone will always keep them in mind.
“Compassion is the root of transforming others through charitable giving and beneficial conduct. Buddhas and Bodhisattvas are constantly benefiting all sentient beings in the Five Realms. With a heart of great joy and equanimity, they are never indolent or tired. They never seek any reward for their good deeds. The only thing they seek is to benefit all sentient beings.”
At all times we are willing to give, and at all times we are working to benefit everyone. The foundation for transforming others is having compassion. The Four All-Embracing virtues are also the foundation of compassion. “Buddhas and Bodhisattvas are constantly benefiting all beings in the Five Realms”. Buddhas and Bodhisattvas never stop going into the Five Realms “with great joy and equanimity”. They will forever give with great joy and equanimity for the sake of [their fellow] sentient beings in the Five Realms.
Without regard for themselves, they give to others in the Five Realms. Moreover, they do so with great joy. This joy is the willingness to repeatedly return to the Five Realms to give to sentient beings. This is why they never “become indolent or tired”. Because of their compassion, regardless of what kind of place it is, the footprints of Buddhas and Bodhisattvas will be found there.
So, after giving, we do not expect any reward for our good deeds. There are no such expectations. We only seek to give what is suitable. We give our of goodness, without any expectations. This is “to benefit all sentient beings.” When we give for the sake of benefiting all beings without expecting any rewards, we are doing so with the purest of minds.
“The only things they seek is to benefit all sentient beings.” Those who just want to do good deeds and are not looking for anything in return are called Bodhisattvas Spiritual cultivation brings merits and virtues. With internal cultivation and external practice, “The virtuous attain.” When we engage in inner cultivation, we attain realizations. When we express these realization, that is called virtue. So, “The virtuous attain.” When we engage in spiritual cultivation and attain realizations, that is a virtue. “Transforming others brings benefit to them.” Cultivating ourselves is for our own benefit. Only after we attain realizations will we be willing to give to others. After we give of ourselves, what we will attain is Dharma-joy. But when we give to others we can transform them. If we share our realizations with others, we can also benefit them by influencing them to do good deeds. This brings benefit to them.
“Cultivating oneself brings merits and virtues.Transforming others brings benefit to them. Those with merits, virtues and beneficial conduct are cultivating themselves and benefiting others at the same time. ” Thus, they “always seek out good deeds to benefit all.”
On the one hand, we benefit ourselves.When it comes to spiritual cultivation, we attain the benefit of our own practice. Every day, I give teachings. If you can take them in, you will attain [benefits]. If you do not take them in, I myself still attain [benefits], because I am grateful that so many people are willing to listen and for the technology that allow this to happen, and this inspires me to be even more diligent. This is why I say I attain [benefits], and if you listen, you will also attain [benefits]. So, we are mutually engaged in internal cultivation and attaining realizations. Then we can earnestly put these into action; this brings merits and virtues.
We can benefit by applying what we hear to ourselves and then sharing it with others. All this happens among people. When we all attain merits and virtues, we all benefit. This is how we cultivate blessings and wisdom. When we benefit others, we crate blessings.
When we develop our wisdom-life, we create merits and virtues. With the merits and virtues we have cultivated, we can benefit others. This is cultivating both blessings and wisdom. So, “We are cultivating ourselves and benefiting others at the same time.” We need to spend a long period of time doing this, not just a short period of time.
By continuously listening and taking action, we continuously learn and develop our wisdom-life. With “great loving-kindness and compassion,” we “are never indolent or tired.” We must not stop and should “always seek our good deeds to benefit all.”
We “are born in the decaying,” burning house of the Three Realms is filled with afflictions and defilements. So, we give rise to delusion and crate karma, thus accumulating various kinds of afflictions. The manifestation-body of the Buddha appears in this burning house of the Three Realms. To save and transform sentient beings, all Buddhas and Bodhisattvas live where “the beings of the Five Destinies co-exist” to continue to benefit sentient beings.
They live together with them in the burning house of the Three Realms, so they can teach them.
Dear Bodhisattvas, the Buddha’s grace is boundless and hard to repay. So, we should continue to diligently practice and always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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