20150709《靜思妙蓮華》悲智利樂度脫一切 (第605集)
（法華經•譬喻品第三）
⊙「自性深藏眾生本具，自然智慧潛能受用；忘內迷外求不可得，如大圓鏡取像不得。初地菩薩聞法感受，使彼受用自性法樂。」
⊙「求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」《法華經譬喻品第三》
⊙「愍念安樂，無量眾生，利益天人，度脫一切，是名大乘。」《法華經譬喻品第三》
⊙愍念安樂，無量眾生：愍念與其樂，是為大慈，利益拔其苦，是為大悲。
⊙上求如來智德，潤己利慧命，又以四無量心，安樂一切眾生，離苦得樂。求此佛智及無畏力等功德，以自度度他。
⊙利益人天眾生以度他，如是發心，隨境入眾，修行、成果，均各得無上，故名大乘。
⊙無量眾生含蓋六道，以慈心利樂，饒益人天等，而與之安樂，故云利益人天；以悲心度脫三途一切眾生，而拔其苦，故云度脫一切。
【證嚴上人開示】
「自性深藏眾生本具，自然智慧潛能受用；忘內迷外求不可得，如大圓鏡取像不得。初地菩薩聞法感受，使彼受用自性法樂。」
自性深藏眾生本具
自然智慧潛能受用
忘內迷外求不可得
如大圓鏡取像不得
初地菩薩聞法感受
使彼受用自性法樂
大家要用心！「自性深藏眾生本具」，我們人人各有自性，真如本性一直一直，就是都在我們內心，只是無明將我們真如，這樣深埋了。
其實人人都是本具，所以自然的智慧，就是「潛能受用」，自然智慧就是佛智，所以這個自然的智慧，一直就是潛能，能夠讓我們受用。卻是，我們「忘內迷外」，忘記了我們自己，清淨真如的本性，卻是迷，迷在外面，不斷在追逐著外面的知識。其實，我們人人，自然的智慧本來就是潛能，能夠讓我們受用。
所以「如大圓鏡」，就像這面鏡子一樣，卻是鏡子的外面，所看到的很清楚的景象，也是有看到自己，卻是你一直要在那個鏡面上，去取那個「像」出來，實在是「取像不得」！意思也是要告訴大家，人人真如本性，外面只是一個形象給我們看，我們真正真如的境界，要能夠得到，還是要自己身體力行。
就像「初地菩薩聞法感受」，有聲聞、有獨覺，但是聲聞、獨覺，就只是這樣聽，聽那個聲音，他沒有向前走，所以雖然很瞭解了，卻是他還是停滯在，自己的覺悟，瞭解的境界裡。好像只是一直在那個地方，欣賞著那個大圓鏡的景而已。而若是「初地菩薩」，哪怕你是初發心的菩薩，你自然「聞法感受」。聽到了，瞭解那個境界了，他有感動到，觸動了他的內心，他很深的受用。所以「使彼受用」，他有感動，所以這個法他有受進來，他也有開始用出去。
用，就是身體力行。法是要聽來用的，不是只聽來「知道」的，我們要用，所以「使彼受用」。講法，就是要讓人人能夠接受，能夠感觸到法的殊勝，還能夠瞭解，我們受用，這樣才能夠真正得到「自性法樂」。你若沒有運用出去，沒辦法感受到。
就像那時候，印尼大水災，加上了火山爆發，還有雅加達本身又再是淹水。慈濟人分頭、分組，開始去做救災的工作，跟著軍機這樣去到最北方，印尼的北方去了，在那個地方，看到也是滿目瘡痍。印尼的慈濟人因為看到，菲律賓「以工代賑」，就是能夠幫忙那個地方，能夠趕緊生活恢復它的功能，所以也是同樣「以工代賑」，動員，幾天的時間，慢慢就恢復了。
慈濟人在那個地方告一段落，同時發放之後，才剛回來雅加達，又沒幾天，又是再豪雨成災，又是大雨。接到通知，第二次再去。去到那個地方，那些已經接觸過慈濟人，這些災民知道了，有訊息，慈濟人會再來。同時也是可以這樣，「以工代賑」，當地的災民開始這樣準備了，慈濟人到達，這次的次序、真的很妥當、很順利，在五、六天的時間，前後五、六天，已經再次恢復，這次的恢復，比上次的恢復，還更加舒適、整潔。
所以，我們慈濟人想在那個地方，為他們辦一個「圓緣」，要來大家互相感恩。我們慈濟人，一位菩薩，魯迪，他就決定來選了一首歌，作為彼此感恩的歌。這個歌詞他就選擇了，那就是「最美的笑容」，當地有一位村長（迪卡拉•巴魯），其中的一位村長，因為地很廣，村長很多，其中一位這個村長，他就去向一個教堂，借來了一架風琴，又請來了一位歌手，也是在他們裡面村民之一，就開始來跟著慈濟人，練習這首歌。半天的時間，大家練得很快樂、很感動，被這首歌的歌詞真的是很感動。
在那個當中，裡面也有一位志工，他(安德里安)也是同樣又編一首歌，他要感恩慈濟。所以這首歌就是，寫出了他的心情。他說，他有一張的竹椅，就是描述他的心情，可能他原來也不是很富有，不過，那張竹椅是他最心愛的，他這樣新新的一張椅子，有了這張椅子，擁有了，他很歡喜。卻是雨一來、水一漲，沖走了這張的竹椅，沖走了他的衣服，沖走了他所有的物質。他的心是多麼懊惱、痛苦！這就是他失去了他的一切，慈濟，慈濟人來了，慈濟人來膚慰他、安慰他的心，所以慈濟人這分膚慰，這分安定的心，帶動了他們，所以他將這分的愛，慈濟人的安慰，撫平了他這念內心，那分的懊惱、煩惱等等。將他的心情，就這樣寫在這個歌詞，這樣唱出來，唱出災民受災、失去了一切那種的煩惱，慈濟人來彌補了，他所失去的一切，那個心全部受了彌補回來，那種的心情。
其中又有一位(傑利)，他也寫出了，他的靈感來時，所寫出對慈濟人的感恩。他就是說，這個靈感就是來自，他一對的姊妹，兩個人為了一點小事吵架了，吵得很厲害，那時候看到二個姊妹這樣在吵，他就輕輕說一句話：「向慈濟人學習吧！看，慈濟人他們是多麼真誠。」這對的姊妹吵架，吵得很厲害，這樣只是聽到「向慈濟人學,習」，就這樣靜下來。所以他的歌詞裡面，就是這樣寫：「這不是夢，這是事實。」開始他說：「我們所敬愛的萬鴉老(市)，已經是滿目瘡痍了，在這個時間裡，看到了慈濟人來幫忙我們，看到他們慈濟人要離開時，我們大家都哭了，我們大家都很感恩，我們感謝慈濟。」這首歌的歌詞，也是給他們的災民大家唱。
又有，有人這樣說，他們說：「若不是有慈濟人來了，我們今天現在的生活，又是怎樣呢？」孩子就說：「若不是有慈濟人來，我們哪有機會可以讀書呢？」總而言之，真的，慈濟人這麼遙遠去到那個災區，能夠幫助他們，恢復了他們的生機，膚慰了他們的心，同時帶動了那個地方，人人這分的感恩。看到慈濟人要離開，依依不捨，人人都哭了。這是多麼感動人的事啊！
所以說起來，「初地菩薩，聞法感受，使彼受用」，這些都是菩薩，因為「靜思法脈，慈濟宗門」，有這個法的精神在裡面，有了這個宗門的方向，所以他們身體力行，從這麼遙遠的地方，去到那個地方用心、真誠投入，看，給他們這麼大的受用。
慈濟人，人間菩薩，發揮了他的自性，他們使用出來，他們很快樂。相信他們在那裡，這些菩薩在那群，苦難中的眾生得救之後，那分的感恩，這群菩薩的法喜，這就是「自性法樂」。
所以前面的經文說：「求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」
求一切智、佛智
自然智、無師智
如來知見、
力、無所畏
《法華經譬喻品第三》
看，我們就是聽佛的法，所以我們入了這樣的宗門。他們在那個地方受用，他們就是依照那個環境，去發揮那個力量，這叫做「無師智」。這就是法入心之後，在我們的內心受用，我們的感受出去所做的，這叫做佛智、自然智、無師智。其實，這些東西，佛陀的法，在我們的日常生活中沒有一項用不到的，都是我們能夠受用的。
「如來知見、力、無所畏」。我們應該要知道，只要有這分的勇氣，真如本性這分的愛、無私的愛，受用、發揮出去，真的是無所畏，不用怕。不論在哪一個國家，去到災區，那些菩薩都是無畏的力量，這是愛。
再接著的經文：「愍念安樂，無量眾生，利益天人，度脫一切，是名大乘。」
愍念安樂
無量眾生
利益天人
度脫一切
是名大乘
《法華經譬喻品第三》
所以這種愍念，與眾生樂。因為愍念眾生，希望眾生能夠平安，希望眾生能夠快樂，這叫做大慈。
「利益拔其苦」，要利益眾生，不只是給他快樂而已，再讓他能夠有利益，眾生有苦難，去撫慰他的心，去拔除他的苦難，這叫做利益拔苦，這叫做大悲。「人傷我痛，人苦我悲」，這分的大慈大悲，視眾生與我們的一體，這就是叫做同體大悲。
愍念安樂
無量眾生
愍念與其樂
是為大慈
利益拔其苦
是為大悲
菩薩就是上求如來智德，那就是滋潤我們自己慧命增長。我們要不斷追求，佛陀的智與德，智就是智慧，德就是慈悲，我們要學，所以我們求學，得了佛的智慧、慈悲，這樣潤己慧命。
上求如來智德
潤己利慧命
又以四無量心
安樂一切眾生
離苦得樂
求此佛智
及無畏力等功德
以自度度他
我們的慧命就是要有悲智會合，這叫做「兩足」，就是佛陀的智德，智德，智慧、慈悲，二項都具足。所以我們就是要學，滋潤我們的慧命成長，「四無量心」，。眾生有苦難，我們就要運用慈、悲、喜、捨「四無量心」，才能夠安樂一切眾生，能夠使眾生平安，使眾生離苦，這就是要有慈悲運用。
眾生得救了，我們歡喜了，歡喜歸入我們自己的真如本性，不在外面想要取得，你什麼的回報，沒有。做過了，我捨去了「人我相」——沒有我能去幫助的人，也沒有那些人都受我幫助。若這樣，我們「心無罣礙，無罣礙故」，捨去了一切的煩惱，人我之相就沒有了。所以，慈悲喜捨，做了之後，就是一切就回歸，回歸我們的真如本性，不受「人我相」來沾污我們。所以，「安樂一切眾生，離苦得樂，求此佛智及無畏力等功德，以自度度他」，這就是我們的心願。所以，利益天、人，度脫一切，這叫做大乘。
利益人天眾生
以度他
如是發心
隨境入眾
修行、成果
均各得無上
故名大乘
佛法就是應教，在天、人，以及地獄、餓鬼、畜生。不過，唯有天，天道太快樂，他無心學佛；人道苦樂參半，所以看得到苦難的人，能夠警惕我們要好好用心、精進修行。所以這就是「利益」，利益人天眾生，去度他，去度人。
而且又再發心，又再「隨境入眾」。菩薩就是這樣要「隨境入眾」，不論什麼樣的境界，我們都能夠隨那個境界，去度眾生，所以「隨境入眾，修行、成果，(均各)得無上，故名大乘」。
無量眾生
含蓋六道
以慈心利樂
饒益人天等
而與之安樂
故云利益人天
以悲心度脫三途
一切眾生而拔其苦
故云度脫一切
無量眾生，很多很多的眾生，含蓋了六道，用慈心利樂饒益人天等等，與之安樂，讓他們的心平安，讓他們快樂，這叫做「利益人天」。
以悲心度脫三途一切眾生，拔他的苦難。這對階級高的人，讓他懂得付出，讓他成為富中之富；對苦難人，幫助他能夠脫離最困難的地方，這叫做就是拔他的苦難，像這樣「度脫一切」。
各位菩薩，學佛就是這樣，大小乘，要從耳朵聽進來，從心感受，從身體力行，身心付出，這樣才是真正真學佛者。所以要時時多用心！
Explanations by Master Cheng-Yan
Subject: Compassionate Wisdom brings Joy and Liberation (悲智利樂度脫一切)
Date:July.09. 2015
“Sentient beings possess a deeply hidden nature. We can apply the hidden potential of this natural wisdom. Forgetting the inner, deluded by the cuter, whatever we seek we cannot attain, just as we cannot grasp the reflection in a great perfect mirror. Bodhisattvas at the first ground have an experience from listening to the Dharma so they apply it and obtain the Dharma-joy of their nature.”
We must all be mindful. “Sentient beings possess a deeply hidden nature.” We all have this nature. Our intrinsic nature of True Suchness has always been inside of us; it is just that ignorance has deeply buried our nature of True Suchness. In fact, we all inherently have it.
So, natural wisdom is [the hidden potential we can apply]. Natural wisdom is Buddha-wisdom, so this natural wisdom has always been a “hidden potential” we can make use of. However, we end up “forgetting the inner and [being] deluded by the outer.” We have forgotten our pure intrinsic nature of True Suchness. Instead, we are confused by what is around us and constantly pursue knowledge from external sources.
Actually, we all intrinsically have this hidden potential of natural wisdom in us that we can make use of. Hence, “a great perfect mirror”; this is like the example of a mirror. Its surface clearly reflects the world around it. We can also see ourselves in it. But we are constantly trying to grasp the “reflection” from out of the mirror, while in truth, “We cannot grasp the reflection.” The meaning behind this is that we all have an intrinsic nature of True Suchness. All the things around us are simply external appearances that we see. To be able to reach a state of True Suchness, we must put what we hear into practice, just as “Bodhisattvas at the first ground have an experience from listening to the Dharma.” There are Hearers and Solitary Realizers, too, but Hearers and Solitary Realizers only listen. They listen to the [directions], but they do not walk forward.
So, despite their thorough understanding, they have stopped at awakening themselves and developing their own understanding. They seem to have stopped there to admire the reflections in a great perfect mirror.
As for “Bodhisattvas at the first ground,” a newly-inspired Bodhisattva will naturally “have an experience from listening to the Dharma.” They hear it, understand that state of mind and are deeply moved; it has touched their hearts. They find the Dharma deeply applicable. So, they “apply it.” They are moved, so they accept the Dharma and also begin to apply it in their living.
To apply it means to put it into practice. The Dharma is meant to be heard and applied. It is not enough just to listen and know about it. We must make use of it. So, we must “apply it”. We explain the Dharma to help everyone accept it and feel how exceptional it is. When we understand it, we apply it in order to truly attain “the Dharma-joy of our nature”.
If we do not make use of it, we will not experience that feeling. A couple of months ago, there was a major flood in Indonesia. In addition to the floors, a volcano had erupted. Then in Jakarta itself there was even more flooding. Tzu Chi volunteers organized themselves into teams to provide disaster relief. They boarded a military plane to go to the northernmost part of Indonesia.When they arrived, they saw scenes of utter destruction.
Tzu Chi volunteers in Indonesia had seen how the “cash-for-work” program, used in the Philippines, had helped the disaster are quickly recover, so they implemented a “cash-for-work” program there.They mobilized to people, and within a few days, recovery was well underway.
After completing this phase of the relief work and simultaneously conducting a distribution of aid, they returned to Jakarta.
A few days later, heavy rain brought disaster once again.Having been notified, they went back once again to the same place.When they got there, these survivors who encountered Tzu Chi before had heard that Tzu Chi volunteers were returning and would run the “cash-for-work” program again.
So, the local residents were prepared.When volunteers arrived, this time the process was well-established and things went smoothly.In five or six days, things were back to normal again.By the end of their efforts, the condition of the place was more comfortable and orderly than before.
So, the Tzu Chi volunteers wanted to hold a concluding prayer service there so that everyone could express their mutual gratitude.
One of our Bodhisattva-volunteers, Rudi, decided to choose a song to sing to express our mutual gratitude.Because of the lyrics, he chose to sing.“The Most Beautiful Smile.”
One of the local village leaders, out of the many village leaders in this big area, borrowed an organ from a church and invited a singer from among the villagers to practice this song with Tzu Chi volunteers.
They practiced for half a day; everyone was very happy and moved.The lyrics of this song were truly moving.As this was happening, there was another volunteer who had composed a song to express his gratitude to Tzu Chi.So, this song described how he felt.
He started by singing about his bamboo chair to described his feelings [of loss].Perhaps he was not very rich to begin with and that bamboo chair was a cherished possession.He had gotten this brand new chair and had been very happy to own it.
Yet when the rain came, and the water rose, it swept away his chair, it swept away his clothes and it swept away all his material possessions.
In his heart, he felt tremendous distress and pain because he had lost everything he had.
Then the Tzu Chi volunteers came.They comforted him and soothed his suffering.
The consolation Tzu Chi volunteers provided helped him to feel at peace and motivated him [to start anew].So, he described how this love and care from the Tzu Chi volunteers soothed his distress, afflictions and so on.
He expressed his feelings through the song lyrics as he sang the song for us.His song expressed the afflictions the disaster survivors felt when they lost everything and how Tzu Chi volunteers came and helped to make up for what they had lost.
He described how they have recovered from that sense of loss.Another [local volunteer] also wrote a song.When inspiration struck him, he wrote about his gratitude for the Tzu Chi volunteers.He said that the inspiration[for the song] came from has two younger sisters.They had been arguing over a small matter, and the argument became heated.
When he saw his two sisters arguing like this, he said to them quietly, “Let’s be like Tzu Chi volunteers. Look at how genuine and sincere they are.”
These sister were arguing very heatedly, and the argument became heated, but once they heard him say, “Let’s be like Tzu Chi volunteers,” they calmed down.
So, the lyrics of his song said, “This is not a dream; this is the truth”. He said, “The Manado that we love and revere is in a state of complete devastation. But at this time, Tzu Chi volunteers came to help us. When it was time for these volunteers to leave, we all cried. We are all very grateful. We are grateful to Tzu Chi”. The lyrics of this song were written for the disaster survivors to sing.
Then someone else said, “If not for the Tzu Chi volunteers, what would our lives be like today?” The children said, “If not for the Tzu Chi volunteers, how would we be able to go to school?”
In summary, the Tzu Chi volunteers travelled so far to the disaster area to help the local residents restore their lives and to comfort the residents’ hearts. At the same time, they inspired everyone there to feel grateful. When Tzu Chi volunteers were leaving, they felt reluctant to part ways; everyone cried. This is such a touching story.
So we said, “Bodhisattvas at the first ground have an experience from listening to the Dharma, so they apply it”. These volunteers are all Bodhisattvas. Because of the Jing Si Dharma-lineage and the Tzu Chi School of Buddhism, with the spirit of this Dharma and the direction provided by this school, the volunteers put the teachings into practice. They go to such faraway places to mindfully and sincerely devote themselves to help people.
Look at how well the teachings were applied. These Tzu Chi volunteers are Living Bodhisattvas. They made use of the [potential] in their nature, so they were very happy. I believe that when these Bodhisattvas went among those people and helped relieve their suffering, the gratitude that everyone felt brought them great Dharma-joy. This is the “Dharma-joy of their nature”.
The previous sutra passage, states, “[They] seek all-encompassing wisdom, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness”.
See, we are listening to the Buddha’s teachings, so we have entered this school of Buddhism. When Tzu Chi volunteers apply the teachings, they will put their efforts toward providing what is needed in that environment. This is called “untaught wisdom”. This happens after we have taken the Dharma to heart and applied it to our minds, then act out of what we learned. This is Buddha-wisdom, natural wisdom and untaught wisdom.
Actually, the Dharma taught by the Buddha can be used in every part of our daily living. Every teaching is very useful. As for “the Tathagata’s understanding and views, His powers and His fearlessness”, we should know that as long as we have courage, the selfless love of True Suchness in us can be applied and brought forth. Then we are indeed fearless and unafraid. Whichever country they go to, once at the disaster area, Bodhisattvas all have the power of fearlessness. This comes from love.
The following sutra passage states, “Out of sympathy they bring peace and joy to countless sentient beings. They benefit heavenly beings and humans and liberate all. This is the Great Vehicle”.
Out of sympathy, they bring joy to sentient beings. Because they sympathize with sentient beings, they hope that sentient beings can be at peace, that sentient beings can be joyful. This is great loving-kindness. “Benefiting all and relieving their suffering” means we must benefit sentient beings, not only bring them joy. We need to bring them benefit as well.
When sentient beings are suffering by comforting their hearts and relieving their suffering, we are “benefiting all and relieving their suffering”. This is great compassion. “We feel other people’s pain as our own”. With great loving-kindness and great compassion, we see ourselves and all sentient beings as one. This is called universal compassion.
Out of sympathy they bring peace and joy to countless sentient beings: Bringing others joy out of sympathy is great loving-kindness. Benefiting all and relieving their suffering is great compassion.
Bodhisattvas seek the Tathagata’s wisdom and virtues. This is how we nourish ourselves so that our wisdom-life can grow. We must continuously seek the Buddha’s wisdom and virtues. Wisdom is Buddha-wisdom, virtue is compassion. We must learn both.
So, as we seek to learn and attain the Buddha’s wisdom and compassion, we nourish ourselves and develop our wisdom-life.
They ask the Tathagata’s wisdom and virtues to nourish themselves and develop wisdom-life. They also use the Four Infinite Minds to bring peace and joy to all sentient beings so all can transcend suffering and attain joy. They seek the Buddha’s wisdom and His merits of fearlessness, powers and so on to transform themselves and others.
Developing of wisdom-life requires compassion and wisdom to be united; they are like our two feet. This is the Buddha’s wisdom and virtue. We must be replete with wisdom and compassion. So, we must learn and nourish our wisdom-life so it develops.
We must the Four Infinite Minds. When sentient beings are suffering we must apply loving-kindness, compassion, joy and equanimity. With the Four Infinite Minds we can bring peace and joy to all sentient beings, help them live in safety and help them transcend suffering. This requires exercising both loving-kindness and compassion. When sentient beings are saved, we are joyful.Our joy brings us back to our intrinsic nature of True Suchness. We are not looking for some kind of repayment from the outside world. Not at all. After doing something, we let go of the “view of self and others.” We do not see ourselves as people who help or others as people who have been helped by us. If we can do this, then our “mind is without hindrances.” With the equanimity to let go of all afflictions we do not discriminate between self and others. Loving-kindness, compassion, joy and equanimity when practiced, can lead us back to our nature of True Suchness, untainted by the “view of self and others.”
We bring peace and joy to all sentient beings so all can transcend suffering and attain joy.” We “seek the Buddha’s wisdom and His merits of fearlessness, powers and so on, to transform ourselves and others.” This is our vow.
So, we “benefit heavenly beings and humans and liberate all.” This is the Great Vehicle.
They benefit heavenly beings, and humans and others in order to transform them. With this kind of aspiration, they go among the people according to conditions to engage in practice and attain the fruits. Thus they all attain the unsurpassed [fruits]. This is the Great Vehicle.
The Buddha-Dharma is needed in the heaven and human realms, as well as the hell, hungry ghost and animal realms. However, those in the heaven realm are too happy to want to learn the Buddha’s Way. Those in the human realm experience both suffering and joy. Seeing people’s suffering reminds us to earnestly be mindful and to diligently engage in spiritual practice. So, this is a “benefit.” We benefit heavenly beings, humans and others in order to transform them.Furthermore, we aspire to “go among the people according to conditions Bodhisattvas must “go among the people according to conditions.”
No matter the conditions, we must be able to adapt to them to transform sentient beings. “They go among people according to conditions to engage in practice and attain the fruits, unsurpassed [fruits]; this is the Great Vehicle.”
The countless numbers of sentient beings, the many, many sentient beings, include all those in the Six Realms. With loving-kindness, they benefit bring joy to and enrich humans, heavenly beings and so on. They help them become peaceful and joyful. This “benefits heavenly beings and humans.” With compassion they liberate all sentient beings in the Three Evil Realms and relieve their suffering.
We help those of high status to give to others so they become the wealthy among the wealthy. We help those who are suffering to transcend great difficulties and hardship. This is how we relieve their suffering. In these ways, we “liberate all.”
Dear Bodhisattvas, this is how we learn the Buddha’s Way. We must listen to the Great and Small Vehicles, experience them in our hearts, put them into practice and give with both body and mind. In this way, we are true Buddhist practitioners. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「自性深藏眾生本具，自然智慧潛能受用；忘內迷外求不可得，如大圓鏡取像不得。初地菩薩聞法感受，使彼受用自性法樂。」
⊙「求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」《法華經譬喻品第三》
⊙「愍念安樂，無量眾生，利益天人，度脫一切，是名大乘。」《法華經譬喻品第三》
⊙愍念安樂，無量眾生：愍念與其樂，是為大慈，利益拔其苦，是為大悲。
⊙上求如來智德，潤己利慧命，又以四無量心，安樂一切眾生，離苦得樂。求此佛智及無畏力等功德，以自度度他。
⊙利益人天眾生以度他，如是發心，隨境入眾，修行、成果，均各得無上，故名大乘。
⊙無量眾生含蓋六道，以慈心利樂，饒益人天等，而與之安樂，故云利益人天；以悲心度脫三途一切眾生，而拔其苦，故云度脫一切。
【證嚴上人開示】
「自性深藏眾生本具，自然智慧潛能受用；忘內迷外求不可得，如大圓鏡取像不得。初地菩薩聞法感受，使彼受用自性法樂。」
自性深藏眾生本具
自然智慧潛能受用
忘內迷外求不可得
如大圓鏡取像不得
初地菩薩聞法感受
使彼受用自性法樂
大家要用心！「自性深藏眾生本具」，我們人人各有自性，真如本性一直一直，就是都在我們內心，只是無明將我們真如，這樣深埋了。
其實人人都是本具，所以自然的智慧，就是「潛能受用」，自然智慧就是佛智，所以這個自然的智慧，一直就是潛能，能夠讓我們受用。卻是，我們「忘內迷外」，忘記了我們自己，清淨真如的本性，卻是迷，迷在外面，不斷在追逐著外面的知識。其實，我們人人，自然的智慧本來就是潛能，能夠讓我們受用。
所以「如大圓鏡」，就像這面鏡子一樣，卻是鏡子的外面，所看到的很清楚的景象，也是有看到自己，卻是你一直要在那個鏡面上，去取那個「像」出來，實在是「取像不得」！意思也是要告訴大家，人人真如本性，外面只是一個形象給我們看，我們真正真如的境界，要能夠得到，還是要自己身體力行。
就像「初地菩薩聞法感受」，有聲聞、有獨覺，但是聲聞、獨覺，就只是這樣聽，聽那個聲音，他沒有向前走，所以雖然很瞭解了，卻是他還是停滯在，自己的覺悟，瞭解的境界裡。好像只是一直在那個地方，欣賞著那個大圓鏡的景而已。而若是「初地菩薩」，哪怕你是初發心的菩薩，你自然「聞法感受」。聽到了，瞭解那個境界了，他有感動到，觸動了他的內心，他很深的受用。所以「使彼受用」，他有感動，所以這個法他有受進來，他也有開始用出去。
用，就是身體力行。法是要聽來用的，不是只聽來「知道」的，我們要用，所以「使彼受用」。講法，就是要讓人人能夠接受，能夠感觸到法的殊勝，還能夠瞭解，我們受用，這樣才能夠真正得到「自性法樂」。你若沒有運用出去，沒辦法感受到。
就像那時候，印尼大水災，加上了火山爆發，還有雅加達本身又再是淹水。慈濟人分頭、分組，開始去做救災的工作，跟著軍機這樣去到最北方，印尼的北方去了，在那個地方，看到也是滿目瘡痍。印尼的慈濟人因為看到，菲律賓「以工代賑」，就是能夠幫忙那個地方，能夠趕緊生活恢復它的功能，所以也是同樣「以工代賑」，動員，幾天的時間，慢慢就恢復了。
慈濟人在那個地方告一段落，同時發放之後，才剛回來雅加達，又沒幾天，又是再豪雨成災，又是大雨。接到通知，第二次再去。去到那個地方，那些已經接觸過慈濟人，這些災民知道了，有訊息，慈濟人會再來。同時也是可以這樣，「以工代賑」，當地的災民開始這樣準備了，慈濟人到達，這次的次序、真的很妥當、很順利，在五、六天的時間，前後五、六天，已經再次恢復，這次的恢復，比上次的恢復，還更加舒適、整潔。
所以，我們慈濟人想在那個地方，為他們辦一個「圓緣」，要來大家互相感恩。我們慈濟人，一位菩薩，魯迪，他就決定來選了一首歌，作為彼此感恩的歌。這個歌詞他就選擇了，那就是「最美的笑容」，當地有一位村長（迪卡拉•巴魯），其中的一位村長，因為地很廣，村長很多，其中一位這個村長，他就去向一個教堂，借來了一架風琴，又請來了一位歌手，也是在他們裡面村民之一，就開始來跟著慈濟人，練習這首歌。半天的時間，大家練得很快樂、很感動，被這首歌的歌詞真的是很感動。
在那個當中，裡面也有一位志工，他(安德里安)也是同樣又編一首歌，他要感恩慈濟。所以這首歌就是，寫出了他的心情。他說，他有一張的竹椅，就是描述他的心情，可能他原來也不是很富有，不過，那張竹椅是他最心愛的，他這樣新新的一張椅子，有了這張椅子，擁有了，他很歡喜。卻是雨一來、水一漲，沖走了這張的竹椅，沖走了他的衣服，沖走了他所有的物質。他的心是多麼懊惱、痛苦！這就是他失去了他的一切，慈濟，慈濟人來了，慈濟人來膚慰他、安慰他的心，所以慈濟人這分膚慰，這分安定的心，帶動了他們，所以他將這分的愛，慈濟人的安慰，撫平了他這念內心，那分的懊惱、煩惱等等。將他的心情，就這樣寫在這個歌詞，這樣唱出來，唱出災民受災、失去了一切那種的煩惱，慈濟人來彌補了，他所失去的一切，那個心全部受了彌補回來，那種的心情。
其中又有一位(傑利)，他也寫出了，他的靈感來時，所寫出對慈濟人的感恩。他就是說，這個靈感就是來自，他一對的姊妹，兩個人為了一點小事吵架了，吵得很厲害，那時候看到二個姊妹這樣在吵，他就輕輕說一句話：「向慈濟人學習吧！看，慈濟人他們是多麼真誠。」這對的姊妹吵架，吵得很厲害，這樣只是聽到「向慈濟人學,習」，就這樣靜下來。所以他的歌詞裡面，就是這樣寫：「這不是夢，這是事實。」開始他說：「我們所敬愛的萬鴉老(市)，已經是滿目瘡痍了，在這個時間裡，看到了慈濟人來幫忙我們，看到他們慈濟人要離開時，我們大家都哭了，我們大家都很感恩，我們感謝慈濟。」這首歌的歌詞，也是給他們的災民大家唱。
又有，有人這樣說，他們說：「若不是有慈濟人來了，我們今天現在的生活，又是怎樣呢？」孩子就說：「若不是有慈濟人來，我們哪有機會可以讀書呢？」總而言之，真的，慈濟人這麼遙遠去到那個災區，能夠幫助他們，恢復了他們的生機，膚慰了他們的心，同時帶動了那個地方，人人這分的感恩。看到慈濟人要離開，依依不捨，人人都哭了。這是多麼感動人的事啊！
所以說起來，「初地菩薩，聞法感受，使彼受用」，這些都是菩薩，因為「靜思法脈，慈濟宗門」，有這個法的精神在裡面，有了這個宗門的方向，所以他們身體力行，從這麼遙遠的地方，去到那個地方用心、真誠投入，看，給他們這麼大的受用。
慈濟人，人間菩薩，發揮了他的自性，他們使用出來，他們很快樂。相信他們在那裡，這些菩薩在那群，苦難中的眾生得救之後，那分的感恩，這群菩薩的法喜，這就是「自性法樂」。
所以前面的經文說：「求一切智、佛智、自然智、無師智，如來知見、力、無所畏。」
求一切智、佛智
自然智、無師智
如來知見、
力、無所畏
《法華經譬喻品第三》
看，我們就是聽佛的法，所以我們入了這樣的宗門。他們在那個地方受用，他們就是依照那個環境，去發揮那個力量，這叫做「無師智」。這就是法入心之後，在我們的內心受用，我們的感受出去所做的，這叫做佛智、自然智、無師智。其實，這些東西，佛陀的法，在我們的日常生活中沒有一項用不到的，都是我們能夠受用的。
「如來知見、力、無所畏」。我們應該要知道，只要有這分的勇氣，真如本性這分的愛、無私的愛，受用、發揮出去，真的是無所畏，不用怕。不論在哪一個國家，去到災區，那些菩薩都是無畏的力量，這是愛。
再接著的經文：「愍念安樂，無量眾生，利益天人，度脫一切，是名大乘。」
愍念安樂
無量眾生
利益天人
度脫一切
是名大乘
《法華經譬喻品第三》
所以這種愍念，與眾生樂。因為愍念眾生，希望眾生能夠平安，希望眾生能夠快樂，這叫做大慈。
「利益拔其苦」，要利益眾生，不只是給他快樂而已，再讓他能夠有利益，眾生有苦難，去撫慰他的心，去拔除他的苦難，這叫做利益拔苦，這叫做大悲。「人傷我痛，人苦我悲」，這分的大慈大悲，視眾生與我們的一體，這就是叫做同體大悲。
愍念安樂
無量眾生
愍念與其樂
是為大慈
利益拔其苦
是為大悲
菩薩就是上求如來智德，那就是滋潤我們自己慧命增長。我們要不斷追求，佛陀的智與德，智就是智慧，德就是慈悲，我們要學，所以我們求學，得了佛的智慧、慈悲，這樣潤己慧命。
上求如來智德
潤己利慧命
又以四無量心
安樂一切眾生
離苦得樂
求此佛智
及無畏力等功德
以自度度他
我們的慧命就是要有悲智會合，這叫做「兩足」，就是佛陀的智德，智德，智慧、慈悲，二項都具足。所以我們就是要學，滋潤我們的慧命成長，「四無量心」，。眾生有苦難，我們就要運用慈、悲、喜、捨「四無量心」，才能夠安樂一切眾生，能夠使眾生平安，使眾生離苦，這就是要有慈悲運用。
眾生得救了，我們歡喜了，歡喜歸入我們自己的真如本性，不在外面想要取得，你什麼的回報，沒有。做過了，我捨去了「人我相」——沒有我能去幫助的人，也沒有那些人都受我幫助。若這樣，我們「心無罣礙，無罣礙故」，捨去了一切的煩惱，人我之相就沒有了。所以，慈悲喜捨，做了之後，就是一切就回歸，回歸我們的真如本性，不受「人我相」來沾污我們。所以，「安樂一切眾生，離苦得樂，求此佛智及無畏力等功德，以自度度他」，這就是我們的心願。所以，利益天、人，度脫一切，這叫做大乘。
利益人天眾生
以度他
如是發心
隨境入眾
修行、成果
均各得無上
故名大乘
佛法就是應教，在天、人，以及地獄、餓鬼、畜生。不過，唯有天，天道太快樂，他無心學佛；人道苦樂參半，所以看得到苦難的人，能夠警惕我們要好好用心、精進修行。所以這就是「利益」，利益人天眾生，去度他，去度人。
而且又再發心，又再「隨境入眾」。菩薩就是這樣要「隨境入眾」，不論什麼樣的境界，我們都能夠隨那個境界，去度眾生，所以「隨境入眾，修行、成果，(均各)得無上，故名大乘」。
無量眾生
含蓋六道
以慈心利樂
饒益人天等
而與之安樂
故云利益人天
以悲心度脫三途
一切眾生而拔其苦
故云度脫一切
無量眾生，很多很多的眾生，含蓋了六道，用慈心利樂饒益人天等等，與之安樂，讓他們的心平安，讓他們快樂，這叫做「利益人天」。
以悲心度脫三途一切眾生，拔他的苦難。這對階級高的人，讓他懂得付出，讓他成為富中之富；對苦難人，幫助他能夠脫離最困難的地方，這叫做就是拔他的苦難，像這樣「度脫一切」。
各位菩薩，學佛就是這樣，大小乘，要從耳朵聽進來，從心感受，從身體力行，身心付出，這樣才是真正真學佛者。所以要時時多用心！
Explanations by Master Cheng-Yan
Subject: Compassionate Wisdom brings Joy and Liberation (悲智利樂度脫一切)
Date:July.09. 2015
“Sentient beings possess a deeply hidden nature. We can apply the hidden potential of this natural wisdom. Forgetting the inner, deluded by the cuter, whatever we seek we cannot attain, just as we cannot grasp the reflection in a great perfect mirror. Bodhisattvas at the first ground have an experience from listening to the Dharma so they apply it and obtain the Dharma-joy of their nature.”
We must all be mindful. “Sentient beings possess a deeply hidden nature.” We all have this nature. Our intrinsic nature of True Suchness has always been inside of us; it is just that ignorance has deeply buried our nature of True Suchness. In fact, we all inherently have it.
So, natural wisdom is [the hidden potential we can apply]. Natural wisdom is Buddha-wisdom, so this natural wisdom has always been a “hidden potential” we can make use of. However, we end up “forgetting the inner and [being] deluded by the outer.” We have forgotten our pure intrinsic nature of True Suchness. Instead, we are confused by what is around us and constantly pursue knowledge from external sources.
Actually, we all intrinsically have this hidden potential of natural wisdom in us that we can make use of. Hence, “a great perfect mirror”; this is like the example of a mirror. Its surface clearly reflects the world around it. We can also see ourselves in it. But we are constantly trying to grasp the “reflection” from out of the mirror, while in truth, “We cannot grasp the reflection.” The meaning behind this is that we all have an intrinsic nature of True Suchness. All the things around us are simply external appearances that we see. To be able to reach a state of True Suchness, we must put what we hear into practice, just as “Bodhisattvas at the first ground have an experience from listening to the Dharma.” There are Hearers and Solitary Realizers, too, but Hearers and Solitary Realizers only listen. They listen to the [directions], but they do not walk forward.
So, despite their thorough understanding, they have stopped at awakening themselves and developing their own understanding. They seem to have stopped there to admire the reflections in a great perfect mirror.
As for “Bodhisattvas at the first ground,” a newly-inspired Bodhisattva will naturally “have an experience from listening to the Dharma.” They hear it, understand that state of mind and are deeply moved; it has touched their hearts. They find the Dharma deeply applicable. So, they “apply it.” They are moved, so they accept the Dharma and also begin to apply it in their living.
To apply it means to put it into practice. The Dharma is meant to be heard and applied. It is not enough just to listen and know about it. We must make use of it. So, we must “apply it”. We explain the Dharma to help everyone accept it and feel how exceptional it is. When we understand it, we apply it in order to truly attain “the Dharma-joy of our nature”.
If we do not make use of it, we will not experience that feeling. A couple of months ago, there was a major flood in Indonesia. In addition to the floors, a volcano had erupted. Then in Jakarta itself there was even more flooding. Tzu Chi volunteers organized themselves into teams to provide disaster relief. They boarded a military plane to go to the northernmost part of Indonesia.When they arrived, they saw scenes of utter destruction.
Tzu Chi volunteers in Indonesia had seen how the “cash-for-work” program, used in the Philippines, had helped the disaster are quickly recover, so they implemented a “cash-for-work” program there.They mobilized to people, and within a few days, recovery was well underway.
After completing this phase of the relief work and simultaneously conducting a distribution of aid, they returned to Jakarta.
A few days later, heavy rain brought disaster once again.Having been notified, they went back once again to the same place.When they got there, these survivors who encountered Tzu Chi before had heard that Tzu Chi volunteers were returning and would run the “cash-for-work” program again.
So, the local residents were prepared.When volunteers arrived, this time the process was well-established and things went smoothly.In five or six days, things were back to normal again.By the end of their efforts, the condition of the place was more comfortable and orderly than before.
So, the Tzu Chi volunteers wanted to hold a concluding prayer service there so that everyone could express their mutual gratitude.
One of our Bodhisattva-volunteers, Rudi, decided to choose a song to sing to express our mutual gratitude.Because of the lyrics, he chose to sing.“The Most Beautiful Smile.”
One of the local village leaders, out of the many village leaders in this big area, borrowed an organ from a church and invited a singer from among the villagers to practice this song with Tzu Chi volunteers.
They practiced for half a day; everyone was very happy and moved.The lyrics of this song were truly moving.As this was happening, there was another volunteer who had composed a song to express his gratitude to Tzu Chi.So, this song described how he felt.
He started by singing about his bamboo chair to described his feelings [of loss].Perhaps he was not very rich to begin with and that bamboo chair was a cherished possession.He had gotten this brand new chair and had been very happy to own it.
Yet when the rain came, and the water rose, it swept away his chair, it swept away his clothes and it swept away all his material possessions.
In his heart, he felt tremendous distress and pain because he had lost everything he had.
Then the Tzu Chi volunteers came.They comforted him and soothed his suffering.
The consolation Tzu Chi volunteers provided helped him to feel at peace and motivated him [to start anew].So, he described how this love and care from the Tzu Chi volunteers soothed his distress, afflictions and so on.
He expressed his feelings through the song lyrics as he sang the song for us.His song expressed the afflictions the disaster survivors felt when they lost everything and how Tzu Chi volunteers came and helped to make up for what they had lost.
He described how they have recovered from that sense of loss.Another [local volunteer] also wrote a song.When inspiration struck him, he wrote about his gratitude for the Tzu Chi volunteers.He said that the inspiration[for the song] came from has two younger sisters.They had been arguing over a small matter, and the argument became heated.
When he saw his two sisters arguing like this, he said to them quietly, “Let’s be like Tzu Chi volunteers. Look at how genuine and sincere they are.”
These sister were arguing very heatedly, and the argument became heated, but once they heard him say, “Let’s be like Tzu Chi volunteers,” they calmed down.
So, the lyrics of his song said, “This is not a dream; this is the truth”. He said, “The Manado that we love and revere is in a state of complete devastation. But at this time, Tzu Chi volunteers came to help us. When it was time for these volunteers to leave, we all cried. We are all very grateful. We are grateful to Tzu Chi”. The lyrics of this song were written for the disaster survivors to sing.
Then someone else said, “If not for the Tzu Chi volunteers, what would our lives be like today?” The children said, “If not for the Tzu Chi volunteers, how would we be able to go to school?”
In summary, the Tzu Chi volunteers travelled so far to the disaster area to help the local residents restore their lives and to comfort the residents’ hearts. At the same time, they inspired everyone there to feel grateful. When Tzu Chi volunteers were leaving, they felt reluctant to part ways; everyone cried. This is such a touching story.
So we said, “Bodhisattvas at the first ground have an experience from listening to the Dharma, so they apply it”. These volunteers are all Bodhisattvas. Because of the Jing Si Dharma-lineage and the Tzu Chi School of Buddhism, with the spirit of this Dharma and the direction provided by this school, the volunteers put the teachings into practice. They go to such faraway places to mindfully and sincerely devote themselves to help people.
Look at how well the teachings were applied. These Tzu Chi volunteers are Living Bodhisattvas. They made use of the [potential] in their nature, so they were very happy. I believe that when these Bodhisattvas went among those people and helped relieve their suffering, the gratitude that everyone felt brought them great Dharma-joy. This is the “Dharma-joy of their nature”.
The previous sutra passage, states, “[They] seek all-encompassing wisdom, Buddha-wisdom, natural-wisdom, untaught wisdom and the Tathagata’s understanding and views, His powers and His fearlessness”.
See, we are listening to the Buddha’s teachings, so we have entered this school of Buddhism. When Tzu Chi volunteers apply the teachings, they will put their efforts toward providing what is needed in that environment. This is called “untaught wisdom”. This happens after we have taken the Dharma to heart and applied it to our minds, then act out of what we learned. This is Buddha-wisdom, natural wisdom and untaught wisdom.
Actually, the Dharma taught by the Buddha can be used in every part of our daily living. Every teaching is very useful. As for “the Tathagata’s understanding and views, His powers and His fearlessness”, we should know that as long as we have courage, the selfless love of True Suchness in us can be applied and brought forth. Then we are indeed fearless and unafraid. Whichever country they go to, once at the disaster area, Bodhisattvas all have the power of fearlessness. This comes from love.
The following sutra passage states, “Out of sympathy they bring peace and joy to countless sentient beings. They benefit heavenly beings and humans and liberate all. This is the Great Vehicle”.
Out of sympathy, they bring joy to sentient beings. Because they sympathize with sentient beings, they hope that sentient beings can be at peace, that sentient beings can be joyful. This is great loving-kindness. “Benefiting all and relieving their suffering” means we must benefit sentient beings, not only bring them joy. We need to bring them benefit as well.
When sentient beings are suffering by comforting their hearts and relieving their suffering, we are “benefiting all and relieving their suffering”. This is great compassion. “We feel other people’s pain as our own”. With great loving-kindness and great compassion, we see ourselves and all sentient beings as one. This is called universal compassion.
Out of sympathy they bring peace and joy to countless sentient beings: Bringing others joy out of sympathy is great loving-kindness. Benefiting all and relieving their suffering is great compassion.
Bodhisattvas seek the Tathagata’s wisdom and virtues. This is how we nourish ourselves so that our wisdom-life can grow. We must continuously seek the Buddha’s wisdom and virtues. Wisdom is Buddha-wisdom, virtue is compassion. We must learn both.
So, as we seek to learn and attain the Buddha’s wisdom and compassion, we nourish ourselves and develop our wisdom-life.
They ask the Tathagata’s wisdom and virtues to nourish themselves and develop wisdom-life. They also use the Four Infinite Minds to bring peace and joy to all sentient beings so all can transcend suffering and attain joy. They seek the Buddha’s wisdom and His merits of fearlessness, powers and so on to transform themselves and others.
Developing of wisdom-life requires compassion and wisdom to be united; they are like our two feet. This is the Buddha’s wisdom and virtue. We must be replete with wisdom and compassion. So, we must learn and nourish our wisdom-life so it develops.
We must the Four Infinite Minds. When sentient beings are suffering we must apply loving-kindness, compassion, joy and equanimity. With the Four Infinite Minds we can bring peace and joy to all sentient beings, help them live in safety and help them transcend suffering. This requires exercising both loving-kindness and compassion. When sentient beings are saved, we are joyful.Our joy brings us back to our intrinsic nature of True Suchness. We are not looking for some kind of repayment from the outside world. Not at all. After doing something, we let go of the “view of self and others.” We do not see ourselves as people who help or others as people who have been helped by us. If we can do this, then our “mind is without hindrances.” With the equanimity to let go of all afflictions we do not discriminate between self and others. Loving-kindness, compassion, joy and equanimity when practiced, can lead us back to our nature of True Suchness, untainted by the “view of self and others.”
We bring peace and joy to all sentient beings so all can transcend suffering and attain joy.” We “seek the Buddha’s wisdom and His merits of fearlessness, powers and so on, to transform ourselves and others.” This is our vow.
So, we “benefit heavenly beings and humans and liberate all.” This is the Great Vehicle.
They benefit heavenly beings, and humans and others in order to transform them. With this kind of aspiration, they go among the people according to conditions to engage in practice and attain the fruits. Thus they all attain the unsurpassed [fruits]. This is the Great Vehicle.
The Buddha-Dharma is needed in the heaven and human realms, as well as the hell, hungry ghost and animal realms. However, those in the heaven realm are too happy to want to learn the Buddha’s Way. Those in the human realm experience both suffering and joy. Seeing people’s suffering reminds us to earnestly be mindful and to diligently engage in spiritual practice. So, this is a “benefit.” We benefit heavenly beings, humans and others in order to transform them.Furthermore, we aspire to “go among the people according to conditions Bodhisattvas must “go among the people according to conditions.”
No matter the conditions, we must be able to adapt to them to transform sentient beings. “They go among people according to conditions to engage in practice and attain the fruits, unsurpassed [fruits]; this is the Great Vehicle.”
The countless numbers of sentient beings, the many, many sentient beings, include all those in the Six Realms. With loving-kindness, they benefit bring joy to and enrich humans, heavenly beings and so on. They help them become peaceful and joyful. This “benefits heavenly beings and humans.” With compassion they liberate all sentient beings in the Three Evil Realms and relieve their suffering.
We help those of high status to give to others so they become the wealthy among the wealthy. We help those who are suffering to transcend great difficulties and hardship. This is how we relieve their suffering. In these ways, we “liberate all.”
Dear Bodhisattvas, this is how we learn the Buddha’s Way. We must listen to the Great and Small Vehicles, experience them in our hearts, put them into practice and give with both body and mind. In this way, we are true Buddhist practitioners. So, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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