（法華經•譬喻品第三）
⊙「一切惡事虛妄為本，佛所說法言不虛妄；如是思惟修靜慮生定，無不能成就圓覺方便。」
⊙「舍利弗，如彼長者初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一，然彼長者無虛妄之咎。」《法華經譬喻品第三》
⊙「如來亦復如是無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。」《法華經譬喻品第三》
⊙長者既不虛妄，如來先三後一，豈是有虛妄？謂初說三乘，既為引導，則似真，未暢佛本懷，故最後但說一實大乘教菩薩法。
【證嚴上人開示】
「一切惡事虛妄為本，佛所說法言不虛妄；如是思惟修靜慮生定，無不能成就圓覺方便。」
一切惡事虛妄為本
佛所說法言不虛妄
如是思惟修
靜慮生定
無不能成就
圓覺方便
就是要告訴大家，我們人一切的惡就是來自虛妄。其實人生本來就是短暫，卻是人人都是把它當作，來到人間這是永遠、永遠，所以將天下財、物、名、利、權等等，都要佔為己有，所以對人與人之間，無法用真實心來對待，人與人之間，彼此就是應付，應付就過去了。其實，這就是因為我們人人，先忘失了真如本性，所以我們應該要再回歸，我們的真如本性。
佛陀的教育無非希望，我們人人反觀自性，我們人人本具真如本性，是清淨、無染著，也沒有虛妄。所以「佛所說法言不虛妄」。他就是要讓我們大家瞭解，人人追求佛性，瞭解身外一切的事、物、理，我們若能瞭解，身外一切事物道理，世間一切都是虛幻，何必這樣為了佔為己有，而勞勞碌碌、辛辛苦苦在造業呢？所以我們要回歸本性。
佛陀所說的，無不都是真實法，我們要用心體會佛陀的教法，老實來修行，我們才能法入心；我們法入心，心才能夠靜下來。所以，「如是思惟修，靜慮生定」。
這幾天來，向大家就是說「禪定」。一般人認為，禪定就要用很多時間來打坐，而這樣坐，就能心全都空掉了一切，這樣叫做入定。談何容易啊！而也不是那麼深啊！也不是很困難啊！其實禪，那就是在我們的日常生活中，禪是我們的思惟、就是我們的思想，我們的思想，要如何去除了夢妄雜想，回歸人生的實際。
人生實際到底是什麼呢？我們要先從做人開始。做人，我們瞭解人的道理，原來，來到人間，那就是因為因緣果報。你是要說是好命呢？或者是所做的事情事呢？這是你過去好因、好緣，所以種下的結果在現在。這些我們都一定要感恩。
而若是有的，我們所遇到的緣都很不好，所做的事情就快要成了，又是起波折。什麼人給我們波折，讓我們不順意呢？這樣我們是不是要埋怨呢？不是。我們還是同樣要感恩，給我們這樣的波折、讓我們這樣的不順意。過了一個波折，感恩啊！因為我「隨緣消業障」，我已經又消一番的業障了，所以「不更造災殃」，不可，不可再與他結不好的緣。
這就是我們要瞭解，過去的因緣、業力，是在我們每天接觸、每天過，但是我們的觀念，我們必定要時時自我警惕，我們的觀念要「如是思惟修」，那就是禪了。我們的日常生活中，我們所對的事、物、理，不要讓它混亂了，所以這就是思惟修，就是禪。
在我們的內心既然發心立願，我們心要定下來。人常常都無定性，因為我們無定性，我們常常做了那種與道不合，像這樣就會容易墮落，或者是容易造了那個緣，再來生就是逆境、逆緣。所以我們不希望，再惹來來生的逆境、逆緣，更不希望，墮落地獄、餓鬼、畜生。
所以我們現在，佛法來洗練我們的心，我們應該清楚。煩惱、無明、一切惡事、虛妄等等，我們應該要去除，你若不清楚，你無法去除。所以我們要去除煩惱，一定要老實聽法，好好用心身體力行，心安定下來，靜下來、定下來。所以，「思惟修」是很重要，以及「靜慮生定」，這是很重要。
我們若能這樣，「無不能成就圓覺方便」。我們能夠成就圓覺方便，就像山在前面，我們這裡有一面圓的鏡，這面鏡子，能夠照到那麼大片的山，卻是，對面的山，我們若真正要瞭解，山裡面的情形，你要走路，要往山走，還要再爬山上去。
我們現在，就是要借用這個方法，所以叫做「方便」。看前面的境界，用這面心鏡去照它，我們的心鏡雖然看到山，我們還是要努力向前走，去爬山，才真正體會到山的那個真實境。我們若懂得道理之後，我們能夠時時感恩，讓我事事平安、事事適心順意，感恩啊！遇到波折時，也是感恩，又讓我過了業的障礙，我又過一關了。
所以，也都要隨緣消業障，要用感恩心來接受。我們若瞭解這些道理，我們的心怎麼會不清、怎會不定呢？所以這種「思惟修，靜慮法」，永遠都在我們的心中，在我們的日常生活中，這樣這種大圓方便的鏡智，就在我們的面前了。
再來，前面(經文)說，「舍利弗，如彼長者初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一，然彼長者無虛妄之咎。」
舍利弗
如彼長者
初以三車誘引諸子
然後但與大車
寶物莊嚴
安隱第一
然彼長者
無虛妄之咎
《法華經譬喻品第三》
上面的(經)文，已經清楚說過了，佛陀就說，譬喻那位長者，開始就是這樣，用三車來誘引孩子趕快脫離，那三界之火已經逼迫，所以危險了。大家出來了，然後出來到外面，原來這三種車，最後希望大家所選擇的是大車。裡面，車子裡面，已經用很多寶物莊飾在裡面了，進到這輛大車裡，那就是最安穩。所以，這位長者是用心良苦，這樣將孩子誘引出來。
下面這段(經)文說，「如來亦復如是無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。」
如來亦復如是
無有虛妄
初說三乘引導眾生
然後但以大乘
而度脫之
《法華經譬喻品第三》
長者既不虛妄
如來先三後一
豈是有虛妄
沒有，其實本來他就要給我們，這麼大、這麼豐富的法寶，就是我們根機不堪接受，不願意接受，所以佛陀的慈悲，才開始用三乘法。
謂初說三乘
既為引導
則似真
未暢佛本懷
故最後但說
一實大乘教菩薩法
就是說「初說三乘，既為引導」，那就是來引導眾生，隨你的根機、隨你的心的好樂，應你的需要，所以他就這樣來引導。
「則似真」，這個法所在說，大家都想：這樣就是真了，我若這樣，這樣就好了。聲聞以為：我聽道理就能夠解脫了。而辟支佛認為：我獨善其身，我這樣，不要再和眾生攀緣，我這樣就好了。以為這些法到此為止，這樣就可以了。
其實，「則似真」，好像是真的，就是這樣，我聽就好了，我瞭解了，或者是我已經不和大家攀緣了，因為因緣果報可怕。其實，佛陀要給我們的不是這樣，「未暢佛本懷」。佛陀真正要給我們的，那個從內心，真實法要說出來，「是你們無法接受，所以我用階段式」。
他的心的本懷，希望人人本具佛性，希望人人隨他，同樣這樣的修行方法，這樣修，就是心懷大志。我們的內心要立弘誓願，大的志願，與佛陀一樣，為眾生去付出。這就是佛陀過去修行，累世都是為人群犧牲。成佛就是要再為眾生，希望更多的人和他一樣，這樣的過程，這樣願意付出。
所以佛陀要暢本懷，就是將內心的話，完全讓大家知道，讓我們去除不好的習氣，如何面對人間，培養我們真正心寬念純，要如何心打得很開，心包太虛，能夠關懷天下眾生。用什麼樣的方法，讓我們的真心很單純，我們那分「思惟修」，腦筋裡面都很乾淨、思惟，那個思路很清楚，讓我們的心，時時都是「靜慮」，「定」，這種的心態在人群中。這是佛陀對我們的期待。
所以佛陀還沒有暢本懷，他「最後但說一乘大教菩薩法」。一乘大教，那就是菩薩法，這就是佛陀對眾生，其實，我們人人真的是，為眾生要去付出，而且要沒有虛妄，這種去除虛妄。
就像我們昨天，一群菲律賓的菩薩回來了，十多位，從獨魯萬(市)、或者是保和島，或者是三寶顏市。
三寶顏從去年（2013年）的九月間，叛軍衝突起來時，到現在，已經五個多月了，幾十萬人還是無家可歸，被燒毀掉的房屋，三萬多戶，很多人失去了生機。五個多月了，我們還在繼續在關心。那個簡易教室，開始看他們，已經陸續一直搭建起來了，孩子開始進去了。
又開始，我們為他們又計畫「住」。因為現在他們都還在，學校的運動場裡，還在空曠的地方，四五個月來，那個帳篷也差不多都壞了，破爛了。那生活衛生環境很差，生活的品質真是苦不堪！這樣好幾萬人這樣擠在一起，真的是苦不堪。唯有慈濟人還在那個地方，當地的慈濟人，菲律賓關懷的慈濟人，臺灣為他們還在努力的慈濟人。這是在三寶顏。
又去過了保和島，那就是在十月份地震，已經到現在也差不多四個月了。他們看到慈濟人又回去了，當地人簡直不敢相信，「這麼久了，你們怎麼又回來呢，又來關心我們？」我們慈濟人就跟他們說：「本來就想要為你們，所需要的，但是因為海燕颱風發生，我們大家都投入到那裡，所以，對不起，把你們的時間延宕這麼長。」
昨天回來一一報告。看到他在報告，看到這樣投影出來的相片，從他的口述，口中這樣報告，真的是恨不得，趕緊能夠快幫助他們。當地的省長也去了、市長，還有主教，天主教的領導者，當地萊特省的天主教的主教，也去聽我們在解釋，他們就播放我們的，年底歲末祝福，「慈濟大藏經」給他們看，大家都看得邊看邊哭，慈濟這個團體，原來在世界性是這樣在做。
其中有一位校長，他就出來做證明，就是現在在保和島，我們去看十六間學校，其大一間學校的校長，他就說，他說他的父親，那時候腳受傷，很嚴重，我們在宿務有一個義診團，很多醫生去辦義診，在保和島在義診當中，發現到他的腳，那就是一定要截肢。截肢了以後，就是需要義肢（編按：慈濟大愛復健暨義肢製造中心）。這都是我們慈濟人，我們的人醫會在那裡義診，他的父親，除了治療、截肢了，再來就安排他去三寶顏，三寶顏有個義肢的庇護工廠，所以就去那裡做，做義肢。所以現在他的父親健康了，走路，因為有一隻義肢，他證明慈濟這個團體，是誠意的付出，他的父親那麼多年前，就是受到慈濟的義診，受到慈濟幫助他裝上義肢，所以他證明。
大家聽到這位校長，解說慈濟之後，大家很相信，包括省長、市長、主教，大家都很期待，慈濟是不是能來幫忙。對啊！就是要來幫忙。現在已經和他們說好，十六間學校、百多間教室，我們現在就要很用心，趕緊要為他們，這些教室要趕快起來。所以我們昨天，除了聽他們回來報告，我們中部、北部，我們的慈誠隊菩薩也趕緊會合，來瞭解到底他們，現在需要什麼呢？我們還要趕緊認真做什麼呢？像這樣的用心。
還有獨魯萬、奧莫克，我們這次去，又給他們折疊床，他們看到了是很歡喜的。這樣用手輕輕地就提得起來，回到他們的地方，就是這樣打開來能睡，很舒服。本來是睡在地上，石礫就是這樣很刺，大家身上都痛了；有時候濕，就是這樣都著涼了，很多人生病了。就是因為睡的地方不好，看到我們那個折疊床到了，展開來，選擇五個都很胖的人，這樣五個人同時坐在這張床上，這麼神奇啊！這麼穩。大家拿到那些東西，是非常歡喜。五千多張床去，他們很轟動，很感恩。
總而言之，愛的力量，我們不虛妄。既然要幫助他們，當初說就是要給他們，要幫助他們，是真心誠意的付出，所以我們不虛妄。因為我們接受到佛陀的教育，我們要入人群中，我們去付出，與眾生有約定，我們必定要做到，所以我們這是聽佛的教法，所以我們要做到。
真的是每天都很感恩。看到我們臺灣，這麼多的慈誠菩薩，只為了菲律賓這半年內，三個大災難，這樣在付出，那種真誠的心意。你們想，這不就是最清淨、明朗的一條菩提道嗎？所以很感恩！所以我們要時時用感恩心，時時戒慎虔誠。真的要多用心。
Explanations by Master Cheng-Yan
Subject:There Is Nothing Fslse in First Teaching the Three Vehicles Then the One (先三後一無虛妄)
Date:July.20. 2015
“All evil is inherently illusory. In everything that the Buddha says, there is nothing that is false. With this cultivation of contemplation, concentration gives rise to Samadhi. Then all can achieve perfect enlightenment with skillful means.”
This is telling everyone that all human evil originates in illusion. In fact, our lifetimes are short, but we all act as if our time in the world will last forever. So, we want all the money, material goods, fame, advantage, power and so on to be in our possession.
Thus, in our relationships, we cannot treat each other with genuine sincerity. We deal with each other on a superficial level. Actually, this is because we have all forgotten our nature of True Suchness. So, we need to return to our intrinsic nature of True Suchness.
The Buddha taught us in the hope that we can reflect on our own nature. We all have a nature of True Suchness that is pure and undefiled, in which there is nothing false.
So, “In everything that the Buddha says, there is nothing that is false.” The Buddha wants to help us all understand that everyone intrinsically has Buddha-nature and help us understand [the workings of] all matters, objects and principles external to us. If we can understand all matters, objects and principles external to us and realize that everything is inherently illusory, why would we, for the sake of possessing things, run around so busily, work so hard and create so much karma?
So, we need to return to our intrinsic nature. What the Buddha teaches is nothing but the True Dharma. We must mindfully comprehend these teachings and steadfastly practice them, so we can take the Dharma to heart. Only by taking the Dharma to heart can we calm our minds.
So, “With this cultivation of contemplation, concentration gives rise to Samadhi.”
In these past few days, we have been talking about Samadhi. Most people think that to attain Samadhi one must spend a lot of time in sitting meditation and that, by sitting in meditation they can empty their minds of everything. They think that is entering the state of Samadhi. It is not that easy! Yet, it is also not too profound, nor is it too difficult.
In fact, meditation can be a part of all aspects of our daily living. Meditation is a way of contemplation, it is how we think. It can help us eliminate our delusional and discursive thinking and see our lives for what they actually are. What are our lives actually like? We should start by conducting ourselves properly.
As humans, we should understand the principles behind our human existence. We came to the human realm because of the karmic law of cause and effect. Would you say you have been fortunate? Or that everything has gone the way you wanted? These are the positive causes and conditions you created in your past lives coming to fruition now in the present. We must be grateful for all these things. However, sometimes we encounter negative karmic conditions. Just as we are about to accomplish something, a setback occurs. Who caused this setback for us? Who prevented things from happening as we wish? Should we complain about them? No. We should still be grateful to the people who caused these setbacks and prevented things from going our way. After we overcome each setback, we feel so grateful. This is because we were able to “eliminate karma as conditions arise.” We have eliminated another karmic obstacle, so we must “avoid creating more disasters.”We should not from any more negative affinities.
Thus, we must understand that our past causes and conditions and karma are what encounter and deal with every day.But in our perspective, we must constantly be vigilant of ourselves.In our perspective, we must have “cultivation of contemplation”.This is meditation.
In our daily living, we need to interact with matters, objects and principles in an orderly manner.This is how we cultivate contemplation, which is a meditative state.
Since we have formed aspirations and made vows, our minds must be focused.We are unable to remain in a focused state.Because our natures are not settled, we constantly do things that are not aligned with the principles.
Thus we will easily fall into the evil realms or create [negative] karmic conditions so that in our future lives we will face adverse conditions and affinities.So, we do not want to attract further adverse conditions and affinities for our future lives.Moreover, we do not want to fall into the hell, hungry ghost or animal realm.
Therefore, right now we should use the Buddha-Dharma to cleanse our minds.We must clearly understand afflictions and ignorance, everything that is evil, false and so on, and we must eliminate them.If we do not clearly understand them, then we cannot eliminate them.
So, in order for us to eliminate afflictions, we must steadily listen to the Dharma, earnestly put it into practice and calm our minds to be still and focused.So, “cultivating contemplation” is very important, and” concentration [giving rise] to Samadhi” is also very important.If we can do this, then “[We] all can achieve perfect enlightenment with skillful means.”
We can achieve perfect enlightenment through skillful means.Take the mountains before us, for example.If we have a perfect mirror here, this mirror can capture the reflection of that large expanse of mountains.However, if we want to truly understand what the conditions are like in these mountains, we have to walk towards those mountains.Then we have to hike up their sloes.
So, now we need to employ this kind of method.This is called “skillful means”.We can use the mirror of our minds to reflect the external state before us.But even though we can see the mountains in the mirror of our minds, we must put our efforts toward walking there and climbing up the mountain to experience the true conditions of the mountain.
If we understand the principles, we will constantly feel grateful.
When everything happens peacefully and goes as smoothly as we wish, we are grateful!When we encounter setbacks, we still feel grateful because we have overcome another karmic obstacle, yet one more hurdle.When we are able to eliminate karma as conditions arise, we accept whatever happens to us with gratitude.
If we understand these principles, how can our minds not be clear, how can we not be in a state of Samadhi?
“By cultivating contemplation and concentrating on all Dharma,” we always keep our minds on our daily living.In this way, this great perfect mirror wisdom will always be before us.
Again, the previous sutra passage states, “Sariputra, I am just like that elder who first enticed the children with the three carts, then later only gave them the great carts, magnificent with precious objects and foremost in safety. In this way, that elder was not guilty of speaking falsehoods.”
I have already clearly explained this passage.
The Buddha said that this elder is an analogy for Him.The elder first used the three carts to entice the children to escape.The fire of the Three Realms was closing in, so they were in great danger.
Everyone escaped by going outside; once outside, though there were three kinds of carts, the elder hoped everyone would ultimately choose the great carts.The interior of the great carts were adorned with many precious objects.Getting into these great carts was the safest thing to do.So, the elder put his heartfelt effort into enticing the children to come out.
The following sutra passage state, “The Tathagata is able just like this; there was nothing false in what He said. He first taught the Three Vehicles to guide sentient beings. Afterwards He employed only the Great Vehicle to liberate them. The elder did not speak any falsehoods. When the Tathagata first taught three, then one, how could He have said anything false?”
He did not.In fact, He originally wanted to give us an abundance of Dharma-treasures but we laced the capabilities to accept them; we were unwilling to accept them.So, out of His compassion, the Buddha taught the Three Vehicles.
The Three Vehicles were taught first in order to guide people. They seemed true, but did not fully express the Buddha’s intent. That is why at the end He only taught the One Great Vehicle, which teaches the Bodhisattva Way.
Therefore, “The Three Vehicles were taught first in order to guide people”. They were used to guide sentient beings according to their capabilities, according to their delights and in response to their needs. So, He guided them in this way. “They seemed true”. When the Dharma was being taught, everyone thought. These must be the true teachings. If I can practice them that is good enough”. The Hearers thought, “I can attain liberation by listening to the principles”. The Pratyekabuddhas thought, “I just want to awaken myself, so I don’t want to contrive affinities with sentient beings. This is enough for me”. They thought this was the extent of the Dharma, that what they were doing was enough.
In fact, “[These teachings] seemed true. These seemed to be true teachings, just the way they were “If I hear and understand, that is enough”. Or perhaps, “I have already stopped contriving connections with other people because the law of karma is terrifying”.
Actually, this was not what the Buddha wanted to teach us. This “did not fully express His original intent”. What He truly wanted was to speak the True Dharma from His heart, but because we could not accept it, He had to use a step-by-step approach. The Buddha’s original intent was His hope that everyone realize their Buddha-nature. He hoped everyone would engage in the same methods of spiritual practice as He did. To practice the way He did, we must have a great sense of mission. We must make the great vows and undertake great missions, just as the Buddha did, giving of ourselves for sentient beings. This was how the Buddha engaged in spiritual practice in the past.
Life after life, He sacrificed Himself for people. He attained Buddhahood for the sake of all beings. He hoped more people would be like Him, follow the same course that He did and be just as willing to give of themselves. The Buddha wanted to freely express His intent, which was to tell everyone the words He had kept in His heart. He wanted to help us eliminate our negative habitual tendencies, so that as we face the world, we can nurture broad mindsets and pure thoughts, so that we can open up our hearts to encompass the universe and care for all sentient beings.
He wanted to use methods to help us return to a simple and pure state of mind. When we “cultivate contemplation”, our minds become pure and our thinking becomes very clear. This allows our minds to constantly be in a state of concentration, of Samadhi. This must be our mindset as we go among people. This was the Buddha’s hope for us.
The Buddha did not express this intent [at first]. In the end, He gave the great teachings of the One Vehicle, the Bodhisattva Way. The great teachings of the One Vehicle are the Bodhisattva Way. This is what the Buddha taught sentient beings. Indeed, every one of us should give of ourselves for the sake of sentient beings. Moreover, we must do so with no falsehood; we must eliminate all falsehood. For example, yesterday, a group of Bodhisattva-volunteers from the Philippines came back. The nearly 20 of them were in the city of Tacloban, on the island of Bohol or in the city of Zamboanga.
In Zamboanga, last September, there was a rebel uprising. Up to now, it has been more than five months. Tens of thousands of people are still homeless. More than 30,000 houses were burned down, and many people lost their livelihood. More than five months have passed, and we are still providing care to them.
The prefabricated classrooms we sent them have been erected one after another, and the children are now using them. After that, we began to plan on creating housing for them. Right now they are living on the school athletic fields, so they are out in the open. After around five months, the tents are in poor shape and are tattered. Their sanitary conditions are terrible, and their quality of life is unbearably low.
Tens of thousands of people are crammed together. It is truly unbearable suffering. Only Tzu Chi volunteers are still in that place. These Tzu Chi volunteers are local residents, people from other parts of the Philippines and people from Taiwan who are working hard to help them. This is the situation in Zamboanga.
Tzu Chi volunteers also went to Bohol. It has been almost four months since the October earthquake struck the island. When they saw that Tzu Chi volunteers were back, the local residents could hardly believe it. “It has been such a long time; how come you’re back again? You are still caring for us.” The Tzu Chi volunteers told them, “We have always wanted to come back and help you with what you need, but because of Typhoon Haiyan, we concentrated all our efforts there. So, we apologize for this long delay”.
Yesterday they reported on everything they saw. As they made their reports, seeing the photos they projected and hearing about the situation they described. I was anxious to find ways to quickly help them. The provincial governor was there [when we went], as were the mayor and the bishop, the leader of the Catholic church. He is the Catholoc bishop of the province of Leyte. They all listened to our presentation.
The volunteers played of them a video of “The Tzu Chi Year In Review” that we show at the Year-end Blessing Ceremony. Everyone cried as they watched it and saw everything Tzu Chi has done around the world.
A principal then stood up to bear witness based on his own experience. On the island of Bohol, we visited 16 schools. The principal of one of these schools told us that his father’s foot had been seriously injured before. We have a free clinic team in Cebu with many physicians participating. At a free clinic they held on Bohol, we found that his father’s foot had to be amputated.
After the amputation, his father needed a prosthesis. Since these were volunteers from Tzu Chi International Medical Association
(TIMA), after they treated and operated on his father, they arranged for him to go to Zamboanga. In Zamboanga there is a prosthesis factory, so he went there to have a prosthesis made for him.
Now his father has recovered and can walk because he has that prosthesis. The principal verified that our organization is sincere in helping others. Because his father, so many years ago, received free medical treatment from Tzu Chi and was fitted with a prosthesis with our help, the principal bore witness for us. After everyone heard the principal talk about Tzu Chi, they had great faith in us. The Governor, mayor and bishop all hoped that Tzu Chi could help them.
Indeed, we were there to help. We have made an agreement with them to provide hundreds for these 16 schools. Right now we are putting our hearts into setting up these classrooms as soon as possible.
So, yesterday, in addition to listening to the reports from the Philippines, Faith Corps members from central and northern Taiwan also met with them to understand their situation. What should we earnestly continue to work on? These volunteers were very mindful. Then when we went to Tacloban and Ormoc this time, we also gave the survivors foldable beds. When they swathe beds, they were very happy. They could easily carry the beds back to where they lived and unfold them to sleep on. They are very comfortable.
Originally, they were sleeping on the ground, where the gravel would poke them. Everyone felt sore all over. Sometime, when the ground was wet, they would catch a cold. Many of the survivors became ill because they were sleeping in poor conditions. When the foldable beds arrived, the volunteers unfolded one and then choose five large people to sit on it at the same time. It was amazing! It remained very stable. Everyone was very happy to receive the beds.
Over 5000 beds were distributed. Their recipients were touched and very grateful. All in all backed by the power of love, we did not speak falsehoods. We said we would help them. From the beginning, we promised to help them. So, we gave to them with genuine sincerity. Therefore we did not speak falsehoods. Because we accepted the Buddha’s teachings, we must go among people and give of ourselves. When we make promises to sentient beings, we must fulfill them.
Because we are following the Buddha’s teachings, we must keep our word.Indeed, I feel very grateful every day. From within Taiwan, many of our Faith Corps Bodhisattvas, due to these three major disasters that struck the Philippines with the past six months, have been giving of themselves with such genuine sincerity. Think about isn’t this the purest and brightest Bodhi-path?
So, I am very grateful to them. We must constantly be grateful, self-disciplined and reverent. Indeed, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
No comments:
Post a Comment