【靜思妙蓮華】20140807 - 受教除癡迷 - 第365集 Accept Teachings to Eliminate Delusions

20140807《靜思妙蓮華》受教除癡迷（第365集）

⊙佛教以正法，眾生勤修學，福慧並行進，自淨護意念。
⊙「若我遇眾生，盡教以佛道。無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙「我知此眾生，未曾修善本，堅著於五欲，癡愛故生惱。」《法華經方便品第二》
⊙我知此眾生，未曾修善本：佛悲眾生執迷；不受教化，不棄惡習，多行邪道，不修善法，不信正法。
⊙不曾種善因修善本。「本」亦即是因也，善為菩提之本，欲以此善，為菩提根，故名為本。
⊙堅著於五欲：佛悉了知，此諸眾生執諸惡習氣；不能受教之因由：無明貪癡，堅著五欲。
⊙癡愛故生惱：迷惑之心為癡，謂於一切事理、諸法，無所明瞭，妄生邪念癡愛，執著生惱。
⊙生於眾苦逼迫之劫濁中。偏向外道之邪見，如遊稠密之森林，不易得出。

【證嚴上人開示】
佛教以正法
眾生勤修學
福慧並行進
自淨護意念

學佛，佛陀教育完全是依正法，如何讓我們眾生，見解正確。我們的知，要知道人、事、物，是非要懂得分清楚，正知、正見、正思惟。這就是佛陀對我們的教育，所以說「佛教以正法」。而我們眾生呢？眾生應該要「勤修學」。佛陀既然這樣教我們，我們應該要勤，要很殷勤，要精進，要受持，佛法無量誓願學，這是我們學佛者的本分。

所以，我們人人都期待福、慧，誰不想得福呢？若想要得福，必定要修慧。

只修福，除了來世人間，帶來了財富；但是，在人間有財富的人，心裡的苦，家庭的苦，不欲人知的苦卻也是不少。這就是過去生中，有修福，但是欠缺智慧，結了不好的緣，所以表面上看來好像富有，卻是內心空虛，這是過去生欠缺修慧。

所以我們在修行要很小心，修福的同時，我們必定要修慧。是對還是不對？該做的，利益人群的，我們去做，這就是用我們的智慧分別是非。該做的，做就對了。做不該做的，這叫做愚癡。

佛陀之名稱為「兩足尊」，隨時他都是福慧平行。腳就是要走路，所走的就是菩提大直道，這就是福慧的道路。要時時「自淨護意念」，將我們的心，常常保護得很乾淨。無論是我們的意識或者是念頭，我們一定要常常保護好，不要眼識見到外面的境界美啊！心就起貪念。美，那是外物，與我們無關。

記得有一天在說，一位比丘（婆耆奢），與阿難走在外面，看到一位女孩子走過，「怎麼這麼美！」起了愛念，那種愛欲之念一起，幸好他是修行者，他馬上自我反省、懺悔，這叫做「自淨護意(念)」。佛陀的時代，佛陀的弟子，都會起心動念，何況是我們呢？所以我們要好好用心「護意念」，我們這念心，要時時保持很乾淨。

內心乾淨，外面的境界也是要乾淨。在這幾年來，這個地球溫室的效應，帶來了這麼大的氣候異常，所以，開始在說環保意識，大家要啟動起來，我們慈濟的環保意識，已經在這幾十年來，不只臺灣做而已，國際也是這樣做。有慈濟人的地方，都是很用心。

看到馬尼拉，在菲律賓，有一個節日，他們每年有一次，就是叫做「亡人節」，可能就像臺灣的掃墓，掃墓「清明節」一樣，而他們的名稱叫做「亡人節」，死人節，所以他們都會去掃墓；去掃墓，都是造成很多的垃圾。菲律賓的慈濟人已經三年了，他們都在這個時節就去墓地裡，開始設環保站。

今年也是一樣，今年從開始設到收起來，總共四天，他從十月三十一日，很多的志工開始進到裡面，到墓園裡去設環保站，桶子排好，寫得清楚，人在那裡設點，引導人人，這要如何做，放在哪個地方，在那裡現場分類。從將入墓地之前，就先有一個宣導，進到裡面，有人在一站一站為他們宣導，教他們如何回收。總共有七個站，七個墓地。在那裡光是一個站，一天就收四噸多。

有一個是北站，在北(部)的公墓裡，(馬尼拉)市長也去掃墓，遠遠看到慈濟人，走到慈濟人的地方，就向慈濟人合掌，看到大家這麼認真在做環保、宣導環保。其實，過去的市容很骯髒，就是因為慈濟人出現，這幾年的時間，環保做得不錯。

還有媒體也已經看到慈濟人了，第一天、第二天，都有媒體來採訪，也來做報導。有其中一個，菲律賓的第七電視臺，就在電視裡開始呼籲，希望人人將瓶瓶罐罐這些東西，拿來換禮物；電視臺(的人) ，將這些東西收好，就捐給慈濟。這樣一袋、一袋，也撿了一大堆，回收的也將近整車，送去給慈濟。

看到菲律賓，人人用心這樣推動，地方政府能珍惜、能感恩，電視臺正確的報導，所以我就說過了，菲律賓有希望！看到這樣，大家，尤其是他們在做環保，同時也為我們的眼科(醫院)，要再擴建眼科(醫院)，所以同時也呼籲人人，用點滴累積來完成眼科的醫院，要重修、重建。

一個小孩子，小小的，在那裡賣汽水，看到(訊息)，趕緊賣了汽水就趕緊拿錢來捐，說那是要幫助，眼科(醫院)重建。還有一位，有人受我們的眼科為他開刀，重見光明，讓他現在能自由去賺錢，維持生活，看到慈濟也在那裡，也捐了錢。所以，造福同時為了醫療，也是在宣導。

這福慧雙修，教人如何做環保，真的是看了很感動，這人人都做得到。自心的環保，能讓我們的慧命成長，身外的環保，能讓我們身體健康，共居住的土地，能夠美的境界現前，骯髒的境界消除，這全都是在修福慧，也是「自淨護意念」，這都是我們日常生活，做得到的事情。

佛陀他用正法於人間，佛陀他所遇到的眾生，我們昨天說過：「若我遇眾生，盡教以佛道」，用種種的方法，教導眾生能夠走入覺悟之道路。但是，若無智的人就錯亂，好事不做。

若我遇眾生
盡教以佛道
無智者錯亂
迷惑不受教
《法華經方便品第二》

昨天有說過，就是「迷惑不受教」這一種人，佛陀縱然遇到這些人，真的也是無奈。不過，把握因緣，若願意，根機成熟了，佛陀的教法，他就會接受；根機若不成熟，之後再度。

下面這段經文說：「我知此眾生，未曾修善本。」這些眾生是什麼樣的眾生？前面說過了，就是「迷惑不受教」，這些眾生。所以他說：「我知此眾生，未曾修善本，堅著於五欲，癡愛故生惱」。

我知此眾生
未曾修善本
堅著於五欲
癡愛故生惱
《法華經方便品第二》

因為已經「迷惑不受教了」，所以這些人都是，「堅著於五欲」，使觀念思想，如癡如醉，沒有清醒時。就如喝醉酒的人，亂了生活的方寸，自己還不覺不知，這叫做癡。

我們來看，「我知此眾生，未曾修善本」。

我知此眾生
未曾修善本：
佛悲眾生執迷
不受教化
不棄惡習
多行邪道
不修善法
不信正法

佛陀他的悲心，他悲憫眾生執迷，不忍心眾生在這種癡愛、癡迷，如癡如醉。過去生中這樣帶來的習氣，此生中又更沉迷在五欲，這樣癡迷，不覺醒，不肯好好來受持佛陀的正法。

「不受教化，不棄惡習」，這個惡的習慣，不改就不改，改不過來就是改不過來；因為他不想要改，不是改不過來，是不想要改，已經就是於執迷中：「怎樣！我歡喜，沒什麼不可以。」所以，這不檢點自己，這叫做「不棄惡習」。明明知道這是惡的習慣，他就是不肯改變。

「多行邪道」，所走的都是偏路，所做的都是惡的，損人不利己之事。這種「不修善法，不信正法」之人，這就是佛陀最擔心。這些人都是未曾種過善因，或者是修善之根本，這沒有辦法，「無法度」」就是沒有因緣，無緣眾生不能度。這無緣的眾生，就是沒有種到善本，不肯去種、修福。

不曾
種善因修善本
本亦即是因也
善為菩提之本
欲以此善
為菩提根
故名為本

所以我們常常說「濟貧教富」，讓人人都有一個因緣種一個善。一滴水入大甕中，就是滴水成一大缸水，累積起來。或者是一滴永不乾枯的水，那就是要入大海。所以，我們善不怕少，怕他不肯發心，點滴之水合起來就很多，能供應很多人受用，這樣就能與很多人結好緣。

所以佛陀一直鼓勵人人，要種善因、修善緣。若完全不想去種因、結緣，那就沒有因緣得度。所以「本亦即是因(也)」，「本」即是因，所以「未曾修善本」的「本」，就是因。未曾去撒過種子，所以，這片園裡，沒有他(種的)一粒種子，所以「本」也是叫做「因」。

善，就是菩提之本，做的事情，利益人群。菩薩道，這是一條道路，叫做菩提；「菩提」就是覺，覺悟的因，也就是覺悟的種子，這叫做「善本」。若要善，就要有菩提之根，這樣我們就要，好好用心、用智慧，付出而無所求，點點滴滴是我們的本分事，這叫做「善本」，也就是菩提道，也稱為菩提根。我們必定要精進，我們必定要去付出。

所以「堅著於五欲」，這種「堅著」，佛陀都知道眾生都是慳著，慳貪、執著，這就是眾生的煩惱，也就是眾生的缺點。

堅著於五欲：
佛悉了知
此諸眾生
執諸惡習氣
不能受教之因由：
無明貪癡
堅著五欲

這種眾生的「執」，執什麼？執於惡習氣。我們惡的習氣，全都不肯改，因為「不棄」，不肯棄掉這種執著的惡習，所以因此而無法受教。這種的因，不受教的因，那就是無明、貪、瞋、癡，這就是我們堅著五欲的根本。

這種堅著五欲，就是不受教，所以「癡愛故生惱」，這種癡愛生起了煩惱，惱亂自己，惱亂別人，自己在造業，又讓別人也是在造業。這種互相牽引、帶動，人禍就是這樣起的。這全都是迷惑之心。

癡愛故生惱：
迷惑之心為癡
謂於一切
事理 諸法
無所明瞭
妄生邪念癡愛
執著生惱

癡，就是迷惑，就是癡，就是「一切事理、諸法，無所明瞭」，對事、對理、對法，都無法了解。這些人也就是癡。

不只是我們看到的智能低能、智障這樣的名稱，這樣的患者，固然他是帶著業來，其實，我們現在很聰明的人，卻是沒有智慧的人很多。事理分不清楚，事理混淆，顛倒是非，這種多數都是聰明人在做。因為他事理顛倒，所以法也顛倒，無法明白，所以他就顛倒，是非混亂。

「妄生邪念癡愛，執著(生惱)」這種的人，所以「生惱」，會不斷不斷自己惱亂、惱亂他人，讓自己的心都無法清楚，看法全都不準確。這就是與生俱來的習氣。

「生於眾苦逼迫之劫濁中」，我們不就是如此？人人頭腦若不清楚，顛倒是非，在這樣的人群中，真的是苦不堪。所以這都是偏向於外道。有的人知道苦，但是求於邪知、邪教、邪法，這就如於稠密的林中，草木很盛，鑽於其中無法出來，這種都是於癡愛中，找不到出路好走。明明法在他的眼前，他的習氣就是不肯接受，在邪道中，走向邪道，沒辦法走出來，這全都是叫做癡。

生於眾苦逼迫
之劫濁中
偏向外道之邪見
如遊稠密之森林
不易得出

各位，修行，我們就是要如何讓我們智明，這個智慧能夠很明朗，所見的事理很清楚、很明白，我們要如何才能做到這樣？要受教。受佛教之正法，我們要勤修戒、定、慧，我們福慧要平行，要常常保護著我們的心，不要起心動念。讓意識緣外面的境界，讓我們的心起心動念，若如此就很危險。


各位菩薩，真的，小小的動作，也是對人群很大的利益；小小的一個環保也能保護地球，淨化人心，所以不要輕視小善而不為。人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Accept Teachings to Eliminate Delusions (受教除癡迷)
Date: August. 07. 2014

The Buddha teaches Right Dharma for sentient beings to diligently learn and practice. Cultivating blessings and wisdom together, we can purify and protect our minds.

The Buddha’s teachings that we learn are based on the Right Dharma, which help us sentient beings develop proper views and understanding. We must know people, matters and objects well to distinguish right from wrong. Right Knowledge, Right Views and Right Thinking are what the Buddha taught us. So, “the Buddha teaches Right Dharma.”
What must we sentient beings do? We must “diligently learn and practice.” Since the Buddha gave us these teachings, we need to diligently practice them. We must very earnestly and diligently advance and accept and uphold [the teachings].
The Buddha-Dharma is infinite; we vow to learn it this is our duty as Buddhist practitioners. So, we all long for blessings and wisdom. Who doesn’t want to attain blessings? To attain blessings, we must cultivate wisdom. By only cultivating blessings, we may be born into a wealthy family in our next life. But wealthy people in this world still experience suffering in their hearts and in their families, a lot suffering that they do not want others to know about. This is because in past lives, they cultivated blessings, but lacked wisdom and thus created bad karmic connections. Therefore, they may seem rich on the surface, but their hearts are empty as they did not cultivate wisdom in past lives. So, we must be careful in our spiritual practice.
As we cultivate blessings, we must cultivate wisdom at the same time. [We need to know] right from wrong. We must do what we should do, what benefits others. This is how we use our wisdom to discern right from wrong. If we should do something, we must just do it. If we do what we should not do, we are foolish. The Buddha is also the Two-Footed Honored One. At all times, He cultivated blessings and wisdom together. Feet are made for walking and they must walk on the great, direct Bodhi-path. This is the path of blessings and wisdom. We must constantly “purify and protect our minds.” We must constantly safeguard our minds and keep them very clean. Everything from our consciousness to our thoughts must always be well-guarded.
Then, when the eye-consciousness sees beautiful things, it will not give rise to greed. Beauty is something external; it has nothing to do with us. As I recall, one day we talked about a bhiksu, [Vavgisa,] who was walking with Ananda. When he saw a girl pass by, he found her beautiful and felt a craving for her. Fortunately, he was a spiritual practitioner, so as soon as his mind gave rise to desire, he immediately reflected on himself and repented. This is a way to “purify and protect our minds.”
During the Buddha’s lifetime, even His disciples gave rise to desires, not to mention us. So, we must carefully “protect our minds.” Our minds must always be kept very pure. Then with purity in our minds, our external conditions can also be pure. Over these past few years, the greenhouse effect has brought great abnormalities in the weather. So, we have begun teaching environmental awareness to inspire everyone to act. Tzu Chi’s environmental protection program, over these past few decades, has not only been carried out in Taiwan, but also around the world. Wherever Tzu Chi volunteers are, they mindfully [promote it].
In Manila, the Philippines, there is an annual holiday called Day of the Dead.It is similar to Taiwan’s Qingming Festival, when we visit our ancestors’ graves to pay respect.Their name for this is Day of the Dead.On this day, they sweep their ancestors’ graves.This creates a lot of trash, so for three consecutive years, Tzu Chi volunteers set up recycling stations at cemeteries during this period of time.
This year was the same.From set-up to clean-up, it took four days.Starting from October 31st, many volunteers began going into cemeteries to set up the recycling stations.They lined up and clearly labeled the waste bins.They set up stations to guide everyone on how and where to dispose of the trash so they could sort it by type right away.Before people entered the cemetery, a volunteer would explain this to them.At every station, there were volunteers who taught people how to sort recyclables.There were seven stations at seven cemeteries.
One station alone would collect ocher four tons of garbage in one day.One of them was the north station, at a cemetery in northern [Manila].The mayor [of Manila] went there to sweep a grave.From, afar, he saw Tzu Chi volunteers.
As he walked near, he put his palms together [out of respect].When he saw how earnestly they worked and promoted recycling.
Actually, the city was very dirty in the past.But then Tzu Chi volunteers appeared.Over these past few years, they have done a good job with recycling.The media also saw the Tzu Chi volunteers.In the first and second days, reporters came to interview and report on them.Among them was Channel 7, a TV station in the Philippines.They began to appeal to everyone, hoping they would bring in their bottles and jars in exchange for gifts.The TV station then collected them and deonated them to Tzu Chi.So one bag after another, they also collected a lot of recyclables, almost a whole truck-load, and delivered them to Tzu Chi.
Seeing Filipinos earnestly promoting recycling, their local government cherishing this work and showing their gratitude, and TV stations correctly reporting their efforts,.I have said there is hope for the Philippines.I saw their [hard work], in particular, how as they were doing recycling, they were also expanding [the facilities] of the Great Love eye Center,.So, they were also appealing to everyone to, bit by bit, through their donation, help in its rebuilding and reconstruction.
One very young, small child was selling sodas.When he saw the news, he immediately donated the money he earned.He said he wanted to help with the eye center’s reconstruction.There was also someone who regained his eyesight with an operation by our ophthalmologists.This gave him the freedom to earn money and make a living when he saw Tzu Chi there, he also donated.So, as we cultivated blessings, we also promoted our medical mission.
Seeing them cultivate both blessing and wisdom, and teach people how to recycle, is truly very moving.We can all do this.Protecting our minds helps our wisdom-life grow.Protecting our environment help us stay physically healthy.When the land that we all share can manifest beauty, filthy conditions will vanish.All of this is cultivating blessings and wisdom and also “purifying and protecting our minds”.These are things we can do in our daily living.
The Buddha applies Right Dharma in the world, to sentient beings He encounters.Yesterday, we discussed, “If, we I met with sentient beings, I ultimately taught them the path to Buddhahood.”He applied various methods to teach sentient beings to walk the path of enlightenment.But those lacking wisdom would be confused and would not do good deeds.

If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused.“Deluded, they would not accept the teaching.”

Yesterday we discussed that those who are deluded “would not accept the teaching”.When the Buddha encounters these people, even He cannot do anything about them.But depending on their karmic conditions, if they are willing and their capabilities mature, they will accept the Buddha’s teachings.
If their capabilities are not yet mature, they will be transformed later.
The paragraph below states, “I know that these sentient beings have never cultivated the foundation for goodness.”Who are these sentient beings? As mentioned previously, “Deluded, they would not accept the teaching”. This [describes] sentient beings.

So He said, “I know these sentient beings have never cultivated the foundation for goodness. They are firmly attached to the five desires, and, out of their delusions and cravings, give rise to afflictions”.

This is because “deluded, they would not accept the teaching”. Therefore, they are all “firmly attached to the five desires”, which causes their perspective and thinking to become deluded as if intoxicated; at no time do they have clarity. Like people who are drunk, they are behaving improperly, but they do not realize it at all. This is being deluded.
Let us look at the following, “I know that these sentient beings have never cultivated the foundation for goodness”.

“I know that these sentient beings have never cultivated the foundation for goodness: The Buddha had compassion for how sentient beings were attached to their delusions and thus, they are not receptive to teachings, did not give up bad habits, often walked deviant paths, did not cultivate virtuous Dharma and did not have faith in Right Dharma.”

The Buddha is compassionate, so He has sympathy for deluded sentient beings and cannot bear to let sentient beings remain deluded as if intoxicated. From their past lives, they bring these habitual tendencies. Then, in this life, they become even more deeply immersed in the five desires. They are so deluded they cannot awaken. They cannot accept and uphold Right Dharma. Thus “they are not receptive to teachings and do not give up bad habits”. When it comes to bad habits, they just refuse to correct them, they say they cannot be changed. This is because they do not want to change, not because they cannot change. They do not want to change because they are clinging to their delusions.
“So what, I like it, why can’t I do this?” They do not try to control their behavior and “do not give up bad habits”. They clearly know these habits were bad; they just refuse to change. They “often walked deviant paths”. The roads they take all lead them astray. The things they do are all evil deeds that harm others and do not benefit themselves. Those who “do not cultivate the virtuous Dharma” and “do not have faith in the Right Dharma” are the ones who concern the Buddha the most. These people have never planted good causes nor cultivated the foundation for goodness. They cannot be helped. “No Dharma can transform them” because they lack the [right] karmic conditions. Sentient beings lacking [suitable] karmic conditions cannot be transformed because they did not cultivate the foundation for goodness and refuse to cultivate blessings.

“[They] had never planted good causes nor cultivated the foundation for goodness. The foundation is the cause Goodness is the foundation of Bodhi. Cultivating goodness is the root of Bodhi; therefore, it is the foundation.”

We often say, “Help the poor and teach the rich”. Then everyone has a chance to plant good seeds. When drops of water flows into a big urn, they will accumulate and fill it. Or, these inexhaustible drop of water [gather] and flow into the ocean. We do not worry about how small the deeds are, just whether people will aspire to do them. When drops of water accumulate, they can meet the needs of many people. This is how we form good karmic affinities with many people.
So, the Buddha constantly encouraged everyone to plant good causes and cultivate good conditions. If we never cultivate causes and conditions, we will not have the karmic conditions to be transformed. So, “the foundation is the cause”. The “foundation” is a cause. So, in “the foundation for goodness” the word “foundation” means cause. Because they never planted the seeds, none of the seeds in this garden are theirs. So, the “foundation” is also called the cause. Goodness is the foundation of Bodhi. We must do things to benefit people. The Bodhisattva-path is the road to Bodhi.
“Bodhi” is awakening; it is the cause of awakening, the seed for awakening. Thus, it is “the foundation for goodness”. To do good, we must have the root of Bodhi. To achieve this, we must always be mindful, exercise our wisdom and give unconditionally. All of these little things are part of our fundamental responsibility. Thus, this is “the foundation for goodness” which is the Bodhi-path, also called the Bodhi-root. We must be diligent and give to others.
So, “they are firmly attached to the five desires”. The Buddha knows that all sentient beings have strong attachments. Stinginess, greed and attachment are the afflictions of sentient beings. These are also their shortcomings.

“They are firmly attached to the five desires: The Buddha understands very well that all sentient beings are attached to negative habitual tendencies. The reason they are not receptive to teachings is because, out of ignorance, greed and delusion, they are firmly attached to the five desires.”

What are sentient beings attached to? To bad habitual tendencies. We refuse to change any of them. Because we refuse to give up habitual tendencies we are attached to, we are not receptive to teachings. The causes for not being receptive to teachings are ignorance, greed, anger and delusion. They are the foundation for our firm attachment to the five desires. We are firmly attached to the five desires because we are not receptive to teachings. So, “out of delusions and cravings”, we “give rise to afflictions”. We trouble ourselves, as well as other people. We are creating karma for ourselves, and also causing others to create karma. These mutual interactions and influences give rise to man-made calamities. All this is caused by delusion.

Out of delusions and cravings, [they] give rise to afflictions: A mind filled with confusion is deluded. When it comes to the workings of all things and the principles behind them, people cannot clearly understand them. In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.

Delusion is confusion. “When it comes to the workings of all things and the principles behind them, people cannot clearly understand them.” When it comes to things and their principles, people cannot clearly understand them. These people are also in a state of delusion.
Aside from them, we also see people with low IQs, or those who are considered mentally challenged. Clearly, this is due to the karma they brought with them. Actually, right now there are many smart people who are lacking in wisdom. They cannot clearly discern principles and matters,so they are confused about right and wrong.Smart people are often like this; because they are confused about matters and principles, they are also confused about the Dharma and cannot understand it.
Therefore, they are confused and cannot distinguish right from wrong. “In their delusion, they give rise to improper thoughts and deluded cravings, their attachments give rise to afflictions.” Thus when we “give rise to afflictions we will constantly trouble ourselves as well as others.”
So, we cannot even clearly know our own minds and our perspective will not be accurate. These are the habitual tendencies we are born with. “Born into the stresses of much suffering in the turbidity of kalpa.” Aren’t we all like this?
If people’s minds are not clear and they confuse right and wrong, living among them will be unbearably painful. This comes from deviating to heretical paths. Some people recognize suffering but seek improper knowledge, improper teachings and improper practices. This is like being in a dense forest will lush grasses and trees. If we get stuck inside, we cannot get out. So if we are stuck in delusions and cravings, we cannot find a way out.
Thought the Dharma is right in from of us, our habitual tendencies keep us from accepting. When we are heading toward or on a deviant path, we cannot escape it. This is all caused by delusion.

Born into the stresses of much suffering in the turbidity of kalpa, we are inclined toward deviant views of heretics. Like being trapped in a dense forest, we cannot easily find our way out.

Everyone, spiritual practice helps us develop clear wisdom. When we have clear wisdom, the matters and principles that we see are very clear and understandable. How can we achieve this state? We must be receptive to and accept the Buddha’s Right Dharma. We must diligently cultivate precepts, Samadhi and wisdom. We must cultivate blessings and wisdom at the same time and always safeguard our mind so we remain unwavering. If our mind-consciousness connects with external conditions and give rise to [discursive] thoughts, that will be very dangerous.
Dear Bodhisattvas, indeed, a tiny action can be greatly beneficial to people. A small recycling effort can protect the planet and bring purity to people’s minds. Therefore, do not neglect to do small good deeds. We must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【靜思妙蓮華】20140806 - 佛法難遇應把握 - 第364集 Seize the Rarely Encountered Dharma

20140806《靜思妙蓮華》佛法難遇應把握（第364集）

⊙「人間適遇佛法應珍惜，浮海木孔得適實非易，因緣把握當下莫錯過。」
⊙夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。
⊙「若我遇眾生，盡教以佛道，無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙盡教以佛道：佛道，即覺道；道者通之義，佛智圓通無壅，故名之為道。
⊙道有三種：聲聞之所得、緣覺之所得、佛之所得。今為佛所得之無上菩提，故云佛道。
⊙無智者錯亂：只因眾生累生世，造作無明覆蓋智思，惡習錯亂邪正不分，執偏頑固。
⊙迷惑不受教：謬於事理云迷惑，又沉沒於愛欲廣海，名利之大山，迷惑不受教。

【證嚴上人開示】
「人間適遇佛法我們要很珍惜，浮海木孔得適實非易，因緣把握當下莫錯過。」

人間適遇佛法
應珍惜
浮海木孔得適
實非易
因緣把握當下
莫錯過

這是我們人人要好好用心，想想在人間能得到佛法，實在是很難。

我們宏觀天下，大地到底有多大？人口已經有多少了？光說在大地之上，天蓋之下，能聽到佛法，佛教能普遍的地方，實在可惜，很少！不懂佛法，不曾聽過的，還是大部分。有佛法的地方，是不是人很幸運遇到佛法，甚至能及時聞教受持，這樣的人又有多少呢？所以說，就如「浮海木孔得適實非易」。

好像大海中，汪洋的大海中，一塊木柴，中間一個洞，這塊木柴，在海中浮啊浮，一隻龜游啊游，茫茫大海，在大海中游，卻忽然間抬起頭來，竟然會從這一塊木，這塊木柴的中間一個洞，正好從那個洞鑽出來了。這機會有多麼難得啊！

《法華經》，佛陀也是如此譬喻，要遇到佛法，就如那隻龜在海中適遇木孔。很巧，正好鑽進木孔中。（編按：法華經•妙莊嚴王本事品：「佛難得值，如優曇缽羅華，又如一眼之龜值浮木孔」）這實在是很不容易！我們真正聽法，遇到佛法、聽到正法的機會就如這樣，這麼的不容易。既然這麼不容易得，而已得到了，我們能不珍惜嗎？

世間人，捨生命所珍惜的是財物，(對)錢財很珍惜，寶石等等，視為寶物，他們叫寶石，明明就是石頭，卻是他們把它當成，這是價值有多高、多高。有什麼作用？什麼作用都沒有；只是人類的心在作祟，當成這叫做錢，錢很值錢。

輕輕的一張紙，那張面額能夠那麼多，但是，它的貨物價值又是多少？偏偏我們的人生，就把這些東西當成很有價值，拚死、拚活，也是要拓展事業，開啟他，多要更多的財物，累得全身，非常的辛苦。這在佛陀的時代，也有過這樣的事情。

佛在祇園精舍，有一天，波斯匿王來了，要頂禮下去，很困難；要起來，也要有人扶他。到底是怎麼了？佛陀就說：「看您喘息，在喘氣也很急促，行動也很不方便。」「是啊，我到底怎麼了，我怎麼這樣一直胖起來。」

佛陀就這樣開始向波斯匿王說，說一首偈，這樣說：「夫人常當自憶念，若得飲食應知量，身體輕便受苦少，正得消化護命長。」

夫人常當自憶念
若得飲食應知量
身體輕便受苦少
正得消化護命長

波斯匿王聽到了，回過頭來，向站在身邊的侍衛，摩納：「你要幫我記著，我每餐若要吃飯之前，你一定要將這首偈，要唸出來給我聽，我會每天都賞你一百金。」

這是從這裡，佛陀又向他說一些健康之道。心理要如何控制口欲的方法，對人世間物質，也要正念看清楚。

年輕人摩納，到皇宮，每天都是隨在國王身邊，三餐國王吃飯前，餐前，一定將這首偈唸出來。國王就說：「我知道，我知道」。就這樣，就控制了。

過了一段時間，身體恢復了，真的減肥了，很歡喜，又來到佛前，同樣向佛頂禮、膜拜，行動自如。向佛陀說感恩：「感恩佛陀給我一個健康的身體。」佛陀就開始又告訴他：「你從今以後，對自己要多愛惜，要多節欲。懂得節欲，就是疼惜自己，這是愛護自己。從現在開始，除了時時節食，還要利益眾生，信受奉行。」波斯匿王感恩佛陀的教示。

這是佛陀的時代，佛與國王就如朋友，也是師徒的關心，佛陀能夠關心國王，國王懂得信受奉行，這種的因緣，都是要當下要把握。這也就是時時佛陀，都是用種種譬喻、言辭來教育，或者是當機教育，所以無論是施教，或者是受教，我們都要好好，因緣把握當下，不可錯過。

只要我們人人用心，聽到的法，我們趕緊與大家分享，這是把握機會施教；聽到的人，也要趕緊把握因緣受教。這樣輾轉相教，如此，佛法就能普遍人間，讓人人有受用。所以，人心一定要調和，一定要用正法。

所以，佛陀他說：「若我遇眾生，盡教以佛道。無智者錯亂，迷惑不受教。」

佛陀的願就是如此，所遇到的眾生，他就是要將覺悟之道，要指導給大家知道。但是，我們眾生是不是能夠接受？這要視眾生的根機、眾生的習氣。習氣如果很重，(根)機若是鈍，儘管佛陀現前向他說法，還是一樣智不開，就是「無智錯亂」。

是時機還未到嗎？因緣還未成熟嗎？所以，佛法在他面前，卻還是智慧不開啟，所以，還是迷於錯亂中，所以「迷惑不受教」，很頑固。這種眾生，佛世時代同樣也很多，何況二千多年後。

佛陀不在人間，佛法在人間，我們是不是在這當中能接受到，還來得及？佛陀是不是在人間，只要正法留在人間，人人依照這條路——佛陀已經鋪好的路，只要我們依照這條路，從起點到終點，就沒有差錯了。就是我們不肯走上這條路，不肯照規矩向前進步，若如此，哪怕站在十字路口，也是不會到達，還是迷於岔路中。

所以，我們心念要轉，佛法叫做「轉法輪」。這個「轉法輪」，人的心念不轉，法輪就無法轉，所以我們真正要重視正法；不只是重視，還要收納入心；不只是收納入心，還身體力行。

「盡教以佛道」，佛陀暢演本懷，將他內心所保護的，一實乘之法，要讓大家知道，這就是覺道，一實相之法，要讓大家很瞭解，所以施以佛道。「盡教以佛道」，全都沒有隱瞞著，讓大家公開，大家知道，如何精進(的)方法，能夠成佛。這是佛陀開闊的心胸，大慈悲，無私的大愛，所以我們要用，很虔誠的心來接受，因為佛陀是「盡教以佛道」。簡單的這幾句話，就令我很感動。

盡教以佛道：
佛道即覺道
道者 通之義
佛智圓通無壅
故名之為道

何謂佛道？就是覺道。「道者，通之義」，之前也大概說過。「佛智圓通無壅」，沒有塞住，就是很通透。

只要你在此，放心向前走，這條路絕對是通達的，從凡夫地一直通到聖人的境域。道，佛道，這個「道」有三種，那就是一，是聲聞所得的道；第二，就是緣覺；第三條，那就是佛之所得。

道有三種：
一、聲聞之所得
二、緣覺之所得
三、佛之所得
今為佛所得之
無上菩提
故云佛道

聲聞，大家應該知道，聲聞是聽「四諦法」而得道。緣覺，第二就是緣覺，緣覺就是緣「十二因緣法」。或者是四季輪轉，他們在大空間中，去體會無常法；在人與人之間，在因緣中，去體會人生來世、去世的道理。

是為何來生人間，到最後必定要老、病、死？這個過程的「十二因緣」，從一念的心識開始；這一念「識」緣「名色」，就一直緣去了。所以，他下功夫，要如何修得無生無滅。到達無生無滅的境界，才能夠斷生死。這是緣覺所追求、所得之道。

但是，佛陀認為這只是一個過程，佛陀再開出了第三條，那就是佛之所得，那就是大覺。不只是知苦、集、滅、道，不只是知人間去來等等，等等的因緣，完全覺悟了，覺悟於天地宇宙萬物的道理，所以這是佛所得之覺、之道。這個道，要到達佛的境界，那就是聲聞、緣覺要轉型，就是入菩提道。菩提道是何人在走呢？菩薩所走的。

這條菩提道，就是大覺，佛陀所鋪出來，已經用這分的覺，大覺、大愛，就是大悲、大智，悲智雙運，鋪出了這條的大道，希望我們人人，能夠從小(乘)教，向入於此大乘教法。所以，「今為佛所得之無上菩提」，現在要說的道，就是佛已經得到的無上菩提，無上的正覺這條路，所以叫做佛道。

「無智者錯亂」。無智之人就是錯亂，只因為眾生累生累世，所造作的無明，覆蓋著智慧之思想。

無智者錯亂：
只因眾生累生世
造作無明
覆蓋智思
惡習錯亂
邪正不分
執偏頑固

我們凡夫都是看我們的眼前，眼前的人說什麼話，什麼樣的表情，做什麼樣的動作等等，讓我們在起心動念。看得到、聽得到的範圍內，就亂了我們的心思，這就是無明覆蓋。我們的智慧被無明覆蓋了，因此，亂了我們的思量，所以「惡習錯亂，邪正不分」。人人都是在惡習，惡的習氣，在那裡薰習，錯亂了我們的見思——我們所見到，引起我們的思考，所以就已經「邪正不分」。

所以我們常常說要明是非。這個大時代的大是非擾亂，也是人所造出來。總之，就是人與人之間，前面的錯亂，後面的效應，這就是世間現在。我們會很擔心，五濁惡世愈來愈濁，愈來愈亂，這是人心偏執，「執偏頑固」，我們很偏了，所以我們要好好提高警覺。

「迷惑不受教」。因為心已經偏了，所以因此迷惑，愈迷愈深，不能自拔，那就是不受教，無法來受佛陀正知正見的教育，無法，這就是因為迷惑。

迷惑不受教：
謬於事理云迷惑
又沉沒於
愛欲廣海
名利之大山
迷惑不受教

「謬於事理」。這「事」與「理」錯了，都錯在不知。有的人知道錯了，錯將錯，已經錯了，錯就再就錯，這樣錯到底下去。這是我們人的執著，很執著，所以，在迷惑，又再沉沒。沉沒下去，在哪裡呢？在愛欲之海。

這個愛欲之海，真的是很大、很廣。就如大欲海中，那塊木柴的中間蛀了一個洞。在大海中，這隻龜要能正好鑽進這個洞，很不容易。周邊全都是欲海，唯有這塊木柴能救。這隻龜，很幸運，遇到這塊木柴，還能鑽進這個木孔出來，這是多麼不容易。

人若在欲海中，受這種名利的大山，欲的大海，名利的大山。你們想，要能夠得救，要能從茫茫大海中得救起來，容易嗎？或者我們走進大山，已經迷山了，想要出來，容易嗎？這都是不容易的事情。所以，我們大家要把心顧好，值適遇佛法，是多麼的不容易；聽了佛法，我們要時時用心，好好把握，一念心都不要讓它散失掉。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Seize the Rarely Encountered Dharma (佛法難遇應把握)
Date: August. 06. 2014

In this lifetime, when we encounter the Dharma, we must cherish it. We should know, “Like finding a hole in a plank floating on the sea, it is not easy to find. We must seize present causes and conditions and not miss this chance.”

We must all the mindful and think about how attaining the Dharma in this world is indeed extremely difficult. If we take a look around the world, how big is this planet? How big is the population already? On top of this land and beneath the skies, the places where Buddha-Dharma can be heard, where the Buddha’s teachings are widespread, are unfortunately very few. People who do not understand the Dharma or have not heard it are still the majority.
Even in places where the Dharma is present, is everyone there fortunate enough to encounter it? Or to hear and uphold the teachings in time? How many of those people are there? We say [finding the Dharma] to “like finding a hole in a plank floating on the sea; it is not easy to find.” It is as if, in a boundless ocean, there was a wooden plank with a hole in the middle. As this piece of wood floated on the sea, a turtle also swam in that vast ocean. As he swam in the ocean, he suddenly raised his head and actually stuck it through the hole in this plank. This is such a rare occurrence.
In the Lotus Sutra, the Buddha also made this analogy. Encountering the Buddha-Dharma is as likely as the turtle’s head encountering the hole in that plank. He somehow managed to stick his head through that hole. For this to happen is truly not easy. The odds of us really listening to and encountering the Dharma are the same. It is really not easy. Since it is so hard to attain, once we have attained it, how can we not cherish it? People living in this world spend their lives cherishing wealth. They greatly cherish money and wealth and consider gems precious items. They call them precious stones. Clearly, these things are just rocks, but they treat them as very valuable things. What is their function? They serve no function at all. This is just how people’s minds work. They think these are worth a lot of money, so they are very valuable. A simple piece of paper can be a bill of such high denomination. But how much is it actually worth? In our daily living, we treat [money] as something very valuable. People work themselves to death to expand their careers and businesses in order to accumulate more wealth. This causes them to be very exhausted.
In the Buddha’s lifetime, similar things also happened. When the Buddha was staying at Jetavana, one day, King Prasenajit came to visit. For him to kneel down to prostrate was very hard. To get back up, he also needed assistance. Why is this? The Buddha said, “I saw you wheezing and breathing very rapidly, and you are having trouble moving around.” “Yes, what has happened to me? Why am I continuously gaining weight?”

The Buddha gave King Prasenajit the following verses, “One must often reflect on oneself. When one eats and drinks the proper amount, the body has a lighter burden and suffers less. Digesting the proper amount leads to a long life.”

After King Prasenajit heard this, he turned his head and saw a guard named Mana standing nearby.“You must memorize it for me.Before I eat every meal, you must recite this verse to me and I will reward you 100 gold coins every day.”
Then, the Buddha also taught him some ways to live a healthy life, such as methods for controlling his appetite, and having the proper perspective on all material objects in this world.
Once they returned, the young man, Mana, stayed by the king’s side every day.Before the king ate each meal, Mana would always recite these verses.The king would say, “I know, I know.”In this way, the king controlled his diet.After a period of time, the king’s body returned [to good shape].After he lost some weight, he was very happy.
He came before the Buddha again, bowed and prostrated.He could move freely.The king came to thank the Buddha, “I am grateful to You for giving me a healthy body.”
The Buddha then said to him, “From now on you must take good care of yourself.”
If you can control your desires, you are cherishing and safeguarding yourself.From now on, besides controlling your diet, you must also benefit sentient beings and faithfully accept and practice the Dharma.”
King Prasenajit was grateful for His teachings.In the Buddha’s lifetime, the Buddha and the king were like friends, and were also like master and disciple.The Buddha cared about the king and the king faithfully accepted and practice His teachings.
We must promptly seize this kind of karmic conditions.This shows how the Buddha always used various analogies and expressions as teachings, or taught according to capabilities.
So, regardless of whether we are giving or receiving teachings, we must all take advantage of and not miss out on good karmic causes and conditions.If we are all mindful, when we hear the Dharma we quickly share it with everybody.This is how we seize the opportunity to teach.People who hear us must also seize this chance to accept teachings.
If we continue to teach the Dharma to others, then the Buddha-Dharma will pervade the world and everyone can make use of it.Therefore, for people’s minds to be in harmony, we must use Right Dharma.

So, the Buddha said, “If whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be confused.Deluded, they would not accept the teaching.”

This is the Buddha’s vow.When He meets sentient beings, He wants to teach the path of enlightenment to all of them.Whether we sentient beings can accept it or not depends on our capabilities and habits.If our habitual tendencies are very strong and our capabilities are very dull, even if the Buddha papered to teach the Dharma, we still could not awaken our wisdom.
“Lacking wisdom, [we] would be confused.”Is the timing not yet right.Are the karmic conditions not mature enough?Even if the Buddha appears before us, we still cannot awaken our wisdom.Therefore, we are still deluded and confused.
So, “deluded, [we] would not accept the teachings.”We are very stubborn.There were many sentient beings like this in the Buddha’s lifetime let alone more than 2000 years later.The Buddha is no longer physically in the world, but the Buddha-Dharma is still here.Can we accept it in time?The Buddha is not in this world, but as long as Right Dharma remains, we can all follow this path.The Buddha has already paved this road for us.As long as we follow this road, from beginning to end,As long as we follow this road from beginning to end, we will not go astray.
If we are not willing to walk this road, not willing to follow rules to move forward, we will stand at the crossroads and never reach [our destination], because we are deluded by the forks in the road. So, we must turn our minds around. In the Buddha-Dharma, this is “turning the Dharma-wheel”. In order to “turn the Dharma-wheel”, people’s minds must turn as well. So, we must really value Right Dharma. Not only must we value it, we must also take it into our minds. Not only must we let it enter our minds, we must put it into practice.
“I ultimately taught them the path to Buddhahood”. The Buddha freely expressed His original intent, teaching the true One Vehicle Dharma safeguarded in His mind. This helped everyone realize that this is the path to enlightenment, to ultimate reality. This helped everyone understand. So, the Buddha teaches the path to Buddhahood. [As He taught the path], He did not conceal anything and made everything known to all of them so they could know how to be diligent, and attain Buddhahood. This comes from the Buddha’s expansive mind, His great compassion and selfless great love.
Therefore, we must accept [the teachings] with great reverence. This is because the Buddha “ultimately taught them the path to Buddhahood”. These few simple words touch me very deeply.

What is the path to Buddhahood? It is the path to enlightenment.“A path is what leads somewhere”.We also have similar saying, “Buddha-wisdom is perfect and unobstructed”.

Unobstructed means it is very open. As long as we start from here and confidently move forward, this road will absolutely reach its destination, leading us from the state of unenlightened beings to the state of noble beings. One kind of path is the way to Buddhahood. There are three kinds of paths.The first is one attained by Hearers, the second is [attained] by Solitary Realizers and the third is attained By Buddhas.

There are three kinds of paths:
1.Those attained by Hearers.
2.Those attained by Solitary Realizers.
3.Those attained by Buddhas.
Now we speak of the unsurpassed Bodhi-path attained by Buddhas; it is the path to Buddhahood.

Hearers, as we all know, attained realization by listening to the Four Noble Truths. Second, Solitary Realizers attained realizations by connecting to the Twelve Links of Cyclic Existence or [by observing] the changing seasons. In the vast universe, they comprehend the principle of impermanence. In their interactions with others, through causes and conditions, they realized the principle of how people come to and leave this world.Why were they born in this world? Why do they have to age, grow ill and die? The Twelve Links of Cyclic Existence is a process that begins with the mind-consciousness. This “consciousness’ connects to “name and form” and each connects to the next. So, they put in a lot of effort to attain the state of non-arising and non-ceasing. Only by attaining this state, can they transcend the cycle of birth and death. This is the path that Solitary Realizers seek and attain.
However, the Buddha believes this is only part of the process. So, the Buddha opened up a third path, which is what Buddhas attain, Their great realizations. Not only do we know [the Four Noble Truths], the various causes and conditions that lead us to and from this world, but we must fully realize the principles of all things in the universe. Therefore, this is the realization and path attained by the Buddha.
To attain Buddhahood through this path, Hearers and Solitary Realizers must change themselves and enter the Bodhi-path. What kinds of people walk the Bodhi-path? Bodhisattvas. This Bodhi-path is paved by the Buddha, the Great Enlightened One. He has already paved this path with great realizations, great love, great compassion and great wisdom. By exercising compassion and wisdom. He paved this Great Path. He hopes all of us can shift from Small Vehicle teachings to the Great Vehicle teachings. So, “the unsurpassed Bodhi-path attained by all Buddhas” is the path we are going to discuss. It is the unsurpassed Bodhi the Buddha attained and the path to perfect enlightenment. So, it is the path to Buddhahood.
“Those lacking wisdom would be confused”. Those who lack wisdom are confused because sentient beings, lifetime after lifetime,gave rise to ignorance that create ignorance that obscures their ability to think wisely.

“Those lacking wisdom would be confused: Because sentient beings, lifetime after lifetime, ,gave rise to ignorance that create ignorance that obscures their ability to think wisely,they develop unwholesome habits, cannot discern the improper from the proper, and are stubbornly attached to biases.“

We ordinary people can only see what is before us. The words people in front of us are saying their facial expressions and the actions they take cause our minds to give rise to thoughts. Everything we can see and hear will confuse our thinking. This is because we are “obscured by ignorance”. Our wisdom has been obscured.
Therefore, our thinking is confused. So, we “develop unwholesome habits, cannot discern the improper from the proper.” We are all permeated by unwholesome habit; these confuse our views and thinking. Everything we see inspires our thinking, so we “cannot discern the improper from the proper”.
This is why we always say that we must clearly understand right and wrong. The great conflicts and troubles of this time are created by humans. In summary, when it comes to our interactions with others, the mistakes we make will result in effects that cause us tremendous worry in this world. The evil world of the Five Turbidities will become more and more chaotic. People’s minds are stubborn. We are “stubbornly attached to biases”. Since we have already gone astray, we must heighten our vigilance. “Deluded, they would not accept the teaching” Because our minds have already gone astray, we become more entrenched in delusion and confusion, so deeply that we cannot pull ourselves out.Thus, we cannot accept teachings, the Buddha’s teaching of Right Knowledge and Right Views. We cannot accept them because of our delusion.

Deluded, they would not accept the teaching: Being mistaken about matters and principles leads to confusion. This also causes them to sink into the vast sea of cravings and desires and the mountains of fame and wealth.

“Being mistaken about matters and principles,” means we are mistaken about the way things work. We are mistaken because of lack of knowledge. Some people know they are mistaken, but since they are already mistaken, they simply continue on the wrong path. We persist in being mistaken because we are attached and stubborn.
Thus, we sink further into delusion and confusion. What are we sinking into? The sea of cravings and desires is really big and vast. In the sea of desires, there is a wooden plank with a hole. In this sea, for a turtle to stick his head through the hole is very unlikely. Surrounded by the sea of desires, only this plank can save him.
This turtle is very lucky to not only encounter this plank, but to also stick his head through its hole. This is so very unlikely. If people are sinking in a sea of desires or stranded on a mountain of recognition and wealth, is it easy to be saved from this sea or this mountain? Will pulling ourselves out of this vast sea be easy at all? If we walk into the mountains, and get lost, will it be easy to find our way out? These are very difficult things to do.
So, we must take good care of our minds. Encountering the Buddha-Dharma is such a difficult thing to do. When we listen to the Buddha-Dharma, we must be mindful and really hold on to it. We must not lose our aspirations at all. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150105 - 清平減碳 以智行善 To Carry Out Charity with Wisdom

清平減碳‧以智行善
To Carry Out Charity with Wisdom

極端氣候災難多
改往修來戒奢侈
不辭辛勞拔眾苦
以智行善不空過

馬來西亞經歷30年來最嚴重的水患，慈濟志工馳援，在災區帶動鄉親，以工代賑，恢復家­園。天災頻傳，正值夏天的澳洲，南澳省爆發30年來最嚴重的森林大火，而在歐洲，則是­因為大雪，造成車輛受困。證嚴上人在今天(1/5)的志工早會開示，極端的災難，腳步­越來越快，人人要減少對大地的傷害，儉樸生活，彼此關懷，這也是人間菩薩，發揮良能的­時刻。

路面積雪，車輛受困。歐洲暴風雪，機場、鐵路受到影響，交通受阻。而在南半球的澳洲南­澳省，爆發30年來最嚴重的森林大火，超過800位救難人員搶救，民宅燒毀，居民撤離­。

人間菩薩，以愛付出，馬來西亞水患，慈濟人投入災區，推動以工代賑。在彭亨州，來自各­地兩千多位志工，陪伴一千三百位受災鄉親清掃家園，發揮加乘的力量。

志工也在吉蘭丹州，帶動上千位居民，不分宗教種族，攜手清除淤泥和垃圾，帶來重建的希­望。

【靜思妙蓮華】20140805 - 耕耘善種成道糧 - 第363集 Sow Seeds of Goodness for Spiritual Nourishment

20140805《靜思妙蓮華》耕耘善種成道糧（第363集）

⊙菩薩如農夫，勤修六度法；入眾生心田，播善種子，獲大道糧，得道種智。
⊙「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」《法華經方便品第二》
⊙「若我遇眾生，盡教以佛道，無智者錯亂，迷惑不受教。」《法華經方便品第二》
⊙若我遇眾生，盡教以佛道：佛於累生世都為眾生，而鋪設度化之道；種下生世見佛聞法受教之因緣。

【證嚴上人開示】
「菩薩如農夫，勤修六度法；入眾生心田，播善種子，獲大道糧，得道種智。」

菩薩如農夫
勤修六度法
入眾生心田
播善種子
獲大道糧
得道種智

「菩薩如農夫，勤修六度法。」菩薩農夫所耕耘的是心地，希望人人的心地能耕耘，沒有雜草叢生，希望大地上粒粒種子，都是菩提種，都是充滿了覺道，充滿了愛。這是菩薩農夫所耕耘的，眾生心地。

我們菩薩要耕耘的，用何方法來耕耘？那就是「勤修六度法」。布施、持戒、忍辱、精進、禪定、智慧，這就是六度之法，以此六種方法，如此深入眾生心田。我們要很自動(做)不請之師，能夠將眾生的心地耕耘好，然後在眾生的心地裡，去播善種子，等待著，等待著因緣成熟，那就是「獲大道糧，得道種智」。

譬喻、因緣，都是在我們的日日生活中。人人心中都有一片地，人人的心地，都能種下福慧的種子，因緣成熟，福慧種子結穗纍纍，不就是能再不斷播種給天下人。

昨天我們說過了，佛陀的心願，就是要來教化天下眾生，人人與佛平等。但是，有人就說：「佛是這麼大的願，卻是眾生還有這麼多，如何能度得完？如何能讓人人都能得到佛法？」佛陀就說：「就是等待根機成熟的人。根機成熟，就及時接引他，這就要看因緣。」佛陀盡心力，其實佛陀他是一個觀念，讓我們瞭解，人人都能成佛。成佛以前要發大心，就是「四弘誓願」，度盡眾生、斷除煩惱、求無量法，才能成就無上、佛的覺悟境界。這是修行者人人必定要經過。

在人間好修行。佛陀所說的教法，都是在人間法——苦、集、滅、道。「苦」是「集」種種因緣，結果才會苦。要如何脫離這個苦難呢？多看人間苦，多去體會苦的來源、道理何在，提高警覺我們的心，才能知「道」要如何走。

「道」走得好，慢慢的，這種「苦」的道理瞭解了，就懂得預防，自然不會再製造苦，苦就慢慢淡化。「道」就愈開愈闊，愈鋪愈平，就慢慢向前走，走久了，也能到達佛的境界。所以，苦、集、滅、道，我們要瞭解。

世間已經有這麼多，現相讓我們看，現在的科技，也能讓我們宏觀天下。這幾天來，都有與美國以視訊開會，聽聽美國現在的（桑迪風災）情形。那一群菩薩，在那一塊災區裡，是在紐約、新澤西，這是最重的災難區，當然，還有長島，到處停電，滿目瘡痍的街道，路難走，交通不通。

但是，身為一位慈濟人，人間菩薩，不忍眾生苦，想盡辦法，撥開困難，還是集合著。冷，沒電、沒水；餓，慈濟人想辦法，如何集合資糧。沒電，就在黑暗中摸(索)，點起了蠟燭，這麼大量的(熱食)數量，要供應給災民。這種菩薩心，就是要自動走入眾生的心地。撥開萬難，在種種的困境中，完成了這麼熱騰騰的熱食發送。

這就是菩薩，看到人間的苦難，體會到人生的無常，更能體會到人力的渺小，感觸到天的威力之強。四大不調，四大，一大不調，怎麼樣都沒辦法，都是無奈。所以當災難生起時，多數，幾百萬戶，最初達到八百多萬戶停電。有的人，家園破碎，完全破碎，不只是損壞而已，要與外界通訊息，沒有電，還是一樣無法呼籲(喚)，他的親人、朋友，讓親人、朋友，能夠知道他的困境，報平安，因為沒有通訊。

所以，看到一則新聞，很感動人的，就是在新澤西，有一區很幸運，沒有斷電，所以家裡有電，一個小女孩，才十一歲而已，智慧愛心，靈機一動，向她的父親請求，希望她的父親，能來幫助沒電可用的人。所以，看到很多人的手機，都停了、沒有電了，女孩子向父親說：「我們能在我們的家門口，設一個充電站。」甚至，還在外面排一個，供應熱咖啡，供應給大家。看，小年紀，大愛心。

有的人能夠充電，能夠與他們遠途的親人接上線，讓他們知道：「我人平安，我現在需要人家的幫助。」類似這種的，大家得到充電的機會，解開了很多人的心靈的不安。平安的地方，知道災區的親人、朋友生命是平安，卻是要如何幫助他們，這樣就有力了。

一個小小的女孩，能夠幫助的人，不知道有多少人？所以，小年紀，能夠完成大愛之事，很了不起！甚至家門外，不斷供應熱咖啡，是熱咖啡。氣候(溫)那麼低，已經到了零度，有的人有家歸不得，還沒有整理，破損了，徘徊在外面，能有這樣熱熱的熱咖啡，這是多麼溫暖的事情。所以，感覺小孩童，能有這分愛的智慧，父親這樣的提供，能夠利益多少人，讓多少人感恩啊！

所以，「菩薩如農夫，勤修六度法」。布施，及時去布施，這就是方法。人人要自動，「入眾生心田」，要自動。人生苦難偏多，需要很多人如何來解開，層層疊疊的苦難。假如有這種無常天災，無論在哪個地方，若有人肯及時，去解開人家的苦難，這「不請之師」，智慧、愛，及時付出，這種溫暖了人心，這就是在人的心地裡，播下了善種子。現在受惠的人，說不定就是未來造福的人。這就是要靠人人，發這一念心。

若是如此，「得道種智」。佛陀來人間就是這樣教我們，讓我們知道見苦，如何造福。當眾生有苦難，當我們能把握機會去付出，這就是將「道」的種子，已經播送到人人的心裡。所以，因緣若成熟，種子若成熟，它就能得「道」。所以，我們不必擔心，佛陀，要度盡天下眾生，天下眾生那麼多，哪有辦法能度呢？

人人都有一片心地，人人都本具有這分的力量，有這分的種子，只要你去教導他，啟發他一下，他，每個人的潛能，能夠啟動起來，想，人教人，人度人，這就是愛的能量。期待人與人之間，就像這對父女一樣。

就像有很多人送東西過去，丟著就表示我的愛送到了。還不夠，應該要經過整理。就如我們慈濟人在那裡，政府開始委託我們慈濟，是不是能夠幫助？這麼多人的愛心，造成二次災難，若能夠有管理、有次序，將這些東西如何整理起來，現在正是人人需要的時刻。所以，建議他們如何動員志工，如何對社區、團體等等呼籲，所以才會提起要(招募)人，就是希望能夠人力集中。

所以，一切都要有這片福田，我們要及時把握這個因緣投入，這就叫做菩薩農夫。否則，平時要找一塊田來耕，也沒有那麼容易。何況這個時候，就是那個地區最需要之時，及時動作，就是能及時，耕耘那片土地、心地。

所以，佛陀，我們昨天讀過這段（經）文，佛陀說：「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」

如我昔所願
今者已滿足
化一切眾生
皆令入佛道
《法華經 方便品第二》

就是要把握機會，教導眾生，因緣成熟就要趕緊發揮力量，趕緊度他，讓他能夠體會道理。所以，佛陀從無量劫前，長久的時間，都是一直不斷修行，不斷發願，不斷度眾生。

在人間的一期壽命有限，從小(乘)教慢慢引導到，大乘法，此時要讓大家更加瞭解，這種苦集滅道的道理。已經於五濁惡世，災難偏多的這個時刻，希望人人能夠見苦知福。見苦，要解「道」；要了解這個道理，這個苦難是這樣，就是因為有這樣的累積，現在應該要趕緊去處理，累積而來的那些苦難。

就如於此五濁惡世，我們要把握機會，就是在此苦難、五濁惡世中，我們才有「行」可修。「菩薩所緣，緣苦眾生」，行菩薩道，就是於苦難中去付出。大家能夠啟發，了解，看到他們在動作，佛陀他就會安心；看到大家願意接受、願意修行，所以他安心。「化一切眾生，皆令入佛道」，在這種大環境中，大家能覺悟之後，人人行菩薩道。

再接下來，這段（經）文就說，「若我遇眾生，盡教以佛道，無智者錯亂，迷惑不受教」。

若我遇眾生
盡教以佛道
無智者錯亂
迷惑不受教
《法華經 方便品第二》

佛陀說：「我若遇到眾生」。眾生與佛有緣，要有緣才能遇得到。我不是告訴大家，小城市裡，無緣的人還是三分之二，沒有看到，不曾看過佛，所以，無緣眾生，是不得遇、不能度。無緣就遇不到佛，甚至，佛陀入滅之後，佛法，無緣的人也是聽不到，所以佛要遇到眾生，也很有限。

最重要的，佛陀「盡教以佛道」。他就是將他所得到的教法，希望人人都能接受到，人人都能啟發這分，與佛同等的正信、正解、正覺悟。但是，可惜，「無智者錯亂，迷惑不受教」，這樣的人，不是大多數嗎？不曾聽過佛法，無法說；聽到之後，無法如規如矩來接受，這樣的人很多。無法受正法，無法如正教，毫釐之差，千里之錯，就會錯亂了。

這種的錯亂，錯再傳，就更錯；所以這種以迷度迷，迷中更迷。這實在是佛陀最擔憂的。所以，我們眾生，要如何才能有福遇正法，有了福遇正法，我們要啟智，我們的智慧，要好好深心信受。這個正法，要很深於我們的心田中，要好好的播種，不要種子一撒下去，在地上讓太陽曬得，吸收不到水分，風一吹，這粒種子就乾了，就沒了。

「若我遇眾生，盡教以佛道」。就是說，佛累生累世都是為眾生在鋪設度化的道路。生生世世來人間，為了要度眾生，不斷用愛在鋪路，這是佛的慈悲。

若我遇眾生
盡教以佛道：
佛於累生世
都為眾生
而鋪設度化之道
種下生世見佛聞法
受教之因緣

將此路鋪通，田也已經教人如何耕，所以下種子，生生世世能種子纍纍，收成起來，還能夠作為種子。所以，《無量義經》云：「一生無量，無量從一生。」一粒種子能夠輾轉，不斷成為種子。你若是一個人發心，願意去人間菩薩招生，將你的正知、正見，再鋪給別人，別人同樣吸收到了，他還能夠再輾轉，所以一個、十個、百個，千千萬萬人，這就是種子。看看這個種子，是不是這樣一直接下去，這麼的純。

耕地農夫，如何在發種，如何播種，耕地農夫是很重要。我們現在發心，是心地農夫；心地農夫，就是自己要修行，自己的心地也要修，我們才能將我們，每一次所收的種子，才能很正確的不斷去播種。所以，「一生無量，無量從一生」，粒粒的種子，(做)「不請之師」，要撒入每一個人的心地，去播善種子。

所以，各位菩薩，要發心。菩薩，不只是用叫的，人人名副其實，發菩薩心，做人心的菩薩。希望人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Sow Seeds of Goodness for Spiritual Nourishment (耕耘善種成道糧)
Date: August. 05. 2014

Bodhisattvas are like farmers. They diligently cultivate the Six Perfections. In the minds of sentient beings, they sow seeds of goodness to yield a harvest of great spiritual nourishment and attain complete wisdom.

“Bodhisattvas are like farmers. They diligently cultivate the Six Perfections.” The fields that Bodhisattva-farmers cultivate are the fields of the mind. They hope that everyone’s minds can be cultivated and can be free of weeds. They hope all seeds in the land are Bodhi-seeds, filled with [the potential for] awakening and love. This is what Bodhisattva-farmers are cultivating in the minds of sentient beings.
As Bodhisattvas, what methods do we use to cultivate these fields? We need “to diligently cultivate the Six Perfections,” which are giving, upholding precepts, patience, diligence, Samadhi and wisdom. These are the Six Perfections. [We] apply the Six Perfections to penetrate the fields in the minds of sentient beings. We must proactively be un-summoned teachers who cultivate the fields of sentient beings’ minds and then sow seeds of goodness into their minds. Then, we wait until the causes and conditions are mature and their minds “yield a harvest of great spiritual nourishment and attain complete wisdom.”
Analogies and causes and conditions are [teachings that can be applied] in daily living. Everyone has a field in their minds. In every one of these fields, seeds of blessings and wisdom can be sown. Then when causes and conditions mature, the seeds will produce an abundant harvest that can be spread to everyone in the world.
As we discussed yesterday, the Buddha’s vow is to transform all sentient beings in the world so everyone can be equal to the Buddha. However, some people may say, “The Buddha made a great vow, but there are so many sentient beings. How could He ever transform all of them? How could everyone receive the Buddha-Dharma?” The Buddha answered, “I wait for those whose capabilities are mature. Once they are mature, I promptly guide them. All this depends on causes and conditions.” The Buddha did all that He could.
In fact, the Buddha helped us understand the concept that we can all attain Buddhahood and prior to attaining Buddhahood, we must form great aspirations. So, we make the Four Great Vows to transform all sentient beings, eliminate all afflictions, seek infinite Dharma and attain the realization of the unsurpassed enlightened state of the Buddha. This is what all spiritual practitioners must do.
This world is a good place for spiritual practice. The Buddha’s teachings are all about the truth of suffering and its causation in this world. Suffering results from the accumulation of various karmic conditions. How can we transcend this suffering? We must often observe suffering, and realize its cause and principles behind it. We must heighten our vigilance of our minds so we know how to walk the Path.
As we walk on the Path, we can gradually understand the principle of suffering so we can prevent it. Then naturally, we will not create more suffering. As suffering gradually diminishes, the Path will become wider and smoother, so we can slowly walk forward. Over time, we can also attain Buddhahood. Thus, we must understand the principles of the Four Noble Truths. There are so many manifestations [of suffering] in this world for us to see.Today’s technology allows us to see the entire world.During these past few days, we have had video conferences with Tzu Chi USA to learn about their situation.
Those Bodhisattva [-volunteers] were in the disaster area.
You see, this disaster area covered New York and New Jersey.These were the most hard-hit areas.Of course, Long Island was also affected.Power outages were widespread and streets were cluttered and heard to travel, so transportation was disrupted.But Tzu Chi volunteers are Living Bodhisattvas who cannot bear to see people suffer, so they tried their best to overcome difficulties and still gathered together.
It was cold, there was no electricity, no water.To satisfy people’s hunger, Tzu Chi volunteers figured out a way to collect ingredients for food.
There was no electricity, so they found their way in the dark by lighting candles.They cooked many meals to distribute to victims.With Bodhisattva-minds, they proactively entered people’s hearts.They overcame all kinds of difficulties; under these difficult circumstances, they delivered hot meals to disaster victims.This is what Bodhisattvas do.Witnessing this suffering in the world, we realize the impermanence of life and, furthermore, the insignificance of humans in the face of the might of nature.When the four elements are not in harmony, if even one of the four elements is not in harmony, there is nothing we can do about it.We are helpless.
So when disasters occur, millions of households suffer.Initially, more than eight million households experienced a power outage.Some victims’ homes were completely destroyed.Not only that, but they could not communicate with others.In a power outage, they could not communicate with their families and friends, if they were safe or in danger.I saw a very touching news report from New Jersey.
One neighborhood was very lucky to still have power.
In one of the houses with electricity, there was a young girl, who was only 11, but already wise and loving.She was suddenly inspired to ask her father to help those who had no electricity. She knew that a lot of people’s cell phones had stopped working since they could not be charged.So, she asked her father, “Can we set up a charging station in front of our house?”Next to that, she even set up a booth providing hot coffee to people.
See?Even though she is young, she has great love.Because they were about to charge their phones, they could get it tough with their families to tell them they were safe, or that they needed help, or other similar information.When people had a way to charge their phones, this soothed many people’s uneasiness.Once those who lived in other areas knew their families and friends in disaster areas were safe, they could find ways to help them.This was very effective.
Who knows how many this young girl helped?For someone as young as her to accomplish such a work of great love is very impressive.She even provided hot coffee in front of her house.The temperature was so low that it reached the freezing point.
Some people were displaced because their homes were destroyed; they could only wander around outside.For them to receive this cup of hot coffee was very heartwarming.
Therefore, as we can see, this child had love and wisdom, and her father was willing to provide his support.Their actions benefited many people and so many were grateful for it.
So, “Bodhisattvas are like farmers.”“They diligently cultivate the Six Perfections.”We must engage in giving right away; this is one of the methods.We must proactively [sow seeds] “in the minds of sentient beings”.We must proactively [sow seeds] “in the minds of sentient beings”. Life is filled with suffering. Many people are needed to eliminate layer after layer of suffering. Whenever there are [sudden] nature disasters, no matter where, there will be people who are willing to promptly alleviate the sufferings of others. As “un-summoned teachers, they promptly give with wisdom and love. Their heart-warming actions sow the seeds of goodness in people’s minds. There people who benefit now may be the ones who benefit others in the future. This depends on all of us forming this aspiration. In this way, we can “attain complete wisdom”. The Buddha comes to this world to teach us to create blessing when we witness suffering.
When sentient beings are suffering, if we seize the opportunity to give, we are sowing the seeds of the “[spiritual] path” into everyone’s minds. So, if causes and conditions mature, if the seeds have ripened, [people] can attain the “path”.
So, we need not worry that, “The Buddha wants to transform all beings, but there are so many sentient beings; how could He transform them all? Everyone has a field in their minds. Everyone intrinsically has this strength, these seeds. As long as we teach and inspire them, their potential can be awakened. Then, people can teach and transform each other. This is the power of love. I hope all interpersonal relationships are like the one between that father and daughter. In the same way, delivering material goods by just leaving them outside does not show love. That is not enough; we must deliver them in a neat and organized way.
This is what Tzu Chi volunteers did. The government asked Tzu Chi to help. The overwhelming love from around the world caused a secondary disaster [of surplus donations]. If we could organize them and put them in order, they could be useful in times of need.
So, [the government] suggested we mobilize volunteers to work with the communities and other organizations. So, we talked about recruiting volunteers in hopes of consolidating manpower. This field of blessings is in everyone. We must seize karmic conditions to [sow seeds]. Then we are Bodhisattva-farmers.
Otherwise, normally it is not easy to find a field to cultivate. Moreover, at that moment, when the area most needed the help, by talking immediate action, we cultivated the fields in their minds. So the Buddha, from what we read yesterday, said,

“That vow, made long ago, has now been perfectly fulfilled. For I have transformed all beings, leading them onto the path to Buddhahood”.

We must seize the opportunity to teach sentient beings. When causes and conditions are mature, we must exercise our strength to quickly transform people so they can comprehend the principles. For countless kalpas, for a very long time, the Buddha has constantly, continuously formed aspirations and continuously transformed sentient beings. In each of His limited human lifespans, He used the Small Vehicle to gradually guide people to the Great Vehicle Dharma.
At that moment, He wanted to help people further understand the principles of suffering, causation, cessation and the Path. In this evil world of Five Turbidities, when there have been so many disasters, I hope everyone can witness suffering to recognize blessings. In seeing suffering, we must understand the Path. We must understand the principles, that this suffering comes about because of the accumulation [of causes], so now we must hurry and deal with those accumulated sufferings. Similarly, in this evil world of Five Turbidities, we must seize every opportunity. Only when we suffer in the evil world of Five Turbidities are we able to engage in spiritual practice.
“Bodhisattvas arise because of suffering beings”. To walk the Bodhisattva-path, we must give when there is suffering. This is how. If people are able to awaken and understand, the Buddha will be at peace when He sees their actions. Seeing everyone willing to accept [teachings] and engage in spiritual practice, He is at peace. “For I have transformed all beings leading them onto the path to Buddhahood”. In this kind of environment, when people awaken, they will walk the Bodhisattva-path.

The next passage of sutra texts state, “If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood, those lacking wisdom would be puzzled. Deluded, they would not accept the teaching”.

The Buddha says, “If I met sentient beings”. Only sentient beings who have karmic affinities with the Buddha can encounter Him. As I have told everyone, in a small city, two-thirds did not have karmic connection, so they never saw the Buddha. Sentient beings without karmic connections cannot encounter Him or be transformed by Him. Without karmic connections. Even after the Buddha entered Parinirvana, those without karmic connections still cannot hear the Buddha-Dharma. So, the number of sentient beings He can meet is very limited.
But most importantly, He “ultimately taught the path to Buddhahood”. He wanted everyone to receive the teachings He had attained and to awaken proper faith, right understanding to awaken proper faith, right understanding and a perfect awakening equal to His.
But sadly, “those lacking wisdom would be puzzled” Doesn’t this describe the vast majority of people? If they have never listened to the Buddha-Dharma they cannot share it. After listening to it, they cannot follow it accordingly. There are many people like this. They are unable to accept the Right Dharma, to comply with the proper teaching. A slight deviation can lead them far astray, so they will be confused. This confusion will lead to more confusion as it is spread.
So, if the confused try to help others, those people will be more confused. This is what the Buddha worries about most. So, how can we sentient beings be blessed to encounter the Right Dharma? If we are blessed to encounter the Right Dharma, we must develop wisdom.
With wisdom, we can faithfully accept [it]. Right Dharma must be deeply rooted in the field of our minds. We must plant it carefully. If we spread the seeds on the surface of the land and they are exposed to the sun without absorbing any water, when the wind blows, the seeds will dry out and die.

“If, whenever I met sentient beings, I ultimately taught them the path to Buddhahood” refers to how the Buddha spent lifetimes paving the path to transformation for sentient beings. He comes to this world, life after life. For the sake of transforming sentient beings, He continuously paved the path with love. This is the Buddha’s compassion.

The Buddha has paved this path and has already taught people how to cultivate these fields. So, after sowing the seeds, life after life, they can yield and abundant [harvest]. This harvest can then be used as seeds. The Sutra of Infinite Meanings states, “One gives rise to infinity and infinity arises from one”. One seed can continue to create more seeds.Each of you can aspire to recruit Living Bodhisattvas and pass Right Knowledge and Right Views on to another person. When another person is able to absorb it, that person can pass it on to another person. So, one becomes ten, then a Hundred, a thousand and then tens of thousands; this is what seeds do. See how a seed can simply continue to multiply in this way.
For a farmer, spreading and planting seeds are very important. We must now aspire to be a farmer of the mind. To be a farmer, we must first engage in spiritual practice and cultivate our own minds.Only then can the seeds we harvest each time continue to be planted correctly. This is how “One gives rise to infinity and infinity arises from one” Each of us must be an “un-summoned teacher” who sows seeds of goodness in people’s minds.
So, dear Bodhisattvas, we must form aspirations. A Bodhisattva is not just a name. We must be one in truth and form Bodhisattva-aspirations to be Living Bodhisattvas. I hope you will always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150104 - 無人不度弘大乘 To Share the Dharma and Save People

無人不度弘大乘
非洲志工聚法緣
惜時積極做慈濟
無分宗教身力行

馬來西亞水患，慈濟志工馳援，不只發放物資，更帶動吉蘭丹州與彭亨州的受災鄉親，以工­代賑。在學校、清真寺、市場，不分你我，加快速度清除污泥和垃圾，恢復家園。

證嚴上人開示：「期待這樣的工作進行得順利，當地人才能得救，早日恢復到他們的平常生­活，時間、在空間，都要用很多人，隨時都可以，就地湧出的菩薩，去付出。」

菩薩難行難行，遠在南非德本，本土志工跨區跨國居家關懷、愛灑。每兩個月，跨越一千多­公里，到南部伊莉莎白港和威廉王城，招募更多志工，傳承經驗。

證嚴上人開示：「用真誠的心去陪伴膚慰，一路的用誠之情，付出愛的陪伴走過來，用愛鋪­路，愛的種子撒播在每一塊土地，每一個人的心靈上，這都是難行能行。」

一路走來，始終堅定心念。高齡78歲的慈蕾師姊，就算身體不適，也不放棄任何因緣，把­握分秒，積極做慈濟，深耕善與愛。

【人間菩提】20150103 - 冬令發放‧義援災區The Bodhisattva’s Sincerest Love in Action

冬令發放‧義援災區
The Bodhisattva’s Sincerest Love in Action

冬令家訪濟貧苦
克服困難誠膚慰
感恩飛航助運送
義無反顧援災區

援助水患的香積飯從台灣，送抵馬來西亞，除了慈濟志工接力，還蘊含眾人的愛心。由馬航­免費空運，再由日本物流公司，協助送往災區，成為賑災熱食發放的後援。

證嚴上人開示，：「這一場的大水災，讓人人的心和諧起來，義無反顧的向著災區投入，我­也是很感動，事事都為如何做才能很圓滿，人與人之間無不都是感恩，都是在說感恩。」

人人合心，克服困難。慈濟人不只在災區推動以工代賑，還有香積志工，發揮良能，依照當­地口味，準備熱食便當，讓受災民眾補充體力，暖胃也暖心。

證嚴上人開示，：「除了香積飯，要合他們的口味，馬來人要吃的口味，還給他們小菜，這­麼誠懇的用心，吃得大家真的很開心，我們做的人也很開心，尤其是第一頓，那是普天之下­最珍貴的美味。」

體貼需求，慈濟志工以購物券，取代現金發放。無私的付出，獲得商家支持，連夜印製購物­券，讓受災鄉親，能即時採買生活用品，加快恢復家園的腳步。

【靜思妙蓮華】20140804 - 佛陀的心願 - 第362集 The Buddha’s Vow (佛陀的心願)

20140804《靜思妙蓮華》佛陀的心願（第362集）

⊙發心願，誓度眾；得善解，入佛慧；常知足，意輕安；法入心，喜無量。
⊙「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經方便品第二》
⊙「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」《法華經方便品第二》
⊙如我昔所願：佛初立誓，誓度一切，今眾生尚多，願云何滿？如今機熟得度而度，即名願滿。
⊙今者已滿足：所求法滿足，圓滿具足一切願之本。能破眾生一切無明，能滿眾生一切志願。
⊙化一切眾生：佛化眾生，應機應時，機教互契，勤修精進，皆令入佛道。
⊙皆令入佛道：佛道者，覺菩提道，道者通之義，佛智圓通無壅塞，故名之道。

【證嚴上人開示】

常常一句話說，修行沒什麼功夫可修，只是要改掉我們不好的習氣。這是很重要！

佛陀來人間，就是立志願而來。過去的修行，也是累生累世就是在改掉習氣。「諸惡莫作，眾善奉行」，改掉諸惡習氣，培養好善良的習慣，這也就是叫做修行。

立志願，非常的重要。所以，「發心願，誓度眾；得善解，入佛慧；常知足，意輕安；法入心，喜無量。」

發心願 誓度眾
得善解 入佛慧
常知足 意輕安
法入心 喜無量

發心願，度眾生，這是我們人人，本來修行者的本分事。眾生苦難偏多，我們能遇到佛法，解脫了內心的煩惱，我們應該也要如何解脫，去教育別人，與我們一樣，將心靈中的煩惱去除。這是人人都做得到的。他有苦難，我們接引他，他有缺欠，我們幫助他等等，這全都是度眾。

又我們時時若培養出，這分善的習慣，自然「得善解入佛慧」。「慧從善解得自在」，大家全都背得進去這句靜思語。又我們能常常知足，意輕安，我們若是輕安，自然就自在，若能如此，法就能入心，只要法入心，還有什麼煩惱，會污染我們的心呢？我們的心中，已經是充滿了戒、定、慧，保護我們的心，外面種種人我是非，我們的心已經戒護住了，人我是非引誘，我們的心不動，怎麼引誘，我們的心都不動搖。

所以這是我們平時修行很重要，要從發心願，得善解，常知足，法入心，才能誓度眾，入佛慧，意輕安，喜無量。

修行，無論你如何的修，只要你啟動這念心，心，不是沒辦法可改變我們的習氣，只要你發心，有誓願。

看到一則很可愛的孩子，小孩童在立志願，令人感覺到很堅定。這種小菩薩在（馬來西亞）檳城，檳城有幼稚園，慈濟大愛幼稚園，辦得很成功。因為在檳城，除了慈善，還有醫療，他們有洗腎中心，洗腎都是免費洗腎，所有檳城慈濟基金，他們需要靠就地取材。同時，幼稚園的教育，也做得很好，很多家長都要把孩子，送來我們的幼稚園，老師都用智慧在教育，幼稚園不夠用了，他們就要再蓋。所以，洗腎中心需要經費，甚至蓋幼稚園，也還要資金。

要如何教育，將慈善教育入孩子的心？所以，有一位我們的同仁，應該是老師，靈機一動，看到那些孩子很好命，六歲、五歲，奶瓶還戒不掉，所以，老師開始動腦筋，告訴孩子：「是不是要做好事？貧窮人很多，你們都看到了，看到洗腎也很辛苦。有小小的孩子也能做好事，願意嗎？」「願意。」

「回家就告訴媽媽，每天捐一把米。」「好。」「但是這把米要放在奶瓶裡，你們要將你們的奶瓶捐出來，讓媽媽每天一把米放在瓶子裡，隔天，明天這奶瓶的這把米，就拿來幼稚園，將它倒進桶子裡。這樣做得到嗎？」「可以。」

其中有一位小妹妹，五歲了，她就是已經過了一個星期，心還是很想，想說還是吃奶瓶比較好。一星期之後，就告訴她的爸爸：「爸爸，我還是吃奶瓶。因為用杯子喝水，太快了，所以我還是用奶瓶。」

爸爸就告訴她：「你一星期過去了，新聞，世界的人都看到了，師太上人也都看到了。」她告訴她爸爸：「師太那麼遠看不到。」爸爸就，「好啊！」將她的奶瓶洗一洗，就將豆漿倒進去，放在她面前的桌子上。這孩子眼睛看著那瓶豆漿，很久，想一想，不動它，就這樣說：「師太上人，我以為您是看不到我，原來您有看到，對不起。」這樣，奶瓶裡的豆漿沒有喝。

回過頭來妹妹，就對妹妹說：「妹妹啊！妳的奶瓶戒不掉，妳就不能到教育中心來讀書囉！」妹妹一頭霧水，她回頭又告訴妹妹：「妹妹，妳要不要，把奶瓶都捐出來？」妹妹說：「要。」「那就不能再用奶瓶吃奶了。」「好。」這樣，這麼簡單，五歲戒三歲，所以三歲小妹妹，也是這樣就戒掉了。

幼稚園裡有四個，其中有三十個孩子，就是斷不了奶瓶，戒不掉。所以用這種方法，一個、一個，一直改(掉)。這樣，很快，一個星期之中，已經有七十四罐米，那個瓶子，七十四瓶的米，每一個小孩就是每天的一把米，這樣匯集起來，這米就能義賣，就能救人。想，這不就是「發心願誓度眾」。

大人發心願，也要立誓做好事，孩子同樣也能做得到。同時，除了讓他做善事，知道救人是善事，不好的習氣，就用這樣的方法將它戒掉。五歲、三歲的孩子做得到，難道我們做不到？所以聽經、學佛，只要我們用心聽，法若是入心來，要身體力行並不困難。

所以佛陀用心教育，我們凡夫習氣，容易生懈怠。佛陀在講經，有時候又叫醒一下(會眾)。我們昨天的經文：「舍利弗當知」。「舍利弗」，大家醒了，要知道，「我本立誓願」，我是這樣發願過來的，大家是不是要開始精進，要這樣發願？我就是「欲令一切眾生，如我等無異」。

舍利弗當知
我本立誓願
欲令一切眾
如我等無異
《法華經 方便品第二》

「我等」，就是我與諸佛，都是一樣，佛佛道同，期待天下眾生，人人回歸真如本性，與諸佛同等無異。這是昨天這樣，說過的（經）文。

今天我們再說了，「如我昔所願，今者已滿足，化一切眾生，皆令入佛道。」

如我昔所願
今者已滿足
化一切眾生
皆令入佛道
《法華經 方便品第二》

佛陀希望大家都與佛一樣，尤其是「如我昔所願」，和我一樣。我過去於無量佛所，就是這樣不斷不斷發願，修行過來，要殷勤精進，就是這樣生生世世，意志堅定，這樣過來的。所以，我過去是這樣，讓大家知道。

如我昔所願：
佛初立誓
誓度一切
今眾生尚多
願云何滿
如今機熟
得度而度
即名願滿

「如我昔所願」，佛陀過去的願，一直到現在都沒變。所以，「佛初立誓，誓度一切」。最初，佛陀第一個，開始發心修行，第一念就開始立誓了，這個誓願就是要「度一切」。「一切」，除了人道，還有天、地獄、餓鬼、畜生，甚至阿修羅，六道的眾生，叫做「一切眾生」。

「今眾生尚多」，有的人就這樣問，佛陀，既然立誓願要度一切，但是現在眾生還這麼多，能在佛的面前聽法的，才有多少？比起天下的眾生，還是微不足道。佛陀的心願，是要度盡天下的眾生，這個「一切眾生」，但是談何容易，能夠聽到佛法的人，又有多少？

過去曾經告訴過大家，在一個小城鎮中，九萬的人口，三分之一的人聽到法、看到佛；三分之一的人不曾見過佛，只聽過有人說，有佛在這個城市裡附近在說法；又另外的三萬人，不只不曾看過，連聽到佛名都不曾聽過。

看，那只是在一個小城市。我們現在要說的佛法，是希望佛陀的期待，也是一切眾生。天下一切眾生，談何容易！現在的眾生還那麼多，要如何，願，要如何能滿願呢？佛陀說：「我今已滿足。」怎麼有辦法，還有那麼多人未度，這個願說已經滿足，怎麼可能，怎能滿足呢？「如今機熟得度而度」，佛陀只能如此，就是現在根機成熟的人，能夠得度，那就是度他。這叫做盡心力。

有時候看到，人的習氣怎麼那麼難改？一而再，再而三，勸導，教育，但是，還是看他的習氣，不斷還是浮現。自然自我安慰，佛陀的時代，僧團中就有這樣，何況現在這個時代社會中，怎麼會沒有這樣的呢？盡心力吧！隨他去。有時候也有這樣的念頭。

所以，在這段（經）文，我們就知道，佛陀他說，說「我今已滿足」，怎能滿足呢？若能願這麼大，眾生這麼多，真正能接受佛法，身體力行的，何其渺小。佛陀唯有今天、現在，機成熟能度的，我就盡心力度他；這叫做「願滿」。有很多的無奈，就是盡心力。

所以「今者已滿足」，能滿足嗎？不過，總是時間有限，空間很大，能夠走得到，做得到，說得到，那就是盡心力。所以只是「所求法滿足」，只能夠將教施教出去，要有有緣人，有緣人能夠求法、得法，這樣佛就很滿足。

今者已滿足：
所求法滿足
圓滿具足
一切願之本
能破眾生一切無明
能滿眾生一切志願

所以，「所求法滿足」。過去釋迦佛本身，所求的法是已經滿足。現在要度眾生，就是要看有緣人；有緣人用心求法，佛陀施教，願意接受，這樣也算是圓滿具足此願。

所以，佛是不斷「上求佛道」，也是不斷生生世世，「下化眾生」。每一生，每一世，對佛而言，不斷追求，每一生世就是盡心力去付出，所以一切就是發心、立願、盡心力，就是這樣。

所以說，「能破眾生一切無明，能滿眾生一切志願。」這是佛陀的心願。要如何破除凡夫的無明，要如何讓眾生，能於他的心中立志願，不只是立志願，還要身體力行，去滿眾生一切的志願。

所以志願，我們有心，我們是不是有立志？有心，有立志，我們是不是有身體力行？所以我們慈濟，叫做四大志業，讓人人，「慈善的願，你願意嗎？」「願意。」「我們要來救人，醫院，你肯護持嗎？」「願意。」那全部的慈善，你就要投入慈善，醫院志工等等，要護持。教育，「教育是人間的希望，你們願意嗎？」「願意。」

這個「願」。所以，眾生的苦難很多種，我們若有發心願，就能立誓度眾生，讓眾生的無明破除，智慧於生命中豎立起來，讓慧命站起來，將煩惱破除。

化一切眾生：
佛化眾生
應機應時
機教互契
勤修精進
皆令入佛道

「化一切眾生」，那就是「佛化眾生，應機應時」。要看這些眾生的根機是利，還是鈍。利根機之人，就以較貼切的心與法，開門見山。鈍機的眾生，就要譬喻、言辭、因緣說法。所以要「應機應時」，因人、因時、因地。

「機教互契」，就是這個根機，這個教育，互相能契機，才能受法。所以要「勤修精進」，聽法之後，總是要好好聞思修，勤精進，法在生活中。所以「皆令入佛道」，化一切眾生，能讓大家全都入佛道。

皆令入佛道：
佛道 覺菩提道
道者通之義
佛智圓通無壅塞
故名之道

「皆令入佛道」，佛道是覺悟的菩提道。「道」者，就是通的意思。不通的，就不稱為「路」，能通才稱為「路」。沒有路就要繞一大圈，所以從這裡要到那裡，就是要有「道」。從凡夫地到達聖人的境遇，所以「道者通之義」。

「佛智圓通無壅塞」，沒有塞住，一路暢通無阻，就是這樣一直通達下去，沒有受阻礙，這就是道。

從凡夫地到佛的境界，這個心境，我們從路走入道，從道會入經中。所以，我們要回歸於日常的生活中，日常的生活來證明這條路是通的，道理是通的，佛法也是同樣通。從佛心通凡夫心，凡夫心能通佛心，心、佛、眾生是互通，三無差別。所以要人人多用心。

Explanations by Master Cheng-Yan
Subject: The Buddha’s Vow (佛陀的心願)
Date: August. 04. 2014

We often say that spiritual practice is not about mastering skills, but about eliminating our bad habitual tendencies. This is very important. The Buddha comes to this world because of the vows He made. When He engaged in spiritual practice in the past, He spent many lifetimes eliminating His habitual tendencies. “Refrain from all evil, do all good deeds.” He eliminated all evil habitual tendencies and nurtured kind-hearted habits. This is spiritual practice. Making vows is very important.

Thus, “by forming aspirations, we vow to transform sentient beings. By developing understanding, we enter the Buddha’s wisdom. By always being content, our minds are at ease. By taking the Dharma to hearts, we feel infinite joy.”

Aspiring and vowing to transform sentient beings is our fundamental duty as spiritual practitioners. Sentient beings experience much suffering. When we encounter the Buddha-Dharma, and become liberated from our afflictions, we must also teach others how to become liberated like us. Eliminating afflictions from our minds is something we can all accomplish. When people suffer, we can provide guidance. When they are in need, we can provide assistance. These are ways to transform sentient beings. If we constantly nurture these wholesome habits, naturally, “by developing understanding, we enter the Buddha’s wisdom. Wisdom is the freedom we gain by being understanding.” We all know this Jing Si aphorism by heart. Also, when we are always content, our minds will be at ease. If we are at ease, naturally, we will feel a sense of freedom. In this state of mind, we can take the Dharma to heart. Once the Dharma enters our hearts there is no affliction that can defile them. Our minds will be replete with precepts, Samadhi and wisdom, which will safeguard them. In the face of various interpersonal conflicts, our hearts will already be protected by precepts. If, in facing interpersonal conflicts, our minds are unmoved, how can we be tempted?
Our minds will remain unmoving. This is important for our spiritual practice. We must form aspirations, develop understanding, always be content and take the Dharma to heart. Then we can vow to transform sentient beings, enter the Buddha’s wisdom, be at ease and feel infinite joy.
No matter how we engage in spiritual practice, as long as we develop this mindset, this intention, we can change our habitual tendencies. We just need to form aspirations and make vows. I once saw a very adorable child making vows; I could feel her strong conviction. This young Bodhisattva lives in Penang. In Penang, there is a Tzu Chi Great Love Kindergarten that is thriving. In Penang, aside from doing charity work, [Tzu Chi] also offers medical services. We operate a dialysis center that offers the service for free. To fund this, Tzu Chi relies on local community resources. At the same time, we offer a quality kindergarten education. Many parents want to send their children to our kindergarten [because] our teachers are teaching with wisdom. The kindergarten is becoming overcrowded, so it needs to be expanded. The dialysis center needs financial resources, and expanding the kindergarten also requires funds. How can we teach children about charity? One of our colleagues, a teacher, had a moment of inspiration. She saw that some students were very pampered.They were five, six years old and still drinking from feeding bottles.
So, the teacher actively thought about this.She told them, “Don’t you want to do good deeds?There are many poor people.You have seen them.You have seen how hard dialysis is on them.Even young children can do good deeds.Are you willing?”“We are.”
“So when you go home, ask your mom to donate a handful of rice every day.”“OK.”
“But you must put it in your feeding bottle, then donate that amount of rice every day.”
“Ask your mom to put the rice in your bottle, then bring that bottle of rice to school the next day so you can pour it into this bucket.Can you do that?”“We can.”
One of them was a young girl around five years old.After one week of doing this, she felt that she still preferred drinking from a feeding bottle.So after a week, she told her dad, “Dad, I still want to drink from a bottle.When drinking from a cup, the water goes down too quickly, so I still want to use a bottle.”Her dad told her, “You have done this for a week.People worldwide have seen you in the news.Master has also seen you.”She told her dad, “Master can’t see me from that far away.”Her dad said, “OK.”
So, he washed her feeding bottle, poured in some soy milk, and placed it on the table in front of her.The child looked at that bottle of soy milk for a long time and kept thinking about it without touching it.Then she said, “Master, I thought you couldn’t see me, but it turns out you can. I’m sorry.”So, she did not drink the soy milk from the bottle.
Then she turned toward her younger sister and said “If you don’t stop drinking from the bottle, you cannot come to my kindergarten.”Her younger sister was confused.She looked at her again and said, “Do you want to donate a bottle [of rice]?”Her younger sister said, “I do.”“Then you can’t drink milk from it again.”“OK.”
In this very simple way, a five-year-old taught a three-year-old to quit.So, her three-year-old sister also quit this habit.Of the four kindergarten classes, there were 30 children who could not part with their feeding bottles.They just could not quit.But by using this method, one after another, they quit the habit.Then very quickly, within a week, they collected 74 jars of rice, large jars.
These 74 jars of rice were collected from the handfuls of rice from each child, each day.
This rice was then sold at a charity auction for money to help people.Think about this; isn’t this how, “by making aspirations, we vow to transform sentient beings?”Adults can form aspirations and vow to do good deeds.Children are also capable of this.Besides helping them do good deeds, we teach them that helping people is a good thing.They can also eliminate bad habitual tendencies in this way.If three-and five-year-olds can do it, then why can’t we?
When we learn sutras and the Buddha’s Way, as long as we mindfully listen and can take the Dharma to heart, putting it into practice is not hard.So, the Buddha meticulously gave teachings.We ordinary people have habitual tendencies that make it easy for us to become indolent.When the Buddha was teaching, He would sometimes have to wake everyone up.

The sutra text we discussed yesterday states, “Sariputra, you should know.”
[When He said,] “Sariputra” , everyone woke up.He wanted them to know that, “in the past [He] took a vow”.He had formed aspirations and made vows, so they must also begin to diligently practice and make vows.He “wished to enable all sentient beings to be no different from us.”

“Us” refers to Him and to all Buddhas.All Buddhas share the same path.They hope all sentient beings will return to their intrinsic nature of True Suchness and be no different from all Buddhas.This was the sutra text we discussed yesterday.Today, we will talk about how.

“That vow, made long ago, has now been perfectly fulfilled.For I have transformed all beings, leading them onto the path to Buddhahood.”

The Buddha hopes that we can all be like Him, in particular, having” that vow, made long ago”.In the presence of countless past Buddhas, He continuously formed vows and aspirations.Throughout His spiritual practice, He has been earnest and diligent. In this way, life after life, His resolve has remained strong. This was what He was like in the past, and He wanted everyone to know this.

“That vow, made long ago: The Buddha’s initial vow was to transform all beings. Now, there are so many sentient beings, how can He fulfill that vow? When people’s capabilities have matured and they can be transformed, He transforms them. This is how His vow is fulfilled.

“That vow, made long ago”. The vow made by the Buddha in the past up to today has never changed. So, ‘the Buddha’s initial vow was to transform all sentient beings”. Initially, when the Buddha first aspired to engage in spiritual practice, His first thought was to make a vow. This vow was to “transform all beings”. “All beings”, aside from those in the human realm, in clued those in the heaven, hell, hungry ghost, animal and even asura realms. The sentient beings of the Six Realms are part of “all sentient beings”. “Now there are so many sentient beings”.
Some people said, “Venerable Buddha, You have vowed to transform all sentient beings, but now here are so many of them. How many can actually listen to the Dharma from You?” Compared to all sentient beings in the world, they are a small percentage. The Buddha vow is to transform all sentient beings. But to reach “all sentient beings” is easier said than done. How many people can actually hear the Buddha-Dharma?
In once told everyone that in a small city of 90,000 people, one third heard the Dharma and saw the Buddha. Another third never saw the Buddha, and only hear others talking about how the Buddha was teaching near the city. The last 30,000 people not only never saw Him, they had never even heard of His name. You see, that was just in one small city. The Buddha-Dharma we are discussing now is what the Buddha hoped would reach all sentient beings on in this world. To reach all sentient beings is not easy at all. There are so many sentient beings, how can His vow be fulfilled?
The Buddha said, “My vow has now been perfectly fulfilled”. How is that possible? So many have not yet been transformed; how could He say His vow has been fulfilled? How could that be possible? How could that be possible? “When people’s capabilities have matured and they can be transformed, He transforms them”. This is all the Buddha can do. Those whose capabilities have matured now and are able to be transformed are the ones He transforms. Thus, He does all He can. Sometimes we see that people’s habitual tendencies are so hard to change. Again and again, we try to counsel and teach them, but their habitual tendencies continuously manifest. So we can comfort ourselves by recalling that in Buddha’s lifetime, there were people like this in the Sangha. So, how could people like this not exist in our modern society? We do all we can, then let them be.
Sometimes I also think this way. So, in this part of the [sutra] text, we know that the Buddha said, “My vow has now been perfectly fulfilled”. How can this be? He made such a great vow and out of these numerous sentient beings, those who truly accept and practice the Dharma are so few in number. The Buddha could only, in the present moment, do all that He could do transform those whose capabilities had already matured. That is how His “vow is perfectly fulfilled”. Many things were beyond His control, so He did all He could. Thus, “my vow has been perfectly fulfilled”. Can it really be fulfilled? After all, time is limited, and the world is so vast. He did His best to walk, do and say, everything that He could.
So, “He fulfilled His desire to seek the Dharma”. All He could do was give the teachings; there also had to be people with karmic affinities. When they pursued and attained the Dharma, the Buddha felt satisfied.

“[His vow] has now been perfectly fulfilled: He fulfilled His desire to seek the Dharma. When His original vow is perfectly fulfilled, He can completely eliminate the ignorance of sentient beings and can fulfill all the aspirations of sentient beings.”

So, “He fulfilled His desire to seek the Dharma”. Sakamuni Buddha Himself had fulfilled His vow to seek the Dharma. Now He waned to transform sentient beings, based on their karmic connections. When these people mindfully seek the Dharma, they are willing to accept teachings from Him. This is how He fulfils His vow. Thus, He continuously “sought the Buddha’s Way” and also, life after life, “transformed sentient beings”. In each lifetime, the Buddha continuously sought to do this. In each lifetime, He gave everything He had. All this happened because He formed aspirations, made vows and did His best to carry them out. That was it.
Thus He “eliminates ignorance of sentient beings” to “fulfill all aspirations of sentient beings.” This is the Buddha’s vow. He wants to help them eliminates their ignorance and find a way for to form aspirations. Not only must they form aspirations, they must also carry then out and fulfill them.
So, aspirations require resolve. Have we made a vow? When we have the resolve and the vow, are we carry them out? In Tzu Chi, we carry out the four Missions. They allow people to fulfill vows of charity. “Are you willing?” “I am.” “We need to help people, [we need] a hospital. Are you willing to support it?” “I am.” Then they dedicate themselves to charity work or become hospital volunteers to show their support.“Education is the hope of the world.” “Are you willing to be a part of it?” “I am.” These are all “vows.”
Therefore, sentient beings experience many types of suffering. If we can form aspirations we can vow to transform sentient beings to help them eliminates their ignorance and manifest wisdom in their living. We can help their wisdom-life grow so they can eliminate afflictions.

For I have transformed all beings: the Buddha transformed sentient beings according to capabilities and timing. Their capabilities and the teachings must resonate, and then they must diligently practice in order to enter the path to Buddhahood.
For I have transformed all beings means the “Buddha transformed sentient beings.”

He must determine whether these sentient beings’ capabilities are sharp or dull; if they were sharp, He used a more direct mindset and teaching to get to the point. For sentient beings with dull capabilities, He taught with analogies, expressions and causes and conditions.
This is “according to capabilities and timing, which means according to people, time and place. “Their capabilities and teachings must resonate.” That is, their capabilities and the teachings must resonate for people to accept the Dharma.
Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice. To diligently advance. When the Dharma is in our lives we [are led onto the path to Buddhahood]. Then it must “be diligently practiced.” After hearing the Dharma, we must earnestly listen, contemplate and practice to diligently advance.When the Dharma is in our lives we [are led onto the path to Buddhahood]. So, the Buddha transforms all sentient beings to lead them all onto the path to Buddhahood.

Leading them all onto the path to Buddhahood: The path to Buddhahood is the enlightened Bodhi-path. A path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed, so it is called a path.

“leading them all onto the path to Buddhahood.” This path is the enlightened Bodhi-path. A “path” is something that leads somewhere. If it did not lead there, it would not be a road. Only when it is connects can it be a road. Without a road, we have to make a long detour. So, to go from here to there, we need to have a “path,” a path to reach the state of noble beings from an unenlightened state.
So, “a path is what leads somewhere. The Buddha’s wisdom connects perfectly and is unobstructed. It is not blocked, so the road is completely unobstructed and open.” If we are not obstructed, this is a path. As we go from the state of ordinary beings to the state of the Buddha, to that state of mind, we must go from the road we walk to the path, and then from the path into the sutras.
So, we must [connect everything] back to our daily living. Through our daily living, we can prove that this road is unobstructed, that the principles are unobstructed, that the Buddha-Dharma is also unobstructed. The Buddha-minds is connected to ordinary minds, ordinary minds to the Buddha-mind. The mind, the Buddha and sentient beings are all connected and are no different [in nature]. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【靜思妙蓮華】20140801 - 誓願度眾生 - 第361集 Vowing to Transform Sentient Beings (誓願度眾生)

20140801《靜思妙蓮華》誓願度眾生（第361集）

⊙「眾生愚昧濁重，無智錯學心迷，佛立四弘誓願，教令明戒除惡。」
⊙佛為一大事，皆開示佛乘；惟凡夫愚癡無智者，錯學偏邪，心迷意惑，不能受教誡，愚迷難除。
⊙「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經 方便品第二》
⊙舍利弗當知：法華會眾舍利弗三請，是發起眾，故佛為啟示眾會聞法慎思！

【證嚴上人開示】
眾生愚昧濁重
無智錯學心迷
佛立四弘誓願
教令明戒除惡


佛陀向我們開示，在五濁惡世的時間，這五濁的時間，已經由來很長了，只是這樣累積、累積，到現在就是最明顯的時刻。所以佛陀一直告訴我們，「眾生愚昧濁重」。

眾生真的是愚昧，我們不知從多久以前，無央數劫於六道輪迴，一直就是帶著這種無明，一直於六道中。幸運，現在得為人身，卻是遇此濁世當中，凡夫之心由不得自己，隨著濁流的漩渦在轉，所以這就是佛陀最擔心的。所以我們現在眾生，還是在愚昧濁重之時。

「無智錯學心迷」，知道現在世間無常，苦，要趕緊求解脫。有的人差之毫釐，就偏於千里，這是有心想要學，可惜偏了。也有的就是在現世，求於現世事業、家庭、妻、子等等，有稍微家庭的不如意，趕緊求，偏了，隨著濁世間的邪見、邪道去轉。

看看現在，也是常常聽到，神壇很多，來去問，來去消災，來去解厄。有辦法嗎？有的神壇，就是一般的人在那裡「起童乩」，「觀落陰」，真的能問出什麼呢？真的能為我們指點什麼明燈嗎？這是顛倒啊！迷失於那種邪思、邪道裡。邪的思想，邪、偏的道路，這樣叫做「無智錯學」，使我們的心會更迷。

佛陀就是不忍眾生愚昧濁重，不忍心眾生失去了智慧，心思偏向，佛陀不忍心，所以他無始以來就發心立願，所立的是四弘誓願、四無量心，要來教令明戒，除去此惡。來教育我們，使眾生能明白，人生要守什麼樣的規矩，才能走上正確的軌道；我們若能走在正確的軌道，我們就平安、安全了。所以「佛立四弘誓願」。

「四弘誓願」，大家都知道了，「眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成」。發願很簡單，對不對？很簡單。「眾生無邊誓願度」，問大家：「願意嗎？」「願意。」但是，「有苦難的地方，你可以去嗎？」「可以。「危險喔！甘願嗎？」「我考慮看看。」「時間要很長。」「我更要挪挪看時間。」有很多很多狀況，是不是我們會先考慮自己呢？

人生，就如現在的紐約，大紐約裡，這一波的大災難（桑迪颶風），很多人沒電、沒水、沒汽車的油。多少人看到，這一大片劫後的災難餘生，在災難過後，活下來的人生，苦啊！人、事、物全非了，即使現在要回歸正常的生活，多困難啊！想要吃一塊麵包，喝一杯咖啡，可能也求難得。

這是在人生這麼無常的時刻，還有很多人是平安的，但是，這些平安的人，是否有起一念心：「你需要，我付出。」願意嗎？很多人還是「愚昧濁重」，那些人與我無關。他認為我是平安的，所以去災區是觀光的，去看看他們受災難了，只是這樣；這種不忍之心無法啟發起來。

卻也有一群，就是在風雨中不怕辛苦，跑到災區去，想盡辦法，我們能如何來幫助呢？就如長島，長島也是在災難中，慈濟人平安，卻是他們對受災者，心不安。他們大家會聚起來，要如何能夠伸手幫助，去找，與市政府(互動)之後，他們結合，代替政府去發宣傳單，讓大家知道，需要什麼東西，有準備什麼東西，能夠去領。

其實，雖說是去發宣傳單，不如說我們挨家挨戶去看、去勘災，然後大家瞭解，現在最需要，因為氣候涼冷，溫度已經降得很低，他們最需要的，就是一碗熱騰騰的熱湯。所以我們在長島的負責人，趕緊召集大家，甚至有一個學校，人文學校的林校長，他就向家長宣布，希望人人能發心，共集合來幫忙提供玉米湯，熱的玉米湯。家長看到了，感到很感動，所以得到這個訊息，天未亮就集合了。

我們的負責人與林校長，就告訴大家，雖然人的力量不大，卻是需要人心大家合起來，也需要人人付出一點點的力量。所以大家都很同意，從此開始，已經集合，開始也已經煮出了，熱騰騰的湯、熱食，也已經用車一一地，到每一家戶送熱湯。

大家捧著這碗熱騰騰的湯，寒冷的氣候，有人說，生平以來，這碗湯是他這輩子，所喝到最美味的。所以平時大家富有，享受，山珍海味不覺得什麼。當災難來時，這就是山珍海味。

佛陀所發的「四弘誓願」，無非就是眾生有苦難，我們要投入。「眾生無邊誓願度」，這「四弘誓願」的第一個願，就是芸芸眾生。有的人是經濟困難，三餐無法繼續，有的人病苦，有的人殘疾，有的人貧病交加，這樣的眾生，確實是很辛苦！但是，有的有錢，很有錢，卻是內心的擔憂滿滿，那種的擔憂，比經濟的擔憂，更辛苦，像這樣的心，那要用智慧。

所以無論是慈悲，用物資趕緊及時去應他的需要，或者是要用智慧，智慧就是要機會，應機逗教。在現在這麼大的災難，要去告訴人無常，要去告訴人苦、空，在此時正是時候；趕緊能夠人間菩薩招生，啟發人人的愛心，正是時候。這慈悲、智慧要平行。

佛陀二千多年前，那個時候到現在，正是眾生共業之時。佛陀就在此時要大聲呼籲，真正悲智雙運，「四弘誓願」要度一切眾生。

一切眾生，無量的煩惱，人人要如何自我斷除煩惱，教育別人來斷除煩惱——已度度當度，當度度未度；已成就度當成就，當成就要度未成就。這種煩惱無邊，我們就要如何來斷。

要明白，就要按照規戒來，如何斷煩惱，如何學道，如何能成佛。要明戒，要知道「諸惡莫作，眾善奉行」。我們要防非止惡，不對的事情不能做，「諸惡莫作」，要預防，要戒。所以要再積極，那就是「眾善奉行」，一切之惡要完全去除。要救世，只有這樣的方法，其他沒辦法，所以要救心。

佛為一大事
皆開示佛乘
惟凡夫愚癡無智者
錯學偏邪
心迷意惑
不能受教誡
愚迷難除

所以，佛是為一大事因緣來人間，對眾生開示，就是為了「一佛乘」，要來開示，希望我們眾生能悟入「一佛乘」。只是我們凡夫，凡夫就是愚癡、無智，我們實在是很愚癡，我們的智慧，有時候聽，「知道，知道。」智就浮上來了。若是時間過了之後，這個智就又沉下去。所以知是一時，迷是長時，這就是叫做凡夫，愚迷無智。

所以眾生，這個智若沉下去時，錯學偏邪。剛才說的，家庭若有什麼事情，都不會以智慧來面對，反而去問神問鬼。這就是亂了心，這就是智慧一直沉迷下去，這實在是很可惜的人間。

還有，「心迷意惑」。心，心既然迷了，又再惑。惑，不只是事情不懂，還容易去造作。自己全都不懂，又再去學，學了來迷惑別人，這叫做「意惑」。

看看世間有多麼多！還記得那一天，我們醫院有這樣的人，這個家庭（的大哥），他開神壇，他的妹妹就是智障，不只智能較低，還會很亂。母親為了照顧這個女兒，照顧得生病了。兒子是開神壇，都是在為人消災，都在是為人解運，卻是他家裡面有這樣精神定不下來，母親照顧得生病了，最終還是必須送醫院。

像這樣的人，你告訴他：「你要放棄，不要做這種事情，這是一種的迷信。你好好來學佛，了解佛法。」他會說：「我能與神對話，我何必跟你去學佛呢？」像這樣不能受教，這無法受教，不只無法受教，要叫他守戒，也難。像這樣的人，喝酒、同樣賭博，對他的身行都不願意戒，就是沒有戒，所以要叫他好好學佛，放棄(惡習)，很難。所以叫做迷，「愚迷難除」，這要除，除去那分迷信，除去那分(邪命)，換成正途來生活，實在是很困難。

各位，學佛要學於正道，不要迷惑於困難之中，自己受了迷惑將我們圍困住。所以，佛陀不斷在提醒大家，真正的我們要發心立願，我們就要真正身體力行，心要有正法。

所以於《法華經》中，舍利弗為啟機者，代替大家來請佛陀演講，這最深微妙一乘的道理。佛陀以種種方法，要讓大家的道心更堅定，所以他前面說了很多，讓大家了解過去是方便法，現在才是真正要捨方便，入實法微妙之一乘法之時。所以佛陀又是再叫舍利弗。舍利弗就是所有聽眾的代表者，所以叫做啟機者。

佛陀叫舍利弗，「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」

「舍利弗當知，我本立誓願，欲令一切眾，如我等無異。」《法華經 方便品第二》

舍利弗，你要知道，要真正透徹了解佛的心意。因為我的心意，所立的誓願，只有一項，就是要使令所有一切之眾生，與我一樣，我能通徹多少，希望所有的眾生與我一樣，還是同樣能夠，通徹宇宙萬物真理，三理四相無不通徹。大家撥開了迷念，「無量法門，悉現在前，得大智慧」，就能通達大道。這就是佛陀他的心意，所以我們學佛，也就是希望，能夠到達這樣的程度。

⊙舍利弗當知：
法華會眾
舍利弗三請
是發起眾
故佛為啟示眾會
聞法慎思

法華會上，眾，會眾中的舍利弗「三請」，就是發起眾，所以佛陀若要說重要的話，他一定要再叫醒大家，若要叫醒大家，他就以舍利弗為代表，再叫舍利弗之名。意思就是要提醒大家，聽經要慎思。「大家要注意，舍利弗，我在說的話，大家要注意聽。」因為聽久了也會累，會打瞌睡，所以佛陀可能是有看到有人在打瞌睡，所以佛陀就說：「舍利弗，注意聽，聽我所立的誓願，大家要用心聽。」

對啊！用心聽。雖然每天在聽，到底佛經中是二千多年前，很深，意義那麼深，到底我們學了，有用或無用呢？告訴你們，有用！這就是在我們每一天所要用的，不是在臺灣而已，不是在我們的身邊而已，需要天下人，人人都用得到此法。

佛陀所立的四弘誓願，不是釋迦佛他才能立四弘誓願，是我們人人都要立四弘誓願。四弘誓願，就是要啟用於隨時。剛才提起現在美國的紐約，這個時候，就是人人及時要啟用之時刻，這種立四弘誓願。

總而言之，學佛，就是要讓我們很透徹了解，人世間無常，隨時不知要在何處發生。不要看於眼前，今天的生活很好，不顧一切，就只是在享受，這樣叫做顛倒，這樣叫做無智，叫做愚昧。所以，我們要時時提高警覺，時時要多用心。

Explanations by Master Cheng-Yan
Subject: Vowing to Transform Sentient Beings (誓願度眾生)
Date: August. 01. 2014

Sentient beings are foolish, with much turbidity. Without wisdom, we learn the wrong thing and become deluded. The Buddha made the Four Great Vows and taught clear precepts to eliminate evils.

The Buddha taught us that we are living in an era called the evil world of Five Turbidities. We have been building up to the Five Turbidities over a very long period of time. Turbidity has been constantly accumulating and now it is at its most obvious. Thus the Buddha keeps telling us, “Sentient beings are foolish, with much turbidity.” Sentient beings are truly foolish. We do not know how long, how many countless kalpas, we have been transforming in the Six Realms. We keep carrying this ignorance with us as we constantly cycle in the Six Realms. We are fortunate to have this human form now, but we happened to be born into this turbid world. We cannot control our unenlightened minds, so we are carried along by the swirling currents of turbidity. This is what the Buddha worries about most.
Currently, we sentient beings are still [living] in a time of foolishness and severe turbidity. “Without wisdom, we learn the wrong thing and become deluded.” We know this world is impermanent and filled with suffering, so we act quickly to seek liberation. Some people deviate slightly and end up thousands of miles off course. They sincerely intended to learn, but sadly went astray. Some people just focus on this one lifetime, on their career, their family, spouse, children and so on. If they experience the slightest difficulty at home, they try to find a shortcut, go astray and end up following improper views and practices.
Nowadays, we constantly hear about different shrines where people seek answers, seek to eliminate misfortunes and seek to relieve distress. Does this work? Some shrines are just run by ordinary people who “act as spirit mediums and lead tours to the underworld.” Can these places really offer helpful answers? Can they really lead us toward the light? This is distorted thinking! They are deluded by improper thinking and practices. With improper thinking, following improper, deviant paths, we are “without wisdom, we learn the wrong things.” This will further delude our minds.
The Buddha could not bear for sentient beings to remain foolish, with so much turbidity, to lose sight of their wisdom and deviate in their thinking. Because the Buddha could not bear this, since Beginningless Time, He has formed aspirations and made vows. He made the Four Great Vows and [aspired to cultivate] the Four Infinite Minds. He taught clear precepts to eliminate evils. He came to teach us and help us understand what rules we must follow in life to walk on the correct path. If we can walk on the correct path, then we will be safe. Thus, “the Buddha made the Four Great Vows.” We are all familiar with the Four Great Vows. “I vow to deliver countless sentient beings. I vow to eliminate endless afflictions. I vow to learn infinite Dharma-doors. I vow to attain unsurpassed Buddhahood.” Making vows is simple, right? Very simple. “I vow to deliver countless sentient beings.” I ask everyone, “Are you willing?” “I am willing.” Yet when I ask, “Will you go to places of suffering?” “I will.” “It is very dangerous; are you willing?” “I have to think about it.” “It will take a long time.” “I have to see if I have the time.”
Do we come up with so many excuses because we put ourselves first?
Take what is happening in New York for example.In New York, after this big disaster (Hurricane Sandy), many people had no electricity, water or fuel.Many of us saw what life was like after this great disaster.After the disaster was over, people’s lives were filled with so much suffering.People, matters and objects have all changed.Even if they want to return to a normal life, that is very difficult.If they want to eat bread or drink coffee, those may be difficult to obtain.[We see] so much impermanence at this time.
Many other people are safe, but have those people given rise to the thought, “If you have needs, I will meet them”?Are they willing to do this?
Many are still “foolish, with much turbidity”.[They think,] “These people have nothing to do with me.”They believe they are safe, so they go to the disaster area as tourists, to see the disaster others have suffered.This is all they do.Their compassion has not been awakened.Yet, there is also a group of people who are not afraid of toiling in the wind and rain.They go to the disaster area, and think of all the ways they can help the people.
Take Long Island, for example.Long Island was also hit by the hurricane.Most Tzu Chi volunteers were safe, but they were worried about the disaster victims.They gathered together to figure out how to be of assistance.
They reached out to the city government and worked with them to distribute leaflets on their behalf to let the victims know if they needed something, necessities were available to be picked up.Though we were distributing leaflets, we were actually visiting every family to see and assess the situation.This was how we learned what was most needed.
Because the weather was cold, and the temperature had already dropped very low, what people needed most was a bowl of hot soup.So, the director of our Long Island chapter quickly called everyone together.
Principal Lin of the Tzu Chi Academy even announced to the parents that he hoped everyone could volunteer to get together to make and provide hot corn soup.When the [Academy] parents heard this, they were very moved.After receiving this message, they gathered together one morning before dawn.Our director and Principal Lin told the parents, “Even if we cannot do much, we can unite our hearts and together, each give the little bit we can.”Everyone agreed, so from then on, they combined their efforts.
They began to make hot soup and hot meals, and delivered them house by house.
Holding a bowl of hot soup in the cold weather, some people said it was the most delicious soup they had ever had in their entire life.
These wealthy people had enjoyed such luxuries that many delicacies no longer impressed them but when disaster struck, this was better than seafood or delicacies.
The Four Great Vows the Buddha made express that when sentient beings are suffering, awe must help them.
“I vow to deliver countless sentient beings.”This is the first of the Four Great Vows.
Among the multitudes of sentient beings, many people have economic difficulties, and cannot afford to have three meals a day.Some people are ill, some are disabled, and some are poor and sick.For these sentient beings, life is indeed really difficult.Other people may have a lot of money, but their minds are filled with afflictions.Those [mental] troubles are worse than financial worries.To deal with this kind of mindset, we need wisdom.
We may exercise compassion and respond to their immediate needs with material goods.Or we may exercise wisdom to find ways to teach according to their capabilities.
In the face of this major disaster, we must tell people about impermanence, about suffering and emptiness, This is the perfect time to quickly recruit Living Bodhisattvas. This is the perfect time to awaken people’s love. Thus compassion and wisdom must be cultivated simultaneously.
From the Buddha’s time over 2000 years ago, up to today, it has been the time of sentient beings collective karma. So, the Buddha loudly called upon people to truly exercise both compassion and wisdom and make the Four Great Vows to transform all sentient beings. All sentient beings have countless afflictions.
How can we eliminate our own afflictions and teach others to eliminate their afflictions? Those who are transformed help those in the process of transforming. Those who have succeeded transform those who are succeeding; those who are succeeding transform those who have yet to succeed. Afflictions are boundless, so we must find a way to eliminate them. We must understand the need to follow rules and precepts. How do we eliminate afflictions, learn the Path, or attain Buddhahood? We must understand the precepts. We must know to “refrain from all evils and do all good deeds”. We have to guard against wrongs and stop evils. If something is wrong, we must not do it; we must “refrain from all evils”. To prevent wrongs, we must follow precepts. So, we must also proactively “do all good deeds” and eliminate all evils completely. This is the only way to save the world; there is no other way. So, we must save our minds.

“The Buddha, for the sake of His one great causes, opened the revealed the Buddha Vehicle. Yet ordinary people are foolish, ignorant and without wisdom. They learn the wrong things and go astray. When they are confused and deluded, they cannot accept instructions and find it hard to eliminate their delusions.”

The Buddha comes to this world for one great cause. He comes to open and reveal the One Buddha Vehicle to sentient beings. He opens and reveals in the hope that we sentient beings can realize and enter the One Buddha Vehicle. Yet, we ordinary people are foolish, ignorant and lack wisdom. We are truly foolish and ignorant. Sometimes, we will listen with wisdom and say “I understand, I understand.” Then our wisdom surfaces. After time passes, our wisdom becomes submerged again. So, we have knowledge in the short term but remain deluded in long term. This is how ordinary people are “foolish and without wisdom”. So, when sentient beings’ wisdom is submerged, they learn the wrong things and go astray.
As I just said, when they have problems at home, they will not deal with them with wisdom. Instead, they consult spirits and ghosts. This is because they are confused. This is because their wisdom remains submerged. Living like this is really a pity. There are those who “are confused and deluded”. Not only are they confused, they are also deluded. Not only do they not understand things, they tend to make things up. They may not understand something, but they use what they have learned to confuse and delude others. This is known as delusion.
How many people are like that in this world? I remember that there was a person in our hospital like this. As the family’s eldest son, he operated a shrine. His younger sister was mentally impaired; not only did she have a low IQ, she also behaved erratically. The effort of taking care of his sister, led to their mother falling ill. This man operated a shrine to help people mitigate their disasters and resolve their misfortunes. Yet, within his own family, he had a sister with an unstable mind. His mother became ill from taking care of her, and eventually had to go to a hospital. For this kind of person, we can tell him, “Do not do this kind of thing. Those superstitions are deluded beliefs. Focus on learning and understand the Buddha-Dharma”. But he would likely say, “I can speak to gods. Why should I learn the Buddha’s Way?” People like this cannot accept teachings upholding precepts would hard for them, too. For this kind of person, they continue, drink and gamble. They are unwilling to control their actions. If they do not uphold precepts, getting them to learn the Buddha’s Way and change their [bad habits] is very difficult. Thus they are deluded and “find it hard to eliminate their delusions”. These deluded beliefs must be eliminated. For them to give up that improper way of living and make a living legitimately is indeed very difficult.
Everyone, in learning the Buddha’s Way, we must learn the Right Path and not be deluded by difficulties. We have been trapped by confusion and delusion, so the Buddha continuously reminds us that we must form aspirations and vows to put them into practice, we must have the Right Dharma in our minds.
So,for Lotus Sutra,Sariputra was the initiator who asked the Buddha on behalf of everyone to teach the most profound, subtle and wondrous One Vehicle principles. The Buddha used various methods to strengthen each person’s spiritual aspirations. He started by saying many things to help people understand that in the past He taught skillful means, and now He was setting these aside to enter the subtle, wondrous and true One Vehicle Dharma.
So, the Buddha called upon Sariputra again. Satirutra was the presentative of the assembly, so he was known as the initiator.

The Buddha called to Sariputra, “Sariputra, you should know that in the past I took a vow, wishing to enable all sentient beings to be no different from us.

He told Sariputra that he must try to thoroughly comprehend the Buddha’s intent, that He only had one vow, to enable all sentient beings to be like Him. However great His own understanding, He hoped all could have the same understanding and also have thorough knowledge of the truths of all things in the universe and the three principles and four states of phenomena. If they can push aside their delusions, “Infinite Dharma-doors will readily appear before them” [and they will] attain great wisdom.” Then they can penetrate the great path. This was the Buddha’s intent.
So, when we learn the Buddha’s Way, we hope to reach this level.

Sariputra, you should know that: At the Lotus Dharma-assembly, Sariputra requested Dharma three times. He was one of the initiators. Because of him, the Buddha gave teachings for the assembly to listen to and contemplate.

At the Lotus Dharma-assembly, Sariputra “requested Dharma three times. He was one of the initiators. When the Buddha wanted to say something important, he made sure to wake everyone up. To wake everyone up, He treated Sariputra as their representative and called his name. This was a way to remind everyone to contemplate the teachings they heard.
“Everyone, pay attention. Sariputra, as I’m saying these words, everyone must pay attention to them. After listening for a while, some get tired and may fall asleep. The Buddha may have seen that some people were falling asleep. Thus He said, “Sariputra, pay attention. Listen to the vows I made. Pay close attention.
Indeed! We must listen mindfully. Though we are listening every day, Buddhist sutras were written over 2000 years ago and their meanings are very deep and profound. When we learn them, do we find them useful or not? I tell you, they are useful. We must use them every day, not just in Taiwan or the places where we are. We want everyone in this world to receive and use this Dharma.
The Buddha made the Four Great Vows. It is not only Sakyamuni Buddha who can do this; we can all make the Four great make the Four Great Vows. The Four Great Vows can be implemented at any time.
Earlier, I mentioned the volunteers in New York. This is the time for every one of them to make use of the Four Great Vows they made.
In summary, learning the Buddha’s Way helps us to thoroughly understand the impermanence of life. We do not know what will happen at any time. If we are living a good life, we cannot disregard everything else and just indulge ourselves. Then we are confused. Then we lack wisdom; then we are foolish. Then, we must constantly heighten our vigilance and always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150102 - 學大乘行入菩提 Seizing Time to Benefit Others

學大乘行入菩提
Seizing Time to Benefit Others

元旦佳節齊精進
關懷街友暖身心
居家照護助清理
學大乘行入菩提

中風的黃先生，生活無法自理，家中還有兩位精神障礙的兒女，全家重擔都落在太太身上，­一家四口就住在六十年的老家，原本連門都沒有，毒蛇常爬進屋裡，經過慈濟人協助修繕，­現在煥然一新。

證嚴上人開示：「慈濟人也是利用這樣的過年的假，就是動員去幫助他，把他的房屋，讓它­煥然一新，門、窗戶都修理過，再換一個電動病床，減輕他太太的辛苦，真的是人生，我們­時間要用在哪裡，總是要好好的把握，任何一個時間，做人間的貴人。」

把握時間，利益人群。馬來西亞慈濟人為了救災，搶時間，凌晨出發，涉水挺進重災區「吉­蘭丹」，發放物資，舉辦義診，更發起「以工代賑」，邀請鄉親，協助開學在即的校園恢復­環境。

證嚴上人開示：「菩提覺悟的道路，寸寸道路就是我們要分分秒秒來鋪，粒粒的種子入了我­們的心田裡，法入心如一粒種子，身體力行，耕耘我們這一片心地，發動我們正知正見，投­入人群，去利益眾生，這才是真正的行菩薩道，可貴的人生。」

水患過後，擔心當地會爆發登革熱疫情，因此許多民眾也積極投入「以工代賑」，清除泡水­家具，人人付出一分力量，共同為災後復甦而努力。

【人間菩提】20150101 - 普為天下做砥柱 To Be the Pillar and Role Model for the World

Published on Jan 1, 2015普為天下做砥柱
To Be the Pillar and Role Model for the World

誠之情誼行善法
人間祥兆暖心田
普為天下做砥柱
心波上達護人間

迎接2015年，各地熱鬧舉辦跨年。台中慈濟醫院的醫護人員，則是到公園、路邊，或橋下關懷街友，發放熱食，並送上保暖衣褲，也關心他們的健康，以「善行」來「跨年」。

證嚴上人開示：「這都是跨年，他們所做的是善法善事，期待著慈濟人誠正信實，在日常生活中待人接物做事，一切都要以誠之情誼來待人，希望我們人與人之間，都要建立這一分情誼。」

以誠以情付出，在馬來西亞水患重災區「彭亨州」的「淡馬魯」，原本是繁華的街道，因為大水癱瘓交通，只能改以船隻通行。水還未完全退，慈濟人心繫著受災鄉親，想盡辦法，將物資送到臨時收容中心。

證嚴上人開示：「只要(慈濟人)他們走到了，看到人就展開了雙手，趕快給他疼惜一下，擁抱他膚慰他，輕輕的慰問一下，人人(的心)都開闊起來了，總是帶給他們了解，你們這裡有災難，有天下間有多少人的愛，把慈濟的精神愛的能量帶過去，跟他們說慈濟，在全球的人人都為你們祝福。」

而大水退去的地方，則是滿地泥濘，回家的路並不好走，為了早日恢復生活，慈濟在當地推動「以工代賑」，並發放熱食，這一分支持的力量，將陪伴鄉親重建家園。