造福富足教慇實
To Create Abundant Blessings for the World
造福富足教慇實
師志己志秉慈心
緣起則出送溫暖
宗教互愛天下平
中東國家戰事不斷，居民逃離家園，約旦境內難民暴增。約旦慈濟人定期關懷，除了帶來生
連日的季風豪雨，造成馬來西亞東海岸嚴重水患，迫使居民撤離家園。慈濟志工馬上動員，
以誠以情的付出，跨越宗教種族。中東戰亂，逃往約旦的難民不斷增加。約旦慈濟人每個月
恆持堅定信念，行菩薩道。志工在天主堂為伊拉克難民發放。謙卑的態度，彼此感恩，這份
Saturday, December 27, 2014
【人間菩提】20141227 - 造福富足教慇實 To Create Abundant Blessings for the World
造福富足教慇實
To Create Abundant Blessings for the World
造福富足教慇實
師志己志秉慈心
緣起則出送溫暖
宗教互愛天下平
中東國家戰事不斷，居民逃離家園，約旦境內難民暴增。約旦慈濟人定期關懷，除了帶來生
連日的季風豪雨，造成馬來西亞東海岸嚴重水患，迫使居民撤離家園。慈濟志工馬上動員，
以誠以情的付出，跨越宗教種族。中東戰亂，逃往約旦的難民不斷增加。約旦慈濟人每個月
恆持堅定信念，行菩薩道。志工在天主堂為伊拉克難民發放。謙卑的態度，彼此感恩，這份
【靜思妙蓮華】 20140724 - 施法不吝惜 - 第355集 Sharing the Dharma Without Reservation
20140724《靜思妙蓮華》施法不吝惜（第355集）
⊙出泥蓮華果自淨，佛出濁世性自明，隨機權說應因緣，大乘平等用譬喻。
⊙「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙若以小乘化：佛果為大乘，求阿羅漢、辟支佛果為小乘。佛果者謂開一切種智，為盡未來際眾生化益之悟。
⊙乃至於一人：佛如四生慈父，不忍棄捨任何眾生。地藏菩薩承順佛教，立宏願「地獄未空誓不成佛」。
⊙我則墮慳貪：慳惜諸物，不由他得；如貪法自用，不施教他人，是法慳貪，佛陀大法普施不吝惜。佛證大乘平等之法，即以平等之心化導一切，故若以小乘化人，即為墮於慳貪。
⊙此事為不可：佛為一大事因緣，人間教化，絕不放棄任何眾生，隨機藉事施教，教之不倦，唯為此一大事。
【證嚴上人開示】
人間於此濁世，有的地方是那麼平安，而且富有，有的地方卻是苦難難堪。所以佛陀會以苦難人，來比喻因緣說法，引導人人見苦就要知福，希望人人瞭解人生苦難，造作惡業，造惡因緣，招惹苦報，能懂得要怕，要避，就要造福。這是佛陀所以出現於人間，他向眾生教示的課程。教我們，攤開世間的形象給我們看，給我們指示，讓我們人人有很充分的課程，好去瞭解。這我們要好好把握。
出泥蓮華果自淨
佛出濁世性自明
隨機權說應因緣
大乘平等用譬喻
「出泥蓮花果自淨，佛出濁世性自明。」希望我們人人能夠學佛，雖然是在這污泥中，濁惡的世間，能保持我們的心，要像污泥中的蓮花。
其他的花要花謝了才結果，但是蓮花的花開果即成。就如我們聽佛法，接受了佛法，法入心，我們的性，如來清淨的本性，自然就現前了。這是原來就有，所以譬喻蓮花，花開果自淨，果就很乾淨。
佛就是要出現於這種，濁惡的世間，因為濁惡的世間，佛陀才能讓眾生看出了，人間的濁，人間的苦，才能向我們施教。
佛陀說人生，「如露亦如電，應作如是觀」。大家要知道人壽短暫，所以我們要懂得把握時間，何況是無常，無常之事何時發生，沒有人能知道。這種的無常，加上了苦，到頭來還是空，所以叫做無常、苦、空。
佛陀要讓我們知道的是，「性自明」。雖然世間很濁惡，不過我們人人的本性，還是永遠都是清淨、自明，只是我們的無明，還是很厚。就像此時應該月是很圓之時，人家說，「十六的月比十五的月更圓」，不過，沒有見到月。走在外面，因為這幾天的時間，有颱風的氣流，雖然沒有接近臺灣，不過它的氣流，還是影響到這片天空，所以，我們抬頭看天，見不到月。
同樣道理，同在這個氣候，同在這個世間，世間有濁氣，不過，月仍是圓，不過被氣，氣壓遮蓋。所以我們人人，雖然出現於此濁世，卻是我們的心自明，因為如來清淨本性，人人本具，所以「性自明」。
「隨機權說應因緣」。佛陀於此濁世中，對芸芸眾生根機的利、鈍，是較鈍，或是很利；根機很敏利，那就是一說千悟，根機若鈍，就是百說不得開解。所以，佛陀將這種不同的根機，希望能夠平等，人人都接受得到佛的道理，所以佛陀他就是「隨機權說」，以方便之法來告訴大家，「應因緣」。
因緣，就像現在的世間，有各種的因緣，每天，每天，我們有說不完的故事，每一個故事都有它的因緣。就如我們現在，臺灣慈濟人動員，已經一段時間了，在做什麼呢？就是為了敘利亞的難民，來到約旦。
已經敘利亞，發生民眾與政府的衝突，民眾的示威、抗議，政府的軍警出來壓，用壓力來壓制，起了衝突，造成了死亡、傷害。每天就是烽火無情，不斷炮火(襲擊)，不斷在衝突，不斷在屠殺。農業無法進行，工業沒電、沒水，已經是一片混亂。有三十多萬人逃離這個國家，四散在邊境裡，那就是苦不堪！
目前聯合國向約旦來勸說，希望他們能在邊界，撥出了土地，能容納十多萬人。不過現在的約旦已經久來，這段很長的時間，最近土質一直沙漠化，水資源一直減少。不過，這種國際人道精神，約旦還是撥出了土地，接受這些難民。
現在是冬天，沙漠四面八方的風、沙，沙塵滾滾，風大，四邊沒有遮蓋，想想看，這種的境界如何過呢？苦！苦！如何來形容他們的苦？流離失所，朝不知暮的生活，到底這種的人生……？不過，在約旦這個地方，因為慈濟陳居士（陳秋華），他們一群人，發動了當地的慈善機構，與慈濟合起來。消息回到臺灣，臺灣的慈濟人趕緊啟動，收寒衣，冬天的衣服。
這幾天，最近大家要捐出來的衣服，要選擇很樸素的衣服，因為中東人穿著就是樸素，沒有那些花花，他們所穿的都是黑、白。所以用尊重之心，傳出我們很誠意的大愛。每一件衣服都有展開，髒的，拿去洗，缺鈕扣的，要全部換過，要經過分類，大小分類。
我們新店慈濟醫院，趙院長帶著副院長、各科室的主任，除了人人從家庭捐出了衣物，利用星期日也同樣到三重，投入如何分類、如何整理。我們的大醫王、白衣大士，這種的付出，他們說這比看病人，比開刀，比打針，比……等等，他說都還更辛苦。原來救濟，發揮這分的愛心，就是那麼認真，表達尊重，他們體會到了。
是啊！這種溫暖，很溫情的世間，這就是表示，我們人人出於此濁世，世間有需要，無論它多遠，我們的愛心還是一樣能送達，同樣我們用著尊重之心，因為眾生平等。佛陀所說之法，就是要教育我們的大乘平等，他用這種讓我們看到世間苦，要啟發我們的愛心，沒有做不到的地方，所以將這片愛心，很遠的道路，能這樣連接起來。這是「佛陀大乘平等法」。
佛已經「自證無上道」，他這種宇宙間的大愛，真實的道理，那就是愛。雖然你的「愛」看不到，但是，我們表達得出來，這種大慈、大悲、平等、大愛，拿出來教育大家，無非是希望人人能「大乘平等法」，大家能夠體悟得到。
佛陀這樣說，「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
不會，不會說放棄掉多少人，甚至一個人，佛陀都同樣要讓他能夠，體悟平等大愛這一念心，讓人人都能覺悟得到。這就是佛陀的教育。
他「若以小乘化」，再清楚一點。佛果就是叫做大乘，若是求阿羅漢、辟支佛果，這叫做小乘。
若以小乘化：
佛果為大乘
求阿羅漢、
辟支佛果為小乘
佛果者
謂開一切種智
為盡未來際
眾生化益之悟
佛陀不希望眾生只求於小乘，應該要求大乘法。這是佛陀很坦然向大家說，要學就要學於大學，要學博士，要學得能當教授。不是博士就夠了，你就是博士，也沒有教授的資格，還是要再晉升；不只是博士，還要當教授去教人。
所以，佛果就是開「一切種智」，讓我們的智慧能夠開啟，一直到「一切種智」。
「一切種智」，就是如來本性的大智慧，「為盡未來際眾生化益之悟」，能度化眾生。我們能於未來，長久長久的時間稱為「未來際」，我們現在要用心，用心要了解佛的教理，我們這輩子還無法，我們為未來、來世「盡未來際」。「盡未來際」就是，很長久、長久的未來的時間，我們能「化益之悟」。我們現在雖然還未覺悟，但是為未來度化眾生、利益眾生，這樣能得法開悟。
我們此時聽法，道理了解，就是為未來際利益眾生。我們說的，他能聽(進去)，能與我們一起，解除我們內心的無明，發現內心的真如本性。這就是我們現在所要學的，我們的心，要存著大乘法的道理，我們要求，求大乘法，要懂得接受佛陀的大乘法。
乃至於一人：
佛如四生慈父
不忍棄捨任何眾生
地藏菩薩承順佛教
立宏願
地獄未空誓不成佛
佛陀說「乃至於一人」，一個人。其實，佛就如四生慈父，父親在疼兒子，俗話說：「五隻指頭伸出來，每隻咬下去，每隻都會痛。」所以，無論是那一個兒子，當父親的都是很疼惜，不忍棄捨任何一個眾生，這是佛陀的心。所以，佛為眾生，四生慈父，也是人天的導師，他所教育的，就是希望人人發大心。
地藏菩薩就是能最契佛之機，他能最了解佛心。佛陀的心，就是這麼關懷天下人，愛佛陀所愛的人，所以他發心立願，大願地藏菩薩：「地獄未空，誓不成佛。」等到何時地獄才會空？在地獄中度眾生，多麼苦！我們光在人間要度眾生，就這麼困難了，何況地藏菩薩，是入地獄在度眾生呢？地獄何時才會空？這是地藏菩薩的宏願，他是體會到佛的心，所以，在地獄中，一個眾生都不讓他留下來。何況佛陀在人間，會願意棄捨，(任何)一個眾生嗎？佛陀說：不行！我若如此，就是慳貪。
我則墮慳貪：
慳惜諸物
不由他得
如貪法自用
不施教他人
是法慳貪
佛陀大法
普施不吝惜
佛證大乘平等之法
即以平等之心
化導一切
故若以小乘化人
即為墮於慳貪
何謂慳貪？慳貪，就是「慳惜諸物」，任何東西我都要。你們有看到我們慈濟人，常常都是去幫一些人，每一樣都要撿，但是沒有一樣是可以用的，囤積很多東西都不肯丟出去。有錢的人，錢已經很多了，零零零，很多、很多零，卻是，連減一個零，他都要計較，何況減一個數字，更難！這都是叫做慳貪，「慳惜諸物」。
「不由他得」，利益都要自己得，不希望給別人得，這也都叫做慳貪。就如「貪法自用」，我們學法，是學來之後，要趕緊與大家分享，不過有的人，我們學到了，就是不分(享)給大家。就如師傅，徒弟要來學功夫，師傅都是隱藏訣竅，不肯將袐密的技巧教給他，就這樣拖、拖，拖長時間。所以，「如貪法自用，不施教他人」，不願意施教予人，這叫做「法慳貪」。
佛陀不可能是法的慳貪，所以佛陀說：我絕對不遺棄一人，任何一個人，我都希望他能得到很豐富，大乘平等之教法，不希望任何一個人得不到。有一人得不到，這樣我就是法慳貪。所以佛陀不要這樣，所以就是向大家這樣宣布，佛陀大法普施不慳吝。
佛已經是證大乘平等法，「即以平等之心」，來化度一切眾生。佛陀就是以平等心，來化導一切眾生，所以，佛陀這樣說：「(故)若以小乘化人，即為墮於慳貪。」若是這樣，「此事為不可」，千萬不能有這樣的事情。
此事為不可：
佛為一大事因緣
人間教化
絕不放棄
任何眾生
隨機藉事施教
教之不倦
唯為此一大事
佛為一大事因緣出現人間，來人間教化眾生，絕對不放棄任何一個眾生，所以他「隨機藉事施教」，無論是何種根機，他就以種種的因緣來施教，「教之不倦」。這就是佛陀的一大事因緣，來人間就是為了要開示眾生，能覺悟佛之知見——開、示、悟、入；絕對不會以小乘法給任何一人。小乘法是一個過程，希望人人能回歸到大乘。
希望我們人人在此期間就要開始準備，盡未來際利益眾生，覺悟的機會。所以此時我們就要結好緣，要施法，比施物更重要。所以，我們人人，要體會佛陀的心來好好精進，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Sharing the Dharma Without Reservation (施法不吝惜)
Date: July. 24. 2014
In a turbid place such as our world, some places are peaceful and wealthy, while other places are full of unbearable suffering. So, the Buddha uses those who suffer as an example to teach the law of karma and to guide people to recognize their blessings through observing suffering. He hopes everyone will understand that suffering arises when we create bad causes and conditions and thus invite painful retributions. When we fear this, we avoid doing these things and create blessings [instead]. This is why the Buddha appears in this world, the lesson He teaches to sentient beings. He teaches by revealing all kinds of worldly appearances and guiding us, allowing us to have a complete course of study with which to understand this. So, we must seize this opportunity.
A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant. He gives provisional teachings according to causes and conditions and teaches the universal Great Vehicle Dharma with analogies.
“A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant.” I hope we can all learn from the Buddha. Although we live in this muddy, turbid and evil world, we can maintain [the purity of] our minds, like a lotus flower that emerges from the mud. Other flowers only bear fruit after the blossoms wilt, but a lotus fruit is mature when its flower blooms. This is like when we listen to and accept the Buddha-Dharma. Once the Dharma enters our hearts, our pure intrinsic Tathagata-nature will naturally manifest. This has always been there. That is why we are compared to lotus flowers.
Once the flower blooms, the fruit that emerges is inherently undefiled. The Buddha decided to emerge in turbid and evil world, because only in such a world can He enable sentient beings to see the defilements and sufferings in the world. This is how He gives us teachings. So the Buddha said that a human life is “like a dew drop and a flash of lightning, it should be contemplated as such.” Knowing that human life is fleeting, we must make good use of the time we have. Furthermore, life is impermanent and we do not know when [we will die]. On top of impermanence, there is suffering, and in the end, everything is Empty. So, life is suffering, impermanent and empty.
The Buddha wants us to know our “nature is inherently radiant.” Although the world is turbid, our intrinsic nature is always pure and radiant. It is just that we have tremendous ignorance. At this time of month, the moon should be round. People say, “The moon is rounder on the 16th than the 15th”. But we have not seen the moon when we walk outside these days because the air currents of the typhoon [brought clouds]. Although the typhoon did not approach Taiwan, its air currents have affected our sky. So, when we look up, we cannot see the moon. The principle is the same we are in the same climate, in the world. Though there is an air of turbidity in the world, the moon is still round. However, it is covered by [clouds] because of the atmospheric pressure. Though each of us is born to this turbid world, our hearts are radiant. Because we all intrinsically have Buddha-nature, our “nature is inherently radiant.”“He gives provisional teachings according to causes and conditions.”
In this turbid world, the Buddha responds to sentient beings’ capabilities.Some are dull, some are very sharp.Those with sharp capabilities are very keen and can attain 100 realizations from one teaching.Those with dull capabilities cannot attain realization even with hundreds of teachings.The Buddha wanted people of various capabilities to all equally receive teachings and principles.So, the Buddha “gives provisional teachings,” and teaches skillful means “according to causes and conditions”.
In the world today, there are all kinds of causes and conditions.Every day, we have endless stories to tell and each story has its own causes and conditions.For example, in Taiwan we have mobilized Tzu Chi volunteers for quite a while.For what purpose?For the Syrian refugees who have fled to Jordan.In Syria, there has been a conflict between the people and the government.People held demonstrations and protests and the government sent military and police to forcefully suppress them, leading to confrontations.This caused deaths and injuries.Now [civil] war is raging on mercilessly.
They are constantly fighting and killing each other.They could not continue farming and there is no electricity and water for factories.Syria is in a state of chaos.Over 300,000 people have fled the country.They scattered over the borders in all directions and have suffered tremendously.The United Nations has been trying to convince Jordan to provide some land by the border that could accommodate over 100,000 refugees.
However, for a long time, the soil in Jordan had continuously undergone desertification.
Their water supply kept shrinking, but out of their humanitarian spirit, Jordan still set aside some land to take in these refugees.
It is now winter.In the desert, the strong wind brings rolling dust and sand from all directions.On all sides, they are unprotected.How could they live in such conditions?
This is suffering.How could we describe their suffering?They have nowhere to call home and have no idea what could happen each day.This was the life they were living.
However, in Jordan, Mr. Chen and his fellow Tzu Chi volunteers mobilized local charities to work with Tzu Ch volunteers.When this information made its way to Taiwan, Tzu Chi volunteers in Taiwan promptly started a winter clothing drive.In the past few days, we have asked people to donate plain clothing.People in the Middle East wear plain clothing, without many colors and patterns.Most of what they wear is black or white.
So, with great respect, we sent them our sincere great love.We closely examined all clothing that came to us.If it was dirty, we washed it; if any button was missing, we replaced it, and all of them were sorted by size.We also saw that at the Xindian Tzu Ch Hospital, Supt. Zhao and Asst. Supt. Xu, as well as the heads of all departments and the managers not only donated clothing but every Sunday, they went to the Sanchong office to help sort and repaid the clothing.
Our medicine-kings and Bodhisattvas in white （doctors and nurse）gave in such a way.
They said that compared to seeing patients, performing surgeries or giving injections, etc., this was much more grueling.They realized that helping and giving out of love required such earnestness and respect.They have now experienced this.
Indeed, this world can be so heart-warming.This shows that even though we are born into this turbid world, wherever there is need, no matter how far away, our love can still reach that place. We can give with respect because all sentient beings are equal. The Dharma expounded by the Buddha teaches us about the universal Great Vehicle. He helped us see the suffering in the world to inspire our love so there is no place we cannot reach. This love links us directly to far-reaching places. This is “the Buddha’s universal Great Vehicle Dharma”.
The Buddha, “having realized the supreme path”, already had great love like the universe. The true principle is love. Although we cannot see “love,” we can express it. This great loving-kindness, great compassion, impartiality and great love are taught to everyone solely in the hope that we can all realize “the universal Great Vehicle Dharma”.
The Buddha says that “if I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be”.
He would not even give up on even one person. The Buddha wants to help everyone experience impartiality and great love, to enable everyone to realize this. This is what the Buddha teaches. We see Him “[teaching] with the Small Vehicle,” but when we look closer, the fruit of Buddhahood is from the Great Vehicle. If we seek the fruit of Arhats and Pratyekabuddhas, we are cultivating the Small Vehicle.
If I transformed others with the Small Vehicle: The fruit of the Great Vehicle is Buddhahood. The fruit of the Small Vehicle is the state of Arhats and Pratyekabuddhas. The fruit of Buddhahood is the manifestation of all-encompassing wisdom, the realizations we will attain from transforming and benefiting sentient beings until the end of time.
The Buddha hopes sentient beings do not stop at cultivating the Small Vehicle, and go on to practice the Great Vehicle Dharma. The Buddha openly tells us this is like how, if we go to school, we must go to college and then attain our doctorate and become a professor. Having a doctorate is not enough. Even if we have a doctorate, we may not be qualified to be a professor. We must advance further instead of stopping with obtaining a doctorate. We must become a professor and teach others. So, the fruit of Buddhahood is the manifestation of “all-encompassing wisdom”. Our wisdom can be unlocked so that we can attain “all-encompassing wisdom”. “All-encompassing wisdom” is the great wisdom of Buddha-nature, “the realizations we attain from transforming and benefiting all beings until the end of time”. We can transform sentient beings. We can do this for a long time. A long, long time is said to be “until the end of time”. Now we must mindfully work to understand the Buddha’s teachings. If we cannot do it in this lifetime we do it for the sake of the future, “until the end of time”. “Until the end of time” means that for a long, long time into the future, we can “attain realization from transforming and benefiting sentient beings”.
Although we have not attained realization yet, for the sake of transforming and benefiting sentient beings in the future, we can attain and realize the Dharma. When we listen to the Dharma and understand the principles, we do so in order to benefit sentient beings in the distant future. When others can accept what we say, we can all work together to eliminate the ignorance in our minds and discover our nature of True Suchness. This is what we must learn. The Great Vehicle Dharma must be in our hearts. We must seek the Great Vehicle Dharma and accept these teachings.
“Even one person: The Buddha is the kind father of the Four Kinds of Beings. He could not bear to abandon any sentient beings. Earth Treasury Bodhisattva followed the Buddha’s teachings and made the great vow to never attain Buddhahood until hell is empty.”
The Buddha says, “Even one person”. Actually, the Buddha is the kind father of the Four Kinds of Beings and loves them like a father loves his sons. There is an old saying that whichever of the five fingers is bitten, the others will hurt. So, a father cherishes every one of his sons. Similarly, the Buddha could not bear to abandon any sentient being. So, for sentient beings, the Buddha is the kind father of the Four Kinds of Beings and is also the teacher of heavenly beings. All that He teaches is for everyone to make great aspirations. Earth Treasury Bodhisattva is most in line with the Buddha’s intent. He understands the Buddha’s intent the best. The Buddha loves and cares for all people. Since he loves all those the Buddha loves. Earth Treasury Bodhisattva made the great vow, “Until hell is empty, I will not attain Buddhahood”. Exactly when will hell be empty? Transforming sentient beings in hell is very difficult work. Transforming sentient beings in the human realm is already so difficult, how much more so for Earth Treasury Bodhisattva to transform sentient beings in hell? When will hell actually be empty? This is Earth Treasury Bodhisattva’s great vow. He understands the Buddha’s intent, so he entered hell and would not leave even one sentient being behind. What about for the Buddha in this world? Would He abandon any sentient beings? The Buddha says, “No. If I did so, I would be considered stingy and greedy.”
I would be considered stingy and greedy: Those who are stingy with all things do not want anyone else to have what they have. They may keep the Dharma for their own use and not teach it to anyone else. This is stinginess of the Dharma. The Buddha widely teaches the great Dharma and is never stingy. The Buddha realized that universal Great Vehicle Dharma, so with an impartial mind, He teach and guides all beings. If He [only] taught others the Small Vehicle, He would degenerate into being stingy and greedy.
What does it mean to be stingy and greesy? To be “stingy with all things” is the desire to have everything. We have seen that Tzu Chi volunteers often help those who are old and lonely. These people collect all kinds of things, none of which are useful. They accumulate many things but are unwilling to throw any of them out.
Rich people already have a lot of money. [There are many zeroes in their bank balance, but they get upset if they lose and “zeroes,” not to mention any other numbers. This is being stingy and greedy. “Being stingy with all things.” We “do not want anyone else to have [them].” We want all the benefits and do not want others to have any. This is also beings stingy and greedy.
“They may keep the Dharma for their own use.” When we learn the Dharma, after we receive it, we must immediately share it. But, some people, after learning [teachings], are not willing to share them with anyone. This is like an apprentice learning from a master. If the master withholds skills and refuses to teach the secrets of the trade, the apprenticeship just lasts longer and longer. So, “they may keep the dharma for their own use and not teach it to anyone else.”
Unwillingness to teach others is “stinginess of the Dharma.” The Buddha cannot be stingy with the Dharma. So He says, “I will not abandon anyone. I hope everyone will receive the abundant teachings of the universal Great Vehicle. I want to make sure everyone attains it. If one person does not receive [the teaching]. I would be considered ‘stingy and greedy.’” The Buddha does not want such things to happen, so He announces [His intent] to everyone. The Buddha widely teaches the great Dharma and is never stingy. He has already realized the universal Great Vehicle Dharma.
“So with an impartial mind, He teaches and guides all beings. The Buddha impartially guides and transforms all sentient beings. So, the Buddha says, “If I [only] taught others the Small Vehicle, I would degenerate into being stingy and greedy.” Hence, “such a thing could never be.” Such a thing must never happen.
He comes to the world for one great cause, to teach and transform sentient beings, without leaving behind even a single one. “He gives teachings when the opportunity arises.” Regardless of their capabilities, He teaches with carious causes and conditions. “He does so tirelessly” because this is His one great cause.
He comes to the world to open and reveal His knowledge and views for sentient beings to realize and enter.This is to open, reveal, realize and enter. He absolutely would not
[only] give Small Vehicle Dharma to anyone. Small Vehicle Dharma is part of the process, so He hopes everyone can return to the Great Vehicle.
I hope that during this period of time we will all prepare to benefit sentient beings until the end of time to have an opportunity to attain realizations. So at this moment, we must create good affinities by sharing the Dharma. This is more important than giving material things. Therefore, we must understand the Buddha’s intent and practice diligently. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙出泥蓮華果自淨，佛出濁世性自明，隨機權說應因緣，大乘平等用譬喻。
⊙「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙若以小乘化：佛果為大乘，求阿羅漢、辟支佛果為小乘。佛果者謂開一切種智，為盡未來際眾生化益之悟。
⊙乃至於一人：佛如四生慈父，不忍棄捨任何眾生。地藏菩薩承順佛教，立宏願「地獄未空誓不成佛」。
⊙我則墮慳貪：慳惜諸物，不由他得；如貪法自用，不施教他人，是法慳貪，佛陀大法普施不吝惜。佛證大乘平等之法，即以平等之心化導一切，故若以小乘化人，即為墮於慳貪。
⊙此事為不可：佛為一大事因緣，人間教化，絕不放棄任何眾生，隨機藉事施教，教之不倦，唯為此一大事。
【證嚴上人開示】
人間於此濁世，有的地方是那麼平安，而且富有，有的地方卻是苦難難堪。所以佛陀會以苦難人，來比喻因緣說法，引導人人見苦就要知福，希望人人瞭解人生苦難，造作惡業，造惡因緣，招惹苦報，能懂得要怕，要避，就要造福。這是佛陀所以出現於人間，他向眾生教示的課程。教我們，攤開世間的形象給我們看，給我們指示，讓我們人人有很充分的課程，好去瞭解。這我們要好好把握。
出泥蓮華果自淨
佛出濁世性自明
隨機權說應因緣
大乘平等用譬喻
「出泥蓮花果自淨，佛出濁世性自明。」希望我們人人能夠學佛，雖然是在這污泥中，濁惡的世間，能保持我們的心，要像污泥中的蓮花。
其他的花要花謝了才結果，但是蓮花的花開果即成。就如我們聽佛法，接受了佛法，法入心，我們的性，如來清淨的本性，自然就現前了。這是原來就有，所以譬喻蓮花，花開果自淨，果就很乾淨。
佛就是要出現於這種，濁惡的世間，因為濁惡的世間，佛陀才能讓眾生看出了，人間的濁，人間的苦，才能向我們施教。
佛陀說人生，「如露亦如電，應作如是觀」。大家要知道人壽短暫，所以我們要懂得把握時間，何況是無常，無常之事何時發生，沒有人能知道。這種的無常，加上了苦，到頭來還是空，所以叫做無常、苦、空。
佛陀要讓我們知道的是，「性自明」。雖然世間很濁惡，不過我們人人的本性，還是永遠都是清淨、自明，只是我們的無明，還是很厚。就像此時應該月是很圓之時，人家說，「十六的月比十五的月更圓」，不過，沒有見到月。走在外面，因為這幾天的時間，有颱風的氣流，雖然沒有接近臺灣，不過它的氣流，還是影響到這片天空，所以，我們抬頭看天，見不到月。
同樣道理，同在這個氣候，同在這個世間，世間有濁氣，不過，月仍是圓，不過被氣，氣壓遮蓋。所以我們人人，雖然出現於此濁世，卻是我們的心自明，因為如來清淨本性，人人本具，所以「性自明」。
「隨機權說應因緣」。佛陀於此濁世中，對芸芸眾生根機的利、鈍，是較鈍，或是很利；根機很敏利，那就是一說千悟，根機若鈍，就是百說不得開解。所以，佛陀將這種不同的根機，希望能夠平等，人人都接受得到佛的道理，所以佛陀他就是「隨機權說」，以方便之法來告訴大家，「應因緣」。
因緣，就像現在的世間，有各種的因緣，每天，每天，我們有說不完的故事，每一個故事都有它的因緣。就如我們現在，臺灣慈濟人動員，已經一段時間了，在做什麼呢？就是為了敘利亞的難民，來到約旦。
已經敘利亞，發生民眾與政府的衝突，民眾的示威、抗議，政府的軍警出來壓，用壓力來壓制，起了衝突，造成了死亡、傷害。每天就是烽火無情，不斷炮火(襲擊)，不斷在衝突，不斷在屠殺。農業無法進行，工業沒電、沒水，已經是一片混亂。有三十多萬人逃離這個國家，四散在邊境裡，那就是苦不堪！
目前聯合國向約旦來勸說，希望他們能在邊界，撥出了土地，能容納十多萬人。不過現在的約旦已經久來，這段很長的時間，最近土質一直沙漠化，水資源一直減少。不過，這種國際人道精神，約旦還是撥出了土地，接受這些難民。
現在是冬天，沙漠四面八方的風、沙，沙塵滾滾，風大，四邊沒有遮蓋，想想看，這種的境界如何過呢？苦！苦！如何來形容他們的苦？流離失所，朝不知暮的生活，到底這種的人生……？不過，在約旦這個地方，因為慈濟陳居士（陳秋華），他們一群人，發動了當地的慈善機構，與慈濟合起來。消息回到臺灣，臺灣的慈濟人趕緊啟動，收寒衣，冬天的衣服。
這幾天，最近大家要捐出來的衣服，要選擇很樸素的衣服，因為中東人穿著就是樸素，沒有那些花花，他們所穿的都是黑、白。所以用尊重之心，傳出我們很誠意的大愛。每一件衣服都有展開，髒的，拿去洗，缺鈕扣的，要全部換過，要經過分類，大小分類。
我們新店慈濟醫院，趙院長帶著副院長、各科室的主任，除了人人從家庭捐出了衣物，利用星期日也同樣到三重，投入如何分類、如何整理。我們的大醫王、白衣大士，這種的付出，他們說這比看病人，比開刀，比打針，比……等等，他說都還更辛苦。原來救濟，發揮這分的愛心，就是那麼認真，表達尊重，他們體會到了。
是啊！這種溫暖，很溫情的世間，這就是表示，我們人人出於此濁世，世間有需要，無論它多遠，我們的愛心還是一樣能送達，同樣我們用著尊重之心，因為眾生平等。佛陀所說之法，就是要教育我們的大乘平等，他用這種讓我們看到世間苦，要啟發我們的愛心，沒有做不到的地方，所以將這片愛心，很遠的道路，能這樣連接起來。這是「佛陀大乘平等法」。
佛已經「自證無上道」，他這種宇宙間的大愛，真實的道理，那就是愛。雖然你的「愛」看不到，但是，我們表達得出來，這種大慈、大悲、平等、大愛，拿出來教育大家，無非是希望人人能「大乘平等法」，大家能夠體悟得到。
佛陀這樣說，「若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
不會，不會說放棄掉多少人，甚至一個人，佛陀都同樣要讓他能夠，體悟平等大愛這一念心，讓人人都能覺悟得到。這就是佛陀的教育。
他「若以小乘化」，再清楚一點。佛果就是叫做大乘，若是求阿羅漢、辟支佛果，這叫做小乘。
若以小乘化：
佛果為大乘
求阿羅漢、
辟支佛果為小乘
佛果者
謂開一切種智
為盡未來際
眾生化益之悟
佛陀不希望眾生只求於小乘，應該要求大乘法。這是佛陀很坦然向大家說，要學就要學於大學，要學博士，要學得能當教授。不是博士就夠了，你就是博士，也沒有教授的資格，還是要再晉升；不只是博士，還要當教授去教人。
所以，佛果就是開「一切種智」，讓我們的智慧能夠開啟，一直到「一切種智」。
「一切種智」，就是如來本性的大智慧，「為盡未來際眾生化益之悟」，能度化眾生。我們能於未來，長久長久的時間稱為「未來際」，我們現在要用心，用心要了解佛的教理，我們這輩子還無法，我們為未來、來世「盡未來際」。「盡未來際」就是，很長久、長久的未來的時間，我們能「化益之悟」。我們現在雖然還未覺悟，但是為未來度化眾生、利益眾生，這樣能得法開悟。
我們此時聽法，道理了解，就是為未來際利益眾生。我們說的，他能聽(進去)，能與我們一起，解除我們內心的無明，發現內心的真如本性。這就是我們現在所要學的，我們的心，要存著大乘法的道理，我們要求，求大乘法，要懂得接受佛陀的大乘法。
乃至於一人：
佛如四生慈父
不忍棄捨任何眾生
地藏菩薩承順佛教
立宏願
地獄未空誓不成佛
佛陀說「乃至於一人」，一個人。其實，佛就如四生慈父，父親在疼兒子，俗話說：「五隻指頭伸出來，每隻咬下去，每隻都會痛。」所以，無論是那一個兒子，當父親的都是很疼惜，不忍棄捨任何一個眾生，這是佛陀的心。所以，佛為眾生，四生慈父，也是人天的導師，他所教育的，就是希望人人發大心。
地藏菩薩就是能最契佛之機，他能最了解佛心。佛陀的心，就是這麼關懷天下人，愛佛陀所愛的人，所以他發心立願，大願地藏菩薩：「地獄未空，誓不成佛。」等到何時地獄才會空？在地獄中度眾生，多麼苦！我們光在人間要度眾生，就這麼困難了，何況地藏菩薩，是入地獄在度眾生呢？地獄何時才會空？這是地藏菩薩的宏願，他是體會到佛的心，所以，在地獄中，一個眾生都不讓他留下來。何況佛陀在人間，會願意棄捨，(任何)一個眾生嗎？佛陀說：不行！我若如此，就是慳貪。
我則墮慳貪：
慳惜諸物
不由他得
如貪法自用
不施教他人
是法慳貪
佛陀大法
普施不吝惜
佛證大乘平等之法
即以平等之心
化導一切
故若以小乘化人
即為墮於慳貪
何謂慳貪？慳貪，就是「慳惜諸物」，任何東西我都要。你們有看到我們慈濟人，常常都是去幫一些人，每一樣都要撿，但是沒有一樣是可以用的，囤積很多東西都不肯丟出去。有錢的人，錢已經很多了，零零零，很多、很多零，卻是，連減一個零，他都要計較，何況減一個數字，更難！這都是叫做慳貪，「慳惜諸物」。
「不由他得」，利益都要自己得，不希望給別人得，這也都叫做慳貪。就如「貪法自用」，我們學法，是學來之後，要趕緊與大家分享，不過有的人，我們學到了，就是不分(享)給大家。就如師傅，徒弟要來學功夫，師傅都是隱藏訣竅，不肯將袐密的技巧教給他，就這樣拖、拖，拖長時間。所以，「如貪法自用，不施教他人」，不願意施教予人，這叫做「法慳貪」。
佛陀不可能是法的慳貪，所以佛陀說：我絕對不遺棄一人，任何一個人，我都希望他能得到很豐富，大乘平等之教法，不希望任何一個人得不到。有一人得不到，這樣我就是法慳貪。所以佛陀不要這樣，所以就是向大家這樣宣布，佛陀大法普施不慳吝。
佛已經是證大乘平等法，「即以平等之心」，來化度一切眾生。佛陀就是以平等心，來化導一切眾生，所以，佛陀這樣說：「(故)若以小乘化人，即為墮於慳貪。」若是這樣，「此事為不可」，千萬不能有這樣的事情。
此事為不可：
佛為一大事因緣
人間教化
絕不放棄
任何眾生
隨機藉事施教
教之不倦
唯為此一大事
佛為一大事因緣出現人間，來人間教化眾生，絕對不放棄任何一個眾生，所以他「隨機藉事施教」，無論是何種根機，他就以種種的因緣來施教，「教之不倦」。這就是佛陀的一大事因緣，來人間就是為了要開示眾生，能覺悟佛之知見——開、示、悟、入；絕對不會以小乘法給任何一人。小乘法是一個過程，希望人人能回歸到大乘。
希望我們人人在此期間就要開始準備，盡未來際利益眾生，覺悟的機會。所以此時我們就要結好緣，要施法，比施物更重要。所以，我們人人，要體會佛陀的心來好好精進，時時要多用心。
Explanations by Master Cheng-Yan
Subject: Sharing the Dharma Without Reservation (施法不吝惜)
Date: July. 24. 2014
In a turbid place such as our world, some places are peaceful and wealthy, while other places are full of unbearable suffering. So, the Buddha uses those who suffer as an example to teach the law of karma and to guide people to recognize their blessings through observing suffering. He hopes everyone will understand that suffering arises when we create bad causes and conditions and thus invite painful retributions. When we fear this, we avoid doing these things and create blessings [instead]. This is why the Buddha appears in this world, the lesson He teaches to sentient beings. He teaches by revealing all kinds of worldly appearances and guiding us, allowing us to have a complete course of study with which to understand this. So, we must seize this opportunity.
A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant. He gives provisional teachings according to causes and conditions and teaches the universal Great Vehicle Dharma with analogies.
“A lotus flower emerges from the mud and its fruit is inherently undefiled. The Buddha emerges in a turbid world and His nature is inherently radiant.” I hope we can all learn from the Buddha. Although we live in this muddy, turbid and evil world, we can maintain [the purity of] our minds, like a lotus flower that emerges from the mud. Other flowers only bear fruit after the blossoms wilt, but a lotus fruit is mature when its flower blooms. This is like when we listen to and accept the Buddha-Dharma. Once the Dharma enters our hearts, our pure intrinsic Tathagata-nature will naturally manifest. This has always been there. That is why we are compared to lotus flowers.
Once the flower blooms, the fruit that emerges is inherently undefiled. The Buddha decided to emerge in turbid and evil world, because only in such a world can He enable sentient beings to see the defilements and sufferings in the world. This is how He gives us teachings. So the Buddha said that a human life is “like a dew drop and a flash of lightning, it should be contemplated as such.” Knowing that human life is fleeting, we must make good use of the time we have. Furthermore, life is impermanent and we do not know when [we will die]. On top of impermanence, there is suffering, and in the end, everything is Empty. So, life is suffering, impermanent and empty.
The Buddha wants us to know our “nature is inherently radiant.” Although the world is turbid, our intrinsic nature is always pure and radiant. It is just that we have tremendous ignorance. At this time of month, the moon should be round. People say, “The moon is rounder on the 16th than the 15th”. But we have not seen the moon when we walk outside these days because the air currents of the typhoon [brought clouds]. Although the typhoon did not approach Taiwan, its air currents have affected our sky. So, when we look up, we cannot see the moon. The principle is the same we are in the same climate, in the world. Though there is an air of turbidity in the world, the moon is still round. However, it is covered by [clouds] because of the atmospheric pressure. Though each of us is born to this turbid world, our hearts are radiant. Because we all intrinsically have Buddha-nature, our “nature is inherently radiant.”“He gives provisional teachings according to causes and conditions.”
In this turbid world, the Buddha responds to sentient beings’ capabilities.Some are dull, some are very sharp.Those with sharp capabilities are very keen and can attain 100 realizations from one teaching.Those with dull capabilities cannot attain realization even with hundreds of teachings.The Buddha wanted people of various capabilities to all equally receive teachings and principles.So, the Buddha “gives provisional teachings,” and teaches skillful means “according to causes and conditions”.
In the world today, there are all kinds of causes and conditions.Every day, we have endless stories to tell and each story has its own causes and conditions.For example, in Taiwan we have mobilized Tzu Chi volunteers for quite a while.For what purpose?For the Syrian refugees who have fled to Jordan.In Syria, there has been a conflict between the people and the government.People held demonstrations and protests and the government sent military and police to forcefully suppress them, leading to confrontations.This caused deaths and injuries.Now [civil] war is raging on mercilessly.
They are constantly fighting and killing each other.They could not continue farming and there is no electricity and water for factories.Syria is in a state of chaos.Over 300,000 people have fled the country.They scattered over the borders in all directions and have suffered tremendously.The United Nations has been trying to convince Jordan to provide some land by the border that could accommodate over 100,000 refugees.
However, for a long time, the soil in Jordan had continuously undergone desertification.
Their water supply kept shrinking, but out of their humanitarian spirit, Jordan still set aside some land to take in these refugees.
It is now winter.In the desert, the strong wind brings rolling dust and sand from all directions.On all sides, they are unprotected.How could they live in such conditions?
This is suffering.How could we describe their suffering?They have nowhere to call home and have no idea what could happen each day.This was the life they were living.
However, in Jordan, Mr. Chen and his fellow Tzu Chi volunteers mobilized local charities to work with Tzu Ch volunteers.When this information made its way to Taiwan, Tzu Chi volunteers in Taiwan promptly started a winter clothing drive.In the past few days, we have asked people to donate plain clothing.People in the Middle East wear plain clothing, without many colors and patterns.Most of what they wear is black or white.
So, with great respect, we sent them our sincere great love.We closely examined all clothing that came to us.If it was dirty, we washed it; if any button was missing, we replaced it, and all of them were sorted by size.We also saw that at the Xindian Tzu Ch Hospital, Supt. Zhao and Asst. Supt. Xu, as well as the heads of all departments and the managers not only donated clothing but every Sunday, they went to the Sanchong office to help sort and repaid the clothing.
Our medicine-kings and Bodhisattvas in white （doctors and nurse）gave in such a way.
They said that compared to seeing patients, performing surgeries or giving injections, etc., this was much more grueling.They realized that helping and giving out of love required such earnestness and respect.They have now experienced this.
Indeed, this world can be so heart-warming.This shows that even though we are born into this turbid world, wherever there is need, no matter how far away, our love can still reach that place. We can give with respect because all sentient beings are equal. The Dharma expounded by the Buddha teaches us about the universal Great Vehicle. He helped us see the suffering in the world to inspire our love so there is no place we cannot reach. This love links us directly to far-reaching places. This is “the Buddha’s universal Great Vehicle Dharma”.
The Buddha, “having realized the supreme path”, already had great love like the universe. The true principle is love. Although we cannot see “love,” we can express it. This great loving-kindness, great compassion, impartiality and great love are taught to everyone solely in the hope that we can all realize “the universal Great Vehicle Dharma”.
The Buddha says that “if I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be”.
He would not even give up on even one person. The Buddha wants to help everyone experience impartiality and great love, to enable everyone to realize this. This is what the Buddha teaches. We see Him “[teaching] with the Small Vehicle,” but when we look closer, the fruit of Buddhahood is from the Great Vehicle. If we seek the fruit of Arhats and Pratyekabuddhas, we are cultivating the Small Vehicle.
If I transformed others with the Small Vehicle: The fruit of the Great Vehicle is Buddhahood. The fruit of the Small Vehicle is the state of Arhats and Pratyekabuddhas. The fruit of Buddhahood is the manifestation of all-encompassing wisdom, the realizations we will attain from transforming and benefiting sentient beings until the end of time.
The Buddha hopes sentient beings do not stop at cultivating the Small Vehicle, and go on to practice the Great Vehicle Dharma. The Buddha openly tells us this is like how, if we go to school, we must go to college and then attain our doctorate and become a professor. Having a doctorate is not enough. Even if we have a doctorate, we may not be qualified to be a professor. We must advance further instead of stopping with obtaining a doctorate. We must become a professor and teach others. So, the fruit of Buddhahood is the manifestation of “all-encompassing wisdom”. Our wisdom can be unlocked so that we can attain “all-encompassing wisdom”. “All-encompassing wisdom” is the great wisdom of Buddha-nature, “the realizations we attain from transforming and benefiting all beings until the end of time”. We can transform sentient beings. We can do this for a long time. A long, long time is said to be “until the end of time”. Now we must mindfully work to understand the Buddha’s teachings. If we cannot do it in this lifetime we do it for the sake of the future, “until the end of time”. “Until the end of time” means that for a long, long time into the future, we can “attain realization from transforming and benefiting sentient beings”.
Although we have not attained realization yet, for the sake of transforming and benefiting sentient beings in the future, we can attain and realize the Dharma. When we listen to the Dharma and understand the principles, we do so in order to benefit sentient beings in the distant future. When others can accept what we say, we can all work together to eliminate the ignorance in our minds and discover our nature of True Suchness. This is what we must learn. The Great Vehicle Dharma must be in our hearts. We must seek the Great Vehicle Dharma and accept these teachings.
“Even one person: The Buddha is the kind father of the Four Kinds of Beings. He could not bear to abandon any sentient beings. Earth Treasury Bodhisattva followed the Buddha’s teachings and made the great vow to never attain Buddhahood until hell is empty.”
The Buddha says, “Even one person”. Actually, the Buddha is the kind father of the Four Kinds of Beings and loves them like a father loves his sons. There is an old saying that whichever of the five fingers is bitten, the others will hurt. So, a father cherishes every one of his sons. Similarly, the Buddha could not bear to abandon any sentient being. So, for sentient beings, the Buddha is the kind father of the Four Kinds of Beings and is also the teacher of heavenly beings. All that He teaches is for everyone to make great aspirations. Earth Treasury Bodhisattva is most in line with the Buddha’s intent. He understands the Buddha’s intent the best. The Buddha loves and cares for all people. Since he loves all those the Buddha loves. Earth Treasury Bodhisattva made the great vow, “Until hell is empty, I will not attain Buddhahood”. Exactly when will hell be empty? Transforming sentient beings in hell is very difficult work. Transforming sentient beings in the human realm is already so difficult, how much more so for Earth Treasury Bodhisattva to transform sentient beings in hell? When will hell actually be empty? This is Earth Treasury Bodhisattva’s great vow. He understands the Buddha’s intent, so he entered hell and would not leave even one sentient being behind. What about for the Buddha in this world? Would He abandon any sentient beings? The Buddha says, “No. If I did so, I would be considered stingy and greedy.”
I would be considered stingy and greedy: Those who are stingy with all things do not want anyone else to have what they have. They may keep the Dharma for their own use and not teach it to anyone else. This is stinginess of the Dharma. The Buddha widely teaches the great Dharma and is never stingy. The Buddha realized that universal Great Vehicle Dharma, so with an impartial mind, He teach and guides all beings. If He [only] taught others the Small Vehicle, He would degenerate into being stingy and greedy.
What does it mean to be stingy and greesy? To be “stingy with all things” is the desire to have everything. We have seen that Tzu Chi volunteers often help those who are old and lonely. These people collect all kinds of things, none of which are useful. They accumulate many things but are unwilling to throw any of them out.
Rich people already have a lot of money. [There are many zeroes in their bank balance, but they get upset if they lose and “zeroes,” not to mention any other numbers. This is being stingy and greedy. “Being stingy with all things.” We “do not want anyone else to have [them].” We want all the benefits and do not want others to have any. This is also beings stingy and greedy.
“They may keep the Dharma for their own use.” When we learn the Dharma, after we receive it, we must immediately share it. But, some people, after learning [teachings], are not willing to share them with anyone. This is like an apprentice learning from a master. If the master withholds skills and refuses to teach the secrets of the trade, the apprenticeship just lasts longer and longer. So, “they may keep the dharma for their own use and not teach it to anyone else.”
Unwillingness to teach others is “stinginess of the Dharma.” The Buddha cannot be stingy with the Dharma. So He says, “I will not abandon anyone. I hope everyone will receive the abundant teachings of the universal Great Vehicle. I want to make sure everyone attains it. If one person does not receive [the teaching]. I would be considered ‘stingy and greedy.’” The Buddha does not want such things to happen, so He announces [His intent] to everyone. The Buddha widely teaches the great Dharma and is never stingy. He has already realized the universal Great Vehicle Dharma.
“So with an impartial mind, He teaches and guides all beings. The Buddha impartially guides and transforms all sentient beings. So, the Buddha says, “If I [only] taught others the Small Vehicle, I would degenerate into being stingy and greedy.” Hence, “such a thing could never be.” Such a thing must never happen.
He comes to the world for one great cause, to teach and transform sentient beings, without leaving behind even a single one. “He gives teachings when the opportunity arises.” Regardless of their capabilities, He teaches with carious causes and conditions. “He does so tirelessly” because this is His one great cause.
He comes to the world to open and reveal His knowledge and views for sentient beings to realize and enter.This is to open, reveal, realize and enter. He absolutely would not
[only] give Small Vehicle Dharma to anyone. Small Vehicle Dharma is part of the process, so He hopes everyone can return to the Great Vehicle.
I hope that during this period of time we will all prepare to benefit sentient beings until the end of time to have an opportunity to attain realizations. So at this moment, we must create good affinities by sharing the Dharma. This is more important than giving material things. Therefore, we must understand the Buddha’s intent and practice diligently. We must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
【人間菩提】20141226 - 南亞海嘯滿十年 The Tenth Anniversary of South Asian Tsunami
南亞海嘯滿十年
The Tenth Anniversary of South Asian Tsunami
南亞海嘯滿十年
用心營建現生機
重回亞齊辦義診
宗教融和歸本性
2004年歷史上的今天，規模9.0的地震，引發南亞大海嘯，造成23萬人罹難失蹤，
2004年12月26號，印尼外海發生規模9.0強震，引發南亞海嘯，超過23萬人罹
依照災民需求，慈濟在亞齊援建三座大愛村，打造安身安心的堡壘。十年過去，愛從未離開
藍天白雲無私的付出，沒有宗教、種族的區別，秉持慈悲與智慧，帶來希望與重生的力量。
Friday, December 26, 2014
【靜思妙蓮華】 20140723 - 自性自證悟 - 第354集 Realizing Our Own Nature
20140723《靜思妙蓮華》自性自證悟（第354集）
⊙見道初覺護斯法，自性深藏法永恆，諸佛善導妙真如，無量法門悉現前。
⊙「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。自證無上道，大乘平等法，若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙自證無上道：一乘之真理，非從他得，而需自證悟者，謂之自證。如佛自證，不從他得也。
⊙如來所得之道，更無過上，故名無上道。經云：「正直捨方便，但說無上道。」
【證嚴上人開示】
時間是長久的，時間的長河永無窮盡，但是我們人的呼吸是在無常間。每一秒鐘屬於我們的，我們的呼吸如果停止，這一秒鐘，我們的，就同時也停了。卻是我們的生命，除了這個身體，生理上有生命，呼吸停了，身體，就是敗壞，不過，我們真正的生命，還是同樣不斷，還有來生。
靈魂乘著過去的因緣果報，什麼都沒帶去，(只有)此意識帶去。帶去到哪裡呢？來生來世；由不得自己，就是這個業帶著我們走。走到哪裡？全都不知道。總是我們造什麼業，隨著不由自己的靈魂這樣去了，所以，感覺人生很辛苦。
做人時，覺得我什麼都知道，所以我要和你計較得很清楚。這種的欲門一開，天下所有一切，沒有一件我們不想要貪的。到了呼吸不來時，你每一樣都帶不去，而且一切要到哪裡，都由不得自己。如果想到這一段，我們就要好好警覺。
見道初覺護斯法
自性深藏法永恆
諸佛善導妙真如
無量法門悉現前
佛陀就是為了我們眾生，他開始修行，要如何瞭解生死的道理，生命的奧祕，要如何去探討，所以修行了。他修行「見道初覺」，就開始瞭解這些道理了，所以「見道初覺護斯法」，從他覺悟那個剎那間，那個妙法，就是一直要和大家分享。但是，這種真心話，真實法，無法及時來開示眾生，因為眾生根機不堪，無法勘得受此法。所以佛陀他就要護，保護著「斯法」，就是此法。
「自性深藏法永恆」，要告訴我們的是這幾句話——人人本具佛性，人人的自性是深藏。藏在哪裡呢？藏在層層無明將它蓋住了。
所以，自性是如來本性，卻是我們的理解，我們的心的煩惱，分別了這個名詞，所以叫做「假名字相」。因為我們有這樣的無明分別，無明很厚重的時候，茫茫渺渺，就是靈魂，人(靈魂)離開身體了，還含恨、含怨，不知道自己有錯。
看看悟達國師，他過去十世之前，袁盎斬晁錯。看！晁錯十世冤魂不散。這就是還未覺悟。一直等到迦諾迦尊者，不是那個(三昧)水，能洗他的腳就好了，最重要是迦諾迦尊者，為他解開恩怨；這是讓他瞭解道理，晁錯的冤魂瞭解了，所以這樣才能解冤釋結。這就是說，這冤魂想不通，他還是很怨、很恨，所以甘願在那裡茫茫渺渺；(想)不通，所以一直跟著要報復。所以是迦諾迦尊者來解冤結。
所以，我們要知道，名稱不同，無論是靈魂也好，意識也好，其實清淨，同一件東西，我們若能將它淨化，那就是回歸本性，很乾淨，很明亮。
所以「諸佛善導妙真如」。諸佛，從過去無始劫以來，到底多少佛出現人間，而且佛就是在人群中修行，人群中修行就互為善知識，互為善友，所以「諸佛善導」，諸佛都是在善知識群中，在引導我們。所以常常告訴大家，「人生典範」，我們若看到較好的人，我們就要向他學。所以善知識、善友，不斷不斷在人間，來為我們好好教導。
「妙真如」，無不都是要告訴我們，人人本具如來智性。所以，我們若能接受，沒有一樣不是法，所以「無量法門悉現前」，按照此法來走，很多法門都是在現前。
所以說起來，在人間很多菩薩。看到在南非，這幾天前，他們也是在(志工)幹部培訓。你們要知道，他們的幹部培訓，多麼的辛苦！搭著帳棚，非常的簡陋。雖然幹部培訓兩天，兩天的時間，他們要借土地，搭帳棚，而且要準備。人很少，來的人是從哪裡來的呢？四個國家，從辛巴威，還有史瓦濟蘭，還有莫三比克，總共是四個國家集合起來。他們本土的志工，就有一百八十九位，還有我們華人的志工，就是二十九位，想，這樣加起來一、二百人，在那個很簡陋的地方。
從很遠的地方，有的是一千七百多公里，辛巴威，就有一千八百多公里，他們搭車來一趟將近三天。像辛巴威，來到中途要停一會兒，這樣將近四天，來回七、八天的時間，來南非培訓兩天，上這個課兩天。尤其是他們的生活都很辛苦，光是要負擔搭車的車資，就已經要花掉他們多少錢，卻是他們願意，甘願。而且他們在就地培訓，很辛苦！我們華人沒幾位，他們這樣精進，真的令人看了感覺，這就是法，法就是在他們的心中，那種無量法門悉現前。
距離我們這麼遠，他們得到法喜，因為他們感覺到幫助人的事，原來是那麼快樂！平常生來，就是在這麼貧困的環境，就是一生，依賴著別人給他的生活，現在已經得到內心的財富了，感覺他們內心滿滿的財富，能夠去幫助人。但是，這個財富的方法要怎麼得來呢？所以他們不怕辛苦，那麼遠的路途，這樣來接受培訓，上培訓課程。你們想，這是不是「自性深藏法永恆」呢？這是不是「無量法門悉現前」呢？這種離我們這麼遠，但是有這樣傳過去的法，就能將貧困中的人，給他心靈的財富，實在是不簡單。
看到裡面每一個故事，都是會發光，會發亮，雖然是黑色的皮膚，任何人就是能發亮的光明。就像我剛才走出來到外面，抬頭看天空，天空一片還是暗的，還是黑夜。黑夜漫長，卻是遠遠的地方有一簇白雲，好像白天的白雲，很白很白的雲，卻是在天未亮，在黑夜中的一片白雲。那樣的心境，看了感覺，對啊！南非那些菩薩，不就是這樣嗎？人人皮膚是黑的，卻是有這麼美的白雲，好像白天一片白雲浮現在黑夜，還未天亮的晚上。看！這是多麼美的境界！人人本性具有，只是我們沒有發覺到。
所以我們要修行，「定慧力莊嚴」，我們的心要定，我們的智慧要開啟，這是我們的力量，要如何度眾生？所以用此法來度眾生。
佛自住大乘
如其所得法
定慧力莊嚴
以此度眾生
自證無上道
大乘平等法
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
接下來再說「自證無上道」。佛陀自證無上道，佛陀已經證道了，覺悟了，從初覺那個時候開始，他已經撥開了所有的無明，已經發現了宇宙萬物的真理。此法原來就是在深處裡，只要你撥開了，就是自性宇宙，天空海闊，是那麼遼闊無窮際，這就是佛陀所證的無上道。
「大乘平等法」，佛陀既證此大乘法，他認為此法人人本具，人人平等。我們若能透徹，此大乘真實的妙理，這樣我們和佛的見解就同等了。所以說來，大乘的道理，是表達佛和眾生是平等的真理，全都是平等，「在佛不增，在凡不減」，所以道理永遠都是存在。
「若以小乘化」，佛陀既然知道這都是平等，只不過要給大家，大家還沒辦法，所以，以小乘這樣來教育，不過佛陀的目的，不是要在小乘法就停止下來。當然，小乘只是引導、引導，要讓大家能走到看見大路，這是這樣的引導方法，所以不希望人人，到小路就停下來；到小路停下來，佛陀會不捨，也不是佛陀的目的。為我們指向大路，就是希望我們向前走。「若以小乘化」，若是佛陀要用小乘來教化，這不是佛的本願。
所有的眾生都一樣，「乃至於一人」，他所要給大家的是普遍，人人，全部的人人都能得到，不捨漏掉一個人。就如地藏菩薩說，地獄未空，誓不成佛；眾生度盡，方證菩提。哪怕地獄中還有一個眾生，地藏菩薩說，他誓不成佛。佛陀也是一樣，地藏菩薩是承佛陀的法，當然佛陀在人間教化眾生，都不想要漏掉一個人，所以希望人人，都能得大乘平等之法，不是停留在小乘中。佛陀就是連一個人停下來，他都不捨。
所以「我則墮慳貪」，就是若是用小乘法，甚至任何一個人還停在小乘法，這樣是我的慳貪。其實，我要將法，所有的(法)都要給人，希望人人能接受此法，絕對沒有將法遺留下來，希望將內心的法，能全部教化給眾生。這是佛陀很懇切的心，對當時的弟子說：「若以小乘化，乃至於一人，我則墮慳貪。」這是多麼懇切！
「此事為不可」，如果這樣，絕對不行，我不會做這樣的事情；我絕對要將此法，完全無私奉獻出去，希望大家能相信，我不會做這樣的事情，我沒有藏一點點的祕密，我完全無私奉獻了。
「自證無上道」。我們來看，「一乘之(真)理」，此無上道就是一乘之理，「非從他得」。
自證無上道：
一乘之真理
非從他得
而需自證悟者
謂之自證
如佛自證
不從他得也
剛剛告訴大家，真理是人人本具，自性是深藏法永恆，所以，「一乘之真理，非從他得」，不是從別人得來的。其實人人都有，佛陀只是現個相，來向大家開示說：你也有。
「這件東西好嗎？」「好啊！」「你也有。」「在哪裡？」手伸進口袋裡摸一摸，果然有！只要你願意伸手，探手到你的口袋裡，你就能摸出你的寶珠來。卻是，我們只是這個動作，都不想做，我們永遠身懷寶珠，還是在貧窮之中；這就是我們還未證，沒有去自證，覺悟。
所以，我們還未自證，覺悟，所以我們還不瞭解。我們要自證，就是我們要探手進去，自己摸到這顆寶珠：「哦！真的有！」證明我也有，你所說的我也有；這叫做自證。
我們無法說：要不然你的給我。佛陀只能將方法教給我們；自性，佛陀的自性，還是如來自性，你同樣也有，你要向如來找什麼自性呢？他把方法給我們，所以「非從他得」。真實法，這實體之法，是在我們自己的身上，不是從別處求來的，必須自證悟。我們要自證、自悟，才能和佛一樣的境界。
儘管佛陀一點都沒有藏私，全部都給大家，但是，給大家的也只是方法，指導我們，讓我們瞭解無明如何去除，我們要如何，以這一條光明的道路向前走。此道，所以，無上道是如來所得之道，他所瞭解的，他的身心現在就是在此道上。
如來所得之道
更無過上
故名無上道
經云：
正直捨方便
但說無上道
更無過上，就是無上正等正覺，所以「但說無上道」，告訴你們過去，只是小路引導來到大路口，到這大路口，大家要開始起步向前走。這就是我們要自己去走，才能證悟。如來現在，他在真道實相，他還住在那裡，自住於大乘，佛陀還是在那裡。
所以，我們瞭解佛陀所證之道，在我們的心裡，只要我們能走過那段，瞭解人生無常，苦集滅道，一切都是因緣法。真實的因緣法，佛陀用種種譬喻，我們若瞭解，慢慢引導我們，我們人人還要再進步，不是自知自覺，我們還要覺他，也讓大家都能知道，普遍知覺。
人間眾生在這苦難中，苦都來不及了，如何來聽法呢？你就要先幫助他，除掉他的苦難，自然他就很歡喜來受法。就像南非，都是他們在很苦難中，菩薩去幫助他們，現在他已經知道，我應該要學法，這心靈的財富，自己不必靠別人，還能去幫助別人。他們那麼殷勤精進，他們現在，也已經走在這條大路上，所以不只是自覺，還要覺他；就是自覺、覺他，才能覺行圓滿；必定要經過菩薩道。所以人人要用心精進。
Explanations by Master Cheng-Yan
Subject: Realizing Our Own Nature (自性自證悟)
Date: July. 23. 2014
Time is everlasting; the river of time is long and endless. However, we can stop breathing at any time, so we stay alive, second by second. If we stop breathing, then in that second, our life also stops.
But we have a life apart from the physiological life of this body. When we stop breathing, our physical bodies will decay. But our true life will continue on without stopping, into future lifetimes. Our spirits are led by our past karma. [After we die,] we take nothing with us except our mind-consciousness. Where do we take it? Into our next lifetime. We cannot control where we go because we are led by our karma.
So, where will our karma take us? We have no idea. Basically, according to what karma we created, our spirits will helplessly go [wherever it leads us]. So, we feel that life is difficult. As humans we think, “I know everything, so I will take issue with you over everything.” Once the door to desires opens, there is nothing in the world that we do not want to greedily claim as our own. When we can no longer take our next breath, we cannot take any of it with us. We also have no control over where it will go. Once we consider this, we must remind ourselves to be vigilant.
Early in His practice, the Buddha attained initial realizations, then protected that Dharma. The everlasting Dharma is deeply hidden in our nature. All Buddhas kindly guide us to wondrous True Suchness so infinite Dharma-doors readily appear.
For the sake of sentient beings, the Buddha began to engage in spiritual practice to understand the truth of cyclic existence and to explore the mysterious workings of life. Thus, He engaged in spiritual practice. “Early in His practice, the Buddha attained initial realizations.” He began to understand these principles. So, “Early in His practice, the Buddha attained initial realizations, then protected that Dharma.” The wondrous Dharma He attained in the moment. He reached enlightenment was what He always wanted to share with us. However, these teachings from His heart, this True Dharma, could not be immediately taught to sentient beings, because their [limited] capabilities were insufficient. They were not able to accept it.
So, the Buddha had to safeguard “that Dharma,” which is this Dharma [He was about to expound]. “The everlasting Dharma is deeply hidden in our nature.” These phrases tell us that we all intrinsically have Buddha-nature. This nature is deeply hidden. Where is it hidden? Under layers and layers of delusion.
So, our intrinsic nature is Buddha-nature, but our understanding and the afflictions in our minds create these distinct labels. So, these are “temporary labels;” we make these distinctions out of ignorance. When we are covered by heavy layers of delusion, we cannot see clearly; our spirits [are lost]. When we leave our bodies behind, we still hold grudges and resentment. We are unable to realize our own faults.
Take Dharma Master Wu-da for example. Ten lifetimes ago, Yuan Ang beheaded Chao Cuo and Chao Cuo’s spirit stayed around for ten lifetimes because he could not awaken until Venerable Kanaka [helped him]. It was not the [Samadhi-] water. Master Wu-Da used to wash his leg [that helped]. The most important thing was Venerable Kanaka helping [Chao Cuo] to resolve his grudge by helping him understand the principles. Only when Chao Cuo’s vengeful spirit understood was his enmity resolved. This shows that when this vengeful spirit could not let go, he was resentful and hateful and would rather wander around aimlessly. Unable to let go, he continuously tried to exact revenge.It took Venerable Kanaka to resolve this enmity.
Therefore, we must understand that despite different labels, whether we talk about a “spirit” or “mind-consciousness,” it is actually [intrinsically] pure; it is the same thing.
If we can purify it, we can return to our intrinsic nature, which is very clean and bright.
So, “all Buddhas kindly guide us to wondrous True Suchness”.Since countless kalpas ago, how many Buddhas have appeared in this world?These Buddhas have also engaged in spiritual practice among people.When we practice with other people, we become spiritual and virtuous friends for each other so “all Buddhas kindly guide us”.
All Buddhas are among our virtuous friends and are guiding us.
So, I constantly tell everyone about “living role models”.If we see people who are better than us, we must learn from them.So, there are always virtuous and spiritual friends coming to this world to earnestly guide us.“Wondrous True Suchness” tells us that we all intrinsically have the Buddha’s nature of wisdom.As long as we are able to accept it, everything is Dharma.Thus, “infinite Dharma-doors will readily appear”.
If we practice according to this principle, many Dharma-doors will manifest before us.
So, there are many Bodhisattvas in this world.In South Africa, over these past few days, they held a leadership training for volunteers.You need to know how difficult it was for them to hold this leadership training.They set up simple crude tents, and although the leadership training only lasted two days, they had to borrow land, set up tents and make other preparations with only a few people.
Where did these volunteers come from?They come from four countries, including Zimbabwe, Swaziland, as well as Mozambique so there were four countries total.
When people from these four countries gathered together, altogether there were 189 African volunteers.When we add in the 29 Chinese volunteers, there were around 200 people in that rural area.They came from remote places, some from over 1700km away.
Some Zimbabwe volunteers traveled over 1800km, spending almost three days in a car.
With a bread in their travel, this trip took them almost four days, Round trip, they spent seven to eight days, just for a two-day training in South Africa.
Their lives are already very difficult, and the money they had to spend on transportation alone was a lot.But they were very willing to do this.Holding local trainings there was very difficult; there are only a few Chinese volunteers but they are very diligent.
When we saw this, we really felt the Dharma in their hearts.It is as if infinite Dharma-doors have readily appeared before us from so far away.They attained Dharma-joy because they felt that helping people made them very happy.They were born into such an impoverished environment.For their entire lives, they have depended upon aid provided by others, but now they have gained spiritual wealth; they feel their hearts are filled with riches so they are able to help others.
But how did they attain such wealth?That is why they are not afraid of hardship or of traveling such great distances to receive this training and attend the classes.Think about it, isn’t this how “the everlasting Dharma is deeply hidden in our nature”?
Isn’t this how “infinite Dharma-doors readily appear before us?”They are located so far away from us, but the Dharma has been transmitted there to provide those living in poverty with spiritual wealth.They are really incredible.
Every one of them has a story that is radiant and illuminating.They are dark-skinned, and every one of them is radiant.As I walked out just now and looked at the sky, it was still dark.It is still night.The night is very dark, but I saw a cluster of clouds from far away.They looked just like the clouds of day.They were very pale and white.So even before the day dawned, I saw these white clouds in the dark sky. In my mind I thought, “Aren’t the Bodhisattvas in South Africa just like this?” Their skin is dark and they are like these beautiful white clouds, which look as if daytime clouds have appeared in the dark sky before dawn.
See how beautiful they are. We all intrinsically have a [Buddha-] nature, we just have not realized it yet. So, we must engage in spiritual practice and be “adorned with the power of Samadhi and wisdom”. Our minds must be in a state of Samadhi. We must unlock our wisdom. This gives us our power. How do we transform sentient beings? We use this Dharma to transform them.
Buddhas Themselves abide in the Great Vehicle as the Dharma They attained. They are adorned with the Power of Samadhi and Wisdom. With these They deliver sentient beings. I realized the supreme path, the universal Great Vehicle Dharma. If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be.
Next, we talk about “realizing the supreme path”. The Buddha realized the supreme path Himself; He realized the path and became enlightened. From the moment He first attained enlightenment, He had already pushed aside all ignorance to discover the true principles of all things. This Dharma has always been deep within us. As long as we push aside [delusion], our nature is as vast as the universe and as open as the sky and ocean. It is so vast and boundless. This is the supreme path realize by the Buddha, “the universal Great Vehicle Dharma”.
Since the Buddha realized Great Vehicle Dharma, He believed this Dharma is within all of us. We are all equal. If we can penetrate the true and wondrous principles of the Great Vehicle, we will be able to have the same understanding as the Buddha. Therefore, the principles of the Great Vehicle tell us the truth that the Buddha and sentient beings are all equal. “It is no greater in Buddhas and no less in ordinary beings”. So, these principles are always there. “If He transformed others with the Small Vehicle…” The Buddha knows that all beings are equal, but when it comes to teachings, humans are still incapable of understanding [all]. So, He taught them the Small Vehicle.
But His goal is not to stop with the Small Vehicle Dharma; the Small Vehicle was only used to guide and help people reach the main road. This was how He guided people, so He did not want people to stop once they reached the small roads. If the stopped at the small road, He would be disappointed. That was not His goal. He pointed us to the main road, hoping we would head in that direction.
“If He transformed others with the Small Vehicle.” Teaching the Small Vehicle was not His original intent. All sentient beings are the same. “Even to one person”. He wants to give teachings universally so that everyone can attain them. He could not bear to miss a single person. As Earth Treasury Bodhisattva said, “Until hell is empty, I will not attain Buddhahood. Until all have been transformed, I will forego enlightenment”. As long as there is one sentient being in hell, Earth Treasury Bodhisattva vowed to not attain Buddhahood. The Buddha had the same intent; Earth Treasury Bodhisattva was carrying on these teachings. When the Buddha teaches in this world, He does not want to miss a single individual. So, He hoped everyone would attain the Great Vehicle Dharma that is equally in us and not stay at the level of the Small Vehicle. The Buddha did not want even a single person to stop there. “I would be considered stingy and greedy”. If He only used the Small Vehicle Dharma, if any one of us stayed in Small Vehicle Dharma, that would be stingy and greedy of Him.
Actually, He wanted to share all of the Dharma with people, and hoped everyone could accept it. So He held nothing back, hoping to teach all of the Dharma in His mind to sentient beings. This is why the Buddha very earnestly told His disciples at that time. “If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy”. He was very sincere that “such a thing could never be”. If he did this, that would be unacceptable. “I would never do a thing like that. It is certain that I will fully and selflessly offer this Dharma”. He hoped everyone would understand that He would never do a thing like that nor keep anything a secret. He selflessly offers everything. “Having realized the supreme path,” we can see “the truths of the One Vehicle”. This supreme path is the truths of the One Vehicle and “cannot be attained from anyone else”.
“The Buddha realized the supreme path: The truths of the One Vehicle cannot be attained from anyone else but must be realized for ourselves. So, we must realize it ourselves as the Buddha realized it Himself. He did not obtain it from others.”
As I have just said, we all intrinsically have true principles and everlasting Dharma deeply hidden in our nature. Therefore, “The Truths of the One Vehicle cannot be attained from anyone else”. We cannot attain it from other people; it is actually within each of us.
The Buddha come to this world to manifest this, to teach all of us, “This is within you, too” “Is this thing good?” “Yes, you have it, too” “Where is it?” “Put your hand in your pocket and feel around” “It is really there！” “As long as you are willing to reach into your pocket, you can always find this treasure” However, we refuse to take even this simple action. We have always had this precious jewel, but we still live in poverty. This is because we have not yet realized that [we have it].
Since we have not realized this or awakened, we do not yet understand. To attain this realization, we just need to reach into our pocket and find the pearl ourselves. “Oh, it is really here！” “This proves I also have it, I have the thing you are talking about” This is realizing it ourselves. We cannot say, “Give me what you have” The Buddha can only teach us the method. The Buddha’s nature is Tathagata-nature, and it is also in you as well. Why are you asking the Buddha for your intrinsic nature? The Buddha has already given us the method, so it is “not obtained from someone else”. The true Dharma, the ultimate Dharma, is within each of us.
We do not seek it from elsewhere. We have to realize it ourselves. We must realize and awaken to it ourselves to achieve the same state as the Buddha. Even though the Buddha did not withhold anything and gave all teachings to everyone, what He gave us are just methods that guide us. These help us learn how to eliminate ignorance and how to proceed on this bright path. So, the unsurpassed path is the path attained and understood by the Tathagata. His mind and body are on this path.
The path attained by the Tathagata cannot be surpassed, so it is the unsurpassed path. The sutra states: He set aside the skillful for the direct and only taught the unsurpassed path.
What cannot be surpassed is supreme, perfect and universal enlightenment. So, He “only taught the unsurpassed path” He told us that in the past, He used a small road to guide us to the main one. Once we arrive at the main road, we must keep walking forward. We must keep walking on our own in order to reach realization. The Buddha is still at the ultimate true path, He still abides in the Great Vehicle. He is still there.
We must understand the path the Buddha realized is in our minds. As long as we can walk the path, we understand that the impermanence of life and the four Noble Truths are brought about through the law of karma. To teach the law of karma, the Buddha used various analogies. If we understand them, He can slowly guide us so that we keep making progress. We not only focus on our own awakening, we must also awaken others so that they may achieve the same understanding and this knowledge may be widespread.
Sentient beings in this world can barely deal with their own suffering, so how can they listen to the Dharma? We must first help them eliminate their suffering, so naturally they will happily accept the teachings. Take South Africa as an example. As they were living in hardship, Bodhisattvas went to help them. They now understand, “I should learn the Dharma” and develop spiritual wealth. Not only do they not need to depend on others, they can even help people.They are very diligent and now they are walking on this great path.
Not only are they awakening themselves, but they are also awakening others. Only by awakening themselves and others can we have perfect awakened conduct. To do this, we must travel the Bodhisattva-path. So, we must always be mindful and diligent.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙見道初覺護斯法，自性深藏法永恆，諸佛善導妙真如，無量法門悉現前。
⊙「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。自證無上道，大乘平等法，若以小乘化，乃至於一人，我則墮慳貪，此事為不可。」《法華經方便品第二》
⊙自證無上道：一乘之真理，非從他得，而需自證悟者，謂之自證。如佛自證，不從他得也。
⊙如來所得之道，更無過上，故名無上道。經云：「正直捨方便，但說無上道。」
【證嚴上人開示】
時間是長久的，時間的長河永無窮盡，但是我們人的呼吸是在無常間。每一秒鐘屬於我們的，我們的呼吸如果停止，這一秒鐘，我們的，就同時也停了。卻是我們的生命，除了這個身體，生理上有生命，呼吸停了，身體，就是敗壞，不過，我們真正的生命，還是同樣不斷，還有來生。
靈魂乘著過去的因緣果報，什麼都沒帶去，(只有)此意識帶去。帶去到哪裡呢？來生來世；由不得自己，就是這個業帶著我們走。走到哪裡？全都不知道。總是我們造什麼業，隨著不由自己的靈魂這樣去了，所以，感覺人生很辛苦。
做人時，覺得我什麼都知道，所以我要和你計較得很清楚。這種的欲門一開，天下所有一切，沒有一件我們不想要貪的。到了呼吸不來時，你每一樣都帶不去，而且一切要到哪裡，都由不得自己。如果想到這一段，我們就要好好警覺。
見道初覺護斯法
自性深藏法永恆
諸佛善導妙真如
無量法門悉現前
佛陀就是為了我們眾生，他開始修行，要如何瞭解生死的道理，生命的奧祕，要如何去探討，所以修行了。他修行「見道初覺」，就開始瞭解這些道理了，所以「見道初覺護斯法」，從他覺悟那個剎那間，那個妙法，就是一直要和大家分享。但是，這種真心話，真實法，無法及時來開示眾生，因為眾生根機不堪，無法勘得受此法。所以佛陀他就要護，保護著「斯法」，就是此法。
「自性深藏法永恆」，要告訴我們的是這幾句話——人人本具佛性，人人的自性是深藏。藏在哪裡呢？藏在層層無明將它蓋住了。
所以，自性是如來本性，卻是我們的理解，我們的心的煩惱，分別了這個名詞，所以叫做「假名字相」。因為我們有這樣的無明分別，無明很厚重的時候，茫茫渺渺，就是靈魂，人(靈魂)離開身體了，還含恨、含怨，不知道自己有錯。
看看悟達國師，他過去十世之前，袁盎斬晁錯。看！晁錯十世冤魂不散。這就是還未覺悟。一直等到迦諾迦尊者，不是那個(三昧)水，能洗他的腳就好了，最重要是迦諾迦尊者，為他解開恩怨；這是讓他瞭解道理，晁錯的冤魂瞭解了，所以這樣才能解冤釋結。這就是說，這冤魂想不通，他還是很怨、很恨，所以甘願在那裡茫茫渺渺；(想)不通，所以一直跟著要報復。所以是迦諾迦尊者來解冤結。
所以，我們要知道，名稱不同，無論是靈魂也好，意識也好，其實清淨，同一件東西，我們若能將它淨化，那就是回歸本性，很乾淨，很明亮。
所以「諸佛善導妙真如」。諸佛，從過去無始劫以來，到底多少佛出現人間，而且佛就是在人群中修行，人群中修行就互為善知識，互為善友，所以「諸佛善導」，諸佛都是在善知識群中，在引導我們。所以常常告訴大家，「人生典範」，我們若看到較好的人，我們就要向他學。所以善知識、善友，不斷不斷在人間，來為我們好好教導。
「妙真如」，無不都是要告訴我們，人人本具如來智性。所以，我們若能接受，沒有一樣不是法，所以「無量法門悉現前」，按照此法來走，很多法門都是在現前。
所以說起來，在人間很多菩薩。看到在南非，這幾天前，他們也是在(志工)幹部培訓。你們要知道，他們的幹部培訓，多麼的辛苦！搭著帳棚，非常的簡陋。雖然幹部培訓兩天，兩天的時間，他們要借土地，搭帳棚，而且要準備。人很少，來的人是從哪裡來的呢？四個國家，從辛巴威，還有史瓦濟蘭，還有莫三比克，總共是四個國家集合起來。他們本土的志工，就有一百八十九位，還有我們華人的志工，就是二十九位，想，這樣加起來一、二百人，在那個很簡陋的地方。
從很遠的地方，有的是一千七百多公里，辛巴威，就有一千八百多公里，他們搭車來一趟將近三天。像辛巴威，來到中途要停一會兒，這樣將近四天，來回七、八天的時間，來南非培訓兩天，上這個課兩天。尤其是他們的生活都很辛苦，光是要負擔搭車的車資，就已經要花掉他們多少錢，卻是他們願意，甘願。而且他們在就地培訓，很辛苦！我們華人沒幾位，他們這樣精進，真的令人看了感覺，這就是法，法就是在他們的心中，那種無量法門悉現前。
距離我們這麼遠，他們得到法喜，因為他們感覺到幫助人的事，原來是那麼快樂！平常生來，就是在這麼貧困的環境，就是一生，依賴著別人給他的生活，現在已經得到內心的財富了，感覺他們內心滿滿的財富，能夠去幫助人。但是，這個財富的方法要怎麼得來呢？所以他們不怕辛苦，那麼遠的路途，這樣來接受培訓，上培訓課程。你們想，這是不是「自性深藏法永恆」呢？這是不是「無量法門悉現前」呢？這種離我們這麼遠，但是有這樣傳過去的法，就能將貧困中的人，給他心靈的財富，實在是不簡單。
看到裡面每一個故事，都是會發光，會發亮，雖然是黑色的皮膚，任何人就是能發亮的光明。就像我剛才走出來到外面，抬頭看天空，天空一片還是暗的，還是黑夜。黑夜漫長，卻是遠遠的地方有一簇白雲，好像白天的白雲，很白很白的雲，卻是在天未亮，在黑夜中的一片白雲。那樣的心境，看了感覺，對啊！南非那些菩薩，不就是這樣嗎？人人皮膚是黑的，卻是有這麼美的白雲，好像白天一片白雲浮現在黑夜，還未天亮的晚上。看！這是多麼美的境界！人人本性具有，只是我們沒有發覺到。
所以我們要修行，「定慧力莊嚴」，我們的心要定，我們的智慧要開啟，這是我們的力量，要如何度眾生？所以用此法來度眾生。
佛自住大乘
如其所得法
定慧力莊嚴
以此度眾生
自證無上道
大乘平等法
若以小乘化
乃至於一人
我則墮慳貪
此事為不可
《法華經方便品第二》
接下來再說「自證無上道」。佛陀自證無上道，佛陀已經證道了，覺悟了，從初覺那個時候開始，他已經撥開了所有的無明，已經發現了宇宙萬物的真理。此法原來就是在深處裡，只要你撥開了，就是自性宇宙，天空海闊，是那麼遼闊無窮際，這就是佛陀所證的無上道。
「大乘平等法」，佛陀既證此大乘法，他認為此法人人本具，人人平等。我們若能透徹，此大乘真實的妙理，這樣我們和佛的見解就同等了。所以說來，大乘的道理，是表達佛和眾生是平等的真理，全都是平等，「在佛不增，在凡不減」，所以道理永遠都是存在。
「若以小乘化」，佛陀既然知道這都是平等，只不過要給大家，大家還沒辦法，所以，以小乘這樣來教育，不過佛陀的目的，不是要在小乘法就停止下來。當然，小乘只是引導、引導，要讓大家能走到看見大路，這是這樣的引導方法，所以不希望人人，到小路就停下來；到小路停下來，佛陀會不捨，也不是佛陀的目的。為我們指向大路，就是希望我們向前走。「若以小乘化」，若是佛陀要用小乘來教化，這不是佛的本願。
所有的眾生都一樣，「乃至於一人」，他所要給大家的是普遍，人人，全部的人人都能得到，不捨漏掉一個人。就如地藏菩薩說，地獄未空，誓不成佛；眾生度盡，方證菩提。哪怕地獄中還有一個眾生，地藏菩薩說，他誓不成佛。佛陀也是一樣，地藏菩薩是承佛陀的法，當然佛陀在人間教化眾生，都不想要漏掉一個人，所以希望人人，都能得大乘平等之法，不是停留在小乘中。佛陀就是連一個人停下來，他都不捨。
所以「我則墮慳貪」，就是若是用小乘法，甚至任何一個人還停在小乘法，這樣是我的慳貪。其實，我要將法，所有的(法)都要給人，希望人人能接受此法，絕對沒有將法遺留下來，希望將內心的法，能全部教化給眾生。這是佛陀很懇切的心，對當時的弟子說：「若以小乘化，乃至於一人，我則墮慳貪。」這是多麼懇切！
「此事為不可」，如果這樣，絕對不行，我不會做這樣的事情；我絕對要將此法，完全無私奉獻出去，希望大家能相信，我不會做這樣的事情，我沒有藏一點點的祕密，我完全無私奉獻了。
「自證無上道」。我們來看，「一乘之(真)理」，此無上道就是一乘之理，「非從他得」。
自證無上道：
一乘之真理
非從他得
而需自證悟者
謂之自證
如佛自證
不從他得也
剛剛告訴大家，真理是人人本具，自性是深藏法永恆，所以，「一乘之真理，非從他得」，不是從別人得來的。其實人人都有，佛陀只是現個相，來向大家開示說：你也有。
「這件東西好嗎？」「好啊！」「你也有。」「在哪裡？」手伸進口袋裡摸一摸，果然有！只要你願意伸手，探手到你的口袋裡，你就能摸出你的寶珠來。卻是，我們只是這個動作，都不想做，我們永遠身懷寶珠，還是在貧窮之中；這就是我們還未證，沒有去自證，覺悟。
所以，我們還未自證，覺悟，所以我們還不瞭解。我們要自證，就是我們要探手進去，自己摸到這顆寶珠：「哦！真的有！」證明我也有，你所說的我也有；這叫做自證。
我們無法說：要不然你的給我。佛陀只能將方法教給我們；自性，佛陀的自性，還是如來自性，你同樣也有，你要向如來找什麼自性呢？他把方法給我們，所以「非從他得」。真實法，這實體之法，是在我們自己的身上，不是從別處求來的，必須自證悟。我們要自證、自悟，才能和佛一樣的境界。
儘管佛陀一點都沒有藏私，全部都給大家，但是，給大家的也只是方法，指導我們，讓我們瞭解無明如何去除，我們要如何，以這一條光明的道路向前走。此道，所以，無上道是如來所得之道，他所瞭解的，他的身心現在就是在此道上。
如來所得之道
更無過上
故名無上道
經云：
正直捨方便
但說無上道
更無過上，就是無上正等正覺，所以「但說無上道」，告訴你們過去，只是小路引導來到大路口，到這大路口，大家要開始起步向前走。這就是我們要自己去走，才能證悟。如來現在，他在真道實相，他還住在那裡，自住於大乘，佛陀還是在那裡。
所以，我們瞭解佛陀所證之道，在我們的心裡，只要我們能走過那段，瞭解人生無常，苦集滅道，一切都是因緣法。真實的因緣法，佛陀用種種譬喻，我們若瞭解，慢慢引導我們，我們人人還要再進步，不是自知自覺，我們還要覺他，也讓大家都能知道，普遍知覺。
人間眾生在這苦難中，苦都來不及了，如何來聽法呢？你就要先幫助他，除掉他的苦難，自然他就很歡喜來受法。就像南非，都是他們在很苦難中，菩薩去幫助他們，現在他已經知道，我應該要學法，這心靈的財富，自己不必靠別人，還能去幫助別人。他們那麼殷勤精進，他們現在，也已經走在這條大路上，所以不只是自覺，還要覺他；就是自覺、覺他，才能覺行圓滿；必定要經過菩薩道。所以人人要用心精進。
Explanations by Master Cheng-Yan
Subject: Realizing Our Own Nature (自性自證悟)
Date: July. 23. 2014
Time is everlasting; the river of time is long and endless. However, we can stop breathing at any time, so we stay alive, second by second. If we stop breathing, then in that second, our life also stops.
But we have a life apart from the physiological life of this body. When we stop breathing, our physical bodies will decay. But our true life will continue on without stopping, into future lifetimes. Our spirits are led by our past karma. [After we die,] we take nothing with us except our mind-consciousness. Where do we take it? Into our next lifetime. We cannot control where we go because we are led by our karma.
So, where will our karma take us? We have no idea. Basically, according to what karma we created, our spirits will helplessly go [wherever it leads us]. So, we feel that life is difficult. As humans we think, “I know everything, so I will take issue with you over everything.” Once the door to desires opens, there is nothing in the world that we do not want to greedily claim as our own. When we can no longer take our next breath, we cannot take any of it with us. We also have no control over where it will go. Once we consider this, we must remind ourselves to be vigilant.
Early in His practice, the Buddha attained initial realizations, then protected that Dharma. The everlasting Dharma is deeply hidden in our nature. All Buddhas kindly guide us to wondrous True Suchness so infinite Dharma-doors readily appear.
For the sake of sentient beings, the Buddha began to engage in spiritual practice to understand the truth of cyclic existence and to explore the mysterious workings of life. Thus, He engaged in spiritual practice. “Early in His practice, the Buddha attained initial realizations.” He began to understand these principles. So, “Early in His practice, the Buddha attained initial realizations, then protected that Dharma.” The wondrous Dharma He attained in the moment. He reached enlightenment was what He always wanted to share with us. However, these teachings from His heart, this True Dharma, could not be immediately taught to sentient beings, because their [limited] capabilities were insufficient. They were not able to accept it.
So, the Buddha had to safeguard “that Dharma,” which is this Dharma [He was about to expound]. “The everlasting Dharma is deeply hidden in our nature.” These phrases tell us that we all intrinsically have Buddha-nature. This nature is deeply hidden. Where is it hidden? Under layers and layers of delusion.
So, our intrinsic nature is Buddha-nature, but our understanding and the afflictions in our minds create these distinct labels. So, these are “temporary labels;” we make these distinctions out of ignorance. When we are covered by heavy layers of delusion, we cannot see clearly; our spirits [are lost]. When we leave our bodies behind, we still hold grudges and resentment. We are unable to realize our own faults.
Take Dharma Master Wu-da for example. Ten lifetimes ago, Yuan Ang beheaded Chao Cuo and Chao Cuo’s spirit stayed around for ten lifetimes because he could not awaken until Venerable Kanaka [helped him]. It was not the [Samadhi-] water. Master Wu-Da used to wash his leg [that helped]. The most important thing was Venerable Kanaka helping [Chao Cuo] to resolve his grudge by helping him understand the principles. Only when Chao Cuo’s vengeful spirit understood was his enmity resolved. This shows that when this vengeful spirit could not let go, he was resentful and hateful and would rather wander around aimlessly. Unable to let go, he continuously tried to exact revenge.It took Venerable Kanaka to resolve this enmity.
Therefore, we must understand that despite different labels, whether we talk about a “spirit” or “mind-consciousness,” it is actually [intrinsically] pure; it is the same thing.
If we can purify it, we can return to our intrinsic nature, which is very clean and bright.
So, “all Buddhas kindly guide us to wondrous True Suchness”.Since countless kalpas ago, how many Buddhas have appeared in this world?These Buddhas have also engaged in spiritual practice among people.When we practice with other people, we become spiritual and virtuous friends for each other so “all Buddhas kindly guide us”.
All Buddhas are among our virtuous friends and are guiding us.
So, I constantly tell everyone about “living role models”.If we see people who are better than us, we must learn from them.So, there are always virtuous and spiritual friends coming to this world to earnestly guide us.“Wondrous True Suchness” tells us that we all intrinsically have the Buddha’s nature of wisdom.As long as we are able to accept it, everything is Dharma.Thus, “infinite Dharma-doors will readily appear”.
If we practice according to this principle, many Dharma-doors will manifest before us.
So, there are many Bodhisattvas in this world.In South Africa, over these past few days, they held a leadership training for volunteers.You need to know how difficult it was for them to hold this leadership training.They set up simple crude tents, and although the leadership training only lasted two days, they had to borrow land, set up tents and make other preparations with only a few people.
Where did these volunteers come from?They come from four countries, including Zimbabwe, Swaziland, as well as Mozambique so there were four countries total.
When people from these four countries gathered together, altogether there were 189 African volunteers.When we add in the 29 Chinese volunteers, there were around 200 people in that rural area.They came from remote places, some from over 1700km away.
Some Zimbabwe volunteers traveled over 1800km, spending almost three days in a car.
With a bread in their travel, this trip took them almost four days, Round trip, they spent seven to eight days, just for a two-day training in South Africa.
Their lives are already very difficult, and the money they had to spend on transportation alone was a lot.But they were very willing to do this.Holding local trainings there was very difficult; there are only a few Chinese volunteers but they are very diligent.
When we saw this, we really felt the Dharma in their hearts.It is as if infinite Dharma-doors have readily appeared before us from so far away.They attained Dharma-joy because they felt that helping people made them very happy.They were born into such an impoverished environment.For their entire lives, they have depended upon aid provided by others, but now they have gained spiritual wealth; they feel their hearts are filled with riches so they are able to help others.
But how did they attain such wealth?That is why they are not afraid of hardship or of traveling such great distances to receive this training and attend the classes.Think about it, isn’t this how “the everlasting Dharma is deeply hidden in our nature”?
Isn’t this how “infinite Dharma-doors readily appear before us?”They are located so far away from us, but the Dharma has been transmitted there to provide those living in poverty with spiritual wealth.They are really incredible.
Every one of them has a story that is radiant and illuminating.They are dark-skinned, and every one of them is radiant.As I walked out just now and looked at the sky, it was still dark.It is still night.The night is very dark, but I saw a cluster of clouds from far away.They looked just like the clouds of day.They were very pale and white.So even before the day dawned, I saw these white clouds in the dark sky. In my mind I thought, “Aren’t the Bodhisattvas in South Africa just like this?” Their skin is dark and they are like these beautiful white clouds, which look as if daytime clouds have appeared in the dark sky before dawn.
See how beautiful they are. We all intrinsically have a [Buddha-] nature, we just have not realized it yet. So, we must engage in spiritual practice and be “adorned with the power of Samadhi and wisdom”. Our minds must be in a state of Samadhi. We must unlock our wisdom. This gives us our power. How do we transform sentient beings? We use this Dharma to transform them.
Buddhas Themselves abide in the Great Vehicle as the Dharma They attained. They are adorned with the Power of Samadhi and Wisdom. With these They deliver sentient beings. I realized the supreme path, the universal Great Vehicle Dharma. If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy. Such a thing could never be.
Next, we talk about “realizing the supreme path”. The Buddha realized the supreme path Himself; He realized the path and became enlightened. From the moment He first attained enlightenment, He had already pushed aside all ignorance to discover the true principles of all things. This Dharma has always been deep within us. As long as we push aside [delusion], our nature is as vast as the universe and as open as the sky and ocean. It is so vast and boundless. This is the supreme path realize by the Buddha, “the universal Great Vehicle Dharma”.
Since the Buddha realized Great Vehicle Dharma, He believed this Dharma is within all of us. We are all equal. If we can penetrate the true and wondrous principles of the Great Vehicle, we will be able to have the same understanding as the Buddha. Therefore, the principles of the Great Vehicle tell us the truth that the Buddha and sentient beings are all equal. “It is no greater in Buddhas and no less in ordinary beings”. So, these principles are always there. “If He transformed others with the Small Vehicle…” The Buddha knows that all beings are equal, but when it comes to teachings, humans are still incapable of understanding [all]. So, He taught them the Small Vehicle.
But His goal is not to stop with the Small Vehicle Dharma; the Small Vehicle was only used to guide and help people reach the main road. This was how He guided people, so He did not want people to stop once they reached the small roads. If the stopped at the small road, He would be disappointed. That was not His goal. He pointed us to the main road, hoping we would head in that direction.
“If He transformed others with the Small Vehicle.” Teaching the Small Vehicle was not His original intent. All sentient beings are the same. “Even to one person”. He wants to give teachings universally so that everyone can attain them. He could not bear to miss a single person. As Earth Treasury Bodhisattva said, “Until hell is empty, I will not attain Buddhahood. Until all have been transformed, I will forego enlightenment”. As long as there is one sentient being in hell, Earth Treasury Bodhisattva vowed to not attain Buddhahood. The Buddha had the same intent; Earth Treasury Bodhisattva was carrying on these teachings. When the Buddha teaches in this world, He does not want to miss a single individual. So, He hoped everyone would attain the Great Vehicle Dharma that is equally in us and not stay at the level of the Small Vehicle. The Buddha did not want even a single person to stop there. “I would be considered stingy and greedy”. If He only used the Small Vehicle Dharma, if any one of us stayed in Small Vehicle Dharma, that would be stingy and greedy of Him.
Actually, He wanted to share all of the Dharma with people, and hoped everyone could accept it. So He held nothing back, hoping to teach all of the Dharma in His mind to sentient beings. This is why the Buddha very earnestly told His disciples at that time. “If I transformed others with the Small Vehicle, even one person, I would be considered stingy and greedy”. He was very sincere that “such a thing could never be”. If he did this, that would be unacceptable. “I would never do a thing like that. It is certain that I will fully and selflessly offer this Dharma”. He hoped everyone would understand that He would never do a thing like that nor keep anything a secret. He selflessly offers everything. “Having realized the supreme path,” we can see “the truths of the One Vehicle”. This supreme path is the truths of the One Vehicle and “cannot be attained from anyone else”.
“The Buddha realized the supreme path: The truths of the One Vehicle cannot be attained from anyone else but must be realized for ourselves. So, we must realize it ourselves as the Buddha realized it Himself. He did not obtain it from others.”
As I have just said, we all intrinsically have true principles and everlasting Dharma deeply hidden in our nature. Therefore, “The Truths of the One Vehicle cannot be attained from anyone else”. We cannot attain it from other people; it is actually within each of us.
The Buddha come to this world to manifest this, to teach all of us, “This is within you, too” “Is this thing good?” “Yes, you have it, too” “Where is it?” “Put your hand in your pocket and feel around” “It is really there！” “As long as you are willing to reach into your pocket, you can always find this treasure” However, we refuse to take even this simple action. We have always had this precious jewel, but we still live in poverty. This is because we have not yet realized that [we have it].
Since we have not realized this or awakened, we do not yet understand. To attain this realization, we just need to reach into our pocket and find the pearl ourselves. “Oh, it is really here！” “This proves I also have it, I have the thing you are talking about” This is realizing it ourselves. We cannot say, “Give me what you have” The Buddha can only teach us the method. The Buddha’s nature is Tathagata-nature, and it is also in you as well. Why are you asking the Buddha for your intrinsic nature? The Buddha has already given us the method, so it is “not obtained from someone else”. The true Dharma, the ultimate Dharma, is within each of us.
We do not seek it from elsewhere. We have to realize it ourselves. We must realize and awaken to it ourselves to achieve the same state as the Buddha. Even though the Buddha did not withhold anything and gave all teachings to everyone, what He gave us are just methods that guide us. These help us learn how to eliminate ignorance and how to proceed on this bright path. So, the unsurpassed path is the path attained and understood by the Tathagata. His mind and body are on this path.
The path attained by the Tathagata cannot be surpassed, so it is the unsurpassed path. The sutra states: He set aside the skillful for the direct and only taught the unsurpassed path.
What cannot be surpassed is supreme, perfect and universal enlightenment. So, He “only taught the unsurpassed path” He told us that in the past, He used a small road to guide us to the main one. Once we arrive at the main road, we must keep walking forward. We must keep walking on our own in order to reach realization. The Buddha is still at the ultimate true path, He still abides in the Great Vehicle. He is still there.
We must understand the path the Buddha realized is in our minds. As long as we can walk the path, we understand that the impermanence of life and the four Noble Truths are brought about through the law of karma. To teach the law of karma, the Buddha used various analogies. If we understand them, He can slowly guide us so that we keep making progress. We not only focus on our own awakening, we must also awaken others so that they may achieve the same understanding and this knowledge may be widespread.
Sentient beings in this world can barely deal with their own suffering, so how can they listen to the Dharma? We must first help them eliminate their suffering, so naturally they will happily accept the teachings. Take South Africa as an example. As they were living in hardship, Bodhisattvas went to help them. They now understand, “I should learn the Dharma” and develop spiritual wealth. Not only do they not need to depend on others, they can even help people.They are very diligent and now they are walking on this great path.
Not only are they awakening themselves, but they are also awakening others. Only by awakening themselves and others can we have perfect awakened conduct. To do this, we must travel the Bodhisattva-path. So, we must always be mindful and diligent.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
【人間菩提】20141225 - 援建教堂 環保淨心 Bringing Peace to People`s Hearts and Caring for Our Earth
援建教堂‧環保淨心
Bringing Peace to People`s Hearts and Caring for Our Earth
援建教堂定民心
宗教雖異無隔閡
清醒人生賺歡喜
環保淨心睦鄰里
菲律賓雖然受到海燕風災侵襲，但是慈濟人的愛，幫助當地鄉親，一步一步走出災後陰霾，
莊嚴的彌撒儀式，菲律賓海燕風災過後，獨魯萬當地信仰中心「聖嬰教堂」，在慈濟的援助
平安來自知足與感恩。慈濟在菲律賓「帕洛鎮」，為海燕風災鄉親搭建簡易屋，並提供生活
富足的人生，來自慈濟人的愛，他們不只搭建有形的建築，更恢復當地信仰中心，讓鄉親透
Wednesday, December 24, 2014
【靜思妙蓮華】20140722 - 心佛一如定慧無量 - 第353集 Boundless Samadhi and Wisdom
20140722《靜思妙蓮華》心佛一如定慧無量（第353集）
⊙「慈悲等觀，生佛同等；以斯行道，教諸眾生；心佛一如，定慧無量。」
⊙佛自住大乘：諸佛住是乘故名為大；諸佛乘是乘故名為大；教與眾生得大利益事故名為大。
⊙如其所得法：於大乘一實妙法得發大心，如其所得，體悟諸法利益眾生大乘心法，通達菩提大道。
⊙定慧力莊嚴：禪定與智慧，亦即三學中之二學。收攝散亂的心意為定；觀察照了一切的事理為慧。
⊙定慧力莊嚴：莊嚴是具德義「富潤屋，德潤身」之意。三寶亦爾，能以正法嚴飾行人，令得身心清淨，故名莊嚴。
⊙以此度眾生：欲濟度一切眾生之菩薩大悲心也。此無上菩提心即是願作佛心，度眾生心，即攝護眾生之大慈悲心。
【證嚴上人開示】
慈悲等觀
生佛同等
以斯行道
教諸眾生
心佛一如
定慧無量
心、佛、眾生，三無差別。眾生，除了人類的生命之外，蠢動含靈皆有佛性，一切只要是有生命，應該都是平等。偏偏我們人類，全都把牠分別，分別那是低微的生命，這些生靈生來，就是受人類所驅使——要吃，要用，要叫牠顧門，要牠犁田，要牠載東西。人驅使一切的生命，其實這些生命都是和人類有同等的本性。
畜生任勞任怨，人類卻只是仗著人類的權力；人類做不到的，畜生做得到，有時候人不如畜生。再更微弱的生命，人把牠當作是我們的食物。想一想，人的心是多麼的狠，所有的生命都要吞食入肚，尤其是用種種殘忍的手段來殺。這種殺害眾生的命，人的心，是這樣對待眾生。
佛陀的心，他是慈悲等觀，用慈悲心，對一切眾生都是平等來看待。佛陀有時候看到眾生的生態，真的是悲忍——悲，不忍心。
有一次，佛陀在祇陀園裡，跟大家說了一個很輕鬆的過去生故事。就說，久遠劫久遠劫以前，一群牛，牛群中有一隻牛王，這隻牛王就帶領著牛群，就是要去找豐富的水源，要去找很豐富的草原。過程中，有樹，樹林中有一隻猴子，這隻猴子每次若看到牛，牛群跟著這隻牛王，這樣浩浩蕩蕩地向前走，沒有一隻牛敢超前這隻牛王，就是牛群非常恭敬牛王，所以牠對牛王就起了嫉妒心。
有一天去撿石頭、沙塵，在樹上就將沙塵撒下去，甚至用石頭就這樣丟下去，一直。石頭粒粒落在牛王的身上，牛王還是安然自在向前走，沒有什麼樣的反應。這隻猴子還是又將石頭，一直丟向前面的牛的身上。
後面這隻牛看到前面的牛王，那麼安然自在，沒有發脾氣，所以後面這隻牛，再帶著後面的牛群，同樣也忍下來，跟著前面的牛王，還是這樣非常安然自在地過去。
又後面又有一隻比較小隻的，也是一樣(被丟)石頭，這隻比較小的牛，開始回過頭來，想要發個脾氣，不過，想到前面(的牛)這樣過去，都能夠忍，我應該要學，所以瞋心剛起，馬上就穩定下來，還是往前走過。
走過了這一段，到了前面的樹林，樹神就現前了，就向牛王(說)：「佩服！佩服！」牛王就說：「人生六道中，眾生皆平等。過去什麼樣的因，造什麼樣的業，這一生中應該要好好接受。」樹神就問這隻牛王說：「到底過去，你曾種什麼樣的因？」
這隻牛王開始就說：「過去我也是一位修行者，只是三無漏學有漏失，所以不小心墮落牛身。我這輩子應該要再提高警覺，要修四等心。四等心就是慈悲喜捨。既然做為畜生的身形，我的心還是要保持著過去修行時，就是發四無量心、四弘誓願。」所以牠身為牛王還是希望，現在同受牛身，牛的身體這個報，應該也要來化度，這叫做同事度。牠以四攝法、四等心，來與樹神對話。樹神感覺，牛王身為牛身還是能修行，佩服啊！
佛陀他回過來，向他的比丘說：「你們知道嗎？那一群牛群，就是現在你們坐在，我面前的這些人。那時候那隻牛王，就是我，現在的釋迦佛。」
看到這段佛陀的「本生經」時，會感覺到，我們人相處，往往都有過去、現在，現在有過去，所以我們人人要彼此有同生、同事度。我們難得來生在此世，同樣有此因緣，我們要互相度化。
所以「慈悲等觀，生佛同等」，眾生、佛都是平等。「以斯行道」就是這樣來修行，用此道理來同修。「教諸眾生，心佛一如」，,;所以，佛陀來人間，都是要來教眾生走這條路，就是「以斯行道」，這條道路就是教我們怎麼走。
其實，人人回歸本性，心和佛是一如，是真如；回歸真如本性來，「定慧無量」。所以戒定慧，我們能守護我們的真如本性。
那隻牛(王) ，不就是過去有修行，只是一不小心；何謂一不小心呢？就是戒。我們若有戒，自然能守定我們的心，有了智慧就不會犯錯。若是缺戒，一不小心，披毛戴角，墮落牛身。所以，我們還是修行日常生活中，三無漏學一點都不能讓它漏失掉，戒、定、慧，要時時保持在我們的內心。
前面我們說過了，佛陀「唯此一事實，餘二則非真」。教導眾生就只是為了一乘法，其他的餘二、三乘，都不是（真實法）。最重要的，他要濟度眾生。救濟眾生，也是希望眾生人人，都能同樣行在菩薩道上，同樣能到成佛的境界。
所以，現在這段（經）文：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」
佛陀他自己就是住在大乘法。因為佛真如本性，本來就是道理，覺悟，大覺者，本來他的心宅、他的心思，無時不在大乘法中，所以佛自己是永遠都住在此，就是心、身，永遠都是在大乘法中。
「如其所得法」，佛陀所得的法，就是大乘的道理。大乘的道理，現出了修行的形態，就是「定慧力莊嚴」。看看那隻牛，也是有定、有慧。樹上的猴子在那裡惡作劇，用石頭這樣丟，牠還是很穩定，這種「定慧力莊嚴」。「以此度眾生」，用這種方式來教化。
無論是在六道中，佛陀會現身在六道，無論是天道、人道、畜生道、地獄、餓鬼，同樣的，佛陀還是為了濟度眾生，遍行在這六道，或者是五道之中，無不就是要，教化眾生，濟度眾生。
「自住大乘」，我們瞭解如何住在大乘中。
佛自住大乘：
諸佛住是乘
故名為大
諸佛乘是乘
故名為大
教與眾生得
大利益事故
名為大
「諸佛住是乘」，就是要度人的方法，都是用大乘度人的方法。就如一位司機，他就是守在這輛大巴士裡面；或者是輪船、大船裡面，舵手他還是住在裡面，眾生因緣到了，客人都到了，時間到了就開走，(從)此岸渡至彼岸。與這樣的意思相同。
「諸佛乘是乘故名為大」，所有的佛，都是用此法度無量眾生，所以稱為大。教，就是教。眾生不懂，佛陀就要來教。眾生得大利益，教眾生如何能得大利益，如何才不會受到苦報，如何才能得到快樂，受苦的人就能得解脫；得解脫，這苦難的境界，能夠輕安自在。這就是教眾生解脫苦難，得到輕安自在，這種自在的方法，也是叫做大乘。
如其所得法：
於大乘一實妙法
得發大心
如其所得
體悟諸法
利益眾生大乘心法
通達菩提大道
「如其所得法」，和佛一樣，希望眾生他所得到的法，和佛全都一樣，與佛同等的境界。所以「於大乘一實妙法，得發大心」，希望眾生能與佛一樣，發大乘心，不是自利，獨善其身；要利，就要兼利他人。佛陀教我們就是要這樣，能自覺覺他，自利利人。這是佛陀的教法，希望人人能夠，「體悟諸法，利益眾生大乘之心法」。
我們體悟之後，我們也是同樣要去利益眾生，希望眾生能瞭解此大乘法。這就是大乘法的循環，所以叫做「轉法輪」。轉法輪是圓的，你若瞭解之後，你應該輾轉相教，希望人人也與佛同等，也有不忍眾生苦，也期待能將此好的方法，再去濟度，同樣去幫助那些不懂法的人，墮落惡道，受苦難的人。
希望我們與佛一樣，「利益眾生大乘之心法」，希望人人輾轉相教，通達菩提大道。不只是一個人走，一條這麼大的路，這樣三三兩兩走這條大路，也很孤單，應該這條康莊的大直道，應該要很多人和我們一起走。這就是「如其所得法」，就是希望眾生和佛同樣，所得到之法就是大乘法。也希望眾生人人定慧力莊嚴，佛陀的定慧力莊嚴，也期待我們人人都與佛同等。
定慧力莊嚴：
禪定與智慧
亦即三學中之二學
收攝散亂的心意
為定
觀察照了一切的事理
為慧
禪定與智慧，禪定就是心不起動念，我們的心，發心如初不會再受搖動，所以要時時心要穩定，才能辦法(生)智慧。所以也是要在三無漏學中。
定、慧就是包括戒，我們若沒有戒，就沒有定，沒有慧了。三無漏學就是戒定慧，要告訴我們「定慧」二字，就是在三(無漏)學中之二學，其實包括戒，三無漏學。
所以，能收攝我們的亂，散亂的心，有戒才能有定力，讓我們散亂的心，能收攝為一念；這就是收攝散亂，心意就是定。我們的心意永遠要在定中，才有辦法觀察、瞭解一切事理，這就是智慧。
所以，事與理能分清楚，發生的這件事情是什麼道理，怎麼會變成這樣的事相呢？現在這樣的事相這麼的圓滿，他是用什麼樣的道理，能讓這個事相這麼圓滿呢？全都是慧。所以，定慧的力量，能夠莊嚴人間大事。莊嚴，莊嚴就是具足德。
定慧力莊嚴：
莊嚴是具德義
富潤屋
德潤身之意
三寶亦爾
能以正法嚴飾行人
令得身心清淨
故名莊嚴
我們要有修行，修行自然就有德，就看得出來，所以說「富潤屋，德潤身」。我們若有德，讓人看到，在人群中——這個人和一般人不同。這叫做德；德行能在我們的身上顯現出來。所以三寶，同樣的佛法僧也是一樣，要修行、有德。
「能以正法嚴飾行人」，我們才能在三寶中弘揚佛法。我們要好好修行，要有定、慧，才有辦法三寶能莊嚴。我們修行的人要行於正法，我們才能自我莊嚴，如此才能得身心清淨。所以，身心清淨才能稱為莊嚴，定慧力莊嚴，以此度眾生，用這樣的方式度眾生。
若要度眾生，度一切眾生，菩薩大悲心，要度眾生，就要用菩薩的大悲心，這就是無上菩提心，就是願作佛之心。所以要有度眾生之心，這樣就是攝護眾生的大悲心。
以此度眾生：
欲濟度一切眾生
之菩薩大悲心也
此無上菩提心
即是願作佛心
度眾生心
即攝護眾生
之大慈悲心
我們既然學佛，修行的同時，我們也要弘揚佛法，這全都需要定慧力莊嚴，以此來度眾生。
各位，修行必定要發大心，要立大願，發心立願，必定要身體力行。所以我們時時要多用心。
⊙「慈悲等觀，生佛同等；以斯行道，教諸眾生；心佛一如，定慧無量。」
⊙佛自住大乘：諸佛住是乘故名為大；諸佛乘是乘故名為大；教與眾生得大利益事故名為大。
⊙如其所得法：於大乘一實妙法得發大心，如其所得，體悟諸法利益眾生大乘心法，通達菩提大道。
⊙定慧力莊嚴：禪定與智慧，亦即三學中之二學。收攝散亂的心意為定；觀察照了一切的事理為慧。
⊙定慧力莊嚴：莊嚴是具德義「富潤屋，德潤身」之意。三寶亦爾，能以正法嚴飾行人，令得身心清淨，故名莊嚴。
⊙以此度眾生：欲濟度一切眾生之菩薩大悲心也。此無上菩提心即是願作佛心，度眾生心，即攝護眾生之大慈悲心。
【證嚴上人開示】
慈悲等觀
生佛同等
以斯行道
教諸眾生
心佛一如
定慧無量
心、佛、眾生，三無差別。眾生，除了人類的生命之外，蠢動含靈皆有佛性，一切只要是有生命，應該都是平等。偏偏我們人類，全都把牠分別，分別那是低微的生命，這些生靈生來，就是受人類所驅使——要吃，要用，要叫牠顧門，要牠犁田，要牠載東西。人驅使一切的生命，其實這些生命都是和人類有同等的本性。
畜生任勞任怨，人類卻只是仗著人類的權力；人類做不到的，畜生做得到，有時候人不如畜生。再更微弱的生命，人把牠當作是我們的食物。想一想，人的心是多麼的狠，所有的生命都要吞食入肚，尤其是用種種殘忍的手段來殺。這種殺害眾生的命，人的心，是這樣對待眾生。
佛陀的心，他是慈悲等觀，用慈悲心，對一切眾生都是平等來看待。佛陀有時候看到眾生的生態，真的是悲忍——悲，不忍心。
有一次，佛陀在祇陀園裡，跟大家說了一個很輕鬆的過去生故事。就說，久遠劫久遠劫以前，一群牛，牛群中有一隻牛王，這隻牛王就帶領著牛群，就是要去找豐富的水源，要去找很豐富的草原。過程中，有樹，樹林中有一隻猴子，這隻猴子每次若看到牛，牛群跟著這隻牛王，這樣浩浩蕩蕩地向前走，沒有一隻牛敢超前這隻牛王，就是牛群非常恭敬牛王，所以牠對牛王就起了嫉妒心。
有一天去撿石頭、沙塵，在樹上就將沙塵撒下去，甚至用石頭就這樣丟下去，一直。石頭粒粒落在牛王的身上，牛王還是安然自在向前走，沒有什麼樣的反應。這隻猴子還是又將石頭，一直丟向前面的牛的身上。
後面這隻牛看到前面的牛王，那麼安然自在，沒有發脾氣，所以後面這隻牛，再帶著後面的牛群，同樣也忍下來，跟著前面的牛王，還是這樣非常安然自在地過去。
又後面又有一隻比較小隻的，也是一樣(被丟)石頭，這隻比較小的牛，開始回過頭來，想要發個脾氣，不過，想到前面(的牛)這樣過去，都能夠忍，我應該要學，所以瞋心剛起，馬上就穩定下來，還是往前走過。
走過了這一段，到了前面的樹林，樹神就現前了，就向牛王(說)：「佩服！佩服！」牛王就說：「人生六道中，眾生皆平等。過去什麼樣的因，造什麼樣的業，這一生中應該要好好接受。」樹神就問這隻牛王說：「到底過去，你曾種什麼樣的因？」
這隻牛王開始就說：「過去我也是一位修行者，只是三無漏學有漏失，所以不小心墮落牛身。我這輩子應該要再提高警覺，要修四等心。四等心就是慈悲喜捨。既然做為畜生的身形，我的心還是要保持著過去修行時，就是發四無量心、四弘誓願。」所以牠身為牛王還是希望，現在同受牛身，牛的身體這個報，應該也要來化度，這叫做同事度。牠以四攝法、四等心，來與樹神對話。樹神感覺，牛王身為牛身還是能修行，佩服啊！
佛陀他回過來，向他的比丘說：「你們知道嗎？那一群牛群，就是現在你們坐在，我面前的這些人。那時候那隻牛王，就是我，現在的釋迦佛。」
看到這段佛陀的「本生經」時，會感覺到，我們人相處，往往都有過去、現在，現在有過去，所以我們人人要彼此有同生、同事度。我們難得來生在此世，同樣有此因緣，我們要互相度化。
所以「慈悲等觀，生佛同等」，眾生、佛都是平等。「以斯行道」就是這樣來修行，用此道理來同修。「教諸眾生，心佛一如」，,;所以，佛陀來人間，都是要來教眾生走這條路，就是「以斯行道」，這條道路就是教我們怎麼走。
其實，人人回歸本性，心和佛是一如，是真如；回歸真如本性來，「定慧無量」。所以戒定慧，我們能守護我們的真如本性。
那隻牛(王) ，不就是過去有修行，只是一不小心；何謂一不小心呢？就是戒。我們若有戒，自然能守定我們的心，有了智慧就不會犯錯。若是缺戒，一不小心，披毛戴角，墮落牛身。所以，我們還是修行日常生活中，三無漏學一點都不能讓它漏失掉，戒、定、慧，要時時保持在我們的內心。
前面我們說過了，佛陀「唯此一事實，餘二則非真」。教導眾生就只是為了一乘法，其他的餘二、三乘，都不是（真實法）。最重要的，他要濟度眾生。救濟眾生，也是希望眾生人人，都能同樣行在菩薩道上，同樣能到成佛的境界。
所以，現在這段（經）文：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」
佛陀他自己就是住在大乘法。因為佛真如本性，本來就是道理，覺悟，大覺者，本來他的心宅、他的心思，無時不在大乘法中，所以佛自己是永遠都住在此，就是心、身，永遠都是在大乘法中。
「如其所得法」，佛陀所得的法，就是大乘的道理。大乘的道理，現出了修行的形態，就是「定慧力莊嚴」。看看那隻牛，也是有定、有慧。樹上的猴子在那裡惡作劇，用石頭這樣丟，牠還是很穩定，這種「定慧力莊嚴」。「以此度眾生」，用這種方式來教化。
無論是在六道中，佛陀會現身在六道，無論是天道、人道、畜生道、地獄、餓鬼，同樣的，佛陀還是為了濟度眾生，遍行在這六道，或者是五道之中，無不就是要，教化眾生，濟度眾生。
「自住大乘」，我們瞭解如何住在大乘中。
佛自住大乘：
諸佛住是乘
故名為大
諸佛乘是乘
故名為大
教與眾生得
大利益事故
名為大
「諸佛住是乘」，就是要度人的方法，都是用大乘度人的方法。就如一位司機，他就是守在這輛大巴士裡面；或者是輪船、大船裡面，舵手他還是住在裡面，眾生因緣到了，客人都到了，時間到了就開走，(從)此岸渡至彼岸。與這樣的意思相同。
「諸佛乘是乘故名為大」，所有的佛，都是用此法度無量眾生，所以稱為大。教，就是教。眾生不懂，佛陀就要來教。眾生得大利益，教眾生如何能得大利益，如何才不會受到苦報，如何才能得到快樂，受苦的人就能得解脫；得解脫，這苦難的境界，能夠輕安自在。這就是教眾生解脫苦難，得到輕安自在，這種自在的方法，也是叫做大乘。
如其所得法：
於大乘一實妙法
得發大心
如其所得
體悟諸法
利益眾生大乘心法
通達菩提大道
「如其所得法」，和佛一樣，希望眾生他所得到的法，和佛全都一樣，與佛同等的境界。所以「於大乘一實妙法，得發大心」，希望眾生能與佛一樣，發大乘心，不是自利，獨善其身；要利，就要兼利他人。佛陀教我們就是要這樣，能自覺覺他，自利利人。這是佛陀的教法，希望人人能夠，「體悟諸法，利益眾生大乘之心法」。
我們體悟之後，我們也是同樣要去利益眾生，希望眾生能瞭解此大乘法。這就是大乘法的循環，所以叫做「轉法輪」。轉法輪是圓的，你若瞭解之後，你應該輾轉相教，希望人人也與佛同等，也有不忍眾生苦，也期待能將此好的方法，再去濟度，同樣去幫助那些不懂法的人，墮落惡道，受苦難的人。
希望我們與佛一樣，「利益眾生大乘之心法」，希望人人輾轉相教，通達菩提大道。不只是一個人走，一條這麼大的路，這樣三三兩兩走這條大路，也很孤單，應該這條康莊的大直道，應該要很多人和我們一起走。這就是「如其所得法」，就是希望眾生和佛同樣，所得到之法就是大乘法。也希望眾生人人定慧力莊嚴，佛陀的定慧力莊嚴，也期待我們人人都與佛同等。
定慧力莊嚴：
禪定與智慧
亦即三學中之二學
收攝散亂的心意
為定
觀察照了一切的事理
為慧
禪定與智慧，禪定就是心不起動念，我們的心，發心如初不會再受搖動，所以要時時心要穩定，才能辦法(生)智慧。所以也是要在三無漏學中。
定、慧就是包括戒，我們若沒有戒，就沒有定，沒有慧了。三無漏學就是戒定慧，要告訴我們「定慧」二字，就是在三(無漏)學中之二學，其實包括戒，三無漏學。
所以，能收攝我們的亂，散亂的心，有戒才能有定力，讓我們散亂的心，能收攝為一念；這就是收攝散亂，心意就是定。我們的心意永遠要在定中，才有辦法觀察、瞭解一切事理，這就是智慧。
所以，事與理能分清楚，發生的這件事情是什麼道理，怎麼會變成這樣的事相呢？現在這樣的事相這麼的圓滿，他是用什麼樣的道理，能讓這個事相這麼圓滿呢？全都是慧。所以，定慧的力量，能夠莊嚴人間大事。莊嚴，莊嚴就是具足德。
定慧力莊嚴：
莊嚴是具德義
富潤屋
德潤身之意
三寶亦爾
能以正法嚴飾行人
令得身心清淨
故名莊嚴
我們要有修行，修行自然就有德，就看得出來，所以說「富潤屋，德潤身」。我們若有德，讓人看到，在人群中——這個人和一般人不同。這叫做德；德行能在我們的身上顯現出來。所以三寶，同樣的佛法僧也是一樣，要修行、有德。
「能以正法嚴飾行人」，我們才能在三寶中弘揚佛法。我們要好好修行，要有定、慧，才有辦法三寶能莊嚴。我們修行的人要行於正法，我們才能自我莊嚴，如此才能得身心清淨。所以，身心清淨才能稱為莊嚴，定慧力莊嚴，以此度眾生，用這樣的方式度眾生。
若要度眾生，度一切眾生，菩薩大悲心，要度眾生，就要用菩薩的大悲心，這就是無上菩提心，就是願作佛之心。所以要有度眾生之心，這樣就是攝護眾生的大悲心。
以此度眾生：
欲濟度一切眾生
之菩薩大悲心也
此無上菩提心
即是願作佛心
度眾生心
即攝護眾生
之大慈悲心
我們既然學佛，修行的同時，我們也要弘揚佛法，這全都需要定慧力莊嚴，以此來度眾生。
各位，修行必定要發大心，要立大願，發心立願，必定要身體力行。所以我們時時要多用心。
Explanations by Master Cheng-Yan
Subject: Boundless Samadhi and Wisdom (心佛如一定慧無量)
Date: July. 22. 2014
The Buddha shows compassion to all equally; sentient beings are equal to Buddhas. This is the principle of spiritual practice. The Buddha taught all sentient beings that their minds have the same suchness as Buddhas’; their Samadhi and wisdom are boundless.
The mind, the Buddha and sentient beings are no different [in their nature]. Among sentient beings, aside from humans, all living, moving beings have Buddha-nature. All living beings are equal. However, we humans draw distinctions and label some as lower life forms. These living beings, from the time they are born, are controlled by humans to be used as food or labor, made to guard our homes, plow our fields or carry our things. Humans control all [other] living beings, when in fact, all these living beings have the same intrinsic nature as humans. Animals toil without complaint, while humans must rely on their power to get animals to do what humans cannot. Sometimes, humans do not measure up to animals. As for weaker forms of life, humans regard them as food. Think about this. Humans can be so cruel; we consume all kinds of living beings by killing them in various barbaric ways. It is with such violent minds that humans treat other sentient beings. The Buddha is equally compassionate to all. With compassion, He treats all sentient beings equally. Oftentimes, when the Buddha saw how sentient beings lived, He could not bear it because of His compassion.
One time, the Buddha was at Jetavana when He told the bhiksus a lighthearted story from His past life. Many, many kalpas ago, among a herd of oxen was an ox king. This ox king led his herd to find an abundant source of water and to find rich pastures. On their way, they passed through a forest, where there lived a monkey. Every time this monkey saw the herd, they were following the ox king, and moving forward in such a grand procession. Not one dared to walk ahead of the king. The herd respected their king very much, so he was very jealous of the ox king.
One day, the monkey gathered stones and dirt. From the tree, he flung dirt and even threw rocks at the ox king. As rock after rock hit the ox king, he still walked forward calmly. He did not react in any way. This monkey, once again, took rocks and kept throwing them at the ox [behind the king]. Seeing that the ox king in front had remained so calm and at ease, he did not become angry, either. So, as this ox led the group of oxen behind him, he also endured it. Like the ox king in the front, he walked on calmly and peacefully.
Further back, there was a much smaller ox that also had rocks thrown at him.This smaller ox started to turn his head and was about to lose his temper.But, when he thought about how the oxen before him had endured this, [he thought,].“I should learn from them.”So, right as he became angry, he immediately calmed his mind and walked on.
After they finished this part of their journey, they reached another forest.A tree god appeared and told the ox king, “How admirable, how admirable!”The ox king replied, “In the Six Realms, sentient beings are all equal.No matter what causes we planted in the past, no matter what karma we created, in this life, we must accept [the retributions].”
The tree god then asked this ox king, “In the past, exactly what causes did you sow?”
The ox king started to explain, “In the past, I was also a spiritual practitioner.But I was imperfect in cultivation the Three Flawless Studies, so I accidentally became an ox.In this lifetime, I must be more vigilant and cultivate the Four [Infinite] Minds.The Four [Infinite] Minds are loving-kindness, compassion, joy and equanimity.Though I have the appearance of an animal, in my mind, I still preserve my spiritual practice of the Four Infinite Minds and the Four Great Vows.”
As the ox king, he hoped that since he faced the retribution of being born an ox, he could transform the herd.This is transforming others by working alongside them.He spoke of the Four All-Embracing Virtues and the Four [Infinite] Minds, in communicating with the tree god.The tree god thought, “Even with the body of an ox, he could engage in spiritual practice.I admire him so much.”
The Buddha then said to His bhiksus, “Do you know that the herd of oxen is now those of you sitting here before me?That ox king back then is now.I, Sakyamuni Buddha.” Reading this passage from the Jataka Sutra about His past lives, we feel that when we interact with each other, we are often connected in the past and the present.So, every one of us must, in this lifetime, transform each other by working together.It is so precious for us to be born into this world in this lifetime.Since we share these causes and conditions, we must transform one another.So, “the Buddha shows compassion to all equally because sentient beings are equal to Buddhas”.Sentient beings are equal to Buddhas.This is the principle of spiritual practice. This is how we engage in spiritual practice.We practice together according to these principles.
“The Buddha taught all sentient beings that their minds have the same suchness as Buddhas.”So, the Buddha comes to the world to teach sentient beings to walk this road, to follow this “principle of spiritual practice”.This path shows us where to go.
In fact, when we all return to our intrinsic nature, our minds and the Buddha’s mind have the same suchness, True Suchness.When we return to the nature of True Suchness, “our Samadhi and wisdom are boundless”.So, with precepts, Samadhi and wisdom, we can safeguard our nature of True Suchness.
The ox king had engaged in spiritual practice in the past, but he had a moment of carelessness.What does it mean to be carless?It has to do with precepts.If we uphold precepts, naturally we will be able to safeguard our minds.If we have wisdom, we will not make mistakes.If we lack precepts, one moment of carelessness may lead us to become an ox.
So, in our daily spiritual practice, we must perfectly cultivate the Three Flawless Studies.Precepts, Samadhi and wisdom must always be preserved in our minds.As we said earlier, “There is only this one truth, the Two [Vehicles] are not real.”He teaches sentient beings solely to lead them to the One Vehicle Dharma.
The others, the Two or Three Vehicles, are not [what He wants to teach].Most importantly, He wants to save and transform sentient beings.He also hopes that all sentient beings can also walk the Bodhisattva-path and likewise attain the sate of Buddhahood.
That is reflected in this sutra passage, “The Buddhas Themselves abide in the Great Vehicle as the Dharma They attained.They are adorned with the Power of Samadhi and Wisdom.With these They deliver sentient beings.”
The Buddha Himself abides in the Great Vehicle, because His nature of True Suchness is an inherent principle. He became the Great Enlightened One, thus the home in His mind, His thinking, is always immersed in the Great Vehicle Dharma. So, the Buddha Himself always abides in it. His mind and body are always in the Great Vehicle Dharma “as the Dharma [He] attained”. The Dharma that the Buddha attained is the principles of the Great Vehicle. With principles of the Great Vehicle, He manifests the appearance of spiritual practice and is adorned with the Power of Samadhi and Wisdom”.
Consider the ox who also had Samadhi and wisdom.
The monkey in the tree was playing pranks, [but despite the monkey’s] rock throwing, the ox remained very calm. Thus, he was “adorned with the Power of Samadhi and Wisdom”. “With these [He] delivers sentient beings”. He used these kinds of methods to teach. The Buddha would manifest anywhere in the Six Realms. Whether He was in the heaven, human, animal, hell or hungry ghost Realms, the Buddha practice for the sake of transforming sentient beings throughout the Six Realms, or the Five Realms. This was all for the purpose of teaching and transforming sentient beings. “[They] Themselves abide in the Great Vehicle”. We understand how to abide in the Great Vehicle.
[Buddhas] Themselves abide in the Great Vehicle: The vehicle all Buddhas abide in is called “great”. The vehicle all Buddhas travel in is called “great”. The teachings They give sentient beings will help them attain great benefits, thus they are called “great”.
“The vehicle all Buddhas abide in” is the method They use to transform people. They always apply Great Vehicle methods. Take a driver for example. He may stay in and guard his large bus. As for a big steamship, the helmsman may live on it. When causes and conditions converge, when the passengers have arrived, when the departure time has come, he will go from this shore to the other shore. [A vehicle] serves a similar purpose. “The Vehicle all Buddhas abide in is called great”. All Buddhas use this Dharma to deliver countless sentient beings. Therefore, it is called “great”.
To teach is to educate. Sentient beings do not understand, so the Buddha must teach them. Then they attain great benefits. He teaches them how to attain great benefits, how to avoid painful retributions, and how they can be happy. Those who suffer will be liberated. After attaining liberation, they can be peaceful and at ease. Thus, He teaches sentient beings to be liberated from suffering and to attain peace and freedom. This method of becoming free is also called the Great Vehicle.
“The Dharma They attained: The wondrous Dharma of the Great Vehicle and One Reality inspires great aspirations. By attaining such teachings, one realizes all things. The core practices of the Great Vehicle Dharma benefit all sentient beings and will lead straight to the great Bodhi-path.
“The Dharma They attained is the same [for all Buddhas]. They hope the Dharma attained by sentient beings will help them attain the same state as Buddhas. So, “The wondrous Dharma of the Great Vehicle and One Reality inspires great aspirations”. I hope sentient beings can be like the Buddha, from Great Vehicle aspirations and not only seek to benefit themselves. When benefiting ourselves, we must benefit others as well. This is what the Buddha teaches us, to awaken ourselves and others. These are the Buddha’s teachings, hoping everyone can “realize all things”. “The core practices of the Great Vehicle Dharma benefit all sentient beings”.
After we attain this realization, we must also benefit sentient beings, hoping they can also understand this Great Vehicle Dharma. This is the cycle of the Great Vehicle Dharma, called turning the Dharma-wheel.
A Dharma-wheel is round; if we understand it, we must continue to turn it and teach others. We hope we can all be like the Buddha, also unable to bear seeing sentient beings suffering. So, we hope to use this good method to then transform others. We also want to help those who do not understand the Dharma, those who fell into evil realms and face suffering. Hopefully we, like the Buddha, have “The core practices of the Great Vehicle Dharma” that “benefit all sentient beings”.
Hopefully we all continue to teach each other. This will lead straight to the great Bodhi-path. We do not walk this very wide path alone. Even walking this path in groups of two or three will feel very lonely. This path is wide and direct and is meant for many people to walk together. This is “the Dharma They attained”. They hope sentient beings can be the same as the Buddha and attain the Great Vehicle Dharma. They hope each sentient being can have the Buddha’s Power of Samadhi and of Wisdom, and can be equal to the Buddha.
“Adorned with the Power of Samadhi and Wisdom: Samadhi and wisdom are two of the Three [Flawless] Studies. By concentrating our scattered minds, we have Samadhi. By observing and illuminating all principles of matters, we have wisdom”.
With Samadhi and wisdom. Samadhi is [the state of mind] that does not give rise to thoughts. If our mind can sustain its original aspiration, we will no longer waver. So, our mind must always be calm for us to develop wisdom. So, we need the Three Flawless Studies, which include precepts along with Samadhi and wisdom, we will not have Samadhi nor wisdom. The Three Flawless Studies are precepts, Samadhi and wisdom. This is telling us that Samadhi and wisdom are two of the Three Flawless Studies. Along with precepts, these from the Three Flawless Studies. This can rein in our chaotic scattered minds. Only with precepts can we have the Power of Samadhi to focus our scattered minds to be single-minded. This is how we rein in our chaotic thoughts, so we can be in a state of Samadhi. Our minds must forever be in a state of Samadhi, so we can contemplate and understand all matters and principles. This is wisdom.
Then we can clearly distinguish between things and their principles. What is the principle behind this thing that made it happen? For things to work perfectly, what principles did he apply to make this happen? This is wisdom. So the Power of Samadhi and wisdom can adorn and dignify important matters in this world. Being adorned means to be replete with virtues.
Adorned with the Power of Samadhi and Wisdom: Being adorned means to be replete with virtues.Wealth enriches a house; virtue enriches a person. The Three Treasures do the same Spiritual practitioners adorned with Right Dharma can attain pure bodies and minds. These are their adornments.
We must engage in spiritual practice. Through spiritual practice, we [develop] virtues that are obvious to others. So “wealth enriches a house, virtue enriches the body” If we are virtuous, others can see that we are different from the average person. This comes from virtue. Virtue can be manifested through our actions.
So the Three Treasures, the Buddha, Dharma and Sangha are the same. We must engage in practice to have virtue. As “spiritual practitioners adorned with Right Dharma,” we can be immersed in the Three Treasures and widely promote the Buddha-Dharma. We must engage in spiritual practice to develop Samadhi and wisdom and to be adorned with the Three Treasures. We practitioners must practice Right Dharma to dignify ourselves, to cleanse our body and mind.
Only a pure body and mind can be called dignified, adorned with the Power of Samadhi and Wisdom. We must use these methods to transform sentient beings. If we want to transform sentient beings, we must have Bodhisattvas’ great compassion. To transform sentient beings, we must exercise Bodhisattvas’ great compassion, which is unsurpassed Bodhicitta, the vow to attain Buddhahood.
So, we must have the resolve to transform sentient beings, and the great compassion with which to embrace and protect sentient beings.
With these They deliver sentient beings: The desire to deliver all sentient beings comes from Bodhisattvas’ great compassion. This unsurpassed Bodhicitta is the vow to attain Buddhahood, the heart to deliver sentient beings and the great loving-kindness and compassion to embrace and protect sentient beings.
Since we are learning the Buddha’s Way, as we engage in spiritual practice, we must also widely promote the Buddha-Dharma. To do this, we must be adorned by the Power of Samadhi and Wisdom. This is how we transform sentient beings. Everyone, to engage in spiritual practice, we must develop great aspirations and establish great vows. After making these aspirations and vows, we must put them into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
【人間菩提】20141224 - 遠來受證‧菩薩行捨 Seizing Time to Do Good
遠來受證‧菩薩行捨
Seizing Time to Do Good
遠來受證持善法
由葷轉素得大益
法髓入心行大捨
生命拓寬慧綿延
彰化員林第一顆慈濟種子「洪謝雪」，22號因為癌症往生，她生前投入慈濟，並接引六十
22歲男子「莊亞澄」，過去曾經在莫拉克風災時，和家人一同協助慈濟搭建永久屋。從小
同樣化小愛為大愛，彰化員林第一顆慈濟種子「洪謝雪」，投入慈濟超過25年，住家就是
將「生命」昇華為「慧命」資糧。人生長短無法自行掌握，但可以付出生命良能，利益人群
Tuesday, December 23, 2014
【靜思妙蓮華】20140721 - 終不以小乘度眾生 - 第352集 The Small Vehicle is not the Ultimate
20140721《靜思妙蓮華》終不以小乘度眾生（第352集）
⊙佛法住世恆不滅，法度人間傳大乘，一大事緣化眾生，甘露潤心活慧命。
⊙「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」《法華經 方便品第二》
⊙唯此一事實：開顯實相妙理之事業，開示佛知見之事業也。一事實者，實相之妙理，謂佛知見，即法華之妙法也。
⊙餘二則非真：況有三、五更非真；謂是一實相也！之所以有二、三乘者，是諸佛出世施教之儀式。
⊙終不以小乘：言小乘者，小根小機所乘之教義，滅小苦與得小利益之教。自利獨善之聲聞緣覺阿羅漢，得小涅槃之法也。
⊙濟度於眾生：眾生久來沈溺生死海，佛以大乘濟渡到於彼岸。經云：終不以小乘濟度眾生。
【證嚴上人開示】
早上向天空看，彷彿之間，好像在遠方(有)一座山。看仔細些，頭腦一轉，對面應該是海，怎麼會有山呢？再看清楚，原來是雲，烏雲。
人生不就是這樣，彷彿之間，好像，類似，但是認清楚，原來是空。所以我們若能知道空的真理，「真空」，不過真空中，卻有這樣的「妙有」存在；認清了「真空」，透徹了「妙有」，人生不就是一片海闊天空！這就是人生。
佛法住世恆不滅
法度人間傳大乘
一大事緣化眾生
甘露潤心活慧命
佛法在人間，「佛法住世恆不滅」。佛法是真理，真理是「妙有」。「妙有」，於「真空」中，顯示出「妙有」，那是永恆，道理恆久不變，無論是多久的時間，真理就是真理。
「法度人間傳大乘」，佛陀將此真理透徹，要讓我們清楚瞭解來度人。從凡夫的煩惱此岸，要將我們度到彼岸，是清淨無染，回歸人人的自性清淨，這就是需要法，道理要在我們心中，度入我們的心。所以「一大事緣化眾生」，佛陀來人間顯示「有為法」，佛陀是人生的，是在這樣的人間長大的，在人間去尋找真理而覺悟的，這就是來人間的一大事緣，都是為了要來化度眾生。所以，法就如甘露潤心，來活我們的慧命，成長我們的慧命。
確實佛法，唯有佛法能夠帶動人心，啟發那分愛心，用方法如何去付出，如何去幫助人；用法去度人間，去傳大乘。
就如泰國，雖然佛教很興盛，同樣是貧富距離很大，近幾年來，泰國開始發現到人心道德觀念，好像一直消退。泰國的總理認為要如何治國，讓這個國家人民的心，能住於道理，要看重人倫道德，好像道德一直將要消退，就派了很多人到不同的國家，去參訪施政的方法，如何來教育人民。
結果已經不知，經過(參訪)了多少國家，後來，來到臺灣，發現了慈濟，所以陸陸續續政府官員，由總理室負責推動來臺灣取經，已經不知來過幾萬人了。其中，鄒文良，他是泰國(叻丕府)的衛生署長。他放下他的身段，縮小他自己，與我們的慈濟人來到我們本會，真的是與大家一起去當志工，沒人知道他是泰國的衛生署長。到了要回去的前一天，才表達出他是衛生署長。
從此開始，他很投入，也已經受證了。受證當中，他手拿著我給的紅包，歲末祝福的紅包，向他解釋紅包上的稻種，那就是我們大林(慈濟)醫院，我們的醫生、院長、各科的醫生，全院的同仁去種的稻，這些稻子與全球的人結緣。他很感動，回去開始他就規劃，他也想要帶動，他們那裡的醫護人員來種稻，所以想了就開始做了。
有一位護士，他們家有一個十二萊的土地，這十二萊的土地就提供出來，由「人醫會」來租這塊地，就這樣開始規劃要種稻。同時，這期間也在規劃，準備要去一個女監獄，全部都是關女眾的一個監獄，裡面有九百多位獄友，這九百多人的監獄，才有一位醫師，所以就規劃去監獄義診。
就利用去監獄義診，他們的規劃，我很佩服，他們向稻種改良所，稻種研究中心，去告訴他們：「我已經有這塊土地，我們有很多醫師、護士要去種田，這個稻種你們能提供嗎？」(研究所)所長說：「當然可以。」(再問)：「要送稻種，是不是(可以)送到監獄？」這位研究所的主任，就依照他們的規劃，就將稻種送到那個監獄，由監獄的受刑人，在那裡送給慈濟人。
我覺得這個主意很好，這也是一個教育。要種田，稻種經由研究所提供，送給監獄這些受刑者，讓這些受刑者(親手布施)，來送給慈濟人，這就是「福種」。讓這些受刑者，也有造個福的機會，讓這些受刑者的內心也感覺到，我們有得到這樣(布施)的福。這就是一種智慧的教育。
他們那一天，就是（二0一二年）八月十三日這一天，開始種田、播種了。泰國若要播種，儀式是很隆重，有鑼鼓，也有陣頭，縣長也有開啟儀式的說話，好隆重的耕作儀式。這是福，用智慧來造福。實在是感覺得到，一點點事情，你若是用心做，就是很莊嚴、很隆重的事情。
所以是「法度人間傳大乘」。過去只是恭敬三寶求福報，現在就是已經將福拓展開來，連監獄中的受刑者，連醫療體系的醫護人員，都同樣走入監獄，監獄的受刑者也送出了，「福種」（稻種）撒在大地，這是用法度人間。
因為他們來臺灣取經，這麼多年的時間的心得，法入心，法起行，於行動中開始造作。看他們在撒稻種，真的是一大事因緣。
很隆重的播種的儀式，很多人都知道醫師在種田了，看看從監獄出來的稻種等等，這樣是一種社會教育，帶動了這樣的風氣。所以「一大事緣化眾生」，這種「甘露潤心」，真的是「活慧命」，啟發了人人智慧的生命，這種的教育，真的是很溫馨。人間，只要一念心，有想要做，不是做不到。
所以我們前面經文說過了，「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」
說佛智慧故
諸佛出於世
唯此一事實
餘二則非真
終不以小乘
濟度於眾生
《法華經 方便品第二》
其實，道理擺在眼前，這是一個事實——眾生「性本善」，人人想要做，只要一念心開始，能夠福利人群，法，能夠普遍天下，這是事實；道理一定要與事實契合起來。所以「唯此一事實，餘二則非真」。不只是讓大家知道，人生苦難無常，不是只有如此而已；也不是讓大家知道因緣果報。你知道之後，你要身體力行，有錯要改過，有善要趕緊做。這就是佛陀將法歸納，「諸惡莫作，眾善奉行」，行菩薩道的道理。
所以「餘二則非真」。不是只要你獨善其身，是要你去兼利他人，所以不是二乘法，是一大乘法；二乘法非真，真正的法，那就是大乘。所以佛陀「終不以小乘」。從來，從開始一直到最後，就是不希望用小乘法，去濟度眾生，他還是目標放在大乘，來化度眾生。
所以我們昨天也已經說過，所以我們「唯此一事實」，那就是，「開顯實相妙理之事業」。這個真理就是要走入人間，人間事的造作，用真理入人間事的造作。「開示佛知見之事業」，人人若要開示悟入佛之知見，佛陀來「開、示」，希望眾生覺悟佛之知見，就是要認清楚人世間，人事造作之道理。這就是要知道佛的知見，也不離人事造作之事業。
唯此一事實：
開顯實相妙理
之事業
開示佛知見
之事業也
一事實者
實相之妙理
謂佛知見
即法華之妙法也
「一事實(者)」，再多了解一些，「實相之妙理」，「事實」，其實是「實相之妙理」，世間做哪一項事情，不是實相之妙理呢？地球具足了種種的因緣道理，所以有人，有動物，有植物等等，山河大地，這也是具足它的物理存在。這個事實，實相，這個事實的形相，同樣有妙理。我們若了解，這叫做佛之知見。很微末的理，同樣有智慧存在，就是《法華經》的妙法。
所以「餘二則非真」，其他不是真實法。只是單獨了解「四諦」，這樣只是知道厭離生死；只是知道一個「十二因緣」，只是知道有因果觀。但是，你不肯去起動，不了解，不了解世間的事相道理的存在。你真正要了解道理，就要在人群中，於事相中，項項行得通。所以常常告訴大家：「事圓，人圓，道理才會圓。」就是這樣。所以「餘二則非真」，我們若是執著於小乘、中乘，不圓融，道理不能透徹。
餘二則非真：
況有三五更非真
謂是一實相也
之所以有二三乘者
是諸佛出世
施教之儀式
所以這個三(乘)，就沒有二(乘)，怎麼會有三(乘)呢？所以更沒有五(乘)等等。如何分析，分出很多的方法，這都不是真實法。(究竟)真實的，是「一實相」，真正的「一實相」，其中的東西(道理)，你要去認清其中的道理，那才是真實。
所以「有二、三乘(者)」，只是要誘引你們大家到大乘，所以只好以此「三乘」，有形相的東西來譬喻，才引導看不到的物理——事物的道理，就是要讓大家通徹。但是，不得不以形相來譬喻，種種譬喻、因緣的言教。所以，為此佛陀出現人間來施教，以種種的方式在人間。
佛陀來人間說法，既然是為一大乘，絕對不是為小乘，所以「終不以小乘」。
開頭時，那就是以種種的方法，適合眾生的根機。但是到現在，佛陀也是在人間，還是有人間的自然法則，所以此時，「終」就是最後，他「不以小乘」，要趕緊將小乘法收回，要大家入大乘法，所以說「終不以小乘」。
終不以小乘：
言小乘者
小根小機
所乘之教義
滅小苦
與得小利益之教
自利獨善之
聲聞緣覺阿羅漢
得小涅槃之法也
「言小乘(者)，小根小機所乘之教義」。告訴大家，這只是滅小苦——人生是苦，我不敢再造苦。若是如此，他自己能守住自己，不再去造業，自己會警惕自己不再犯錯。這只是滅小苦，得小利益的教法，就只是獨善其身。
「自利獨善之聲聞緣覺阿羅漢」。這些都是叫做小乘，所得的是小涅槃之法。就是說自己的心靜寂下來，只在個人而已，所以稱為「小」。
小，所以，「濟度於眾生」，不以小乘法，要告訴大家不要只是獨善其身，現在大家應該開啟你的心門，了解道理之後，應該面向人群行大乘法，所以叫做「濟度眾生」。
濟度於眾生：
眾生久來
沈溺生死海
佛以大乘濟渡
到於彼岸
經云：
終不以小乘
濟度眾生
佛陀不是要用小乘法給大家，是要人人互相去濟度其他人。所以「眾生久來沉溺生死海」，人人，芸芸眾生，「沉溺」不只是人口，還有牲口、動物等等，久遠以來就是沉溺於生死海，由不得自己。所以佛陀用大乘法，來濟度到彼岸，將由不得自己，迷茫、苦難的眾生，從此岸要度到彼岸去，是「以大乘濟渡到於彼岸」。
所以佛陀，在最後講《法華經》時，希望能聽到法的人，要承擔起這分責任，向天下人間傳承大乘法，甚至要身體力行，行於菩薩道上。所以這（段）經文：「終不以小乘，濟度於眾生」，這是佛的心願，也是佛的真實法來教導我們。所以，我們學法就是學佛，學佛就要依教奉行，實行佛陀的教法。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Small Vehicle is not the Ultimate (終不以小乘度眾生)
Date: July. 21. 2014
This morning, when I looked up at the sky, I thought I saw a mountain in the distance. When I looked more carefully and thought about it, I realized that the ocean was there, so how could a mountain be there? When I took a closer look, I saw that they were actually dark clouds. Isn’t this the way life is? We seem to see something, but upon looking more closely we recognize that it is not actually there. So, if we know the true principle of emptiness, “true emptiness,” we know there is “wondrous existence” within it. By clearly recognizing “true emptiness” and understanding “wondrous existence,” won’t we see the limitless potential of our lives? Such is life.
The Buddha-Dharma remains in this world; it is everlasting, never ceasing. The Dharma can transform the world, so the Buddha transmits the Great Vehicle. With the conditions of His one great cause, He transforms sentient beings. Dharma is like nectar that nourishes minds and sustains wisdom-life.
“The Buddha-Dharma remains in this world; it is everlasting, never ceasing.” The Buddha-Dharma is true principles. True principles are “wondrous existence” in “true emptiness.” So, the “wondrous existence” that manifests is everlasting. Principles are everlasting and unchanging. Regardless of how much time has passed, true principles will always be true. “The Dharma can transform the world, so the Buddha transmits the Great Vehicle.” The Buddha clearly understands true principles and wants to help us to clearly understand them so we can deliver others from this shore of unenlightened afflictions to the opposite shore, which is pure and undefiled. For us to return to our pure intrinsic nature, we need the Dharma and the principles to be delivered into our minds. Thus, “with the conditions of His one great cause, He transforms sentient beings.” The manifestation of the Buddha in this world is a conditioned phenomenon.
The Buddha was born a human and grew up in this world. Because He sought true principles in this world, He became enlightened. These were the conditions of His one great cause for coming to this world, which is to transform sentient beings. Therefore, the Dharma is like nectar that nourishes our minds and sustains and develops our wisdom-life.
Indeed, only the Buddha-Dharma can inspire people and awaken their love. Then, they will find ways to give, to help others, to transform the world with the Dharma and to transmit the Great Vehicle. Take Thailand, for example. Even though Buddhism has flourished there, the gap between the poor and the rich is very big. In recent years, Thais began to realize that people were losing their sense of morality. The Prime Minister of Thailand believed that the [best] way to govern would be to help ground people’s minds in [moral] principles and help them value ethics. Since a sense of morality seemed to be waning, he sent many people to different countries to study their approach to governance and to educating their citizens. After visiting many countries, they came to Taiwan and discovered Tzu Chi. So, the office of the prime minister sent one group of government officials after another to seek teachings in Taiwan. Tens of thousands of officials have visited. One of them was Chow Boon Liong, the public health minister of Ratchaburi, Thailand. He let go of his status, humbled himself and came to our headquarters with Tzu Chi volunteers. He actually did the same volunteer activities as everyone else.
Nobody knew he was a public health minister; The day before he returned to Thailand, he finally revealed he was a public health minister.Ever since then, he has been very involved and has been certified [as a Commissioner].During the certification [ceremony], he receive a red envelope that I handed out as part of the Year-End Blessing.Someone explained to him that he grains of rice on the red envelope came from the Dalin [Tzu Chi] Hospital.The hospital superintendent, doctors and staff planted the rice to create good affinities with volunteers worldwide.
He was very touched by this, so after he went back he came up with a plan to mobilize their health care professionals to plant rice.Once he thought of this, he made it happen.
The family of a nurse had 19,200 square meters of land and they were willing to lease it to.Tzu Chi International Medical Association （TIMA）.Thus began their plans for planting rice.In the meantime , officials were also planning to visit an all-female prison.
There were over 900 inmates in this prison, but only one doctor.
So, [the ministry] organized a free clinic there.I really admired how they incorporated the free clinic in the prison into their planning.They contacted a rice research center and told [the researchers], “We already have this piece of land.We have many doctors and nurses who will cultivate this land.Can you provide the rice seeds?”
The director of the research center said, “Of course.”They then asked, “Can the rice seeds be delivered to the prison?”The director of the research center followed their plans and sent the rice seeds to the prison.Then the inmates of the prison gave the seeds to Tzu Chi volunteers.I thought this was a great idea.This was also a form of education.
To plant the fields, the seeds were provided by the research center and given to these inmates so they could personally hand them to the Tzu Chi volunteers.These seeds were “seeds of blessings” that gave the inmates an opportunity to benefit others, so they felt that they could also create blessings by giving to others.This is a way to teach wisdom.
On that day, August 13,2012, they began to cultivate the field by sowing seeds.In Thailand, seed-sowing ceremonies can be very grand, with a percussion ensemble and a procession.The head of the county also gave a speech to start off the ceremony.
The ceremony for cultivating the field was so grand.This is a way of creating blessings with wisdom.From this we can truly feel that, even a small task, when completed mindfully, can be very magnificent and grand.
Thus, “Dharma can transform the world, so the Buddha transmitted the Great Vehicle.”
In the past, they only sought blessings by paying respect to the Three Treasures.
Now, they expanded their field of blessings to encompass even the inmates in prison.
Even medical professionals were willing to go into the prison, and inmates from the prison also gave out “seeds of blessings” to be sown in the land.
This is how the Dharma is used to transform the world.Because they came to Taiwan to seek teachings, the experiences accumulated over many years helped them take the Dharma to heart, which then led to action.As we watched them sow the rice seeds, it really felt lied an important occasion.The seed-sowing was a very formal ceremony.
Many heard about how doctors were growing the rice seeds from the prison and so on.
This is the type of social education that can drive social consciousness.
So, “With the conditions of His one great cause.He transforms sentient beings.”This “nectar that nourishes minds” can truly “sustain wisdom-life”.It can unlock the wisdom in everyone’s life.This kind of education is really heartwarming.In this world, as long we have the will, there is nothing we cannot accomplish.
As we mentioned in the previous passage, “In order to teach Buddha-wisdom, all Buddhas appear in this world.There is only this one truth, the Two [Vehicles] are not real.Ultimately They do not use the Small Vehicles to deliver sentient beings”.
These principles are actually right in front of us. This is a truth. Sentient beings are “good by nature”. When we want to do something, that single thought can benefit all people and can spread the Dharma across the world. This is a truth. Principles must be in line with truth. So, “There is only this one truth, the Two [Vehicle] are not real”. He did not merely tell everyone that life is suffering and impermanent. That was not all He also did not merely teach the law of karma; after we learn [the principles], we must put them into practice. If we make mistakes, we must correct them. If we see good deeds, we must promptly do them. Thus, the Buddha summarized the Dharma into “refrain from all evils; do all good deeds”, as the principle of walking the Bodhisattva-path.
Therefore, “the Two [Vehicles] are not real”. He did not want us to only awaken ourselves, but also to benefit others. This is not the practice of the Two Vehicles, but of the One Vehicle Dharma. The Two Vehicle Dharma is not the ultimate. The ultimate Dharma is the Great Vehicle Dharma.
So, the Buddha “ultimately did not use the Small Vehicle”. From the beginning until the end, the Buddha never wanted to use the Small Vehicle to save sentient beings. He always aimed to use the Great Vehicle to transform sentient beings. As we mentioned yesterday, There is only this one truth, and that was to “make known ultimate reality and wondrous truths”. With these true principles, we go among others to do work in this world. We use these true principles in the work we do.
“Teaching the Buddha’s knowledge and views is Their work and action”. We must open, reveal, realize and enter. The Buddha’s knowledge and views. The Buddha comes to “open and reveal,” hoping sentient beings can realize His knowledge and views”. Then they can clearly understand the underlying principles of why people do things in the world. We must know the Buddha’s knowledge and views are all about people’s work and action.
“There is only this truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal Buddha-knowledge and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s knowledge and views. This is the wondrous Dharma of the Lotus Sutra”.
“The one truth, upon further understanding, is the wondrous truths of ultimate reality”. “The truth” actually reveals “the wondrous truths of ultimate reality”. Doesn’t everything we do in the world follow the wondrous truths of ultimate reality? Earth is replete with causes conditions and principles, so there are people, animals, plants, etc., as well as mountains and rivers. These all adhere to the principles of matter. This is the reality, the ultimate truth. The appearances of this reality also have wondrous truths behind them. If we understand them, we will have the Buddha’s knowledge and views. [Principles that are] very subtle also contain wisdom. This is the wondrous Dharma in the Lotus Sutra. So, “the Two [Vehicles are not real] are not real”. Nothing else is True Dharma. Just understanding the Four Noble Truths will only lead us to renounce life and death. If we only understand “the Twelve Links of Cyclic Existence”, we only know the concept of the law of karma. However, if we do not take action, we will not understand the existence of worldly matters and principles.
If we truly understand the principles, as we interact with people, there will be [no obstacles] in what we do. Therefore, I often tell everyone. “If we are in harmony with people and matters, we are in harmony with the principles”. This is the way it is. Therefore, “the Two [Vehicles] are not real”. If we cling to the Small or Middle Vehicles, we cannot thoroughly understand or be in harmony with the principles.
“The Two [Vehicles] are not real: Any other vehicles are also not real. There is only One Reality. The Two and Three Vehicles only exist because they are ways for Buddhas to give teachings in the world”.
As for the Three Vehicles, if there are not even Two [Vehicles], then how can there be three? So there definitely are not five, and so on. As we study teachings, we may categorize them in other ways, but they are not the ultimate. What is [ultimately] real is “ultimate reality”. We must strive to understand the principles of “ultimate reality,” that is what is real.
Therefore, “the Two or Three Vehicles only exist to guide us to the Great Vehicle. So, [the Buddha] used the Three Vehicles, something tangible, as analogy to guide us to the principles we cannot see. To help us thoroughly understand the principles of matters, He had to use analogies of worldly appearances, many analogies and causes and conditions. Therefore, the Buddha comes to the world to give us teachings by using all kinds of methods.
The Buddha comes to the world to give teachings. He came to teach the Great Vehicles, definitely not the Small Vehicle. He “ultimately does not use the Small Vehicle”. At the beginning, the Buddha used all kinds of means that were suitable for sentient beings’ capabilities. But at this point, He was still in the world and was subject to the natural course of life. Therefore, “ultimate’ means the end [of His life]. [At that moment], and quickly set it aside so everybody could enter the Great Vehicle Dharma. So, He “ultimately does not use the Small Vehicle”.
Ultimately, they do not use the Small Vehicle: The Small Vehicle is the teaching give to those with limited capabilities. It eliminates minor sufferings and brings minor benefit. Those who only seek to awaken themselves, such as Hearers, Solitary Realizers and Arhats, only realize limited teachings of Nirvana.
The Small Vehicle is the teaching given to those with limited capabilities. He told everyone that this only eliminated minor sufferings. “Life is suffering, I dare not create more suffering.” If a person thinks this way, he will prevent himself from creating more karma and be vigilant to not make more mistakes. But this only eliminates minor suffering and brings about limited benefits. Thus they only benefit themselves.“Those who only seek to awaken themselves, such as Hearers, solitary realizers and Arhats, are Small Vehicle practitioners.
They only realize limited teachings of Nirvana. This means they can only still their own minds. since it only affects the individual, it is “small.” So, in order to “deliver sentient beings,” we cannot use Small Vehicle Dharma. This is telling us we cannot only seek to awaken ourselves.We should open the door to our minds. after understand these principles, we should practice the Great Vehicle among people. This is how to “deliver sentient beings.”
To deliver sentient beings: Sentient beings, for a long time, have been drowning in the sea of samsara. The Buddha used the Great Vehicle to deliver them to the opposite shore. The sutra states, Ultimately, they did not use the Small Vehicle: to deliver sentient beings.
The Buddha did not want to [just] teach the Small Vehicle Dharma. Instead, He wanted people to transform each other. So, “sentient beings, for a long time, have been drowning in the sea of samsara.” Multitudes of sentient beings are drowning, and not just humans, but also livestock and other animals.
For a long time, they have been drowning in the sea of samsara and cannot save themselves. So, the Buddha taught the Great Vehicle to deliver them to the opposite shore. He delivers the lost and suffering, sentient beings who cannot help themselves, from this shore to the opposite shore. He taught “the Great Vehicle to deliver them to the opposite shore.”
So, when the Buddha finally expounded the Lotus Sutra, He hoped those who had listened to The Dharma could shoulder the responsibility of transmitting Great Vehicle teachings to people around the world. They must also put the teachings into action and walk the Bodhisattva-path.
This passage stating, “Ultimately, They do not use the Small Vehicle to deliver sentient beings” reflects the Buddha’s vow to teach us the True Dharma.
So, when we learn the Dharma, we are learning the Buddha’s Way. In order to learn the Buddha’s teachings, we must follow and put them into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛法住世恆不滅，法度人間傳大乘，一大事緣化眾生，甘露潤心活慧命。
⊙「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」《法華經 方便品第二》
⊙唯此一事實：開顯實相妙理之事業，開示佛知見之事業也。一事實者，實相之妙理，謂佛知見，即法華之妙法也。
⊙餘二則非真：況有三、五更非真；謂是一實相也！之所以有二、三乘者，是諸佛出世施教之儀式。
⊙終不以小乘：言小乘者，小根小機所乘之教義，滅小苦與得小利益之教。自利獨善之聲聞緣覺阿羅漢，得小涅槃之法也。
⊙濟度於眾生：眾生久來沈溺生死海，佛以大乘濟渡到於彼岸。經云：終不以小乘濟度眾生。
【證嚴上人開示】
早上向天空看，彷彿之間，好像在遠方(有)一座山。看仔細些，頭腦一轉，對面應該是海，怎麼會有山呢？再看清楚，原來是雲，烏雲。
人生不就是這樣，彷彿之間，好像，類似，但是認清楚，原來是空。所以我們若能知道空的真理，「真空」，不過真空中，卻有這樣的「妙有」存在；認清了「真空」，透徹了「妙有」，人生不就是一片海闊天空！這就是人生。
佛法住世恆不滅
法度人間傳大乘
一大事緣化眾生
甘露潤心活慧命
佛法在人間，「佛法住世恆不滅」。佛法是真理，真理是「妙有」。「妙有」，於「真空」中，顯示出「妙有」，那是永恆，道理恆久不變，無論是多久的時間，真理就是真理。
「法度人間傳大乘」，佛陀將此真理透徹，要讓我們清楚瞭解來度人。從凡夫的煩惱此岸，要將我們度到彼岸，是清淨無染，回歸人人的自性清淨，這就是需要法，道理要在我們心中，度入我們的心。所以「一大事緣化眾生」，佛陀來人間顯示「有為法」，佛陀是人生的，是在這樣的人間長大的，在人間去尋找真理而覺悟的，這就是來人間的一大事緣，都是為了要來化度眾生。所以，法就如甘露潤心，來活我們的慧命，成長我們的慧命。
確實佛法，唯有佛法能夠帶動人心，啟發那分愛心，用方法如何去付出，如何去幫助人；用法去度人間，去傳大乘。
就如泰國，雖然佛教很興盛，同樣是貧富距離很大，近幾年來，泰國開始發現到人心道德觀念，好像一直消退。泰國的總理認為要如何治國，讓這個國家人民的心，能住於道理，要看重人倫道德，好像道德一直將要消退，就派了很多人到不同的國家，去參訪施政的方法，如何來教育人民。
結果已經不知，經過(參訪)了多少國家，後來，來到臺灣，發現了慈濟，所以陸陸續續政府官員，由總理室負責推動來臺灣取經，已經不知來過幾萬人了。其中，鄒文良，他是泰國(叻丕府)的衛生署長。他放下他的身段，縮小他自己，與我們的慈濟人來到我們本會，真的是與大家一起去當志工，沒人知道他是泰國的衛生署長。到了要回去的前一天，才表達出他是衛生署長。
從此開始，他很投入，也已經受證了。受證當中，他手拿著我給的紅包，歲末祝福的紅包，向他解釋紅包上的稻種，那就是我們大林(慈濟)醫院，我們的醫生、院長、各科的醫生，全院的同仁去種的稻，這些稻子與全球的人結緣。他很感動，回去開始他就規劃，他也想要帶動，他們那裡的醫護人員來種稻，所以想了就開始做了。
有一位護士，他們家有一個十二萊的土地，這十二萊的土地就提供出來，由「人醫會」來租這塊地，就這樣開始規劃要種稻。同時，這期間也在規劃，準備要去一個女監獄，全部都是關女眾的一個監獄，裡面有九百多位獄友，這九百多人的監獄，才有一位醫師，所以就規劃去監獄義診。
就利用去監獄義診，他們的規劃，我很佩服，他們向稻種改良所，稻種研究中心，去告訴他們：「我已經有這塊土地，我們有很多醫師、護士要去種田，這個稻種你們能提供嗎？」(研究所)所長說：「當然可以。」(再問)：「要送稻種，是不是(可以)送到監獄？」這位研究所的主任，就依照他們的規劃，就將稻種送到那個監獄，由監獄的受刑人，在那裡送給慈濟人。
我覺得這個主意很好，這也是一個教育。要種田，稻種經由研究所提供，送給監獄這些受刑者，讓這些受刑者(親手布施)，來送給慈濟人，這就是「福種」。讓這些受刑者，也有造個福的機會，讓這些受刑者的內心也感覺到，我們有得到這樣(布施)的福。這就是一種智慧的教育。
他們那一天，就是（二0一二年）八月十三日這一天，開始種田、播種了。泰國若要播種，儀式是很隆重，有鑼鼓，也有陣頭，縣長也有開啟儀式的說話，好隆重的耕作儀式。這是福，用智慧來造福。實在是感覺得到，一點點事情，你若是用心做，就是很莊嚴、很隆重的事情。
所以是「法度人間傳大乘」。過去只是恭敬三寶求福報，現在就是已經將福拓展開來，連監獄中的受刑者，連醫療體系的醫護人員，都同樣走入監獄，監獄的受刑者也送出了，「福種」（稻種）撒在大地，這是用法度人間。
因為他們來臺灣取經，這麼多年的時間的心得，法入心，法起行，於行動中開始造作。看他們在撒稻種，真的是一大事因緣。
很隆重的播種的儀式，很多人都知道醫師在種田了，看看從監獄出來的稻種等等，這樣是一種社會教育，帶動了這樣的風氣。所以「一大事緣化眾生」，這種「甘露潤心」，真的是「活慧命」，啟發了人人智慧的生命，這種的教育，真的是很溫馨。人間，只要一念心，有想要做，不是做不到。
所以我們前面經文說過了，「說佛智慧故，諸佛出於世，唯此一事實，餘二則非真；終不以小乘，濟度於眾生。」
說佛智慧故
諸佛出於世
唯此一事實
餘二則非真
終不以小乘
濟度於眾生
《法華經 方便品第二》
其實，道理擺在眼前，這是一個事實——眾生「性本善」，人人想要做，只要一念心開始，能夠福利人群，法，能夠普遍天下，這是事實；道理一定要與事實契合起來。所以「唯此一事實，餘二則非真」。不只是讓大家知道，人生苦難無常，不是只有如此而已；也不是讓大家知道因緣果報。你知道之後，你要身體力行，有錯要改過，有善要趕緊做。這就是佛陀將法歸納，「諸惡莫作，眾善奉行」，行菩薩道的道理。
所以「餘二則非真」。不是只要你獨善其身，是要你去兼利他人，所以不是二乘法，是一大乘法；二乘法非真，真正的法，那就是大乘。所以佛陀「終不以小乘」。從來，從開始一直到最後，就是不希望用小乘法，去濟度眾生，他還是目標放在大乘，來化度眾生。
所以我們昨天也已經說過，所以我們「唯此一事實」，那就是，「開顯實相妙理之事業」。這個真理就是要走入人間，人間事的造作，用真理入人間事的造作。「開示佛知見之事業」，人人若要開示悟入佛之知見，佛陀來「開、示」，希望眾生覺悟佛之知見，就是要認清楚人世間，人事造作之道理。這就是要知道佛的知見，也不離人事造作之事業。
唯此一事實：
開顯實相妙理
之事業
開示佛知見
之事業也
一事實者
實相之妙理
謂佛知見
即法華之妙法也
「一事實(者)」，再多了解一些，「實相之妙理」，「事實」，其實是「實相之妙理」，世間做哪一項事情，不是實相之妙理呢？地球具足了種種的因緣道理，所以有人，有動物，有植物等等，山河大地，這也是具足它的物理存在。這個事實，實相，這個事實的形相，同樣有妙理。我們若了解，這叫做佛之知見。很微末的理，同樣有智慧存在，就是《法華經》的妙法。
所以「餘二則非真」，其他不是真實法。只是單獨了解「四諦」，這樣只是知道厭離生死；只是知道一個「十二因緣」，只是知道有因果觀。但是，你不肯去起動，不了解，不了解世間的事相道理的存在。你真正要了解道理，就要在人群中，於事相中，項項行得通。所以常常告訴大家：「事圓，人圓，道理才會圓。」就是這樣。所以「餘二則非真」，我們若是執著於小乘、中乘，不圓融，道理不能透徹。
餘二則非真：
況有三五更非真
謂是一實相也
之所以有二三乘者
是諸佛出世
施教之儀式
所以這個三(乘)，就沒有二(乘)，怎麼會有三(乘)呢？所以更沒有五(乘)等等。如何分析，分出很多的方法，這都不是真實法。(究竟)真實的，是「一實相」，真正的「一實相」，其中的東西(道理)，你要去認清其中的道理，那才是真實。
所以「有二、三乘(者)」，只是要誘引你們大家到大乘，所以只好以此「三乘」，有形相的東西來譬喻，才引導看不到的物理——事物的道理，就是要讓大家通徹。但是，不得不以形相來譬喻，種種譬喻、因緣的言教。所以，為此佛陀出現人間來施教，以種種的方式在人間。
佛陀來人間說法，既然是為一大乘，絕對不是為小乘，所以「終不以小乘」。
開頭時，那就是以種種的方法，適合眾生的根機。但是到現在，佛陀也是在人間，還是有人間的自然法則，所以此時，「終」就是最後，他「不以小乘」，要趕緊將小乘法收回，要大家入大乘法，所以說「終不以小乘」。
終不以小乘：
言小乘者
小根小機
所乘之教義
滅小苦
與得小利益之教
自利獨善之
聲聞緣覺阿羅漢
得小涅槃之法也
「言小乘(者)，小根小機所乘之教義」。告訴大家，這只是滅小苦——人生是苦，我不敢再造苦。若是如此，他自己能守住自己，不再去造業，自己會警惕自己不再犯錯。這只是滅小苦，得小利益的教法，就只是獨善其身。
「自利獨善之聲聞緣覺阿羅漢」。這些都是叫做小乘，所得的是小涅槃之法。就是說自己的心靜寂下來，只在個人而已，所以稱為「小」。
小，所以，「濟度於眾生」，不以小乘法，要告訴大家不要只是獨善其身，現在大家應該開啟你的心門，了解道理之後，應該面向人群行大乘法，所以叫做「濟度眾生」。
濟度於眾生：
眾生久來
沈溺生死海
佛以大乘濟渡
到於彼岸
經云：
終不以小乘
濟度眾生
佛陀不是要用小乘法給大家，是要人人互相去濟度其他人。所以「眾生久來沉溺生死海」，人人，芸芸眾生，「沉溺」不只是人口，還有牲口、動物等等，久遠以來就是沉溺於生死海，由不得自己。所以佛陀用大乘法，來濟度到彼岸，將由不得自己，迷茫、苦難的眾生，從此岸要度到彼岸去，是「以大乘濟渡到於彼岸」。
所以佛陀，在最後講《法華經》時，希望能聽到法的人，要承擔起這分責任，向天下人間傳承大乘法，甚至要身體力行，行於菩薩道上。所以這（段）經文：「終不以小乘，濟度於眾生」，這是佛的心願，也是佛的真實法來教導我們。所以，我們學法就是學佛，學佛就要依教奉行，實行佛陀的教法。所以我們要時時多用心。
Explanations by Master Cheng-Yan
Subject: The Small Vehicle is not the Ultimate (終不以小乘度眾生)
Date: July. 21. 2014
This morning, when I looked up at the sky, I thought I saw a mountain in the distance. When I looked more carefully and thought about it, I realized that the ocean was there, so how could a mountain be there? When I took a closer look, I saw that they were actually dark clouds. Isn’t this the way life is? We seem to see something, but upon looking more closely we recognize that it is not actually there. So, if we know the true principle of emptiness, “true emptiness,” we know there is “wondrous existence” within it. By clearly recognizing “true emptiness” and understanding “wondrous existence,” won’t we see the limitless potential of our lives? Such is life.
The Buddha-Dharma remains in this world; it is everlasting, never ceasing. The Dharma can transform the world, so the Buddha transmits the Great Vehicle. With the conditions of His one great cause, He transforms sentient beings. Dharma is like nectar that nourishes minds and sustains wisdom-life.
“The Buddha-Dharma remains in this world; it is everlasting, never ceasing.” The Buddha-Dharma is true principles. True principles are “wondrous existence” in “true emptiness.” So, the “wondrous existence” that manifests is everlasting. Principles are everlasting and unchanging. Regardless of how much time has passed, true principles will always be true. “The Dharma can transform the world, so the Buddha transmits the Great Vehicle.” The Buddha clearly understands true principles and wants to help us to clearly understand them so we can deliver others from this shore of unenlightened afflictions to the opposite shore, which is pure and undefiled. For us to return to our pure intrinsic nature, we need the Dharma and the principles to be delivered into our minds. Thus, “with the conditions of His one great cause, He transforms sentient beings.” The manifestation of the Buddha in this world is a conditioned phenomenon.
The Buddha was born a human and grew up in this world. Because He sought true principles in this world, He became enlightened. These were the conditions of His one great cause for coming to this world, which is to transform sentient beings. Therefore, the Dharma is like nectar that nourishes our minds and sustains and develops our wisdom-life.
Indeed, only the Buddha-Dharma can inspire people and awaken their love. Then, they will find ways to give, to help others, to transform the world with the Dharma and to transmit the Great Vehicle. Take Thailand, for example. Even though Buddhism has flourished there, the gap between the poor and the rich is very big. In recent years, Thais began to realize that people were losing their sense of morality. The Prime Minister of Thailand believed that the [best] way to govern would be to help ground people’s minds in [moral] principles and help them value ethics. Since a sense of morality seemed to be waning, he sent many people to different countries to study their approach to governance and to educating their citizens. After visiting many countries, they came to Taiwan and discovered Tzu Chi. So, the office of the prime minister sent one group of government officials after another to seek teachings in Taiwan. Tens of thousands of officials have visited. One of them was Chow Boon Liong, the public health minister of Ratchaburi, Thailand. He let go of his status, humbled himself and came to our headquarters with Tzu Chi volunteers. He actually did the same volunteer activities as everyone else.
Nobody knew he was a public health minister; The day before he returned to Thailand, he finally revealed he was a public health minister.Ever since then, he has been very involved and has been certified [as a Commissioner].During the certification [ceremony], he receive a red envelope that I handed out as part of the Year-End Blessing.Someone explained to him that he grains of rice on the red envelope came from the Dalin [Tzu Chi] Hospital.The hospital superintendent, doctors and staff planted the rice to create good affinities with volunteers worldwide.
He was very touched by this, so after he went back he came up with a plan to mobilize their health care professionals to plant rice.Once he thought of this, he made it happen.
The family of a nurse had 19,200 square meters of land and they were willing to lease it to.Tzu Chi International Medical Association （TIMA）.Thus began their plans for planting rice.In the meantime , officials were also planning to visit an all-female prison.
There were over 900 inmates in this prison, but only one doctor.
So, [the ministry] organized a free clinic there.I really admired how they incorporated the free clinic in the prison into their planning.They contacted a rice research center and told [the researchers], “We already have this piece of land.We have many doctors and nurses who will cultivate this land.Can you provide the rice seeds?”
The director of the research center said, “Of course.”They then asked, “Can the rice seeds be delivered to the prison?”The director of the research center followed their plans and sent the rice seeds to the prison.Then the inmates of the prison gave the seeds to Tzu Chi volunteers.I thought this was a great idea.This was also a form of education.
To plant the fields, the seeds were provided by the research center and given to these inmates so they could personally hand them to the Tzu Chi volunteers.These seeds were “seeds of blessings” that gave the inmates an opportunity to benefit others, so they felt that they could also create blessings by giving to others.This is a way to teach wisdom.
On that day, August 13,2012, they began to cultivate the field by sowing seeds.In Thailand, seed-sowing ceremonies can be very grand, with a percussion ensemble and a procession.The head of the county also gave a speech to start off the ceremony.
The ceremony for cultivating the field was so grand.This is a way of creating blessings with wisdom.From this we can truly feel that, even a small task, when completed mindfully, can be very magnificent and grand.
Thus, “Dharma can transform the world, so the Buddha transmitted the Great Vehicle.”
In the past, they only sought blessings by paying respect to the Three Treasures.
Now, they expanded their field of blessings to encompass even the inmates in prison.
Even medical professionals were willing to go into the prison, and inmates from the prison also gave out “seeds of blessings” to be sown in the land.
This is how the Dharma is used to transform the world.Because they came to Taiwan to seek teachings, the experiences accumulated over many years helped them take the Dharma to heart, which then led to action.As we watched them sow the rice seeds, it really felt lied an important occasion.The seed-sowing was a very formal ceremony.
Many heard about how doctors were growing the rice seeds from the prison and so on.
This is the type of social education that can drive social consciousness.
So, “With the conditions of His one great cause.He transforms sentient beings.”This “nectar that nourishes minds” can truly “sustain wisdom-life”.It can unlock the wisdom in everyone’s life.This kind of education is really heartwarming.In this world, as long we have the will, there is nothing we cannot accomplish.
As we mentioned in the previous passage, “In order to teach Buddha-wisdom, all Buddhas appear in this world.There is only this one truth, the Two [Vehicles] are not real.Ultimately They do not use the Small Vehicles to deliver sentient beings”.
These principles are actually right in front of us. This is a truth. Sentient beings are “good by nature”. When we want to do something, that single thought can benefit all people and can spread the Dharma across the world. This is a truth. Principles must be in line with truth. So, “There is only this one truth, the Two [Vehicle] are not real”. He did not merely tell everyone that life is suffering and impermanent. That was not all He also did not merely teach the law of karma; after we learn [the principles], we must put them into practice. If we make mistakes, we must correct them. If we see good deeds, we must promptly do them. Thus, the Buddha summarized the Dharma into “refrain from all evils; do all good deeds”, as the principle of walking the Bodhisattva-path.
Therefore, “the Two [Vehicles] are not real”. He did not want us to only awaken ourselves, but also to benefit others. This is not the practice of the Two Vehicles, but of the One Vehicle Dharma. The Two Vehicle Dharma is not the ultimate. The ultimate Dharma is the Great Vehicle Dharma.
So, the Buddha “ultimately did not use the Small Vehicle”. From the beginning until the end, the Buddha never wanted to use the Small Vehicle to save sentient beings. He always aimed to use the Great Vehicle to transform sentient beings. As we mentioned yesterday, There is only this one truth, and that was to “make known ultimate reality and wondrous truths”. With these true principles, we go among others to do work in this world. We use these true principles in the work we do.
“Teaching the Buddha’s knowledge and views is Their work and action”. We must open, reveal, realize and enter. The Buddha’s knowledge and views. The Buddha comes to “open and reveal,” hoping sentient beings can realize His knowledge and views”. Then they can clearly understand the underlying principles of why people do things in the world. We must know the Buddha’s knowledge and views are all about people’s work and action.
“There is only this truth: To make known ultimate reality and wondrous truths is His work and action. To open and reveal Buddha-knowledge and views is also His work and action. The one truth [reveals] the wondrous truths of ultimate reality, also known as the Buddha’s knowledge and views. This is the wondrous Dharma of the Lotus Sutra”.
“The one truth, upon further understanding, is the wondrous truths of ultimate reality”. “The truth” actually reveals “the wondrous truths of ultimate reality”. Doesn’t everything we do in the world follow the wondrous truths of ultimate reality? Earth is replete with causes conditions and principles, so there are people, animals, plants, etc., as well as mountains and rivers. These all adhere to the principles of matter. This is the reality, the ultimate truth. The appearances of this reality also have wondrous truths behind them. If we understand them, we will have the Buddha’s knowledge and views. [Principles that are] very subtle also contain wisdom. This is the wondrous Dharma in the Lotus Sutra. So, “the Two [Vehicles are not real] are not real”. Nothing else is True Dharma. Just understanding the Four Noble Truths will only lead us to renounce life and death. If we only understand “the Twelve Links of Cyclic Existence”, we only know the concept of the law of karma. However, if we do not take action, we will not understand the existence of worldly matters and principles.
If we truly understand the principles, as we interact with people, there will be [no obstacles] in what we do. Therefore, I often tell everyone. “If we are in harmony with people and matters, we are in harmony with the principles”. This is the way it is. Therefore, “the Two [Vehicles] are not real”. If we cling to the Small or Middle Vehicles, we cannot thoroughly understand or be in harmony with the principles.
“The Two [Vehicles] are not real: Any other vehicles are also not real. There is only One Reality. The Two and Three Vehicles only exist because they are ways for Buddhas to give teachings in the world”.
As for the Three Vehicles, if there are not even Two [Vehicles], then how can there be three? So there definitely are not five, and so on. As we study teachings, we may categorize them in other ways, but they are not the ultimate. What is [ultimately] real is “ultimate reality”. We must strive to understand the principles of “ultimate reality,” that is what is real.
Therefore, “the Two or Three Vehicles only exist to guide us to the Great Vehicle. So, [the Buddha] used the Three Vehicles, something tangible, as analogy to guide us to the principles we cannot see. To help us thoroughly understand the principles of matters, He had to use analogies of worldly appearances, many analogies and causes and conditions. Therefore, the Buddha comes to the world to give us teachings by using all kinds of methods.
The Buddha comes to the world to give teachings. He came to teach the Great Vehicles, definitely not the Small Vehicle. He “ultimately does not use the Small Vehicle”. At the beginning, the Buddha used all kinds of means that were suitable for sentient beings’ capabilities. But at this point, He was still in the world and was subject to the natural course of life. Therefore, “ultimate’ means the end [of His life]. [At that moment], and quickly set it aside so everybody could enter the Great Vehicle Dharma. So, He “ultimately does not use the Small Vehicle”.
Ultimately, they do not use the Small Vehicle: The Small Vehicle is the teaching give to those with limited capabilities. It eliminates minor sufferings and brings minor benefit. Those who only seek to awaken themselves, such as Hearers, Solitary Realizers and Arhats, only realize limited teachings of Nirvana.
The Small Vehicle is the teaching given to those with limited capabilities. He told everyone that this only eliminated minor sufferings. “Life is suffering, I dare not create more suffering.” If a person thinks this way, he will prevent himself from creating more karma and be vigilant to not make more mistakes. But this only eliminates minor suffering and brings about limited benefits. Thus they only benefit themselves.“Those who only seek to awaken themselves, such as Hearers, solitary realizers and Arhats, are Small Vehicle practitioners.
They only realize limited teachings of Nirvana. This means they can only still their own minds. since it only affects the individual, it is “small.” So, in order to “deliver sentient beings,” we cannot use Small Vehicle Dharma. This is telling us we cannot only seek to awaken ourselves.We should open the door to our minds. after understand these principles, we should practice the Great Vehicle among people. This is how to “deliver sentient beings.”
To deliver sentient beings: Sentient beings, for a long time, have been drowning in the sea of samsara. The Buddha used the Great Vehicle to deliver them to the opposite shore. The sutra states, Ultimately, they did not use the Small Vehicle: to deliver sentient beings.
The Buddha did not want to [just] teach the Small Vehicle Dharma. Instead, He wanted people to transform each other. So, “sentient beings, for a long time, have been drowning in the sea of samsara.” Multitudes of sentient beings are drowning, and not just humans, but also livestock and other animals.
For a long time, they have been drowning in the sea of samsara and cannot save themselves. So, the Buddha taught the Great Vehicle to deliver them to the opposite shore. He delivers the lost and suffering, sentient beings who cannot help themselves, from this shore to the opposite shore. He taught “the Great Vehicle to deliver them to the opposite shore.”
So, when the Buddha finally expounded the Lotus Sutra, He hoped those who had listened to The Dharma could shoulder the responsibility of transmitting Great Vehicle teachings to people around the world. They must also put the teachings into action and walk the Bodhisattva-path.
This passage stating, “Ultimately, They do not use the Small Vehicle to deliver sentient beings” reflects the Buddha’s vow to teach us the True Dharma.
So, when we learn the Dharma, we are learning the Buddha’s Way. In order to learn the Buddha’s teachings, we must follow and put them into practice. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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