首頁首頁  日曆日曆  相冊相冊  常見問題常見問題  會員群組會員群組  會員註冊會員註冊  登入  

分享 | 
 

 20170314《靜思妙蓮華》根塵和合因緣生滅(第1043集) (法華經•化城喻品第七)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 18603
年齡 : 64
來自 : 台中
威望 : 1629
注冊日期 : 2009-01-11

發表主題: 20170314《靜思妙蓮華》根塵和合因緣生滅(第1043集) (法華經•化城喻品第七)   周二 3月 14, 2017 7:04 am

20170314《靜思妙蓮華》根塵和合因緣生滅(第1043集)
(法華經•
化城喻品

 
觀眾生心善愛無量,根塵和合因緣生滅,善惡無記三性不定,隨善惡念造福惹禍。
及廣說十二因緣法:無明緣行、行緣識,識緣名色,名色緣六入,六入緣觸,觸緣受,受緣愛,愛緣取,取緣有,有緣生,生緣老死憂悲苦惱。《法華經化城喻品第七
觸緣受:因根、塵和合而有違境、順境、不違順境之不同,遂起苦受、樂受、捨受三者之差別。
受緣愛:以有受故,內身外境起於貪戀,故曰受緣愛。
愛緣取:愛則執著,起我、我所。取緣有:執著之業因既熟,必受後有之報。
有緣生:後有之依報,厥惟身相。
有生則有少壯之假相,故其對待之相為衰老;有生則有滅,故其對待之相為死,有生則有苦苦、壞苦、行苦之互相逼迫,故有憂悲苦惱:故曰生緣老死憂悲苦惱。
 
【證嚴上人開示】

「觀眾生心善愛無量,根塵和合因緣生滅,善惡無記三性不定,隨善惡念造福惹禍。」
 
觀眾生心善愛無量
根塵和合因緣生滅
善惡無記三性不定
隨善惡念造福惹禍
 
這就是我們眾生的心。這一次,外面走一趟去行腳,在短短半個月的時間,從北一直到中部,所看到眾生可愛的一面,那就是善、愛,那分愛與善堅定的心性。凡所看到的,人人都是表達出,那分堅定的愛心,甚至不少老人家,很多已經上了年齡了。因為慈濟走來也是五十年了,四五十年間,人生歲月匆匆,從他們四五十年前,開始起一念心開始,接受慈濟,行在慈濟,一路這樣跟得很緊,所做的都是不離人間事,同時接受著佛法在人間,那一念堅定的信心,現在猶然,一樣。
 
不過,年紀大了,看他們年齡已經大了,卻也是那分的智慧,所說的每一句話都是很超然解脫,視生死如歸,去來,就如我們人生來來去去,不覺得死是可怕。他們總是說:「我很感恩啊!這輩子我幸好有做慈濟,我很滿足。幸好那時候做慈濟還年輕,現在老了,雖然身體病痛,而且醫生宣布生命剩下不久,是癌症,不過,我一直感覺很滿足,夠了。」看他們這樣安然自在,過來給師父看。
 
甚至又看到從年輕牽手進慈濟,現在同樣也是三位老菩薩,同樣那天她們也是手牽著手,前面的牽著後面的,後面再牽著後面的一位,三個人互牽手,一手拿枴杖,三位手裡都是拿著枴杖,一隻拿著拐杖,一隻手牽人,這樣前後走過來,走過來靠近師父的身邊。我就說:「老菩薩,我怎麼很久沒有看到妳們了?」她們就說:「有啊,師父,您每次來,我每次都在這裡。我們每天都在這裡。」我說:「師父來了,怎麼都沒有出來給師父看?」她說:「有啊,來的時候,要給師父看,都被人牆把我圍住了,我都在人的後面。」我說:「妳應該將拐杖舉高,說『師父,我在這裡!』」。
 
她們就說:「年輕人很多,很高興!」就真的有年輕人這樣回答:「師父,師姑她們每天風雨無阻都來。」老人就這樣回答師父:「是啊,師父,我記得很多年前,我跟師父說,『老了,沒用了。』師父您就跟我說:『有啊!很有用,不要怕老,每天出來讓人看,這是很有用。』」她說:「師父,我聽您的話,我們三個都約定好,每天都來分會,每天都坐在分會給人看。」我說:「那妳們今天呢?」她說:「我們今天來當值。」
 
很久不曾聽到「當值」這個名詞,老人才說得出來,年輕人就說:「來值班。」是啊,值班。師父很久沒聽到老人話了,來「當值」。妳們還跟人家輪班「當值」呢!她說:「除了讓人看以外,我們也要工作啊!所以人家若來問我,我就坐在那裡讓人問,我就跟他說,我們慈濟過去是這樣、這樣、這樣,到現在做到這樣。」
 
看,眾生心、佛心是平等,那就是那分愛,那分善,不分年齡,而且四五十年如一日。三位同心、同志願,這樣相約進來,現在也是互牽手過來,這就是「莫忘初心」,最初的那念心。法入心,行在法中,如規如矩,這樣走過了滄桑歲月,四五十年了。看到這些都是人間的寶,也是師父弟子群中的寶啊!一直在說她們幾位,腦海裡還是想到那個境界,三個人互牽著,都需要拄拐杖,身子也有一點駝了,這就是人生最有價值的生命。
 
但是再看,社會,茫茫社會人生,「根塵和合因緣生滅」。我們的六根,對著外面的六塵境界,不論是聲音,聲塵,聞聲起舞,也有這樣的人。不論是資深或者是資淺,平時就是發心一念做慈濟,法比較沒有入心的人,社會風雨、無明網路,聽了,他就怕了,他開始就畏縮起來,還有的人聞聲起舞,就這樣停滯下來。
 
這因緣啊!善因緣浮現時,發一念好心,投入人群,大家誇獎時,他安心,做得很歡喜;有了風吹草動,他就心起惶恐,虛了,沒有信實誠正,他自己心虛,就退縮了,因為這個無明網而開始停滯,這種因緣會合,有生有滅。
 
我也這樣說,隨緣吧!佛陀在世時,說法也是一樣,也曾經遇過社會人群,對佛誹謗,同樣的也有人,佛陀將要托缽時,全村都把門關起來,逼得佛陀要去吃馬的飼料。佛陀在世時,也曾有過這樣的人生,那種無明網。
 
孔子在世時也是一樣,遇到亂世,反孔子的教育。一次,孔夫子與他的弟子,忽然間一個動亂,離散了,他一個人在城裡,就有人看到孔夫子,明明就認識孔子,就用一種諷刺的口吻說:「城邊怎麼有一隻喪家之犬,在那裡到處走呢?」孔子聽到了,心知道,人總是正當要受教時,就這樣尊重,只是一個虛偽的惡念訊息,就能夠很快傳遍,讓人的心輕教,輕視教育,驕慢於道理之上。
 
所以這也是過去的聖人,孔子有經過、釋迦牟尼佛也經過,這種落難的時期。尤其是現在五濁惡世的時期,這種無明煩惱,在這種見解混亂的時期,見濁亂時,眾生垢重,這不就是佛經中常常說嗎?見濁亂,眾生的心垢就很重,污垢就很重,這叫做濁。
 
眾生就是來自於根塵和合,這個因緣的生滅,有時候善緣生,有時候惡緣生,惡緣生,善緣就滅了,善緣生,惡法就滅了,無不都是都是在根塵會合因緣中,在生生滅滅。這就是佛陀教育我們,信根要深,道心要堅固,尤其是在現代世間。
 
再說,「善惡無記三性不定」。到底我們人是善或是惡呢?人人本具佛性,當然是善。不過,後天的污染、習氣,我們從清淨無染的真如本性,卻受了生生世世的薰習,這個善惡薰習,變成我們今生此世。善的與善人在一起能夠受影響,即使惡的人,若有一個善的環境、善的人群,生命中的貴人牽引他一下,惡人也會變成善。而本來是很善心的人,若是遇到惡緣現前時,環境變動,他即使是善人,他也是一樣會受到惡的影響,起了惡念。
 
所以說「隨善惡念,造福惹禍」。若是遇到善緣,我們本來就是清淨本性,會合在我們的清淨本性,我們就能造福人間,接受佛法的教化,身體力行菩薩道,造福在人群中。或者是遇到惡緣,原來的善念,也隨著惡緣這樣消磨掉了,聞聲起舞,不只停滯了自己的善念,同樣也隨波逐流,惹來了災禍。這種善若減少了,惡就生起,這就是我們眾生無定性,這個心在人間裡,無善無惡,隨善或者是隨惡,這叫做三性不定。
 
看到善,就隨著行善去了;遇到惡,就跟著造惡去了;無善無惡,雖然聽到善法,動不了他的心,「我隨喜你就好了。」他不願意去身體力行,造福人群。這說他是善,是隨喜功德,而人家若是在散播無明煩惱,「一人吐虛,萬人傳實」,他就跟著人家聞聲起舞;或者是聽到了,「是這樣嗎?不過,我以前是這樣做,若是這樣,那我就不要做了。但是我沒有傳,我沒有跟著人家傳,我只是這樣聽,我覺得他說的也是有道理。」所以停滯在無善無惡,這樣的環境,這叫做三性不定。一念是善性,一念是惡性,一念是無善無惡的性,這叫做三性。
 
我們每年的中秋,就有全球的醫生,慈濟人聯(誼) ,名稱叫做「人醫會」,醫師,是人群中的醫師,他加入慈濟,他每年一次,就是在中秋回到臺灣,來共度中秋,今年(二0 一五) ,有二十二個國家的大醫王、白衣大士會集在臺灣。這一群菩薩,人間大醫王,在靜思堂,他們互相分享,分享在他們的國家,這群人醫會,如何走到最偏僻的地方去,路途不怕遠,去看病,病人無法走出來,是貧、是孤老無依,不論是山上、平地,或者是要渡海、上山,他們不怕辛苦。有一段時間,他們就是這樣整團就去義診,聽他們說,義診,不只是在偏僻的地方,在人群中也是有,鬧市貧病,大有人在。
 
聽到一段很感人的故事,那是在新加坡,這群人醫會真的是,很多貧窮苦難中的,生命中的貴人,他們是眾生中,貧困苦難人,生命中的貴人。新加坡有一位七十六歲的老人,他雖然住在市中心裡,卻是他的腳好像象腿一樣,問他有多久了?忘記幾年了。推算起來,又有一個乾女兒,因為這個老人年輕時他的太太也很好心,雖然他的孩子都離很遠了,卻是這位老人家,夫妻應該也是對人不錯,所以有一個女孩子,孤兒,他們疼惜她,已經長大,也嫁人了。
 
所以,現在太太也往生了,這位老人剩單獨一人,這位沙烈老先生,他自己獨居,得到這樣的病到底幾年了?乾女兒被人通知,來關心這位老人,在她的記憶中,可能有近十年的時間。這位乾爹,這種病可能有近十年的時間了,因為家庭貧,又是一個老人,所以他自己有自卑感,又沒有錢,只好這個病就是這樣拖著,一直到腳都爛了,爛得有時是流血,有時是膿,血與膿混合在一起,這樣一直流出來。
 
這種身體不乾淨,血與膿一直流,近十年的時間,整個屋內都沒有清理,很骯髒。血與膿整間室內都已經結塊了,都已經與地板這樣整層,沒有看到地板的顏色,都是血與膿混在一起,留在地上已經乾了,已經黏在地上,很黏。
 
這樣一間小小的房間,又屋裡的垃圾,與他自己身體的污垢,真的是無法去用言語形容。看到那個短短的影片,真的是,從影片看,就會聞到是多麼臭的味道。那種生活,周圍的人,在隔壁鄰居覺得,這位老人是這麼的孤獨,不讓人靠近,自卑感很重,都不聽別人的話,所以後來將這個個案,就轉給慈濟人。我們慈濟人與人醫會,菩薩與大醫王,這樣一群人去,他就是不肯接受。就要用好幾天的時間,三四天就去一次,就是送營養品,藉著送營養品的機會,一趟再一趟,溝通將近三個月的時間,慢慢地才能接受,讓他接受,跟他們說話,接受他們。
 
他的腳也是都這樣包著,就如象腿,用一塊布,裡面報紙這樣纏著,就是不肯接受讓人處理,但是裡面很臭。唯有就是這群菩薩、大醫王去接近他,慢慢、慢慢地,和他搏感情,又經過了三個月,這樣才開始答應:「好,讓你們清理。」又幾天後去,準備要去清掃了,又發脾氣,又不肯讓人清理。那就還要用很大的功夫,這樣不斷哄他,不斷讓他開心,這樣才開始,很勉強地離開那間房間。
 
大家,三四十位,將這間房子用十個小時的時間,把那些髒東西,完全都不能用了,全都搬出去。地板就要用刮刀去鏟,一層一層鏟,水沖了以後再鏟,還花了十個小時的時間,不是只有地板而已,還有牆壁、屋頂,全都這樣鏟過、清過、掃過、擦過,一個小小的空間。還拿一張電動床給他,安排得很好。
 
這位老人進來一看,一亮,「多謝,多謝!」「是不是腳能讓我們看一下?」還是堅持。就要再繼續與他互動、互動,這樣,終於掀開那隻腳了,真的就是這樣,已經爛到見骨了,膿與血就是這樣流,所以他們就趕緊,醫師趕緊處理。難得他願意,就這樣開始接近,這樣開始常常去關懷、常常去為他換藥。
 
各位,現在我是這樣說,我只是看到那短片,看到他們那分這樣接近,那種不怕臭、不怕髒、不怕那個人的病痛。這種比自己的親人還親,比對自己血肉的至親更有耐心,這樣疼他、這樣愛他,大家的臉上都是掛著那分笑容,沒有一點嫌棄,不厭棄、不厭煩,沒有把他放棄。
 
用這麼長的時間,三個月,不斷不斷送營養品,送到他願意和他們說話。又三個月不斷不斷輔導他,東西一直準備,讓他吃得飽,顧好他的營養,不斷和他溝通,又經過了幾個月後,才願意接受他們打掃。三四十個人,那樣小小的房間,打掃了十個小時。想想看,這豈是人間的人?應該是人間的菩薩、大醫王。這念善愛無量,要說他的善有多大、有多廣,有多厚、多深呢?無法說。要如何,用什麼來譬喻這群人的善愛呢?真的是無法測量。
 
有這樣這麼根深柢固,這麼信心堅定、愛心無限量,這種根塵會合的善緣,這樣生而不滅,用長久的時間,這樣不斷不斷。人醫會也已經(近)二十年了,這樣的用心。
 
若要從義診就算有人醫會,也是四十多年了,從一九七二年的九月十日,第一次的義診在花蓮仁愛街,這樣算來也將近四十五年了,這就是人醫會的開始。國際人醫會也已經這麼久了,看,大家信心堅定,每一個國家都有他們很感動人,去接近貧窮苦難、貧病苦難的眾生,這就是菩薩的淨土,菩薩心靈的淨土。
 
雖然人間有這麼多不淨的污穢,觀身不淨,人人的身體都不淨,何況是貧病、無人照顧,近十年的病痛,這樣流出不淨物,囤積在他的屋內。你們想,這種心靈的淨土,那就是佛菩薩的心,這就是清淨無染的本性,入於濁世中,不受濁氣污染了,還是發揮他這一念,清淨無染的大愛,這就是人間的活菩薩,人生的貴人。所以說,愛的力量很大,我們要好好用心。
 
前面跟大家說起了,「十二因緣」。我們講<化城喻品>,諸大梵天王(從)十方,八方、上、下就是十方,諸梵天王都到齊了,請佛轉法輪。佛,大通智勝佛開始,他從「四諦」、「十二(因)緣」,開始轉法輪,佛佛道同。
 
人為何來人間?前面,所說的「十二因緣」。「及廣說十二因緣法:無明緣行、行緣識,識緣名色,名色緣六入,六入緣觸,觸緣受,受緣愛,愛緣取,取緣有,有緣生,生緣老死憂悲苦惱。」
 
及廣說十二因緣法
無明緣行
行緣識
識緣名色
名色緣六入
六入緣觸
觸緣受
受緣愛
愛緣取
取緣有
有緣生
生緣老死憂悲苦惱
《法華經化城喻品第七
 
這種的憂悲苦惱,這都在前面我們已經說過了,大家應該要記得。
 
所以「觸」一直,我們從一念無明緣行、行緣識,識緣名色,與這對有緣的父母這樣會合,就投胎了,就有了,有名色,慢慢慢慢成人形。時間到了,出生了,接觸到世間,痛苦啊!赤裸裸的身體接觸到大空氣,這樣全身刺痛的苦,所以哭了。出生第一個聲音就是哭,就是痛徹骨髓,刺痛了他的神經,痛啊,開始哭,這就是觸的感受。
 
觸緣受:
因根、塵和合
而有違境、順境、
不違順境之不同
遂起苦受、樂受、
捨受三者之差別
 
「因根、塵和合」,六根在母親的胎裡,這樣出來了,接觸到外面的境界,這六根與外面的境界接觸到了,所以「合而有違境」。本來在母親的身體裡很溫暖,卻是接觸到這世間,第一項,就是赤裸裸的身體,接觸大空氣的刺痛,這種逆境。接下來,身體洗好了,開始父母就要疼啊、惜啊,肚子餓,趕緊(奶嘴)塞進去就會吸了,吃到世間的塵味。古人都是用甘草水、黑糖水,現在的人開始就讓他喝奶,牛奶,或是(母)奶,這總是順境就開始了。
 
首先接觸到逆境,後面就順境來了。或者是這樣就開始長大了,在家庭裡,「不違順境」,因為年紀小,什麼叫做逆境?什麼叫做順境?什麼是違背我們的心意?反正是嬰兒,什麼樣的境界與他都無關,沒有那種違背他的心意的境,也沒有什麼是順他的心意,因為幼童懵懂。在這種沒有要求,由不得自己的環境中,就是這樣撫養長大。這種「違境、順境、不違順境之不同」,境界不同,就是這樣慢慢長大。慢慢長大了,開始就知道我要、我不要,這種慢慢生起,就感受愈來愈多。受到,我不要的境界,受到,我歡喜的境界,或者是,不管,什麼好與壞都沒有關係。
 
這也是同樣,我們剛才說的「善惡無記」。孩童時代就是這樣的境界,無善無惡,有喜歡、不喜歡等等。這也是三者之差別,有苦受、樂受、也有捨受,與我無關等等,這樣的境界,這樣就從小一直培養起來,所以這「觸緣受」。
 
受緣愛:
以有受故
內身外境
起於貪戀
故曰受緣愛
 
「受緣愛」。開始感受,會分別,有愛,所以「內身外境,起於貪戀」,這很簡單,大家看就知道了,這叫做「受緣愛」。
 
有了「受」,就有,這我要,這我不要。有了「愛」,自然就是執著,執著,這是我很喜歡的東西,別人不能和我平分,這我要占為獨有。這種愛,就生執著了,起了我、我所愛,這就是從「愛」開始要「取」,取全部是我的,佔有心就生起了。
 
愛緣取:
愛則執著
起我、我所
取緣有:
執著之業因既熟
必受後有之報
 
再者,「取」就緣「有」。「有」就是執著,執著這個業因,業因既然成熟了,我們的執著,不斷累積、不斷累積,累積到,從年輕、中年、老年,不斷在這輩子中所造作的業因,不論你是造善、造惡,善的就歸造福,惡的就是歸於禍端,善惡的業因,將來就是成熟,「必受後有之報」。
 
我們的第八識,歸納了善惡的種子,生不帶來,死不帶去,只是帶著善惡習氣,就是我們的惡業、善業到終後,就是緣於下輩子。所以「取緣有」。
 
有緣生:
後有之依報
厥惟身相
 
「有緣生」,就又去生了,生在下輩子。「後有之依報」,就是「厥惟身相」,全部包含起來就是在我們的身。
 
「四生」,到底我們將來帶這個業,是要在卵生、胎生、濕生、化生呢?是要在天堂、人間,或者是地獄、餓鬼、畜生呢?不同的身形,這就是我們現在所造作,未來所緣的未來生。
 
「生緣老死憂悲苦惱」。老病死,讓我們很苦惱。
 
有生
則有少壯之假相
故其對待之相
為衰老
有生則有滅
故其對待之相
為死
有生則有苦苦、
壞苦、行苦之
互相逼迫
故有憂悲苦惱
故曰
生緣老死憂悲苦惱
 
真的看到老來,又這次出門也是有損失了幾位,某某人病得很重,什麼時候已經往生了。有的家屬就說:「師父,很感恩,我的長輩,我的某某人往生,還是,最後心心念念還是慈濟,將自己都準備好了、交代好了,照片也準備好、衣服也準備好,就這樣交代:『兒子、媳婦,你們要再替我接下去,慈濟的路。』」
 
臺北也是這樣,有這樣。看,這種走對路了,即使到了最後的人生,他的心無掛礙,無掛礙,還要期待他的後代再繼續。可見這麼清楚的離開,我們就知道,他也是清楚地,到他的未來去。
 
總而言之,「有生則有少壯之假相」。說年輕,這是假的,再幾年後,他也要老,所以「少壯之假相」。「故其對待之相為衰老」,到最後是衰老了。「有生則有滅」,有生就有滅,「故其對待之相為死」。有生就九有死,這就是我們的人生。有生則有死,我們把握今生此世。
 
這種苦,有「苦苦、壞苦」。人生來了就是苦,有的人苦上加苦,又是愈來年紀愈大、愈老了,身體病痛愈來愈多,不如意的事情愈來愈多,這叫做「壞苦」。本來很富有,忽然間變成一無所有。現在很多的難民,很多的大地主,落得現在逃難他鄉,像這樣都叫做「壞苦」。
 
「行苦」,就是人生的過程,沒有常住的人生,永遠都是在無常中這樣的行蘊,所以叫做「行苦」。這樣互相逼迫,過去的一秒鐘,是後面的一秒鐘將它推過去,秒秒分分就是這樣,後浪推前浪,所以「故曰,生緣老死憂悲苦惱」,這是「十二因緣」。
 
各位,好好用心。「觀眾生心,善惡無量」,我們能做一位善心、愛心,愛心無量的菩薩在人間,我們不要受外塵等等,來誘引,我們就隨著外塵這樣過,希望我們要根深柢固,走我們應該走的路,不要受外面的無明網,將我們網住了,讓我們苦不堪。所以我們要時時多用心!


月亮 在 周二 3月 14, 2017 2:58 pm 作了第 1 次修改
回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 18603
年齡 : 64
來自 : 台中
威望 : 1629
注冊日期 : 2009-01-11

發表主題: 回復: 20170314《靜思妙蓮華》根塵和合因緣生滅(第1043集) (法華經•化城喻品第七)   周二 3月 14, 2017 7:04 am

回頂端 向下
檢視會員個人資料
月亮
版主
版主
avatar

文章總數 : 18603
年齡 : 64
來自 : 台中
威望 : 1629
注冊日期 : 2009-01-11

發表主題: 回復: 20170314《靜思妙蓮華》根塵和合因緣生滅(第1043集) (法華經•化城喻品第七)   周二 1月 02, 2018 8:57 pm

Explanations by Master Cheng-Yan
Subject: The Arising and Ceasing of Causes and Conditions (根塵和合因緣生滅)
Date: March.14. 2017

“We observe that sentient beings are infinitely kind and loving. As Roots and Dusts converge, causes and conditions arise and cease. The three natures of good, evil and indeterminate are not set. According to their good or evil thoughts, they create blessings or bring about disasters.”

This is the mind of sentient beings. While traveling around Taiwan this time, in just a short half month, I traveled from the north to the central region. I saw the endearing side of sentient beings, which is goodness and love, that persistent nature of love and goodness. Everything I saw of what everyone was expressing was their persistent loving hearts. There were even quite a few seniors, many of whom are well-advanced in years. Tzu Chi has also been around for 50 years. Over these 40, 50 years, people’s lives have passed in a flash. 40 or 50 years ago, they gave rise to this aspiration to accept the walk the Tzu Chi path and have closely followed me all along the way. Everything that they have done has been the work of this world, and at the same time they accepted the Buddha-Dharma in this world. Their persistent and determined faith is still the same today.

However, now they are old. They are already advanced in years. Yet, they also have this wisdom. Everything they say, every sentence, is so transcendent and liberated. They see birth and death just like going home; they come and go just as we come and go in our daily living. They do not feel fearful of death. They always say, “I am so grateful! I am lucky I found Tzu Chi in this life. I am very content. Luckily, I was still young when I [started] doing Tzu Chi work. Now I am old and my body is ill. The doctor said I do not have much time. I have cancer, but I always feel very content; it is enough.”

I saw how at ease they were when they came to see me. In their youth, they had joined Tzu Chi together, holding hands. Now they are three elderly Bodhisattvas, and that day they were holding hands just the same. The one in front held the hand of the one behind. The one behind held the hand of the one behind her. All three held hands together. Their other hand held a cane. Three hands held canes. One hand held a cane and one hand held a person. They came like this one behind the other. They came over, coming close to me. I said, “Elderly Bodhisattvas, it has been so long since I saw you last.” They said, “You have seen us. Master, every time you come we are always here. We are here every day.” I said, “When I come, why don’t you come out to see me then?” They said, “We do. When you arrive, we want to come see you, but a wall of people is all around you. We are behind everyone.” I said, “Then why don’t you wave your cane and say, ‘Master, we are over here? ’” They said, “There are many young people happy [to see you].” Then, a young person actually replied, “Master, the aunties always come rain or shine.” This elderly volunteer answered me, “That’s right, Master. I remember many years ago telling you, I am so old and useless. You said to me, ‘But you are useful! Do not be afraid of old age. Come out every day and let people see you. That itself is very useful!’” She said, “Master, I listened to what you said. All three of us agreed to go to the branch office every day. Every day we go to the office to show people we are here.” I said, “Then what about today?” She said, “Today we came ‘to be on duty.’” It has been so long since I heard this term “to be on duty.” It is only used by senior [commissioners]. Young people say, “I came for my shift.” Yes, it is a shift. It has been a long time since I heard anyone say, “I came to be on duty.” “You still take turns ‘being on duty?’” She said, “We don’t just come so people see us; we also have work to do! So, if people come and ask me, I am just sitting there for them to ask, I tell them, ‘In the past, Tzu Chi was like that. Now today look at what we have achieved.’”

See, the mind of sentient beings and that of the Buddha are equal; this is that love and goodness. Age does not matter. Moreover, for 40 or 50 years, they have continued without changing; these three still have the same aspiration. They all agreed to join Tzu Chi together. Now, they still came over holding hands. This is “never forgetting the initial resolve,” the resolve they formed at the very beginning. They have taken the Dharma to heart and put it into practice according to the principles. They have weathered the changing times like this. It has been 40 to 50 years. Seeing them, they are treasures of the world and treasures among my disciples. As I keep speaking of these three, it brings that scene to my mind, the three of them holding hands. They all needed to use a cane, and their backs were slightly hunched. This kind of life is one of the highest value.

However, if we look again at our society, it is so vast and has so many people. “As Roots and Dusts converge, causes and conditions arise and cease.” Our Six Roots connect to the states of the Six Dusts. Just talking about sound, the object of sound, some people hear things and act blindly. There are people like this. Whether they are experienced or new [volunteers], they normally have the resolve to do Tzu Chi work. But if they have not taken the Dharma to heart, faced with the criticism in society and the net of ignorance, people hear and are afraid. They begin to cower in fear. Others hear criticism and blindly react to it. Thus they stop [their volunteer work]. These are causes and conditions. When virtuous causes and conditions appear, we form a good aspiration to get involved in society. When people praise us, our mind is at ease and we do things with joy. But with the slightest disturbance, our mind becomes frightened and faint; we lack steadfast faith and sincerity. When we lack faith in ourselves, we regress. Because of the net of ignorance, we begin to stop moving forward. So, when causes and conditions converge, there is arising and ceasing.

I will also say, “Accept the conditions.” When the Buddha was in the world, He also taught this way. Sometimes He would also encounter some in society who would slander Him. There were also some people who, when the Buddha presented His alms bowl, shut every door in the village to Him, forcing the Buddha to eat horse fodder. During the Buddha’s lifetime, He also experienced this kind of life, this net of ignorance.

When Confucius was alive, it was the same. He encountered troubled times and people who opposed Confucius’ teachings. One time, Confucius and his disciples suddenly encountered unrest and were separated. He was all alone in the city. Someone saw Confucius. They clearly recognized him and in a mocking tone said, “Why is there a homeless dog in the city walking all over the place?” Confucius heard and knew in his mind that when people are about to receive teachings, they will always be respectful. But with one vain, unwholesome thought, rumors will quickly spread, causing people to take the teachings lightly and become arrogant with regard to the principles. So, this was the case for sages in the past. Confucius experienced this. Sakyamuni Buddha also experienced this period of hard times.

In particular, it is now the era of the evil world of Five Turbidities. This kind of ignorance and afflictions [spread]. In this time of turbid and confused perspectives. When the turbidity of views causes disruptions, sentient beings face severe defilements. Isn’t this often mentioned in the Buddhist sutras? With the turbidity of views, the defilements in sentient binges’ minds are very severe. There is so much filth. This is called the turbidity of sentient beings.

[The turbidity of] sentient beings comes from the converging of Roots and Dusts, this arising and ceasing of causes and conditions. Sometimes virtuous conditions arise, and sometimes negative conditions arise. When negative conditions arise, virtuous conditions cease. When virtuous conditions arise, negative phenomena cease. This all happens through the causes and conditions of the converging of Roots and Dusts, which leads to endless arising and ceasing. This is what the Buddha taught us. We must have deep roots of faith and firm spiritual aspirations. This is especially true in today’s world.

Next, “The three natures of good, evil and indeterminate are not set.” Are people good or evil? Everyone intrinsically has Buddha-nature, so of course people are good. But due to later-acquired defilements and habitual tendencies, our pure and undefiled nature of True Suchness has become permeated over many lifetimes, permeated with both good and evil. This resulted in the life we now live. When we are with good people they can influence us. Even for people [permeated by] evil, if they have a good environment, good people and a benefactor in their life to guide them, then these people will also become good.

But, if someone who is good at the start encounters negative conditions, if their environment changes, then even a good person can also be influenced by negativity and give rise to evil thoughts. So, it says, “According to their good or evil thoughts, they create blessings or bring about disasters.”

If we encounter good conditions, as we have an intrinsically pure nature, they converge with our pure intrinsic nature, and we will be able to benefit others in the world. We accept the teaching of the Buddha-Dharma and put the Bodhisattva-path into practice, benefiting others in the world.

But if we encounter negative conditions, our originally good thoughts can disappear as we follow negative conditions, blindly reacting to whatever we hear. Not only will our good thoughts cease, we will also be carried along with the tide, giving rise to calamities. If goodness diminishes, evil will increase. This is because sentient beings’ nature is not set.

With this kind of mindset in the world, people are neither good nor evil; they either follow good or follow evil. Thus, we say “The three natures are not set.” Seeing good, we follow it and do good. Encountering evil, we follow it to commit evil. [If we encounter] neither good nor evil, although we listen to virtuous Dharma, it cannot move our hearts. “I am just happy you are doing it; that is enough.” Then we are unwilling to practice ourselves and create blessings among people. We can say that they are good and take joy in others’ merits.

Yet, if someone sow ignorance and afflictions, “One man’s lie is propagated by ten thousand as the truth.” People blindly follow whatever they hear. Or in hearing it, they [will say], “Is that so? But I used to do it like that. If that’s the case, then I won’t do it anymore. But I am not spreading this [rumor] like others are. This is only what I heard. I think what he said makes sense.” So, they stop, doing neither good nor evil. They are in this kind of state. Thus, we say, “The three natures are not set.” One is our good nature, one is evil nature and one is neither good nor evil. These are called the three natures.

Every year around the Mid-Autumn Festival, we have doctors from around the world, Tzu Chi volunteers who gather together. This is TIMA (Tzu Chi International Medical Association). These doctors are people who have joined Tzu Chi. Once a year, they come to Taiwan during the Mid-Autumn Festival to spend the holiday together. This year (2015), doctors and nurses from 22 counties gathered in Taiwan. This group of Bodhisattvas and medicine kings gathered to share experiences at the Jing Si Abode. They shared about how, in their countries, TIMA volunteers go to very remote areas. They go to see patients, not fearing the distance. The patients are unable to come to them. They are poor, old and alone, with no support. Whether in the highlands or the plains, across the ocean or atop a mountain, the volunteers are not afraid of the difficulty. For a certain period of time, TIMA members will go to conduct medical outreach like this. We heard them talk about their medical outreach. Besides very remote areas, within crowded, busy cities, there are also many people who [need help].

I heard a very touching story. It happened in Singapore. TIMA volunteers are truly benefactors for many living in poverty. They are the un-summoned teachers, the benefactors of sentient beings in hardship. In Singapore there was a 76-years-old senior. Although he lives in downtown Singapore, his leg is the size of an elephant’s. When asked how long he had been like this, he could not remember and tried to calculate the years. He also has a goddaughter, because when this senior was young, his wife was very kind-hearted. Although his own children all moved far away, this senior and his wife were very good to others, so there was a girl who was an orphan whom they cared for. Now, she is already grown up and married. So, after his wife passed away, this senior was all by himself. This Mr. Salih lived by himself and had suffered from this illness for many years. When his goddaughter was notified, she came to take care of him. From what she could remember, it might have been nearly ten years. Her godfather already had this illness for nearly ten years. Since his family was poor and he was old, he felt very ashamed. He also did not have any money, so he could only let this illness drag on until his leg began to rot. It would sometimes bleed or leak pus. Blood and pus mixed together would flow out. This is the impurity of the body; blood and pus continually seeped out. For nearly ten years, the house had never been cleaned; it was filthy. Blood and pus were congealed all over the house. It was already in layers on the ground. One could not even see the color of the floor. It was a mixture of blood and pus that had already dried out and stuck to the floor. It was just a tiny room. The garbage in the room along with the impurities from his body were really indescribable.

Seeing this short video, it was as if one could smell the stench just by watching. He lived that kind of life The neighbor living around him felt that this senior really was very lonely. He would not let people get close to him. He had a severe sense of inferiority and would not listen to others’ advice. So later, this case was referred to Tzu Chi volunteers. Our Tzu Chi volunteers along with TIMA nurses and doctors went together in a group to see him. He would not accept our help. It took many days to convince him, going once every three to four days to give him nutritional supplements. The nutritional supplements gave them a chance to go over and over

After nearly three months of communication, he was gradually willing to accept our help and talk with the volunteers, accepting them His leg was wrapped up, giving it the appearance of an elephant’s leg. He had used a piece of cloth, with a layer of newspaper underneath. He was unwilling to let anyone take care of it, but it smelled very bad inside. Only this group of nurses and doctors could approach him. Slowly and gradually, they developed a relationship with him, and after another three months, they were able to get his consent. “Very well, I’ll let you clean.” After another several days they went again and prepared to clean up. He became angry again and would not let people clean up. They again had to put in a lot of effort, continually coaxing him and making him happy Then, he finally agreed reluctantly to leave the house. Everyone, about 30 to 40 people, spent ten hours of time to clean this house. All those dirty things that were totally useless and filthy were moved outside. The floor was scoured clean with a scraper, scraping off layer after layer. After rinsing with water, it was scraped again. It took ten hours. It was not just the floor. There were also the walls and the roof. Everything was scraped and cleaned, swept and wiped In this tiny space, an adjustable bed was set up for him. When this senior came in, he took one look and his eyes opened wide. “Thank you, thank you very much!” “Can we take a look at your leg?” He still stubbornly refused. They had to continue to interact, encourage him. Thus he finally [agreed] and they opened the wrap. Truly, it had already rotted to the point the bone was exposed. Pus and blood came flowing out, so they quickly asked the doctors to take care of it fast. They finally had got his consent. In this way, they started to become close with him. They would often go to look in on him and change the dressings.

Everyone, I am telling you this story now, but I only saw a short video. I saw the were willing to get close to him, unafraid of the stench and filth, unafraid of that person’s illness. They treated him like their dearest relative, with patience greater than for their own family. They loved and cared for him. On everyone’s faces was a big smile; they did not have the slightest hint of aversion. They never rejected or become fed up with him. They never gave up on him. It took such a long time, three to four months of continually bringing nutritional supplements until he was willing to talk to them and another three months to continually guide him. They continuously prepared things so that he had enough to eat, taking care of his nutritional needs. They kept communicating with him, and after several more months, they finally got his permission to clean his house. It took 30 to 40 people ten hours to clean that small house. Think about it, are these just ordinary people? They are Living Bodhisattvas and medicine kings.

This is being infinitely kind and loving. How great is their kindness, how broad, deep and profound? We are unable to express it in words. What can we use as an analogy for such love and kindness in people? We truly have no way to measure it. They have such deep-rooted, solid, steadfast faith and limitless love. With these good conditions of Roots and Dusts converging, [this love] can arise and never cease. For such a long time, they have [worked] continuously.

TIMA has already existed for nearly 20 years with this kind of dedication. If we say that TIMA started with our first clinic, it has already been over 40 years, starting from September 10, 1972 with the first clinic in Hualien, on Renai Road. If we calculate it this way, it has been 45 years. That was the beginning of Tzu Chi Medical Assoc.

The international medical association has also existed a long time. Look at how firm everyone’s faith is. Every country has touching stories of those who draw near to the poor, ill and suffering, to those sentient beings in need. This is a Bodhisattva’s pure land, the spiritual pure land of a Bodhisattva. The world has so many impure defilements, and we contemplate the body as impure, to say nothing of when people get sick and have no one to look after them. For decades of illness, impure things flowed out [of his leg], pilling up in his room. Think of it, this kind of spiritual pure land is the mind of the Buddhas and Bodhisattvas. It is our pure and undefiled intrinsic nature. Thus we can go out into this turbid world and not be contaminated by its impurities. We further give rise to a resolve formed of pure and undefiled great love. This is what it is to be a Living Bodhisattva, a benefactor in someone’s life. So, the power of love is great. We must put our efforts into being mindful.

We previously spoke of the Twelve Links of Cyclic Existence. In the Chapter on the Conjured City, all the Brahma kings came from the ten directions, the eight directions and above and below. All of the Brahma kings gathered together and asked the Buddha to turn the Dharma-wheel. Great Unhindered Wisdom Superior Buddha began by teaching the Four Noble Truths and the Twelve Links of Cyclic Existence as He started to turn the Dharma-wheel. All Buddhas share the same path. Why do people come to this world?

We previously spoke of the Twelve Links of Cyclic Existence. “He then extensively taught the Dharma of the Twelve Links of Cyclic Existence. Ignorance gives rise to volitional formation and volitional formation to consciousness. Consciousness gives rise to name and form, name and form give rise to the six entrances, the six entrances give rise to contact, contact gives rise to feeling, feeling gives rise to craving, craving gives rise to grasping, grasping gives rise to becoming, becoming gives rise to birth and birth gives rise to the worry, sadness and distress of aging and death.”

This worry, sadness and distress of aging and death are all things we have previously discussed. Everyone should remember this. So, up to “contact,” from one thought of ignorance we give rise to volitional formation. Volitional formation gives rise to consciousness, and consciousness gives rise to name and form. When our affinities with our parents converge, we enter the womb and there is a pregnancy; that is name and form. Gradually, our body is formed, and when the time comes we are born. When we come in contact with the world, it is so painful! When the naked body is exposed to the air, the entire body suffers from being pierced with pain. So, we cry. The first sound at birth is one of crying. It is excruciating pain that pierces the nerves. With pain, we begin to cry. This is the sensation of contact.

Contact gives rise to feeling: When Roots and Dusts converge, we experience our different conditions as adverse, favorable or neither adverse nor favorable. Accordingly different sensations will arise, either of suffering, joy or detachment.

“When Roots and Dusts converge” means that we first form the Six Roots in our mother’s womb. The when we encounter the outside world, the Six Roots make contact with external states. So, when “[Roots and Dusts] converge, we experience adverse conditions.” We were very warm in our mother’s womb. But when we make contact with the outside world, the first thing we experience is the pain of our naked body coming in contact with the air, this kind of adverse condition. Next, our body is washed, and we begin to be loved by our parents. We feel hungry. Quickly [a bottle] is put into our mouth, and we begin to suck. We begin to have sensations of taste. In early times people used licorice root water or brown sugar water. People today immediately let babies drink milk, either cow’s milk or the mother’s milk. In this way, favorable conditions begin to arrive. First, we encounter adverse conditions, then favorable conditions follow.

Or, as we begin to grow up, in our family there are “neither adverse nor favorable circumstances.” That is because [a child] is too young. What are adverse conditions? What are favorable conditions? What does it mean to be against their wishes? Anyway, as infants, these types of conditions do not matter to them. They have no sense of things either going against or going along with their wishes. That is because children do not understand yet. They do not have these kinds of expectations. In an environment they cannot control, they are simply being raised like this. These “adverse, favorable or neither adverse nor favorable circumstances” are each different. So, the children gradually grow up in this way. As they grow up, they begin to know, “I want this” and “I do not want that.” They gradually give rise to more of these feelings. They feel, “I do not want to be in this state” or “I like these conditions” or, “I do not care; whether it is good or bad does not matter.” It is the same. We just talked about good, evil and indeterminate natures. This is like the state we are in as children, neither positive nor negative. When we like or dislike something and so on, these are the differences among the three. We experience sensations of suffering, joy and detachment, believing it does not matter; all these are different states. This is how we grow from the time we are small.

So, “Contact gives rise to feeling. Feeling gives rise to craving.” When we begin to have feelings, we will then differentiate, so we have cravings. So, “toward our own bodies and external conditions” we give rise to greed and desire. This is very simple. You can understand at a glance. So it says, “Feeling gives rise to craving.”

Because we have feelings, we feel “I want this; I do not want this.” When there is “craving,” naturally there will be attachment. With attachment, “This is what I love, and no one is allowed to share. I want to have it all to myself.” This strong craving gives rise to attachment and a sense of self, “This is what I crave.” So, from “craving” we begin to have “grasping.” “I’m taking all this as mine.” This desire to possess has arisen.

Craving gives rise to grasping: Craving is attachment and gives rise to the concept of self and the self’s possessions.
Grasping gives rise to becoming: Once the karmic seed of attachment has ripened, there will surely be future retributions.

Next, “grasping” gives rise to “becoming.” “Becoming” means that we are attached. We have the karmic seed of attachment. Since this karmic seed has ripened, our attachments will continually accumulate. They continue to accumulate from our youth through our middle age to old age. We continually create karmic seeds all our lives. The karma may be good or evil. Good deeds will bring blessings, while evil will bring disasters. When the karmic seeds of good and evil mature, “There will surely be future retributions.” Our eighth consciousness takes in these good and evil seeds. We carry nothing with us when we are born or die except our good and evil habitual tendencies. After our life ends, our good or evil karma follows us into our next life.

So, “Grasping gives rise to becoming. Becoming gives rise to birth.” Once again we are born into our next life. “Circumstantial retributions of future existence are all included in the appearance of the body.” They are all incorporated into our body. Among the four forms of birth, will we bring this karma to become egg-born, womb-born, moisture-born or transformation-born? Will we be [born into the] heaven, human, hell, hungry ghost or animal realm? These are all different appearances. What we create now are the conditions we bring into subsequent lifetimes. “Birth gives rise to the worry, sadness and distress of aging and death.” Aging, illness and death cause us great suffering.

With birth, there will be the illusory appearance of being young and vigorous, and thus the opposite appearance of aging. Whatever arises will cease, thus there is the opposite appearance [of birth], which is death. With birth, there is the suffering of suffering, suffering of decay and suffering of action. These all press in on us, so we have worry, sadness and distress. Therefore, it says that birth gives rise to the worry, sadness and distress of aging and death.

I can truly tell I am growing old. When I traveled this time, [I found out] several people had passed away. One person was seriously ill. When he passed away several family members said, “Master, we are very grateful. When our older, so-and-so, passed away, his last thoughts were of Tzu Chi. He was already prepared and had given instructions. His [memorial] photo and [burial] clothing were all prepared. Then, he instructed his son and daughter-in –law. You need to continue walking the Tzu Chi path on my behalf.”

It was the same in Taipei. This person had taken the right path. Even though he had arrived at the end of his life his mind was without hindrances. He hoped his offspring would continue the work. He passed away with such a clear [state of mind]. We know that he was also very clear on his future.

In short, “With birth, there will be the illusory appearances of being young and vigorous.” We speak of youth; it is an illusion. After several years, he will also be old, so there are “illusory appearances of being young, and thus the opposite appearance is aging.” In the end, we all age. “With arising there is ceasing, and thus the opposite appearance is death.” There is birth and there is death. This is life in this world. We are born and we die. We must seize our time in this world. With suffering, there is the “suffering of suffering” and
“the suffering of decay.” As soon as people are born, there is suffering. Some have even greater suffering. Also, as we grow older, our illnesses and pain increase. More and more things do not go as we wish. This is called the “suffering of decay.” We were very blessed to begin with when suddenly, we find we have nothing at all. There are so many refugees nowadays. Many were wealthy landlords who now have to flee in hardship from their country. Appearances like this are all “suffering of decay.” “Suffering of action” is how we go through life. There is no permanence in life. Amidst impermanence, everything goes through the infinitesimal changes of the aggregate of action. This is called “suffering of action.” Forces push against each other. The second that just passed is followed by the one behind it. Seconds [pass]in this way. The wave behind pushed the wave in front of it. So, “Birth gives rise to the worry, sadness and distress of aging and death.” These are the Twelve Links of Cyclic Existence.

Everyone, we must put effort into being mindful. “We observe that sentient beings’ hearts have infinite good and evil.” We can be the one who is kind-hearted and loving, a Bodhisattva of infinite love in this world. We must not allow external states and such to entice us as we simply chase after their external phenomena. I hope that we will put down deep, firm roots as we walk the path that we should walk. We must not allow the net of ignorance to keep us in bondage and bring us unbearable suffering. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
回頂端 向下
檢視會員個人資料
 
20170314《靜思妙蓮華》根塵和合因緣生滅(第1043集) (法華經•化城喻品第七)
回頂端 
1頁(共1頁)

這個論壇的權限:無法 在這個版面回復文章
 :: 菩提法水 :: 靜思晨語 :: 靜思晨語—靜思妙蓮華-
前往: