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 | 
 

 靜思晨語--20110930《法譬如水》六行~十住行(六)

向下 
發表人內容
月亮
版主
版主
avatar

文章總數 : 19280
年齡 : 64
來自 : 台中
威望 : 1632
注冊日期 : 2009-01-11

發表主題: 靜思晨語--20110930《法譬如水》六行~十住行(六)    周六 10月 01, 2011 11:22 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 : 19280
年齡 : 64
來自 : 台中
威望 : 1632
注冊日期 : 2009-01-11

發表主題: 回復: 靜思晨語--20110930《法譬如水》六行~十住行(六)    周六 10月 01, 2011 12:59 pm

學佛、修行,無非就是修心。我們解釋了佛陀的「十身」,「十住」一直到了,第八「童真住」之間,我們就開始說,童身的十身靈相,所以我們說過了:
十身:
眾生身、國土身、業報身
聲聞身、獨覺身、菩薩身
如來身、智 身、法 身
虛空身

這就是在童真住中,又分析了十種的身。
大家聽起來,好像一層過一層,這樣結束了嗎?還沒,因為我們十住行,才說到第八的「童真住」。
所以我們現在就要說第九住,就是「法王子住」。既然有童真,童真還沒有出生以前,就是懷聖胎,一懷了聖胎,出生就是聖子,所以這個童真會慢慢長大,這叫做「法王子」。
所以它裡面說:「長養聖胎,紹隆佛種,堪作法王之子。」
我們每個人,若能將每顆種子,我們常常說過,修行不是從這一生開始,我們應該在過去生中的過去生,也有善惡雜揉。過去我們善的部分,應該也是結了與佛有緣的種子,所以只要我們有這念種子,我們就有那分緣。
所以我們今生來修行,應該就是在冥冥之中,就是有那顆種子,這就像聖胎一樣。你若無緣,就沒有這顆種子;你若沒有這顆種子,就沒有什麼助緣,好讓你修行。所以我們必定要很慶幸,不知道在哪一生中,我們與佛有緣。
《法華經》中也這麼說,同在一場法會中,這些眾生、這些聽眾,有的人說不定在過去、過去的無始劫以前,已經結過緣;也有說不定在佛陀時代,初聞佛法,開始一顆種子。佛陀也說:「還有未來無量無央數劫,在這個道場中,自從結了這顆種子以後,未來的未來,這顆種子也會不斷來現行,一樣會聽我的法,行我的行,在這個世間去度眾生。」這就是一顆種子,不論是過去、現在、未來,說不定我們今生的未來,我們的緣都還在,這顆種子,我們真的要好好珍惜。
我們如果用這樣來解釋,人人都已經有這顆種子。這顆種子我們若好好珍惜,每一生、每一世,都不要讓他流失掉,也不要讓這顆種子壞掉,種子要壞掉也會很快,壞掉。
就像稻穀,我們現在在割的稻子,是過去的稻穀;過去的稻穀在稻桿上,叫做稻子;稻子割下來以後,叫做稻穀。稻穀可以磨成白米,它還要留下種子。種子留下來再播種;育秧,育秧以後再插秧,就變成了稻子,稻子結穗就變做稻穀。
同一種東西不同的形相,但是你要成長到這個形相。最初的種子就是穀種,我們若不及時,再下一年、下一個時刻,稻種裡面的種子,就被破壞掉了,因為時間不對,把它放太久了。所以我們常常說要把握當下。
時間很重要,我們既然有這顆原來的種子,因緣若到了,我們要把握時間,懷了聖胎,我們有這顆種子,我們要趕緊讓它得以成長,所以它可以長聖胎,就這樣成長起來。
這顆種子若讓它成長起來,如何才能成長?那就是像我們現在修行,修行要精進,絕對不能懈怠。精進不光是說:「有啊!我認真在拜佛,我也是認真拿著念珠、在念佛,我這樣叫做精進。」不是,身體這樣,看起來是有形的精進,其實最重要的是心,心有沒有精進?
什麼叫做心精進?就是有沒有佛心?佛心是大慈悲心。「有啊!我很有愛心。」愛心做出去了嗎?芸芸眾生,苦難偏多,我們是不是願意去付出?你真的願意去付出,你就是在行菩薩道,菩薩道的盡頭,就是佛的境界。就像穀種、秧苗、稻子,然後又是稻穀。這就是說,我們若沒有經過菩薩道,哪能結穗成果呢?所以行菩薩道是很重要的。
所以佛在六行中,其中有一個「十住行」。
六行:
十信行、十住行、十行行
十回向行、十地行、等覺行
十住行:
發心住、治地住、修行住
生貴住、具足方便住
正心住、不退住
童真住、法王子住、灌頂住

這個十住行,你看,到了童真住,特別又指出了十身。
十身:
眾生身、國土身、業報身
聲聞身、獨覺身、菩薩身
如來身、智 身、法 身
虛空身

方便我們如何解釋、如何體會,天下萬物,能以很多種形態去體悟人生,能用種種的方法,去投入、去接近佛法的境界。給你很多方法去行菩薩道,這就是佛陀的教法。所以我們要紹隆佛種,必定要從我們自己這顆種子,要好好培養好,好好讓它成長,我們才有緣再來接引眾生,我們才能同時增長。
所以說,大乘、小乘,騎一輛腳踏車,自己騎,頂多再載一個人,這叫做乘;開轎車,這也是坐轎車,開的人和讓人載的人一樣到達;開一輛大巴士、一列火車,也是一樣,駕駛員一定是和被載的人,一起到達,這是同時成長。
我們要載一個人也是載,我們要載幾百人、幾千人也是一樣載。所以我們應該是行大乘,我們應該是和很多人同時成長。
何況我一直在說,現在是壞劫的時候,天地,天的氣候被污染,已經是不調了,異常了;大地也被污染、破壞了。所以在這種壞劫的時代,眾生共業,我們應該來修行,我們要趕緊紹隆佛種,就是人間菩薩招生。
其實人間菩薩招生就是「紹隆佛種」,如何趕緊再培養人;造緣,讓大家趕緊有這個緣,走入這種人間菩薩的道場,來淨化人心。心若淨化了,天地才不會再遭受到污染。
其實人與人之間,所以「長養聖胎、紹隆佛種。」是多麼重要!但願你我都是「法王子」,我們要立志,承擔如來家業,這就叫做法王子。
行善即時
如長養聖胎
人間菩薩招生
即是紹隆佛種
二者兼具
堪作法王之子

再來就是「灌頂住」。灌頂住,就像在印度他們的規矩,當國王的兒子已經長大成年,長大成年後,就開始要傳王位,在這之中,他們就要用最乾淨的四大海,就是大海清淨的水,來對已成年的王子灌頂。
在佛法來說應該是皈依,證明你已經入佛門,你要奉行三寶的規戒。三皈五戒,這是最起碼的,佛教徒應該要有的規矩。五戒才能清淨心,這就是初階開始的時候。
但是在這裡的灌頂,就是王已經要傳位給他的兒子。希望人人都能成為佛子,真真正正能夠承擔家業,我們就要去付出、去投入,所以這叫做灌頂住。
菩薩既為佛子
佛以智水灌頂
藉表成人
名「灌頂住」

「菩薩既為佛子,佛子智水灌頂」,希望我們人人,既然是佛的弟子,我們要接受法,法譬如水。師父這麼長的時間,每天這麼早來和大家說話,不厭其煩,如此細密,把最深的道理挖出來,讓它用極淺的,在我們現在日常生活中,可以分享,讓大家能接受,這好比點滴的水。但願法水可以點滴入大家的心;希望這是滴水灌頂,希望我們這樣慧命能成長。
所以在文字中說:「佛以滴水灌頂,藉表成人。」藉此滴水,可以成長這位成年的人。希望我們的慧命,也藉著這個法點滴吸收,可以讓我們慧命成長為法王子。這也是我們大家的期待,希望我們人人在佛法中,要用智慧接受,我們絕對不要荒廢人生。
人群中好修行,我們若不在人群裡,只是獨覺一個,只是自己可以了解天地人間,但是他還是在辟支佛,他還是非常獨善其身,他也無法成佛。
所以《法華經》裡就說,獨善其身像是斷佛種一樣,因為他只想自己知道,他不想讓別人知道,這種獨善其身也不對。所以我們要把握時間,不要只想獨善其身,我們應該要兼利天下!
修行要在人群中
獨善其身如斷佛種
應把握時間
兼利天下

佛陀的種子,我們要好好珍惜。說不定我們和佛陀,是同在法華會上。佛陀說法,我們聽法。說不定我們在法華會上,佛陀在授記時,我們在那裡虔誠被授記,也說不定。說不定我們乘願來這裡,要面對芸芸苦難的眾生,也說不定。所以,我們應該要用珍惜的心情,在人群中,我們要用心付出。
雖然人生很苦難,煩惱偏多,我們自己要覺悟,這是一個凡夫界。所以既然在眾生凡夫中,每天我們面對的,就是苦惱、煩惱,那種心,自己自我起煩惱。明明聽了很多法,還是有我自己,還有我比你行,這種心態還是無法調伏。這叫做剛強眾生。
這種的剛強眾生我們要調伏,真的要付出很多心力。調伏不過來,我們也是一樣會擔心。擔心和煩惱不同,煩惱是為自己而自私,我的執著、我的愛、我的什麼…,這樣在煩惱,煩惱就是無明;擔心就是擔憂,臺灣話叫做擔憂,不忍心、很可惜,明明這麼發心在付出,怎麼就是那點脾氣?怎麼那點我執不改過來?實在是很擔心。這種擔憂,各位,難免。
所以什麼叫做覺有情?他還要留一點有情,才能在眾生群中。但是他一定要覺悟,覺悟在充滿煩惱人群中去付出,這叫做覺。還有留一點和眾生情的牽連。和眾生的情牽連住,難免就會擔憂。我這麼出力,拉好啊!不要掉下去!這種擔憂。
不過,這種擔憂,是我們發願的,這也就是要到達佛的境界,過程就是菩薩道。
各位,對大家解釋十住行,已經到這裡剛好是一個十住行。希望大家在十住行中,童身住再拉出來,所以前面好幾天,一直另外解釋十身。十住是在六行中,佛陀修行的過程,就是有另外的十住。就是這樣一層一層,不厭其煩,請大家要時時多用心。
回頂端 向下
檢視會員個人資料
志志
無量光曜心
無量光曜心


文章總數 : 967
威望 : 72
注冊日期 : 2009-04-25

發表主題: 回復: 靜思晨語--20110930《法譬如水》六行~十住行(六)    周六 10月 05, 2013 10:59 pm

Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Abiding Conducts(Part 6)(六行~十住行六)

The way to learn Buddhism is to cultivate the mind. We discussed the Ten Bodies and the Ten Abiding Conducts. The eight is Abiding in Childlike Innocence. We will talk about the Ten Bodies of Childlike Innocence. We have talked about Sentient Being-body, Land-body, Karma-body, Sravaka-body, Pratyekabuddha-body, Bodhisattva-body, Tathagata-body, Wisdom-body, Dharma-body, and Absolute Space-body. They are the Ten Bodies within Abiding in Childlike Innocence. They seem like never-ending layers. Is this the end? No, this is just the eighth of the Ten Abiding Conducts. We are going to discuss the ninth Abiding Conduct, Abiding in the Dharma-prince. Before there is childlike innocence, there is noble conception. Once conceived, a sagely child will be born and will grow up with childlike innocence. He is called the Dharma-prince. So the text says, “Nurture the sagely child” “Tender Buddhist seeds” “Be the prince of Dharma” Each one of us should [be mindful of] each seed. We mentioned that cultivation does not begin in this life. It began in our past lives, when we accumulated the karma of good and bad deeds. The good in our past may have been an affinity with the Buddha. When we have such karmic seeds, we have the affinity. So if we practice during this life it means that somehow, without our knowing we have the karmic seeds. It is just like the conception of the sagely child.
If there was no affinity, there would not be a seed. Without the seed, there would be no favorable conditions to let us practice. So we must cherish the fact that in one of our past lives we must have had affinities with the Buddha. The Lotus Sutra also mentions that within a Dharma-assembly, some of the people in the audience may have made connections with the Buddha since Beginningless Time. Perhaps during the Buddha’s time they had heard. His teachings and planted the seed. The Buddha said, “There will be innumerable Kalpas in the future” “In this place of spiritual cultivation” “when a seed is sown” “it will germinate repeatedly” “You will still hear my Dharma teachings,” “practice my Way,” “and transform sentient beings in this world” .That is all from a seed of thought. Whether past, present, future, or future lives, our karmic connection remains. We should always cherish this seed. If we follow this line of thinking, then everyone possesses this seed. We should cherish it life after life, We should cherish it life after life, without losing or damaging it.
The seed can be damaged fairly easily just like rice, the current harvest grew from the seeds of the previous harvest.After the rice plant is harvested there will be rice grains, which can be milled into white rice, or can be used to grow new plants in the next season.The seeds germinate, and are then planted.Once the plants mature, they bear new grains.These are the different forms of the same object.However, it goes through stages of development.The initial crops are the seeds for planting.If we wait too long to plant the seeds, they can be ruined because they will be too old.So we say we must seize the moment.Timing is very important.If we already have the Buddha-seed, then when the conditions are right, we must seize the moment.We are carrying the noble child with this seed, we must nurture it diligently.That is the way to nurture the noble child.
It is just like our cultivation practice.Cultivation requires diligence, and never slacking off.Diligence is not just bowing to the Buddha or chanting His name with recitation beads.No.
That appears to be physical diligence, but the mind is most important.Are we mentally diligent?What is mental diligence?It is possessing the Buddha-mind.The Buddha-mind is great compassion.We believe we are kind, but do we put our kindness into our actions?Living beings suffer many hardships.Are we willing to help?If you are, then you are on the Bodhisattva-path.At the end of the Bodhisattva-path is Buddhahood.
Rice goes from, seed to seeding, plant, and then seed again.This is to say, if we do not go through the Bodhisattva-path, how can we reach fruition?It is important to walk the Path.
Thus, one of the Buddha’s Six Practices is the Ten Abiding Conducts.Of the Ten Abiding Conducts, the eighth Abiding Conduct, specifically points out the Ten Bodies, to provide us with a skillful way of understanding that all things in this world can take a variety of forms.
To understand life, there are several ways to practice.To help us reach the state of Buddha, He gave us many ways to walk the bodhisattva-path.These are the Buddha’s teachings.To propagate Buddha-seeds, we must start from our own seed and nurture it carefully.Only when the seed has matured can we develop connections to transform beings and grow our own wisdom at the same time.
Thus, the Great or Small Vehicle is like riding a bicycle.You can ride alone or with another person.That is called Vehicle.It is like driving or riding in a car.Both the driver and passenger arrive together.Like riding a bus or a train, both the driver and passenger arrive together.
This is just like practicing together.Carrying one person is the same as carrying hundreds of thousands of people. Both are carrying people. Thus, we should practice the Great Vehicle and grow together. As I have often said, we are living in the Era of Decay. Pollution has led to climate imbalance and unpredictable weather patterns. The earth polluted and damaged. So in this Era of Decay, all living beings share collective karma. We must quicken the pace of our cultivation to propagate Buddha-seeds by recruiting living Bodhisattvas. Recruiting living Bodhisattvas is “propagate Buddha-seeds.”
By nurturing people and creating connections, everyone will have the affinity to walk the Path of living Bodhisattvas and purify people minds. Only when minds are purified can the world cease to be polluted. This is particularly true in human relationships. So to “nurture the sagely child and propagate Buddha-seeds” is very important. Hopefully, we are all Dharma-princes. We must make a resolution to shoulder the Buddha’s mission. We will then be called Dharma-princes.

When one engages in good deeds to benefit others, one is nurturing the noble birth of sages. When one engages in the recruitment of living. Bodhisattvas, one is propagating the Buddha-seeds. When we accomplish these two, we can be recognized as Dharma-princes.

Next is Abiding in Anointment. There was a custom in India- when the king’s son reached adulthood, the king would pass the throne to him. For the ceremony, they used the purest water from the four seas to sprinkle on the prince’s head. In Buddhism, doing this is called taking refuge, which means one becomes a disciple of the Buddha and abides by the rules of the Three Treasures. There are three refuges and five precepts that a Buddhist must follow. Upholding the five precepts one maintains a pure mind, which is the staring stage of cultivation. But the initiation ceremony here, like the king passing his power to his son, is to hope that everyone becomes Buddha’s disciple and carry out the Buddha’s mission. We should dedicate our life to this mission, thus, Abide in Anointment.

Bodhisattvas are children of the Buddha. The Buddha will anoint the Bodhisattvas with the water of wisdom, affirming their identity as adults. This is called Abide in Anointment.

Bodhisattvas are children of the Buddha. “Buddha anoints them with water of wisdom.” I hope that as disciples of the Buddha, we accept the Dharma, Dharma is like cleansing water. For a long time, I have spoken to you every morning, patiently laying out the Buddha’s teachings in details and depth. I used simple examples from daily life to share the teachings so you can understand. It is like the trickling of water. I hope Dharma-water will trickle into your minds and anoint you like sprinkling water on the head, nurturing your Wisdom-life.

Therefore, the text says “The Buddha anoints them with water of wisdom affirming their identity as adults.“ The trickling of water can develop and affirm one’s maturity. I hope that with these drops of Dharma-water, our Wisdom-life will grow so we can become Dharma-princes, which is our aspiration.I hope everyone accepts the Buddha-Dharma with wisdom. Do not waster your lives. It is easier to practice with other people. If one is away from a community, he may become a lone Self-realizer and obtain emancipation for himself alone. Such an individual is only a Pratyekabuddha, who only achieves his own realization and is unable reach Buddhahood.
The lotus Sutra says practicing to only benefit oneself is like eliminating Buddha-seeds, since they do not wish for others to know [Dharma]. This is not the right way. So we must seize time and cultivate not just for ourselves, but for the benefit of all living beings.

Spiritual practice is to work among people, and to seize the opportunity to benefit the world. Practicing only to benefit oneself is like eliminating Buddha-seeds.

We most cherish the Buddha-seed within us, as it is possible that we could have been at the Lotus Assembly in a previous life, listening to the Buddha expound Dharma. It is also possible that we were accepted as Buddha’s disciples during the Assembly or that we came into this life pursuant to our vow to save suffering beings. Everything is possible. So we must cherish the opportunity to work among people, and dedicate our lives to helping others. Although life is full of suffering and worries, we must realize that this is the realm of ordinary people.
Since we live among sentient beings, we face daily hardships and worries that easily give rise to afflictions. Even after hearing the Dharma, we still focus on ourselves and compare ourselves with others. Such a mindset is difficult to tame. It is said that living beings minds have aggressive minds that must be overcome with effort. If we are unable to do so, we become concerned. Being concerned is different from affliction. Affliction comes from selfishness, when we attach to our cravings. These are afflictions and ignorance. In Taiwanese being concerned is being worried, and being empathetic. Though we devote ourselves to helping others, our tempers and egos are difficult to change. So, we become worried and anxious.
That is inevitable Bodhisattvas are Enlightened Sentient Beings. They still possess emotions, so they remain among living beings. One must achieve realization and devote his life to helping others. This is called realization with compassion. When we are still connected to living beings, we inevitably worry. After putting in so much effort we worry about others falling behind. But such worries are part of what we resolve to do. It is process to reach the state of Buddha, it is the Bodhisattva-path.
Everyone we have discussed the Ten Abiding conducts. We have completely the topic of the Ten Conducts. I hope everyone can fing the Childlike Innocence within the Conducts. For the past few days we have talked about the Ten Bodies. The Ten Conducts in the Six Practices are part of the Buddha’s cultivation process. These Ten Abiding Conducts must be reached patiently stage by stage. Please always be mindful.

(Source: Da Ai TV 靜思晨語 法譬如水)
回頂端 向下
檢視會員個人資料
 
靜思晨語--20110930《法譬如水》六行~十住行(六)
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--法譬如水-
前往: