Would you like to react to this message? Create an account in a few clicks or log in to continue.



 
首頁首頁  相冊相冊  會員註冊會員註冊  登入  

 

 靜思晨語--20110916《法譬如水》六行~十住行(一)

向下 
發表人內容
月亮
版主
版主
月亮


文章總數 : 25507
年齡 : 67
來自 : 台中
威望 : 1650
注冊日期 : 2009-01-11

靜思晨語--20110916《法譬如水》六行~十住行(一)  Empty
發表主題: 靜思晨語--20110916《法譬如水》六行~十住行(一)    靜思晨語--20110916《法譬如水》六行~十住行(一)  Empty周五 9月 16, 2011 2:40 pm

回頂端 向下
月亮
版主
版主
月亮


文章總數 : 25507
年齡 : 67
來自 : 台中
威望 : 1650
注冊日期 : 2009-01-11

靜思晨語--20110916《法譬如水》六行~十住行(一)  Empty
發表主題: 回復: 靜思晨語--20110916《法譬如水》六行~十住行(一)    靜思晨語--20110916《法譬如水》六行~十住行(一)  Empty周五 9月 16, 2011 6:06 pm

【證嚴上人開示】
各位,學佛就是學一個心,怎麼把自己的心顧好?如何不去影響別人的心?
一句話說:「江水可動,修行者的心不可動。」修行人的心,好不容易才達到心境平靜,我們如果去影響,這樣不只是對方的心境亂了,其實對我們的德行也有傷傷。所以,我們要顧好我們自己的心德,也不可以去影響他人的心境。所以這一點大家要很小心。
學佛就是學
怎麼把自己的心顧好
同時不去影響別人的心
擾亂別人的心境
對我們的德行也有損傷

幾天來,我們所說的十信行,這些方法,無不都是法水,可以洗滌心靈的垢穢。我們修行就是要去除污染。什麼叫做污染?常常在說就是無明。
無明從那裡來?就是從人我是非,一項一項記在我們心裡,一項一項影響我們的行為,年久月深變成了我們的習氣。
所以常說一句話:「人性相同;只是習性不同。」我們跟佛的心都一樣,只是我們常常執著在習氣,所以看起來每個人的行為都不同,這就是無明污染,讓我們的習氣變成我們的行為。
無明從人我是非來
年久日深演變成習氣
習氣會影響行為
讓心靈被污染

所以我們要好好守戒,要守好我們的願心。願心就是要住戒,行為,就是我們自己要有一個,自己的戒律、制度,不只是在群眾中需要制度,我們自己一個人,獨已,自己一個人,我們自己也要能夠自己守一個制度。
制度就是戒律,所以我們若能自己的行為,有一個制度,自我節制,什麼該做?我們要積極;什麼不該做?我們不能犯。如此就是叫做住戒自在。我們若是住於戒律中,我們的行為就永遠都很自在,這就做輕安。
修行,難道不是為了修得輕安自在嗎?我們若能輕安自在,就是叫做解脫,所以可以悠遊十方,所作悉隨願。不論你要做什麼?都能隨我們的心願。
各位,我們應該還記得,我們要從凡夫到佛的境界,六行一定要達到。第一,我們之前已經講到十信行;第二,就是「十住」。
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

十住就是「會理之心」,「安住不動,名為住」。我們學佛,佛者,覺也。覺就是道理,就是真理。我們已經覺悟的道理,要如何能真正體會到,天地萬物一切的真理,我們的心性,要如何去會理,這就很重要。所以我們若能心性會理,自然我們能夠安住下來。
當然不能欠缺前面所說的十信,十信的心堅定,當然你十信的信心若建立起來,我們才能進入道理的境界。我們進來時,要如何住而不動?我們若能住而不動,這叫做十住行。
當然,要用十種方法,讓我們住而不動。
第一叫做「發心住」,凡事我們都要發心,我們如果沒有起一念心,佛離我們很遠。從前有句話說:「第一年學佛,佛在眼前;第二年學佛,佛在半天;第三年學佛,佛不見。」這幾句話形容的就是,開始發心的時候,會很熱忱、很認真、很精進,慢慢就懈怠、懈怠了。佛離我們就遠得多了,已經到半天,我們還在地面。懈怠是懈怠、半天是半天,若是到了第三年,統統不見了,佛已經不在我們的心頭了。所以這就是凡夫,永遠都是凡夫。
光是一念發心,我們還要住。已經發心了,我們就要與佛常隨,所以第一就是發心住。
「發心住」就是:
以真方便
假十信之用
圓成一心
名「發心住

那就是用真方便,佛陀說法四十九年,法華之前,在四十二年間,他所設的都是方便法。因為眾生根基不同,所以佛陀應眾生煩惱之病,所以他應病下藥,也就是叫做對機逗教。看看眾生是什麼樣的毛病,他就開什麼樣的藥去治療。所以佛又有一個名號,叫做大醫王。
常常都說,天災多數都是從人禍開始;人禍就是從一念心開始。少數人心理效應不軌,很容易惹出家庭、社會動亂的風波,不斷、不斷產生出來,所以這都是出自於人的心理毛病。佛陀大覺,不忍眾生受煩惱的病所困擾,受到世間的動亂,所以他來人間,無不都是應機逗教、隨病下藥,這就是佛陀來人間的目的。
所以我們發心,就是用方便。雖然是方便,但是裡面也是真理。用真理,用最簡單,讓眾生在迷茫中,他能夠體會到,但是用各種不同的方法,同一個真理,他可以開出種種不同的方法,去引誘、去引度到一個境界。
所以我們還有一句話:「佛陀視眾生如一子。」芸芸眾生這麼多,但是他把他當成一個孩子。這個比喻就是說:「佛陀所覺悟真理只有一項,但是煩惱無量無數,他用唯一的真理,開出無量無邊的法門。所以眾生如果有八萬四千煩惱,佛陀就為眾生開八萬四千法門,這就叫做方便。
理只有一項,但是法門那麼多,無非就是因為眾生心病,所以我們要用真方便。真就是真理;方便就是方法,用很多真理,但是,是方法。讓眾生能夠體會。
假十信之用,就是藉這個十信,我們前面說過,藉十信的方法,用十信的方法。我們來運用。
十信行:
信心、念心、精進心、慧心
定心、不退心、護法心
回向心、戒心、願心

其實凡夫和佛本來是一體,佛、心、眾生三無差別。本來就是一項,為什麼距離會拉得那麼遠,變成一條路?所以我們要藉這條路,才能回歸與佛同為一體的境界。所以我們要藉著十信的方法來用。這樣就可圓成一心。這個心是什麼心?佛心。變成了凡夫心和佛的心為一。
難道不是常常對所有的慈濟人,師父就說:「佛心為己心,師志為己志。」人人都有佛的大悲心,我們是藉此立志立願來用,同樣的意思,所以我們才能夠圓成一心。不是常常說,立體琉璃同心圓。那個圓的心,就是在一心而已。所以名為發心住,我們要從發心開始。
大家應該要知道,開始與佛的心一樣,就是不斷、不斷拉長拉長,變成了凡夫、變成了佛,所以我們現在,要從凡夫一直到佛的境界,就方便,而且是真方便,這個道理,用十信之行往前一直走,我們就可以到達佛陀的境界。這樣叫做發心住。大家應該能夠清楚。
相信真理
運用十信之法
轉凡夫心為佛心
此為「發心住」的真義

第二叫做「治地住」。治地,我們前面以妙心,這個圓的心,昨天不是談到大圓鏡智,我們人人都有這面很清淨的心鏡;這面鏡子是圓的,這面圓鏡很清淨,照外面的境界分分明明;境界過了,不論是什麼境界,都不會污染這面鏡子,這真的是妙心。這種境來照境,十分微妙的心境。
「履以成地」,我們在這個地方走,在這個心,鏡子本來就是圓的,要如何讓那個境界和我們接近?其實鏡子照境,都是照外面的環境,因為它會消失,這面鏡子裡面沒有東西,不過,我們要從凡夫這個境界,一直達到佛的境地去?我們也是要去實行。
在日常生活中,我們的境界中,不論人事物,一項一項從我們的心鏡過去,到底我們的心鏡有沒有被污染?人事物有沒有來困擾我們的心?人事物困擾我們的心,在我們心中揮之不去,常常有個陰影放在心裡,這樣就不妙了。這樣我們的心,沒有勤拂拭,沒有用心去擦,所以都沒有在治我們的心,我們任憑所住的周圍境界,凡夫地,任憑它一直污染我們,這樣就是沒有在治我們的心。
說一個很簡單的,就是修心,我們的心有沒有修好?心若修得好,周圍的境界不會影響我的道心。就是我們這面鏡子有擦乾淨嗎?擦乾淨了就很乾淨。我們周圍的境界有沒有很乾淨?就要靠我們去勤打掃。周圍的境界勤打掃,自然看過去環境就很美。如果有勤於顧好我們的心,用佛心看人,人人都是佛,我們對人常常起恭敬心,這就是在我們的心地,所以治地住。
我們的心地,有沒有常常打掃乾淨?有沒有被外面的境界污染?我們的心是要精進,在這條康莊的大道上向前直行,不受污染,這才是真正叫做治地住。
以妙心治理心地
用精進的心
在康莊大道上直行
不受污染
此為「治地住」的真義

把我們的心地治理好,要堅定,在我們發心之後,我們要堅定,發心就要住著在我們的心地中。絕對不要一念發心,很快就懈怠了。所以我們用這個真理要治別人,同時要先治我們自己;我們要先有覺悟的心,才能去覺他人。
所以用真方便,要記住這句真方便:真就是真理;方便就是方法。我們用什麼方法來治理我們的心,才能心地乾淨,才能走上這條道路,所以大家要真正用心治理心地。
所以發心住、治地住,這對我們一個修行者,以及對人人、芸芸眾生,這都是很重要的法門,所以請大家要多用心啊!
回頂端 向下
月亮
版主
版主
月亮


文章總數 : 25507
年齡 : 67
來自 : 台中
威望 : 1650
注冊日期 : 2009-01-11

靜思晨語--20110916《法譬如水》六行~十住行(一)  Empty
發表主題: 回復: 靜思晨語--20110916《法譬如水》六行~十住行(一)    靜思晨語--20110916《法譬如水》六行~十住行(一)  Empty周三 8月 07, 2013 2:47 pm


Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Abiding Conducts Part 1 (
六行~十住行一)
 
Everyone, learning Buddhism is about studying the mind. It is about how to take care of our own minds and not to influence others’ minds. There is a saying, “The river water can move, but the minds of practitioners should not be disturbed. If the minds of practitioners have finally reached a state of tranquility, and we affect their minds, then not only will it disturb them, this act will also damage our own virtue. So we must take care of our virtuous thoughts, and not disturb others’ minds. We must be careful of this.
 
To learn Buddhism is about taking care of one’s own mind and not to lead others into a negative mindset. When we disturb other people’s minds, it will decrease our virtues.
 
These days we are discussing the Ten Faiths. These methods are all Dharma-water that can cleanse the defilements of our spirits. Spiritual practice is a way to remove pollution. What is pollution? As we have often discussed, it is ignorance. Where does ignorance come from? It arises from interpersonal conflicts. One by one, the conflicts enter our minds and one by one, they affect our behavior.
 
Over time, they become our habits. We often say that human nature is all the same; the distinction lies in our habits. Our mind is the same as the Buddha’s. But since we are attached to our habits it seems that everyone’s behavior is different. This is pollution by ignorance, which allows our habits to turn into actions.
 
Interpersonal conflicts lead to ignorance, which becomes our habits after period of time. These habits in turn affect our conduct and defile our minds and spirits.
 
So we must uphold the precepts and guard our vows. To make a vow is to abide by the precepts. In terms of conduct, we must have a system of self-discipline. Not only do we need order when in a group, but also when we are by ourselves. We must still follow the rules of the system. This system is the precepts. If we behave in an organized manner, have self-control, proactively do what we should and abstain from what we should not do, then this is abiding by the precepts with ease. If we abide by the precepts, we will forever be at ease in our actions. This is called being at peace.
 
In our spiritual practice, aren’t we seeking such peace of mind? If we feel free and at ease, it is called liberation. Then in any place, whatever we do, everything will turn out as we wish.
 
Everyone, we should remember that to attain Buddhahood we ordinary people must master the Six Practices. We have talked about the Practice of Ten Faiths, the second practice is the Ten Abiding Conducts.
 
The Practice of Ten Abiding Conducts: Spiritual Resolve, Control of Mind, Practice, Noble Birth, Perfect Skillful Means, Right Mind, No-retreat, Childlike innocence, Dharma-prince, Anointment.
 
These Ten Abiding Conducts lead to a Realized Mind. Being still and unshaken is called abiding. In Buddhism, the Buddha is the awakened one, who has realized the truth. It means that one has already understood the true principles. How does one truly experience all the truths in the universe? How does one achieve a “realized mind?” This is important to know.
 
If our minds can realize the principles, then we can naturally be abiding and at ease. To do that, we must not lack the Ten Faiths mentioned before. Once the Ten Faiths are established, we can then enter the state of realization. When we enter that state, to abide in it and remain unshaken, we need the Ten Abiding Conducts.
 
Of course, there are ten ways to help us remain still and unshaken. The first is called Abiding in Spiritual Resolve. To achieve anything we must make a resolution. Without such resolve, the Buddha is far from us. There is a saying, “In the first year of learning Buddhism, the Buddha is right before our eyes. In the second year, Buddha recedes to the horizon. In the third year, the Buddha has disappeared.” This means that when we first make a vow, we are very enthusiastic, dedicated and diligent. Then gradually, our resolve decreases; the Buddha starts to drift away to the horizon, while we remain stuck on the ground, practicing only half of the time. In the third year, everything vanishes and the Buddha is no longer in our minds. Thus, once an ordinary being, always an ordinary being.
 
We must abide in our spiritual resolve. Once we resolve, we must follow the Buddha at all times. So first is to Abide in Spiritual Resolve. Abiding in Spiritual Resolve is to “apply genuine Skillful Means and the Ten Faiths to merge into One Perfect Mind.”
 
This is using Genuine Skillful Means. The Buddha expounded the Dharma for 49 years. Before revealing the Lotus Sutra, for 42 years he only spoke the Dharma based on Skillful Means. Since the aptitudes of sentient beings differ, the Buddha used different remedies to treat the various afflictions of sentient beings. This is teaching according to disposition.
 
He prescribed medication accordingly to treat specific illnesses. Therefore the Buddha is also called. The Great Healer King.
 
We often say that most natural disasters originate in man-made disasters, which begin with a thought. A few people’s deluded thoughts can easily result in continuous domestic and social conflicts. These are disorders of our minds. The Buddha realized this, and wanted to free sentient beings from the suffering caused by the turmoil of the world. So He came to the Human Realm to teach according to disposition and give medication based on the illness. This was Buddha’s purpose in coming to this world.
 
 
To make a resolution is to apply Skillful Means. Despite the expedience, they still contain Truth, which is applied in the simplest way to help guide lost sentient beings. Based on the same Truth, one can use different methods to lure, guide and transform others.
 
There is another saying: the Buddha treated beings as His children. There are so many sentient beings, yet the Buddha treated them all as His own. This means that the Buddha realized there is only one Truth, but there are innumerable afflictions. So He used the one and only Truth to open infinite Dharma doors. If sentient beings had eighty-four thousand afflictions, the Buddha opened eighty-four thousand Dharma doors. This is called Skillful Means. There is only one principle, but many Dharma doors to treat the various spiritual illnesses.
 
So we must apply Genuine Skillful Means. Genuine is the Truth, Skillful Means is the method. So the Buddha used many genuine methods to help guide sentient beings. The method of the Ten Faiths that we mentioned before should also be applied and implemented.
 
The Practice of Ten faiths:
Faith, Mindfulness, Diligence, Wisdom, Samadhi, No-retreat, Dharma-protection, Dedication, Precept, Vow.
 
Actually, the Buddha, the mind, and all living beings are not different. If they are one, why is the path between them so long? We must follow the path to return to and become one with the Buddha. So we must rely on the method of the Ten Faiths to merge into one perfect mind.
 
What kind of mind is this? It is the Buddha-mind. It is to merge our minds with that of the Buddha. As I often say to Tzu Chi volunteers, “Take the Buddha’s mind as your own and Master’s mission as your own.” Everyone has the Buddha’s great compassion. We should use our compassion to make great vows. In this way we will be able to complete and perfect our Buddha-mind. In this phrase, “Working together like a clear crystal sphere, the sphere is the heart, which is but a thought. So to Abide in Spiritual Resolve means to start with resolve. Initially, our minds were the same as the Buddha’s but we gradually drifted apart. Some turned into ordinary beings, others, Buddhas.
 
So to return to the state of the Buddha, we must apply Genuine Skillful Means along with the Ten Faiths to keep moving forward. This is called Abiding in Spiritual Resolve.
 
Believe in the ultimate Truth. Apply the teachings of Ten Faiths to transform the hearts of ordinary beings into the heart of the Buddha. This is the essence of Abiding in Spiritual Resolve.
 
The second is Abiding in Control of Mind. We have mentioned the Wondrous Mind and the Great Perfect Mirror Wisdom. We have this lucid mirror in our minds. The mirror is perfect and pure. It clearly reflects external conditions. Once the condition has passed, no matter what it is, it will not pollute the mind mirror. This is truly a Wondrous Mind. Such subtle and wondrous workings of the mind mirror become a ground– a Mind-ground for us to walk on.
 
The mirror is originally perfect. How do we bring ourselves closer to that state? The mirror reflects the surrounding environment. When the reflection disappears, there is nothing in the mirror. But for an ordinary person to reach this state, we must practice and walk the path. In our daily life, every event and person that we encounter passes through the mind mirror, one by one.
 
Has the mirror in our mind been polluted? Have our minds been influenced or bothered? If so, if there is a shadow that constantly hovers in our minds, this is not wondrous. This means that we have not been diligently wiping our minds clean. Instead of controlling our minds, we allow the environment and mundane conditions to pollute us. We are not controlling our minds well.
 
Simply put, this is about cultivating the mind. If the mind is well-cultivated, then the external environment will not influence us. Is the mind mirror wiped clean? If so, then it is well-cleansed. The tidiness of our surroundings depends on our diligent cleaning. If we constantly clean our environment, then everything will be beautiful. If we take good care of the mind and use a Buddha-mind to view others, everyone is a Buddha. Thus, we will have a mind of respect. It is all up to the mind.
 
To Abide in Control of Mind is to keep our minds clean and unpolluted. We must diligently proceed on this broad path, without any contamination. This is Abide in Control of Mind.
 
Cultivate the field of mind with the Wondrous Mind. Walk the broad Bodhisattva-path with a diligent mind that is without any contamination. This is the essence of Abiding in Control of Mind.
 
To cultivate the mind well, after we make our resolution, we must remain unwavering and abide in our resolve. We must not slack off. We should apply this principle. To help others, we must help ourselves first. We must have an awakened mind before we can enlighten others.
 
Remember, in Genuine Skillful Means. Genuine is the Truth, and Skillful Means are the method. What method can we use to control our minds in order to keep our minds clean and walk the Bodhisattva-path? Everyone must be mindful in controlling the mind. So Abiding in Spiritual Resolve and Abiding in Control of Mind are very important Dharma doors for practitioners and all sentient beings. So please always be mindful.
 

(Source: Da Ai TV 靜思晨語 法譬如水).
 
回頂端 向下
 
靜思晨語--20110916《法譬如水》六行~十住行(一)
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: