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 靜思晨語--20110919《法譬如水》六行~十住行(二)

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發表主題: 回復: 靜思晨語--20110919《法譬如水》六行~十住行(二)    靜思晨語--20110919《法譬如水》六行~十住行(二)  Empty周二 9月 20, 2011 12:56 am

【證嚴上人開示】
常常說一句話,心要照顧好,的確,一切唯心造,這是佛陀教育我們的。不論天下之間,什麼境界的形成,不離開人的心。
所以我們人的心,如果能夠人人一心虔誠,人人心行端正,如此天下就能夠平順無災難。所以從我們自己做起。
我們最近都在談,不離開心。前面所說的十信心,我們現在這個心,有了這十信心以後,我們就應該要安住下來。
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

所以我們昨天,從「十住行」開始,第一就是要「發心住」,人人要發心,將十信住於我們心中。所以說它「真方便」,就是真理一項,我們可以用種種的方便,不離開真理,自行、度人。
就像我們拿了一支木材,這隻木材要拿進去裡面,門就是只有這麼寬,如果我們要橫著拿進去,絕對是拿不進去的。所以就要以直的方向拿進去。同此,這支木材同樣可以拿進去裡面,不損害門,不妨礙空間,目的只是要把這支木材,拿進去裡面而已。要拿進去裡面是一個目的,橫的拿不進去,要換直的來拿,這叫做「方便」。
所以,這麼多的方便,多少呢?八萬四千法門!眾生的習氣不同,所以應眾生的習氣,要如何改變他不好的習氣,就要應他的心去用方法。但是我們不能離開十信。所以,「以十信之用,圓成一心」這就叫做「發心住」。
以真方便
假十信之用
圓成一心
名「發心住」

我們昨天還說了「治地住」。治地就是說,我們過去那個妙心,十信安住那個心,我們要身體力行、腳踏實地在地面上。不是用想的就可以得到、不是用講的就是真方法,不是,我們要實地走過來。
人家說以身作則,身教勝於言教,所以要「履於成地」,我們要真的腳踏實地,這就是「一切皆治」,我們能自己走得到,我們再帶人,也帶得整齊、能到達。所以這樣叫做「治地住」。
以前妙心
履以成地
則一切皆治
名「治地住」

我們現在接下來就是「修行住」。各位,修行,每天我們都知道要修行,不論是在家、出家,我們既然皈依佛法僧,稱為三寶弟子,我們必定要修心,修身養性、端正行為,這樣叫做修行。
在家人要守五戒,要行十善。守五戒就是修,十善我們要去實行,這樣也叫做修行。
我們出家,戒就多了。在日常生活中,要如規、如律、如儀,我們的規戒律儀,在我們舉止動作、舉步投足、待人接物等等,我們全都要注意這念心和行。
我們的心若不注意,我們的行動就會偏差。既然要守住這念心,我們才能精進,而且端正我們的行為。
所以現在說「修行住」,人人都要記得我們是在修行。五十一個心所法,都不離開這個心字。所以,「心所涉知,俱得明了」,我們的心所,所有緣過的地方,我們所知道的,我們可以分別清楚。
不是說過了,智是分別智;慧是平等慧。我們的心所若守得住,這個智字下面,還有一個日,叫做智。
知就是我看到這樣東西,我知道這像東西,這叫做電燈。因為我看到了,在我的常識,我知道它叫做電燈,甚至這個燈泡是幾燭光的,我知道。但是只是知道而已,知道它可以用,用在照明,這個知道,這叫做「分別」。
但是我們要待人接物,要如何來對人?人家如果對我們臉色不好看時,我們要用什麼心態來接受?我們要用什麼態度來相對?這就需要「智」了!這不像我們在看一般有形有色的東西那麼的簡單,我們還要用在內心,要如何把心寬一寸?要如何去退一步?我們人在對人知道很多事情,但就是不懂得要如何去寬一寸?退一步?這就是知道,卻欠缺心的光明。
佛陀的智慧,照耀到我們的心地,所以我們才能夠開啟心光。如果心中有光亮,自然外面的境界都很明了。
如果是凡夫,看到不歡喜的境界,就起無明;看到我們所愛的要追求,同樣一樣無明。他寧可破壞我們的心之願,就容易被外面心所愛的誘引,這就是無明。他知道,知道這個人是我所愛的。他聽,聽這個人說話,給他聽的聲音,都是讓他歡喜的,所以他很快就去接受這些東西,無明黑暗的心地就起來了。
就像天空,氣候若不好時,烏雲密布,看不到月、看不到太陽,因為烏雲遮住了。這是一股無明的氣,遮蔽了心地。
所以,我們必定要把修行住於我們心中。不論我們日常,緣到了什麼樣的外境,我們都能夠明了,十分明朗,我們不會被心的欲,障礙我們修行的道路。所以我們如果這樣,就可以「遍修諸行,皆無留礙」,我們就不會受外面的境界,令我們停止、障礙我們修行的道路。這叫做「修行住」!
心所涉知
俱得明了
遍修諸行
皆無留礙
名「修行住」

各位,真的,前面的十信心,可以加強我們心的住地,讓我們更堅定。希望大家聽了之後,內心還要做功課,落實在我們的日常生活中,這樣就叫做住,這樣叫做「修行住」!
第四就是「生貴住」。生貴住,看看在這個「冥契妙理」,就是我們的心,在任何時刻、冥冥之中、任何時刻,我們和妙理,就是真理,常常契合。不論我們的言語行動、待人處事,我們必定要合情合理。
合什麼情?覺悟的有情!我們要清清楚楚的合這種情、利益眾生,這都叫做覺有情。不是為自己,我們是為群生。佛陀來人間,也是為了要救度眾生,投入人群,不受人群所影響。這就叫做覺有情。菩薩的名字,就是覺有情。
所以不論何時,我們做事不是很刻意,就是無論怎麼做、怎麼說、怎麼投入、在什麼樣的人群中,我們都不違背,這叫做冥契真理,冥冥之中,我們就是這樣在做,就是和真理互相契合。所以能夠行與佛同,我們行走,與佛相同。
佛陀他的心願,視大地眾生如一子,父母心,疼一個孩子、單獨一個孩子,這是很寶貴的。所以佛陀,只有一個孩子羅睺羅,羅睺羅來修行,佛陀把他當作,和整個僧團的人都一樣。對整個僧團的愛,就像是愛羅睺羅。還不只是在僧團,他視天下眾生都和羅睺羅,他的獨生子一樣。這叫做父母心!
師父不是對大家說過了:人傷我痛,人苦我悲!佛陀的心和我們的心,應該要有這種大悲的心。悲眾生的苦難,所以,我們要去為眾生苦難而付出,這就是佛行。
剛才開始不是說過嗎?只要你是三寶的弟子,五戒是修,十善是行,在家居士都需要有這種,日常生活的十善行。何況我們捨家入如來家,荷擔如來的家業,如來的家業就是我們要擔的。如來的家業是什麼呢?就是志業。志願什麼呢?志願要拯救天下眾生。
你看,美國的紐奧良,那個地方,大家的生活過得像天堂一樣。你看,一夕之間,整個紐奧良,好像是煉獄,好像是糞尿地獄。在那個的人,逃不出來的人,每天每天面對的是惡水、很臭的水、很不乾淨的環境、沒電、沒清水。所聞到的氣味,這誰想得到?
在這一陣颶風來襲之前,好像是天堂,在那個地方沒有什麼夜晚,不夜城。你看,這實在是無常,這是天災,那種的苦難,流離失所。
在這當中,德州的慈濟人動員起來。人手夠嗎?不夠!不要緊,其他外州的人,大家都會來支援,一方有災難,十方來支援。做人生命中的貴人,這時候,他但就是做人生命中的貴人。
受盡了災難,無依無靠,此時誰可以依靠?就是具有人道精神的人!尤其是慈濟人,發心立志,佛心師志,他們與佛同等的心,不忍心眾生受苦難,所以他們投入。放下他們的事業,騰出他們的時間,不只是送物品去幫助,還展開了雙手去擁抱,去膚、去安慰他們。感動那些流離失所、失魂落魄的人,他的心已經被感動了,而且成如來種,這就是佛種。
所以常常說:「菩薩如農夫。」我們要把如來這種愛心、將種子遍撒人間。自然人間,人人都是佛、人人都會有愛心、人人都是做人的貴人。所以這叫做「生貴住」。
冥契妙理
行與佛同
氣分感通
成如來種
名「生貴住」

各位,希望我們人人修行,佛陀,菩薩,就是我們慧命中的貴人。我們修行,我們也想要做人生命中的貴人,所以我們必定要生貴住。所以大家真的要時時多用心!
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發表主題: 回復: 靜思晨語--20110919《法譬如水》六行~十住行(二)    靜思晨語--20110919《法譬如水》六行~十住行(二)  Empty周四 8月 08, 2013 1:05 pm


Lecturer: Master Zheng-Yan
Subject: The Six Practices: The Six Practice: Ten Abiding Conducts Part 2 (
六行~十住行二)
 
I often say: “Take good care of your mind.” Indeed, the mind creates everything. This is the Buddha’s teaching. In this world, every situation is created by the human mind.
 
So if everyone has a mind of reverence and proper conduct, then the world will be peaceful and free from disasters. Thus, we need to start with ourselves. Recently, we have been talking about the mind. We have talked about the Ten Faiths. Now, after having the Ten Faiths, the mind should steadily settle down.
 
Yesterday we started discussing the Ten Abiding Conducts. The first is Abiding in Spiritual Resolve. We should make a resolution to keep the Ten Faiths within our minds. This is called Genuine Skillful Means. Based on one Truth, we may use various Skillful Means, which do not deviate from the Truth, to cultivate ourselves and transform others.
 
It is like holding a wooden board to pass through a door. The door is only so wide. If one holds the board horizontally, it cannot pass through the door. It has to be held vertically to pass through. The wooden board can then pass through the door without damaging the door or blocking the space. The goal is to bring the wooden board inside. If it does not work horizontally, then hold it vertically. This is called Skillful Means.
 
How many Skillful Means are there? There are 84,000 different Dharma doors. Sentient beings have different dispositions. So, to change negative habits, the method has to accord with people’s various temperaments.
 
But the method cannot depart from the Ten Faiths. Thus, “To apply the Ten Faiths to perfect the mind” is called Abiding in Spiritual Resolve.
 
Applying Genuine Skillful Means and the Ten Faiths to perfect the mind is called Abiding in Spiritual Resolve.
 
Yesterday we also talked about Abiding in Control of Mind. This is talking about the Wondrous Mind that abides in the Ten Faiths. We must stand solidly on the ground to physically practice it. The genuine way cannot be attained by talk or contemplation alone. No. We have to practice it in person and lead by example. Actions speak louder than words. So we should “walk solidly on the ground” to cultivate the mind. In this way, we can “gain total control.”
 
If we can reach the goal, we can then lead others. This is Abiding in Control of Mind.
 
Through constantly cultivating the ground of our minds, we can gain total control over it. This is the essence of Abiding in Control of Mind.
 
Next is Abiding in Practice. Everyone, we know that we must cultivate the mind every day. Whether we are laypeople or monastics, if we have taken refuge in and are disciples of the Three Treasures-Buddha, Dharma, Sangha- we must cultivate our minds, nurture our character and act properly. This is called spiritual practice. The lay practitioners should uphold the Five Precepts and do the Ten Good Deeds. We need to cultivate the Five Precepts and practice the Ten Good Deeds. This is also spiritual practice.
 
When we become monastics, there are more precepts to follow. In our daily lives, we must behave in accordance with the rules and regulations. We need to watch over our minds and actions when interacting with others. If we do not pay attention, our actions will deviate. We have to guard our minds and thoughts so that we can progress diligently and behave in a proper manner.
 
So let us discuss Abiding in Practice. We must remember that we are cultivating our minds. The 51 Mental Conditions are all a part of the mind. “The mind can realize all with complete clarity.” Wherever the mind has been to, whatever we know, our minds can always make clear distinctions.
 
We have discussed before. Differentiating Intelligence and Impartial Wisdom. We should safeguarded the mind. The character “intelligence” in Chinese has the character “sun” beneath “knowing.” When I see a thing, I know what it is “This is a light bulb.” Through my knowledge, I know it is called a light bulb. I even know its wattage, and that it is used to give off light. But this is just basic knowledge. This knowledge helps identify an differentiate.
 
But when we interact with others, how are we to treat them? When people have unfriendly facial expressions, how should we respond to such an attitude? This requires intelligence. It is not as easy as viewing an object. We need to know how to open our hearts and take a step back. In relationships, we know many things, but we do not know how or when to open out hearts more and take a step back. So this knowledge lacks the light from the mind.
 
The Buddha’s wisdom illuminates our hearts. It helps turn on the light in our minds. With an illumined mind, we can see external states clearly. Ordinary people are easily swayed by their likes and dislikes, which give rise to ignorance. They break all kinds of vows in order to obtain enticing external objects. This is ignorance. Facing our beloved, we listen to everything they say. Their words make us happy, so we quickly accept everything we are told. The dark and ignorant mind has thus arisen.
 
It is like the sky. In bad weather, the sky is covered by dark clouds. Neither the moon nor the sun can be seen, for they are blocked by the clouds. This is the weather of ignorance obstructing our minds. So we must practice Buddhist teachings by instilling them in our minds. Regardless of what we encounter in our daily life, we should clearly see through the situation and not stumble over desires, obstructing our spiritual practice.
 
By doing so, we can then “engage in any practice without any obstacles.” Our practice will not be stopped or interrupted by external influences. This is called Abiding in Practice.
 
In this stage, the mind can realize everything with complete clarity. One can engage in any practice without obstacles. This is called Abiding in Practice.
 
Everyone, truly, the aforementioned Ten Faiths, can strengthen our minds and our determination. I hope you all can do your homework after this lesson by applying them in your daily life. This is called Abiding in Practice.
 
The fourth is called Abiding in Noble Birth. Let us take a look at the implication of “being in tune with the Truth.” It means at any moment our minds are unconsciously in harmony and in accord with the Truth. Our speech, action and interaction with others must be sensible and reasonable. What kind of being is like that? The enlightened Sentient Being. We must be clear and sensible in working toward benefiting all sentient beings. This is called Enlightened Sentient Being. It is not benefit oneself, but all sentient beings. The Buddha came to this world to save and transform all living beings. To world among people but not be influenced is to be an Enlightened Sentient Being. This is another name for a Bodhisattva.
 
So we should always work naturally. In other words, regardless of what we say or do or whom we encounter, we do not go against the profound Truth. This is called “in tune with the wonderful Truth.”
 
When we work imperceptibly in such a way, we are in tune with the wonderful Truth. Thus, we behave and practice like the Buddha. The Buddha saw all beings as if they were. His only child, like parents who love their precious only child.
 
The Buddha had only one child named Rahula.
When Rahula became a monk, the Buddha treated him as he treated everyone in the monastic community. He love towards the Sangha group was like His love toward Rahula. In addition, the Buddha also treated all sentient beings as He treated His only son, Rahula.
This is called the "parent's heart."
 
I have said that "When others hurt, we hurt; when others suffer, we grieve." Our minds should be the same as Buddha's. We should have great compassion and feel for the suffering of others. Therefore, we need to help relieve the suffering of all living beings. This is the practice of Buddha.
 
As I have said earlier, disciples of the Three Treasures practice the Five Precepts and Ten Good Deeds. Even lay practitioners need to practice the Ten Good Deeds in their daily lives, not to mention us, who have renounced the lay life to shoulder the Buddha's missions. We must shoulder the Buddha's missions. What are the Buddha's missions? They are the vows to. They are the vows to relieve all living beings from suffering. Look at the disaster in New Orleans. Before, it was like living in paradise. But overnight, the entire city of New Orleans turned into hell - a hell of excrement and urine. People trapped in the city had to deal with the filthy water and the dirty environment every day. Without electricity and clean water, the city was engulfed in stench.
 
Who would have thought that before the hurricane the place was like a paradise? It was a sleepless city. Life is so impermanent. The natural disaster caused so much suffering and made so many homeless.
 
During that time, Tzu Chi volunteers in Texas were mobilized. Were there enough volunteers? No, but volunteers from other states came to help. When disasters occur, help comes from all directions. This is the time our volunteers become saviors to those in need. Who can provide support to those who have suffered such disasters with no one to rely on? Humanitarians, such as the Tzu Chi volunteers, have the aspiration to follow the Buddha's spirit and the Master's missions. With a heart like the Buddha, they cannot bear to see people suffer, so they joined Tzu Chi's missions.
They put aside their own work and devoted their time, not only to distribute goods, but also to open their arms to embrace and comfort the victims. It touched the hearts of those in distress, those who had lost their homes. Their hearts were moved, and the seed of the Buddha was planted in their hearts.
 
As we often say, "A Bodhisattva is like a farmer who spreads the seeds of the Buddha's loving-kindness all over the world." In doing so, people will all become Buddhas with loving hearts. They will be saviors to others. This is called Abiding in Noble Birth.

 
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