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 靜思晨語--20111027《法譬如水》六行~十回向行(八)

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靜思晨語--20111027《法譬如水》六行~十回向行(八) Empty
發表主題: 回復: 靜思晨語--20111027《法譬如水》六行~十回向行(八)   靜思晨語--20111027《法譬如水》六行~十回向行(八) Empty周五 10月 28, 2011 6:00 am

【證嚴上人開示】
常常說心淨則土淨,一切唯心造,我們周圍的境界,是不是很清淨?很清淨,那就是我們的心淨,一切唯心。
所以我們最近,不斷在研究這念心,凡夫心、眾生心。佛、眾生的心都沒有差別,偏偏我們都是凡夫,讓我們的心受到污染,有了貪、瞋、癡、憍慢、懷疑,這五種因素不斷衍生;衍生到現在,心亂了、家庭亂了、社會亂了、天下亂了,這都只是一念心。
所以十回向中,第八「即一切法」。
十回向行之八
即一切法 離一切相
緣生無性 體即真如
名真如相回向

意思就是我們要「離一切相」,離什麼相?人多數都在人相、我相、壽者相、眾生相中,在人與人之間互相去分別,有了分別,就有我愛的、我討厭的。愛的不斷追求,不擇手段;不是我愛、是我討厭的、是我怨的、是我恨的,什麼事都不順眼,聽什麼聲音都不順耳,知道他的成就,就是一直恨,就會造成彼此排斥,互相對立等等,這不是從心開始嗎?
所以佛陀敎我們的方法,就是要「離一切相」;我們要無我相、眾生相、壽者相,一切相我們都不要去分別。
其實眾生即是佛,我們都常說:「一切含靈皆有佛性。」所以我們尊重生命。不只是對人的生命尊重,對萬物我們都要尊重,這就是我們離開那種愛怨的相,是我愛的、是我怨的,這些一切形態的相,這樣就叫做一切法。
一切法說得很多,無不都是一個寬大的愛,所以我們能愛護天地萬物,我們要尊重一切眾生。所以若能如此,「即一切法、離一切相,緣生無性、體即真如」。
一切含靈皆有佛性
不起分別
遠離愛怨之相
尊重萬物
就叫做一切法

其實是不是你愛的,或是你怨他,這到底有什麼東西?其實什麼東西都沒有,只是一個緣。這個緣其實沒有什麼東西,你沒有去接觸到,兩分離的時候,你的心裡哪有什麼愛呢?你還沒和他見面之前,你不認識他,他不認識你,彼此之間兩相遠離,這中間哪有什麼緣呢?
其實這個緣本無性,不說它是長的、短的?是四方的?還是圓的?不說它是會動的、不會動的?都沒有,只是從我們內心起分別,內心執著,很想和這個人在一起,那就生起了愛;對那個人起怨恨,就想著如何能拆離;看到這樣東西很喜愛,所以我的心生起愛,所以我就想要去取;這件事情我很討厭,我就一直想要遠離。
是不是那個東西,有什麼性來引誘你呢?沒有,是我自己的心,對這件事產生歡喜,所以我去追求它,不是它來;有什麼東西,有什麼…。所以說來「緣生無性」,在這之間沒有什麼性,那樣東西、那個人,和我中間沒有什麼性,緣是一種誘引而已。
所以說「體即真如」,我們應該尊重這個「體」。人不管怎樣只要你有一個形象,人人都有他的真性,真如本性,所以叫做「真如相回向」。我們要回向在此,過去一直在說「於佛地」,佛的世界、諸佛地。我們的心若清靜,一切國土皆清淨,一切境界皆清淨。所以前面說過諸佛地,也就是「隨順平等善根」,這叫做諸佛地。
我們若能眾生人人,我們知道每個人都有善根,我們不要去討厭那個人;我們把這個人,我們要知道他有善根,本性善良,所以我們應該要尊重,就是回怨向愛,這也是前面說過的「回小向大」。
我們過去一直我、我、我,我愛的、我不愛的,我們現在開闊我的心,他也是我愛的人,這種清淨無污染的大愛,這就是我們的回向。我們所要回向的,就是真如相的回向。尊重,真如是純真的,不受污染的,我們要去回向,我們回小向大,也就是說,向來我們心中的污染,我們現在已經遠離、去除,回歸清淨,所以叫做「真如相回向」。
去除心中的污染
將變調的相回轉過來
回怨向愛、回小向大
回歸本有的清淨
這叫做「真如相回向」

我們修行必定,要常常找回自己原來本有的,我們自己,我們人人都是迷失了自己,所以因為迷失自己,衍生很多的困擾,困擾自己、困擾家庭、困擾社會、困擾天下。所以我們要回歸真如,就要「離妄」,就是叫做真,我們若能離開妄念,就叫做真。
「不異曰如」,若無差別,就是這樣,一樣。只要你不受外面的境界,污染你、誘惑你,其實你和我ㄧ樣,我和佛也是一樣,那麼真,因為我們沒有妄想,我們沒有顛倒,沒有妄想,沒有顛倒,這就是最真的本性,所以我們都和佛無差別。原來就是,這叫做如;原來就是,那就是「一切法,性本真如」。
一切法,我們的性本來就叫做真如,不只是我們人的形相。人的形相是四大調和,其實天地萬物也是四大調和;四大分離,回歸就是零,就沒有什麼了,所以應該「性本真如」。不論是人、不論是物質,中間的法,本來就是這麼清淨,所以性本清淨,本來就是這麼清淨。
離妄曰真 不異曰如
謂一切法 性本真如
不即不離 二俱無著
則真如相現

所以經中這麼說,就是「即一切法,離一切相」。
我們要接近這個法。佛陀教育的法,法性清淨,就像水,水性本清淨。這些水既然是這麼清淨,大地萬物所依賴的生機就是水;但是水被污染了,被污染的水,同樣也是會污染人的身體。
所以說我們日常的生活中,生活動作中,待人接物的一切方法,你若是用在好的,這就是清淨的本性;你用在壞的,就是擾亂人間社會,這就是中間的法錯了。
人與人之間,我們若是法認清楚,這個真如本性,人人若能知法,知道這個道理。這個道理如果能夠很了解,人有什麼差別?有什麼好輕視?有什麼好追求?其實沒有什麼。所以我們應該要知道,我們要接近道理,真理就是我們人,那念清淨的真如本性,所以理就是真如,真如就是人人的本性,所以我們要「即一切法」,就「離一切相」。
不可去分別貧富貴賤,就沒有貧富貴賤,所以說「唯即與離」。就是只有一項,你是不是有與法貼切,或是遠離了法,背理合塵。
理就是覺,本來人人都有清淨的本覺,我們就是把覺悟的本性轉過去,向迷、紛擾的方向,變成了背覺合塵,我們去和污染塵垢會合,所以就會受它污染。我們現在應該要趕緊背塵合覺,我們要遠離;背就是遠離,我們要遠離污染,那種錯誤的想法,錯誤的方法。我們應該回歸,正確覺悟的本性,所以我們若要能回歸,就是只有一項,即與離。
我們到底是向錯或是向對呢?錯有錯的法,錯誤的法;對就是真理,是真如的道理。所以只是在即和離,其實二無差別。你會去接近錯誤,其實我們也常常說,一念無明生三細,人人本具覺性,只是中間產生一念無明。
就像水,水面有泡,泡,它的名字叫做泡,其實泡也是從水生起的,所以不論是浪、波、泡,這些名詞只是在水的動力不同。水的動力很大,依靠其他的緣。就像南亞海嘯也是水,為什麼會這麼大波浪的海嘯呢?就是海底,因為地震所以裂開,水陷下去,再合起來水衝上來。同樣是水,地底會造成水的波浪那麼大,變成了海嘯,這就是一分的助緣。地本來不動,所以就是這樣平平的,水也平平的,地有四大,四大一大不調,所以一地震,裂開了,水陷下去,合起來水衝上來。一樣,這就是緣造成了災禍。是水,水的波浪,這麼大的浪潮,所以造成災難這麼大。
所以說來,二無所別,這種沒有分別,同樣是水性,水性是一,其實沒分別。不論惡法、善法都叫做法,但是你要自己知道:「這是對的,這是不對的。」同樣是從一念心起,所以一直說,心淨即土淨。心若有一點點污穢,再怎麼乾淨的土地,都一樣是我們不會喜歡的地方,一樣的意思,就是這念心,所以「二無所著」。
我們也不能說:「我是已經覺悟的人,你是迷的人。」其實你迷中有覺,我覺中也有迷,要看我們如何去運用這個覺?如何消滅迷?
同樣都是一體,像我們一隻手,翻這樣名為手心,翻這樣名為手背,兩邊的手合起來,這樣覺與覺會合,兩邊合起來叫做合掌。所以一樣的意思,這個手心和那個手心,一樣是手心,只是兩相分離,我們若能夠會合,這個覺就是一體。
即一切法 離一切相
唯即與離 二無所著
名真如相回向

所以我們要了解,真的要去體會,人人本覺自性是真如,所以真如,很真,沒有污染,顯現出來的就是很美,靜寂清澄,自然志玄虛漠。這樣的境界多麼美!還是講究一念心,所以請大家要時時多用心!
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靜思晨語--20111027《法譬如水》六行~十回向行(八) Empty
發表主題: 回復: 靜思晨語--20111027《法譬如水》六行~十回向行(八)   靜思晨語--20111027《法譬如水》六行~十回向行(八) Empty周一 11月 07, 2011 10:17 pm

Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Dedications Part 8(六行~十回向行八)

I often say, when the mind is pure, the land is pure. Everything is created by the mind. Aren’t our surroundings very clean? They are very clean, because our minds are clean. Everything comes from the mind. So we have been continuously studying our minds. The minds of ordinary sentient beings are no different from the Buddha’s mind.

But as ordinary people, we allowed our minds to be defiled with greed, anger, ignorance, arrogance and doubt. These five afflictions have constantly grown until today, when our minds are chaotic, our families are chaotic, our societies are chaotic, and the world has become chaotic. And all of it originated from our thoughts. The eighth of the Ten Dedications is about “connecting to all Dharma.”

Eighth of the Practice of Ten Dedications: See all Dharma, be free from all appearances. Conditions arise with no nature; the body is Ultimate Reality. This is Dedication of appearance of True Suchness.

We have to “be free from all appearances.” From what appearances? The Views of People, Self, a Soul and Sentient Beings are all appearances. People make distinctions between each other. So we separate people into those we love and those we dislike. We pursue those we love by any means. Those we do not love, those we dislike, we those we resent or hate displease us with everything they do and say. We even hate their accomplishments. This creates antagonism and oppositionality. Isn’t it all caused by our minds?

So the Buddha taught us to “be free from all appearances.” We must not have View of Self Sentient Beings or a Soul. We must not distinguish between them. Truly, sentient beings are Buddhas. We often say, “Every living thing has Buddha-nature.” Therefore, we respect all lives, not just humans, but all living beings. To free ourselves from views of discrimination such as “I love this” or “I hate that” is to have an understanding of all Dharma. There are many different Dharma, but they are all about having broad, encompassing love so we can love, protect and respect everything in this world. Thus, “connect to all Dharma, be free from appearances. Conditions arise with no nature, so the body is Ultimate Reality.”

All sentient beings have Buddha-nature. When we do not discriminate, and free ourselves from feelings of love and hate, we can respect everything. This is understanding all Dharma.

What is truly behind loving or hating someone? It is just an affinity. But this affinity really is not anything. If you have not met the person, what love do you feel? Before you meet him, you do not know him, he does not know you, so what affinity is there?
Affinity itself has no inherent nature. It is neither long nor short, neither square nor round, and neither mobile nor immobile. It is nothing. The distinction comes from our minds.

We want to be with people we are attached to, so love arises. If we hate someone, we try to detach ourselves. When we see something we like, we crave it so we try to obtain it. If we do not like it, we leave it. Is that object inherently appealing? No. Our minds make it so. When we like something, we pursue it. It does not come to us. Does anything come to us? So “Conditions arise with no nature.” There is no inherent relationship between that object, that person and me. Conditions are just attracting forces.

So, “the body is Ultimate Reality.” We must respect this “body.” No matter what, as long as humans have this form, they all have a True nature, a Tathagata-nature. This is Dedication of appearance as True Suchness. We have to dedicate merits to this. In the past we talked about Buddha-land, Buddha’s world, and all Buddha-lands. If our minds are pure, then all countries and all environments are pure. When we talked about all Buddha-grounds, we said to “treat all sentient beings equally.” That is all Buddha-lands. If we all know that everyone has a root of goodness, then we must not dislike anyone. We should remember that everyone has a root of goodness, and is inherently kind, so we must respect all. That is turning resentment to love. That is also Dedicating Merit from Small to Large.

In the past we focused on “me, me, me” and what we loved and did not love. Now we are broadening our minds. This person is also someone I love. Pure and undefiled Great Love is our dedication of merit. We must dedicate it to seeing the appearance as True Suchness. True Suchness is pure and genuine. It cannot be defiled. We have to Dedicate Merit from Small to Large to avoid and eliminate our defilements and return to purity. This is Dedication to seeing appearance as True Suchness.

Eliminate the defilements in the mind. Turn around what has gone awry, turn resentment into love; Dedicate Merit from Small to Large. Return to the original purity. This is Dedication of seeing appearance as True Suchness.

In our practice, we must always rediscover what we originally possessed, our selves. We have all lost ourselves, so we perpetuate many difficulties for ourselves, our families, our communities and our world.

To return to True Suchness, we must be free of delusions. If we can get rid of delusions, we will be true “No differentiation is Suchness.” Without delusions, we are all the same. As long as you are not defiled or seduced by external phenomena, you and I are the same, and we are the same as Buddha. That is true Being without delusions is our true nature, making us no different from Buddha. This has always been the case, this nature is what originally was. So “the nature of all Dharma is True Suchness.” All Dharma and our natures were true. It is not simply about our form, which comes from the harmony of the Four Elements. All things and beings arise from their union. When the four separate, we return to zero, to nothing. So “the nature is True Suchness.” The Dharma of people and of objects was originally very pure. Our natures were originally this pure.

Being free of delusions is “True.” Having no differentiation is “Suchness.” The nature of all Dharma is True Suchness. With neither unity nor diversity, with no attachment to either, Ultimate Reality manifests.

In the Sutra, it is said, “Connect to all Dharma, and be free from all appearances.” “Connect to all Dharma” is to approach this Dharma. The nature of Dharma that the Buddha taught is pure. It is like water, water is pure. Water is so pure, and everything relies on water to live. But when water is contaminated, it contaminates our bodies as well. So if the way we treat and interact with everyone and everything in our daily lives is positive, that reflects a pure nature. If we treat them poorly, that causes chaos in society. That happens if we use the wrong methods. We must recognize the Dharma clearly, recognize the innate True Nature. If we all know the Dharma and thoroughly understand this Truth, we see no differences between us. What is there to disparage? What is there to pursue? Nothing, really.

So we should know to seek the principles of the Path. The true principles are in our pure True Nature. So the principles are also true Suchness. True Suchness is the true nature of all humans. So we have to “Connect to all Dharma” and “be free from all appearances.” Do not discriminate because of wealth and class. If we use love, distinctions do not exit. “Connect to” and “being free” are both about one thing. Are you acting in accordance with the Dharma? Or have you deviated and rejected it for the mundane? Truth is enlightenment. Everyone originally possessed Innate Enlightenment. But we turned away from our enlightened nature and toward delusion and confusion. We turn from enlightenment toward the mundane to merge with and be defiled by filth and dust.

We must work diligently to steer away from the mundane and toward enlightenment. We must be far removed from defilement, from mistaken thinking and methods. We have to return to our correct, enlightenment nature. To return, we think about one thing, “Connecting to and being free.” Are we heading in the right or wrong direction? There are wrong methods. And then there is what is right, the truth. This depends on “connecting to and being free.”

There is no difference between them. We are inclined to make mistakes. We often say, “An ignorant thought causes the Three Subtleties.” Everyone innately possesses enlightenment. But then an ignorant thought arises like a bubble on the water’s surface. We call these bubbles; they arise from water. Waves, swells or bubbles are kinds of movements in water. The energy of water is tremendous and manifests. In accordance with conditions. The South Asian Tsunami was an example of this. Why was there such a powerful tsunami? The seabed cracked during the earthquake causing the water to surge. When the water surges like this, it becomes a tsunami. These were some of the conditions. The earth is usually level, as is water. When the Four Elements are unbalanced, an earthquake cracks the earth and water surges. These conditions created disaster. Tremendous waves caused this devastating disaster.

So basically, there are no differences there are no differences. Water is water, no matter its form. Good and bad methods are all methods. But we have to recognize what is right and wrong. Both arise from our minds. It is often said, “When the mind is pure, the land is pure.” If there is a little bit of filth in our minds, no matter how clean a place is, we will dislike it. It’s all in our minds. So “do not be attached to either.”

We also cannot say that we are enlightened if we are deluded. There is enlightenment in delusion and delusion in enlightenment. It all depends on our awareness and how we extinguish delusions. They are one. It is like our hands, one side is the palm and the other side is the back. When we press our palms together, awareness merges with awareness. We call this “palms together. This is the same thing. This palm and that palm are both palms. They look separate, but if we can bring them together, they will be one.

Connect to all Dharma and be free from all appearances. Do not be attached to either connecting to or being free. This is Dedication of seeing appearance as True Suchness.

Therefore, we have to understand and actually experience that everyone has true Tathagata-nature. Therefore, True Nature is genuine and undefiled. What manifests is very beautiful, tranquil, and clear, thus vows will be vast as the universe. Such a state is so beautiful, and it ultimately depends on our thoughts. So, everyone should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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