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 靜思晨語--20111031《法譬如水》六行~十回向行(十)

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【證嚴上人開示】
周圍的環境確實很寧靜,我們的真如本性,是不是那麼靜寂清澄?這就是最妙的環境。我們的心境,周圍的環境這麼的寧靜,就是讓我們體會到「性海圓融」的境界。
所以我們學佛,一步一步向前前進,我們要脫離俗情,離開世間的欲愛,我們向前、往開闊的境界。我們的性,讓我們能回歸人人的真如本性。真如本性開闊無邊,我們能包容一切。
常常說心包太虛、量周沙界;擴大我們的心胸,我們的心胸要包太虛,這就是一種形容,心量要大。尤其是,我們的心要伸展到,只要有土有沙的地方,就有我們的愛到達,這就叫做量周沙界。
到底我們的愛心,普遍到什麼程度呢?到沙界的程度!所以「周遍」,這就是我們若能回歸到真如本性。這種的清淨的心境開闊,到什麼程度呢?「心等法界,含攝周遍。」我們的心要等於法界,尤其是含攝周遍。量就是要遍法界,所以「量等虛空」,「名等法界無量」,這就是十法界的回向。
十回向行之十
性海圓成 心等法界
含攝周遍 量等虛空
名等法界無量回向

我們已經說到第十了,所以我們的真如要到達法界。「等法界無量」,等就是和它一樣大,法界有多大,我們的性,真如本性就和它同等大。我們不是常說:「心、佛、眾生三無差別!」所以法界無量回向,就是要一直一而再、再而三,教導我們心量開闊等於法界。
所以性我們能證,所以說修行證果,常常聽到修行證果,如何修?我們常說:「內能自謙、外能禮讓」,初步修行就是要從這樣開始。我們對內要用功,用功要如何用?用什麼功?對我們自己的內心,要不斷地縮小自己,謙虛自己。
所以不要自大,我們若是自大,會覺得自己已經膨脹到,所有的一切都是我,這種膨脹了自己,人人都無法容納我們。所以我們要用功夫,不能自大,我們要縮縮縮、縮小,我們若能縮小,天下空間任我遊,人人心中的世界都有我們。
常常說要縮到什麼程度?要進入人家的眼睛,不會撞到人家的眼睛,還能進入人家的心版裡,心中常常有你存在。這就是走入人人心靈的世界,這就是要我們謙虛!
謙虛修行,聽起來很容易,卻是個大功夫,我們內心真的要能內能自謙!無論什麼時候,對人都要很謙虛,很縮小。
對外就要禮讓,禮節規矩,讓人一步海闊天空,這叫做德,所以功德、功德。你修什麼,你下什麼功夫,你就得入麼德。所以修,修行的時候就是要下功夫,德就是果德,你的結果、你的德行,能讓人接受,這叫做「證果德」。
謂所證性德真如之理
圓滿成就
含攝遍周

內外要合一,內謙、外讓,這樣開闊心胸,無處不包,無所不容,這種包容的心,就是真如之理。
所以我們能「含攝遍周」,就是周遍法界,那就是包太虛、周沙界!這就是我們有時候說幾句話,其實道理很深,所以說「其量無外」。
其量無外
十界差別之相
了不可得

其實一直在說虛空法界,或是十界到底在哪裡?對大家說過,十界是四聖六凡,這叫做十界。
四聖就是四種聖人,佛、菩薩、緣覺、聲聞。佛和菩薩是大乘行者,大乘就是自利兼利他,自度也度人,這叫做大乘;聲聞、緣覺就是小乘,獨善其身,清淨自己的世界,但是他也已經脫俗,所以稱為聖人。這叫做四聖!
六凡,我們都常常說:「天、人、修羅、地獄、餓鬼、畜生。」這叫做六凡。這六凡,都是由不得自己的。
四聖的境界分明,但是六凡就是在五趣雜居當中。五趣就是天、人、地獄、餓鬼、畜生,這都有它的境界。天就是享受,不論是什麼樣的宗教,都一樣說人若有這樣的信仰,做得好就上天界;如果做不好,說不定來人間,說不定不一定能再做人。雖然是天人,天人壽盡不一定來人間。所以用人間的佛法來解釋,十界不離開人間。
十界
四聖:佛、菩薩、緣覺、聲聞
六凡:天、人、修羅、地獄
餓鬼、畜生

所以我們修行,我們若能知道佛,我們開始發心學佛,佛就是和我們同等。我們的心、佛的心、眾生的心,本來就合一。只是佛陀來人間,就是回歸娑婆,為人間設教、來度人,這就是佛心。
所以我們若有佛心,我們的真如就已經回歸和佛同等的佛界,尤其是大乘度眾生。假使我們若是初發心,佛心要能成佛果,也要修行佛陀所教的行為,所以佛陀教我們,你若要成佛,就要發心行菩薩道。啟發了我們的愛心,開始走向菩薩的道路,事事為眾生設想,不忍眾生受苦難。若能如此,這時我們的心,真如的本性,就遍行在諸菩薩的境界了。假使我們無法發大心,自利兼度人,最起碼我們也要用心來探討,佛法到底是什麼東西?多去了解。
常常都聽到師父這樣說:「驚世的災難,我們要有警世的覺悟。」我們是不是覺悟了呢?常常聽到:「人生無常,國土為脆。」自己有沒有警覺?我修行是不是還有幾十年,可以讓我專心修行,有沒有?佛法所說的無常:「沒有!」因為到底是明天先到?還是無常先到?這個道理慈濟人常常口口相傳,所以大家知道是無常的,我們要時時警惕,是無常的。
凡事都明天再明天,好像還有明年再明年,如此我們無法積極。而且,一切都是因緣。就像急診送來了患者,分秒必爭,生命在分秒間,我們若沒趕緊及時去施救,生命就沒了。所以,我們既然了解,我們必定要立刻趕緊發心,發心之後,我們要趕緊身體力行。這就是走入去聽,聽了之後我們要覺悟,覺悟之後我們要向前走,這就是行菩薩道,自度、度人。
若欲成佛
就要行菩薩道
行菩薩道並非口說
而是聞法發心身體力行

所以我們要體佛心,志行菩薩道。所以在四聖的境界,我們在修行中,在人間就是了。所以我們不必去想到佛的境界,又是什麼樣的境界?菩薩的世界,又是什麼樣世界?我們現在在人間,所以四聖道,四聖的界限其實在人間,修行者離四聖並不遠,看你如何在日常生活,用什麼樣的心境去體會?這個心境是如此,外在環境也是如此,所以四聖行,就是要在日常中效法「四聖行」。
我的師父上印下順導師,他也這麼說:「佛法不離此時,這個時刻;此地,在我們現在這個世界、這個環境裡;此人,你、我,我們大家在現在。」所以我會常說,時間、空間、人與人之間。這無不都是佛法,無不都是普遍真如本性。
所以老人又這麼說:「淨心第一、利他為上。」修行最重要的就是清淨我們的心,心不能有污染。我們原來本來的真如就是那麼清淨,這個淨心是人人本具的真如本性,只是在那一念,無始以前我們一念妄動起,所以無明生起;生出了三種微細的心,那種無明,這就是那一點點的效應,就會變成很大。
修行最重要的就是
清淨我們的心
人人皆具清淨真如本性
只因一念無明妄動
引致不可收拾的效應

我曾經和大家說過:「颱風出於海面上。開始的時候,說不定看起來,只是在海浪的一點點泡沫或是一個水泡,氣候的效應產生,慢慢很多來助緣,所以氣壓的助長,慢慢就形成輕度的颱風、中度的颱風,或者是大型的颱風。」
我們的心海也是如此,心海本無波,就是我們的本性,性海本來就是平靜的,但是就是有了因緣造成波動,所以這一波動就不可收拾。
所以我們的導師傳給我們法,來印證佛陀當初所說的法,以近證遠,來印證二千多年前佛陀所教化的。祖師大德不斷、不斷深入研究,他們的修行過程、心靈的證實,他們的見證,所以離我們很近。
我們的導師,人間導師,也已經這樣告訴我們,他的聲音還在我們耳邊,「佛法不離此時、此地、此人。」甚至不斷再叮嚀:「淨心第一、利他為上。」這就是我們學佛,回歸於心靈的本性,就是那麼的清淨。
所以說來,我們清淨的本性,就像一面鏡子,這面鏡子你如果擦乾淨,所照出來的境界都是一樣。
總而言之,我們的心靈世界,就如同一面鏡子,很清淨;你如果弄髒了,世界就模糊了。所以說來,我們學佛不為別的,只有為這項,如何擦淨我們的心鏡?讓我們的心清淨,自然你就能去利益他人。
各位,學佛其實很簡單,只要你一覺就千悟了。所以大家要時時多用心。
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靜思晨語--20111031《法譬如水》六行~十回向行(十) Empty
發表主題: 回復: 靜思晨語--20111031《法譬如水》六行~十回向行(十)   靜思晨語--20111031《法譬如水》六行~十回向行(十) Empty周二 11月 01, 2011 12:17 pm

感恩映月師姊將上人的說法,字字珠璣都留住在奈普敦論檀裡,
末學非常受益,也非常讚嘆被感動於師姊的耐心毅力與細心!
今日的「等法界無量回向」文字版更詳細於《凡人可成佛》的 p170-p172,
真得仰慕極了!想必這樣的功夫除了與生俱來的能力,也是一字一句累積磨煉來得耶!
在慈濟真得可以領受看到『凡人可成佛』!感恩
秀華禮拜合十
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Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Dedications Part 10(六行~十回向行十)

Our surroundings are very serene. Is our True Nature just as tranquil and clear? This is a most wondrous state.

Our minds and environment are serene, so we can experience an ocean of perfect nature. So in learning Buddhism, we progress step by step. We must transcend mundane desires and worldly cravings, and head toward a broad spacious world – our own nature. We can return to our innate True Nature.

True Nature is boundless. It can accommodate everything. The mind is also all-encompassing and boundless. We must broaden our minds so they can encompass the universe. We cannot overstate the capacity of our minds. Our minds must extend love to wherever there is dirt or sand. They should be boundless as the universe.

To where should we extend our love? To every corner of the universe. It should be all-encompassing. If we can return to our True Nature, how pure and open will our minds be? “The mind is equal to the Dharma-realm and as all-encompassing.” Our minds must be equal to the Dharma-realm, be as all-encompassing and vast. Thus, “vast as the universe boundless dedication equal to the Dharma-realm” is the tenth Dedication.

Tenth of the Practice of Ten Dedications: The ocean of perfect nature, the mind equal to the Dharma-realm is all-encompassing and vast. This is boundless Dedication equal to the Dharma-realm.

We have reached the tenth Dedication so our True Nature must be equal to the Dharma-realm. To be equal is to be as vast. However vast the Dharma-realm is, so must our True Nature be. Haven’t we often said, our mind, Buddha and sentient beings are the same? Dedication to the vast Dharma-realm teaches us to open our minds wide. Then we can realize our original nature.

We talk about practicing to bear fruits or rewards. So how do we practice? We say, “Humble yourself and accommodate others.” We should start our practice from right here. We must work on ourselves. How do we do so? What do we work on? We should constantly shrink our egos and humble ourselves. We should never be arrogant, or think that everything is about us. If w are pompous, no one can stand us. Therefore, we must work hard on being humble. Doing so, we can move around the world freely and positively influence everyone’s mind.

How small do we need to be? Small enough to enter their eyes without causing any irritation, and to stay in their minds. If we are welcome in their thoughts, we have also entered their hearts. So we must be humble. Practicing humility sounds easy but it takes a lot of effort. We must truly remain humble, modest and self-effacing.

We must also be courteous. Courtesy and manners can open up the world for us. It is a virtue. In practicing to obtain merits and virtues, we reap what we sow. So when we practice, we must make and effort. Virtue is the fruit of our labors. Virtuous efforts are appreciated by others. That is “realizing the fruits of virtue.” “True Suchness is perfect and all-encompassing.” Our minds and behavior must be one. We must be humble and courteous. What an open mind, we can embrace and accommodate everything. Such an accommodating mind is the principle of True Suchness. Thus, our minds can be all-encompassing. To encompass the Dharma-realm is to encompass the universe, the boundless realm. Sometimes a few words can carry deep meaning.

So, “it is without external limits” describes the boundless Dharma-realm and the Ten Realms we have spoken about. I have said The Ten Realms are the Four Sages and Six Ordinary Beings. The Four Sages are Buddha, Bodhisattva, Pratyekabuddha and Sravaka. Buddhas and Bodhisattvas are Mahayana practitioners. They benefit themselves and others, and transform themselves as well as others. This is Mahayana, the Great Vehicle. Sravaka and Pratyekabuddha practice Small Vehicle. They only benefit themselves and purify their own worlds. Nonetheless, they have transcended the mundane, so they are called sages. These are the Four Sages.

The Six Ordinary Beings are: Heavenly Beings, Human, Asura, Hell Beings, Hungry Ghost, Animal. These are the Six Ordinary Beings. They cannot control their own destinies. The realms of the Four Sages are distinct. But the Six Ordinary Beings exist in the mix of the Five Destinies: Heaven, Human, Hell, Hungry Ghost, and Animal.
Each type has its own realm. Heavenly beings enjoy luxuries. Many religions pronounce that if people do good deeds, they will ascend to the Heaven Realm. If they do bad deeds, they may or may not return to the Human Realm. When a heavenly beings life ends, he may not necessarily be reborn as human. According to Humanistic Buddhism, the Ten Realms are also within the human world.

The Ten Realms:
Four Sages : Buddha, Bodhisattva, Pratyekabuddha, and Sravaka.
Six Ordinary Beings: Heavenly being, Human, Asura, Hell Being, Hungry Ghost, and Animal
.

If we can know Buddha in our practice, we can vow to emulate Him.The Buddha is equal to us. Our minds, the Buddha’s mind and sentient beings’ minds were originally one. Buddha continued to return to the Human Realm, which is the Saha world to teach and transform people. This is the mind of the Buddha. If our minds become like the Buddha’s then we have regained our innate nature and are in a world equal to His, especially if we transform others through the Great Vehicle. If we vow to have Buddha-mind and attain enlightenment, we must also practice the Buddha’s teachings. The Buddha taught us that to attain Buddhahood, we must vow to walk on the Bodhisattva-path. He inspired us to start on that path. We must be considerate of sentient beings. We cannot bear to let them suffer.

Doing so, our minds and our Tathagata-nature traverse the Bodhisattva-world. If we cannot make a great vow to benefit ourselves and transform others, we should, at least, try to study and future understand the Buddha-Dharma. You have often heard me say that Earth-shattering disasters must lead to world-awakening realizations. Have we realized that? We often hear “Life is impermanent, the land is fragile.” Are we vigilant? Will we have a few more decades to focus on our spiritual practice? Will we? The Buddha said life is impermanent. We never know if we will live to see tomorrow. Tzu Chi members often repeat this to each other. So we all know about impermanence. We must always be vigilant and aware of it.

If we keep putting things off until tomorrow or the next year, we are not diligent. Everything depends on causes and conditions. When a patient comes to the emergency room, every second counts. Life passes away be the second. If we do not rush to save him, he could die. Since we understand this, we must quickly make a vow and then taken action, so we practice what we have heard. After we hear Dharma, we must become aware and then move forward. This is how we walk the Bodhisattva-path and transform ourselves and others.

To attain Buddhahood, one must walk the Bodhisattva-path. One does not do so through words, but through vows and diligent action.

So, we must understand Buddha-mind and vow to walk the Bodhisattvas-path. Thus, to reach the realm of the Four Sages, we must practice in the Human Realm. We do not need to wonder what the Buddha’s world is like, or what the Bodhisattva’s world is like. We are living in the human world. The Realms of the Four Sages are actually within human world. We can reach that state; it is not far. It depends on how we live our lives.

If our mindset is correct, our environment will be as well. That is the practice of the Four Sages. My teacher, Venerable Master Yin-Shun, also said that Dharma cannot be separated from the here and now. It is our world, our environment and the people: you, me, everyone here. Therefore, I often say, “Dharma pervades time, space and relationships.” They are all part of the Ultimate Reality.

My teacher also said, “First purify the mind. Benefitting others is supreme.” The most important part of practice is to purity our minds. Our minds cannot be defiled. Our innate nature was pure. A pure mind is our innate Tathagata-nature. In Beginningless Time, ignorance arose from one delusional thought. It created the Three Subtleties. The effects of a little ignorance can grow into something big.

The most important part of important part of spiritual practice is purifying our minds. Everyone has a pure innate Tathagata-nature. An ignorant thought results in uncontrollable effects.

I have spoken of hurricanes forming on the surface of the ocean. In the beginning, perhaps it looks like a bit of form on the waves. Combined with factors like climate and air pressure, it can slowly evolve into a weak, medium, into a weak, medium, or strong hurricane. The sea of our minds is the same. It was calm and quiet. Our innate nature was calm and quiet like the sea. But the sea was stirred up by other conditions and became uncontrollable.

Venerable Yin-Shun taught the Dharma that validates the Buddha’s original teachings. He evidenced teachings over 2000 years old with current examples. Many teachers have studied and validated the Dharma through their spiritual cultivation, so the Dharma is now accessible. My teacher, Venerable Master Yin-Shin, said it this way, and his voice still lingers in our ears, “Practice Dharma here, now, with this person.” He constantly reminded us to, “first purify the mind. Benefitting others is supreme.” That is how we learn Buddhism and return to our pure innate nature.

Therefore, our pure nature is like a mirror. If we wipe it clean, it clearly reflects all conditions. In summary, the world of our minds is just like a mirror. It is clean, but if you tarnish it, the world will be blurred. Thus, We learn Buddhism to learn to clean our mind’s mirror. When our minds are pure and clear, we naturally act to benefit others.

Everyone, it is quite easy to learn Buddhism. Once we are awakened we can realize everything. So, everyone always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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