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 靜思晨語--20111102《法譬如水》六行~十地行 (二)

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發表主題: 回復: 靜思晨語--20111102《法譬如水》六行~十地行 (二)    靜思晨語--20111102《法譬如水》六行~十地行 (二)  Empty周三 11月 02, 2011 8:19 pm

【證嚴上人開示】
寧靜的境界,心是不是向於道?道是不是正確?這就要我們平時用心。
所以經典中不斷叮嚀我們:
十地行之一
於大菩提 善得通達
覺通如來 盡佛境界
名歡喜地

昨天我們說過歡喜地,這是十地的第一步,就是歡喜地。
如何才能歡喜?我們的心若能通達佛心,自然我們的心念無煩惱,無煩惱就是輕安自在、法喜充滿;所以學佛最重要的,就是輕安自在。
今天就是第二地,十地行的第二行叫做「離垢地」。
十地行之二
由盡佛境界
明瞭諸法異性而入於同
若見有同 即非離垢
見性亦滅 斯為離垢

這段文字看起來,好像不太了解,不了解大家就要多用心,也就是說從佛的境界,所以我們應該能很明瞭,我們的心若進入佛的境界,就很明朗了。
我們要知道,「諸法異性而入於同」。我們知道眾生都有煩惱,多少煩惱呢?大概八萬四千煩惱,很多,所以就要設方便。所以「諸法異性而入於同」,眾生煩惱都不同,所以要用種種的方法來誘引他,回歸於一。
但是接下來再說,「若見有同,即非離垢」。這個意思也就是,我們如果看成都一樣,其實這樣就沒什麼要再離垢了,本來就清淨了,既然清淨了,何必再離?哪有髒污的東西要分離呢?所以「同性亦滅,斯為離垢」。
所以大家對這段文字,可能若多用一點心就能了解,那就是說,佛陀來人間設了很多法門,只是因為眾生煩惱不同,所以「法隨煩惱有分別」、「淨垢有異」,這樣大家就比較能了解了。
因為設法就是隨著煩惱有分別,因為眾生根機有根深和根淺,根機比較深的,穢垢的心就慢慢減輕了。所以法本來是清淨的,只是因為煩惱染了淨,所以就會變成異。
我們都知道智慧二字,智是分別智、慧就是平等慧。儘管慧是平等的,心、佛、眾生三無差別清淨的本性,但是既受污染,就有了分別;既然煩惱有分別,法,還是一樣,要隨著煩惱而分別,所以因為這樣,淨垢就有異,就不同了。
所以「性若無染則淨」,既然性沒有受到污染,就是清淨,那就沒有什麼垢可離了。這樣大家應該要了解,我們學佛,就是從很複雜的煩惱中,我們接受了佛陀的教法,所以我們自己要自棄煩惱,棄掉種種煩惱,提升我們的平等觀。
所以怨親平等,於一切眾生起慈悲心,無彼我相,不要去分別他是貴、他是賤,富貴貧賤其實無可分別,人人的本性原來清淨,人人本來就與佛同等尊貴,非常稀有,非常高貴,超然貴重的本性人人本具,所以應該是平等。只是業力牽引,煩惱叢生。
所以我們若是與佛境界同等的,我們就能視一切眾生統統平等,沒有貴賤貧富的差別。假使看到業重、貧困、苦難等等的眾生,我們就要從這些苦難中的眾生,起慈悲心,沒有他與我的差別。
所以我們常常說,天下一家親,其實我們生在天地間,共同呼吸的是同樣的空氣,同樣居住的地方,就是在這一大片土地,這樣有什麼好去分別嗎?所以我們應該,把一切眾生視為己親,我們若能如此,就沒有什麼分別心。
學佛要自棄煩惱
提昇平等觀
於一切眾生起慈悲心
無彼我相行在菩薩道

所以我常說:「很感恩,感恩全球慈濟人有志一同,追隨著志願,行在全球普遍。」哪一個地方有災難,那個地方同這個志,什麼志呢?菩薩的志願。貼同一個心,什麼心呢?是佛的心,人人貼近佛心,行在菩薩道中。這不是少數人做得到,一定要大多數的人。有一句話叫做群策群力,在人群中,人人的力量若能合起來,天下芸芸苦難眾生就能得救了。所以常常生起感恩心。
就如(2005年)十月初八,那一天,在巴基斯坦,幾十秒鐘天搖地動,已經成為震驚世界的災難,所以這叫做驚世的災難。是否能警醒全球,人人能有無常的警惕?迷者自迷,覺者自悟,有貼近佛心,立志行菩薩道的人,他警覺起來了,天下既是一家親,我不去救誰去救呢?用那種本願力,「我自己已經發了心願,我發出這分力量。」
一個人夠嗎?不夠!兩個人夠嗎?不夠!一個地方的人力量夠嗎?還不夠!所以不只是在臺灣的慈濟人,立刻組成了救災團。包括我們的醫師,大醫王的團隊隨團分成兩梯次,第一梯次、第二梯次,去做接力的愛。所以從臺灣出發,還從馬來西亞、印尼,還有從土耳其、從約旦,五個國家的慈濟人共同合會,在受到重災難的巴基斯坦,會合了。
這五個國家的人,大家會合起來的力量。第一人人都有不同的特色,像約旦的秋華,陳居士,他有來自約旦親王的支援。他在親王身邊做事,他的形態就是時時帶著微笑,很有親和感,又是來自於約旦親王的家庭,以他的身分、以他的體態、以他的悲心,去到那裡,在那個國家有很多,很多聯合國的人集中在那裡。慈濟團體中有這種特性的人,所以有的人會覺得,慈濟這個團體和其他不同。
還有從土耳其來的胡光中居士,他本身是回教徒,一個很虔誠的回教徒,竟然會那麼用心付出,和我們的團體密不可分,這也是一種特色。
還有從印尼來的。印尼在這幾年來,慈濟在印尼所做的,投入救濟,在混亂中,社會的混亂,甚至十分污穢的紅溪河,將之變成大愛村,十分動亂的社會能安定下來。他有這樣的經驗,所以他就是慈濟人,和慈濟人會合。
馬來西亞,馬來西亞的慈濟人,在馬來西亞社會很平靜,但是貧困的人很多,而且去過斯里蘭卡,海嘯的救災經驗,結合本會在臺灣一群大醫王,還是在國際間救災有經驗。像這樣五個國家各有特色,會合起來,第一梯次就到了那裡,大家有志一同,這實在是一個很美妙的組合。
所以尤其是第二梯次,第二梯次是簡副院長。簡副院長他發心,帶著一團大醫王,有從大林、有從新店、花蓮三個地方的醫生、藥師、麻醉師;各不同的功能,但是同樣的醫療團隊,以及國際賑災經驗有素的人,這一大團把愛接下來,交換了,開始在那裡發揮最高的良能。
他們去那裡做救災非常克難,因為一望無際都是高山,看過去的屋子都成了平地、都是瓦礫,所以他們生活都要很克難。在那種溫差很大,白天這麼熱在帳棚下;晚上很冷,還是在薄薄的帳棚裡,睡在地上,多麼克難。在克難中生活,在那裡的醫療更克難,環境非常惡劣,點滴連點滴架都沒有,掛在樹枝上,人就在樹底下,所以在如此克難中發揮他們的良能。
而且他們在那裡,不只是在定點而已,他們還搭車、爬山、涉水,步步艱險,很艱難,步步很險難。所以尤其是要運載過來的物資,也是要經過從空中來,或是陸地上再載,這是很多萬般的困難,不過我們還是在那裡堅持做到。
而且送給他們帳棚、送給他們毛毯,雖然是暫時安頓他們的身與心,以及短暫的生活,但是我們已經盡心做到。所以說來,雖然我們統統都是平等,但是要去救人,或是淨心,這都要用各種的方法,非常辛苦。
因為眾生苦難差別千般萬變,真的是很多,何況心靈的煩惱、無明也是很多,儘管佛陀一直告訴我們,眾生平等,眾生無貴賤,但是眾生受的苦難千差萬別,這必定要用各種方法。
眾生苦難千差萬別
無明煩惱叢生
應以各種迫便法
救度淨化人心

所以我們要去了解,真真正正要去體會,體會什麼叫做異同?異和同其實本無差別,為什麼要有分別?所以佛陀說:「明了諸法異性而入於同。」諸法已經都要不同了,但是要入於同樣的性,這實在是沒辦法,所以我們一定要用法。
「若見有同,即非離垢」。我們如果去看,大家都清淨、大家都平等,這樣就不必去救了;因為眾生苦難有差別。
所以各位,有時文字上很艱澀,但是我們要用心去體會。所以才說要時時多用心!
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靜思晨語--20111102《法譬如水》六行~十地行 (二)  Empty
發表主題: 回復: 靜思晨語--20111102《法譬如水》六行~十地行 (二)    靜思晨語--20111102《法譬如水》六行~十地行 (二)  Empty周日 11月 06, 2011 8:58 pm

Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Grounds Part 2(六行~十地行二)

In a state of tranquility, are our minds still focused on the Path? Is our Path going in the right direction? We have to be constantly mindful of this. The Sutras emphasize repeatedly, “Realizing Great Bodhi with penetrating insight, one’s awareness connects with the Buddha and realizes the state of the Buddha. This is called the Stage of Joy.”

Yesterday we discussed the Stage of Joy, the first stage in the Ten Grounds. How does one obtain joy? If we can attain the Buddha-mind, then naturally, our minds are free of afflictions. A mind without affliction is at peace, and filled with Dharma-joy. In learning Buddhism, it is most important to remain at peace.

Today we are on the second of the Ten Grounds the Stage of Defilement-free.

The second of the Practice of Ten Stages:
Comprehend the state of the Buddha completely. Realize that all things differ but can converge into sameness. Attaching to neither, one is truly free from defilement
.

This passage may be difficult to understand, so we need to be even more mindful. We should try to comprehend it from the state of the Buddha. If we can enter the state of the Buddha, then it becomes very clear. We should know, “all things differ but can converge into sameness.” We know that sentient beings all have afflictions. How many afflictions? There are around 84,000 afflictions. That is a lot. So skillful means are needed. “All things differ but can converge into sameness.” Sentient beings’ afflictions vary, so various ways must be used to attract them and bring them back into sameness.

Yet “if one sees the sameness, one does not depart from defilement.” This means that if we see everything as the same, then there is no need to depart from defilement. Since we are already pure, there are no defilements to disengage from. So “when the sameness is also extinguished, then one is truly free from defilement.” With a bit more effort, we can comprehend the meaning of this passage. For example, the Buddha created many Dharma-doors in the world, because sentient beings have different afflictions.

“Dharma differs because afflictions differ,” thus “there is difference between purity and impurity.” You can probably understand it better now. Various methods were created for the different types of affliction. Our dispositions and capabilities so also differ. Those who have greater capabilities are able to lessen their defilement bit by bit. The origins of Dharma are pure and the same. But when the pureness is tainted by affliction, the sameness will turn into variations.

“Wisdom” in Chinese is “Zhi-Hui.” “Zhi” is Differentiating Intelligence. “Hui” is Impartial Wisdom. But even if “Hui” is impartiall, and the mind the Buddha and sentient beings are equal in nature, when polluted, the mind will give rise to different afflictions. So the original Dharma diversifies due to the different types of affliction. This leads to the difference between purity and defilement.

So “without defilement, the nature remains pure.” If the nature is not polluted, then it is pure and there is no defilement to depart from. So we should all understand it better now. Learning Buddhism involves accepting the Buddha’s teachings amidst our very complicated afflictions. We need to abandon various afflictions and give rise to a mind of equality. We must treat those we hate and those we love as equals and treat all beings with compassion. There is really no difference between the self and others, nor between rich, poor, noble or lowly. Everyone’s nature is originally pure. Everyone is as noble as the Buddha - just as rare, precious and dignified. Everyone possesses the same precious nature, so we are all equal.

But under karmic influences, we are riddled with afflictions. If we were in the state of the Buddha, we would see all sentient beings as equal and not differentiate between rich and poor. When we see those burdened with heavy karma and suffering we should have a heart of compassion, for there is no difference between them and us. So we often say, “We are all family.” We were born in the same world, breathe the same air and live on the same Earth. So what is there to differentiate? We should see all sentient beings as our own family. If we can do this, we will not have a discriminating mind.

In learning Buddhism, one must learn to abandon all afflictions, develop the view of equality have compassion for all sentient begins and not differentiate between oneself and others while walking the Bodhisattva-path.

I am grateful that Tzu Chi volunteers around the world share and follow the same mission. Wherever there are disasters, the mission is carried out. What mission is it?
It is mission and the vow of Bodhisattvas. We fine-tune our mindset to connect to the mindset of the Buddha. Everyone tries to emulate the Buddha-mind and walk on the Bodhisattva-path. This cannot be done by only a few people. It requires the work of a great many.

There is a saying, “Bring together the ideas and power of the people.” If everyone’s strength can be united, the suffering beings in the world can be saved. That is why I always feel grateful. For instance, on October 10, 2005, in Pakistan, the earth shook violently for a few brief moments. It turned into a disaster of such magnitude that it stunned the whole world. Did the earthquake awaken everyone in the world to the truth of impermanence? Actually, the deluded ones remained deluded, but those whose minds were close to the Buddha’s and who had vowed to walk the Bodhisattva-path became alert right away. “Since we are all one family, who will go save the victims if I don’t?” With such resolve, they gathered their inner strength and went to help. Was one person enough? No. How about two people? Not enough either. How about people from one place? Still not enough.

So we quickly formed relief team which included Tzu Chi volunteers from many countries. There were also doctors, a group of Great Healers. The team split into two groups that went one after another. It was a relay of love. Departing from Taiwan, joined by volunteers from Malaysia, Indonesia, Turkey and Jordan, Tzu Chi volunteers came together in disaster-struck Pakistan. Volunteers from these five countries merged all their strengths.

Everyone had different specialties. For example, Mr. Chen Qiu-hua from Jordan came with the support Jordanian Prince Hassan. Mr. Chen worked for the Prince and was always smiling and very amicable. He works with the Jordanian Prince’s family. With his stature and compassion, he came to Pakistan. Many different groups from the United Nations were also in Pakistan. Since there were people like Mr. Chen in Tzu Chi, some people felt that Tzu Chi was quite distinct from the other organizations.

There was also Mr. Hu Guang-zhong from Turkey, Mr. Hu was a very devout Muslim, who worked wholeheartedly and closely with Tzu Chi. That was also very special. There were also volunteers from Indonesia. In the past few years, Tzu Chi has been very involved in doing charity work there in this the chaotic community, Tzu Chi was able to convert even the heavily polluted Angke River into a Great Love Village, and stabilize the community. With that experience, they joined the global team in Pakistan.

As for the volunteers from Malaysia, though it is usually peaceful there, many of their countrymen live in poverty. The Malaysian volunteers had participated in the tsunami relief in Sri Lanka. So the group of doctors from Taiwan, together with volunteers from five countries who all had disaster relief experiences in their own way, joined together in Pakistan. They were the first relief team.

They all shared the same goal. It was truly a wondrous collaboration. Then there was the second team led by Asst. Superintendent Jian who brought a team of doctors to Pakistan. The doctors from Da-Lin, Xin-dian and Hualien included specialists such as pharmacists and anesthetists. Many had ample experience in global relief work. They tool the baton of love from the first team, and continued the same great work there. It was very hard work.

As far as the eye could see, there were only mountains. All the house gad collapsed and were covered in debris. They had to live in tough conditions and bear tremendous variations in temperature. Staying in tents, they endured scorching heat in the day and slept on the floor during the frosty night. They had to live in such harsh severe conditions.

Their working conditions were even more difficult. IV stands were nowhere to be found. So IV bottles were hung on tree branches while people stayed underneath the trees. Even in such rough conditions, the volunteers were able to maximize their impact. Furthermore, they did not remain in one place. They climbed mountains and waded rivers, encountering difficulty every step of the way. The supplies they needed had to be transported first be air, and then by cars. Although confronted by these many challenges, the volunteers accomplished their mission. They brought the victims tents and blankets. Even though it brought only temporary comfort to the victims, we did the best we could.

Therefore, although we are all equal and the same, in order to save lives or purify minds, in order to save lives or purify minds, we still need to apply different methods, which can be difficult. Sentient beings experience numerous different types of suffering, afflictions and delusions. Although the Buddha continuously told us that all living beings are equal in all levels, they experience numerous types of suffering that require different methods to resolve.

The pain and suffering of sentient beings vary greatly as ignorance and afflictions arise. One must apple all kinds of skillful means to transform and purify people’s minds.

So we should try to understand and really experience the notions of “difference” and “sameness.” Since there is no difference between the two, there should not be a distinction. So the Buddha said, “all things differ but can converge into sameness. One might say that if all things are different, it is impossible for them to converge to sameness. That is why we must apply the Dharma. “If one sees the sameness, one does not depart from defilement.” If we see everyone as pure and equal, then there is no need to save anyone.

Yet livings suffer differently. So everyone, although the text can be quite abstruse sometimes, we must try hard to comprehend. We must always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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