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 靜思晨語--20111110《法譬如水》六行~十地行 (六) 下

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發表主題: 回復: 靜思晨語--20111110《法譬如水》六行~十地行 (六) 下    靜思晨語--20111110《法譬如水》六行~十地行 (六) 下  Empty周二 11月 15, 2011 4:21 pm

【證嚴上人開示】
心境寧靜,這是每天早上,我覺得最享受的時刻,境和心能安然合一,這就是最美的境界。
所以要如何讓我們的心與境,時時寧靜?無煩惱?我們若去除了煩惱,我們的心境寂靜現前,外面無論是什麼境界,我們要時時保持外面的境靜,內心的心境也靜;甚至還要進一步的功夫,外面的境吵吵鬧鬧,但是動搖不了我們的心,這才是真功夫。
十地行之六
謂由前同異之相既不可得
則真如淨性明顯現前
經云
無為真如、性淨明露
名現前地

「現前地」,也就是說我們的本性原來清靜,只是像剛才說的,外境轉,我們跟著它轉,清淨變成污垢。所以在「十地行」中,只有一樣要對我們說,心地要保持清淨。
所以前面既然有焰慧地了,就是智慧已經發亮了,既然發亮了,我們的本性應該也要現前的時候。所以就像晚上過了之後,太陽若出來,外面的境界都現前出來。
同樣的意思,我們心地,本心地的風光,我們有無限量的潛能,我們有開闊、平等的本性光明,但是就是境界使我們混淆,所看到的都是外面的境界,沒有看到裡面的心地風光,所以焰慧地已經顯現時,那就表示,照耀到我們心地的風光,我們本心地的風光一一現前。
本心地的風光是什麼呢?包容!
包容,就是於同異之相,我們都去除了分別心。親愛的相既然都能去除了,何況仇恨呢?我們已經知道,我們都是一個因緣而會合,再親愛的人,總有一天,同樣緣若盡了就要分開,這就是自然的法則。
甚至若是有的人結了不好的緣,開始時很歡喜,一段時間的糾纏,恨若是解不開,怨也解不開,那種一個家庭裡就是歡喜怨家。時常在吵架,你說他不愛也是有愛,但是就是要讓對方生氣;不過,一旦有病痛時,互相就是擔心離不開,這是多麼複雜的感情!
但是又有另外一種,明明就是住在同一個家裡,但是日夜詛咒希望對方早死;甚至更嚴重的,也有一種謀財害命,為了錢不顧親情、愛情等等…,這都是心地煩惱的發生,這就是凡夫的異同。
喜歡的,希望能常常和我們在一起,說話能投機,好像就是我們最愛的;或是說話不投機,就是我們排斥的。愛和不愛就是在這裡分別,所以同、異,和我心性很貼切的,這樣我很愛;和我的心性不合,我就很排斥。這種愛恨,愛的很深,恨的就變成仇,世間這些事說不清楚也說不完。
人與人之間皆是因緣會合
凡夫常因心地煩惱
產生喜歡與不喜歡的分別
此為凡夫的異同之相

既然我們的心地風光現前了,我們分清楚了,親愛不是永遠的,仇恨也不是永遠的。既然兩者都不是永遠的,何必再計較下去?所以我們不要計較,不要比較。計較、比較就讓我們內心的無明一直一直產生,所以我們若能平復,這種愛恨的心情,都把它平復,如此「異同之相不可得」。
不可得就是沒有了,已經沒有我很愛的事情,也沒有我討厭的事情,這都不是永久的事,我了解,所以過去,事情都會過去,最親愛的心也會過去,最討厭的心也會過去,這都隨著時間不斷消逝,我們若是看得透徹,哪有什麼呢!
事情都過去了,所以若能知道過去了,不要常常記恨在心,不可執著於心,這樣叫做不可得。異同之相不可得,我最愛的也不可得;我最恨、最氣的也是不可得,這都會過去。
世間一切會隨時間消逝
若能不執著於愛恨
不起比較與計較之心
才能做到異同之相不可得

若能如此,則「真如淨性,明顯現前」,我們的真如淨性,就會十分明朗地現前出來,常常在找真如,要去哪裡找呢?其實現前就是了,只要你不計較過去,無論愛的、失去的都不計較,不愛的事,仇、怨,隨著時間也讓它過去,言樣就沒有煩惱卡住我們的心,如此真如之性永遠都是清淨的,清淨的光明就不斷現前在我們日常生活中。
所以經典裡面就是這麼說:「無為真如,性淨明露」,這種無為就是過去不可得,看也看不到,摸也摸不到,只有那個感覺,這實在沒有什麼好創造的,只是感覺而已,就是沒有形相的東西。這我們若能不執著,這樣就是真如,一切事物只是在這個執著。
明明就是空的,明明是緣起性空,只是緣來會合時,讓我們分別歡喜和不歡喜,如此而已。其實這個緣起的同時,一切都是空的、看不到,只是一個氣氛而已,所以叫做緣起性空,不要執著它,因為沒有東西。
所以我們要知道,永遠都有一樣看不到的東西,就是在我們生活中,我們看不到,這叫做空,但是它有原來的東西,性。這個性,你看不到,那就是空。既然看起來就是沒有,但是感受就是讓人那麼痛苦,感受讓人痛苦,那就是緣、緣起,其實緣全都是空的,所以說來,這叫做無為。不是我們能去拿來看一下,看不到的東西都叫做無為,但是感受得到,這叫做無明。我們有很多東西都是你看不到,只是一個感覺的煩惱,所以我們這些東西,若全都消除以後,這個無為的真如,性就清淨了。
因為它看不到,性淨,自然光明的本性就顯露出來。
很多東西看不到
只是一個感覺的煩惱
煩惱若能消除
性就清淨了
光明智慧自然顯露

所以說來,很多事情都是這麼簡單,平等淨慧我們人人都有,智慧要用平等慧,所以「平等淨慧,破除情見」。一切情見你若破除了,就沒有私我。
所以我們在十回向中,一直在說「回小向大」,私我的事要看開。過去了,我們人生生命的價值要放在哪裡呢?要放在為天下眾生,為天下眾生,為人服務付出,發揮我們生命的價值。
也要有因緣,真的是一大事因緣來成就,所以我們有慈濟。慈濟不只是一個地方性,它已經普遍全球。天地之間苦難偏多,哪一個地方有慈濟人,有這個因緣在大因緣中,不管他是在哪一個地方,哪一個地方有災難,那個地方就有人間的菩薩,是看得到的菩薩,能夠伸手去膚慰他、去擁抱他,活生生的菩薩。
所以這是為天下而擁抱苦難的眾生,這若不是一大因緣,若不是有這麼大的環境去伸展,若不是有這樣,我們有再大的愛心,也是在原地而已。
就像加拿大,那個地方平時都平平安安,愛心的人表達就是付出,要付出就要有苦難人,所以沒有苦難人,他要付出的機會就很少。所以在南亞海嘯時,這群人看到天下無常,眾生在受苦難,那種悲心啟發出來。幾天後回到加拿大,就對大家說:「真的是人生無常,苦難偏多,那種災難過後悽慘的生活。」
然後回到加拿大,不斷不斷去分享,所以為天下擁抱蒼生,在無量義功德願行悲智,真的是無量義,《無量義經》裡有「十功德品」,所以內容不離開願行悲智,這就是要去付出、身體力行,所以化導人間身心災難。有的人在平安的日子裡,但是他的內心常常都有那分很煩惱的事,錢多、位高、權大,不一定就是很幸福的人,不一定。
父母的孩子多,也不一定很有福,孩子多,煩惱也多;或是財產多,同樣煩惱也很多,因為財產多,患失的心也很重,所以這種心靈的災殃常常有,這就是我們凡夫,甚至愛恨情仇牽牽連連解不開,常常這也是叫做心靈的災難,如此心不平安,心若不平安,要去救災就無從救起了,要自己救,自救,要自己平復,自己重建。
這種要平復重建就是方法,方法若能得到有緣的人,能引導他將世間事看清楚,加上有緣的人來領導,自然他能反省,能反省就是心靈自救,有的是天災,在無常剎那間一發生時,家破人亡,未來生活的前途茫茫,不管內心或身外的災難,總是需要有人來化度。
慈濟人多一個就多一分力量,天下一大事因緣,成就了這個大家庭,天下為一家。
全球希望我們能夠用愛再推動,期待人人都能破除無明煩惱,期待人人無為真如、性淨明露,本性能明露出來。能破除同異的情見,人人能發揮,生命的價值、潛能、功能,能發揮出去,這就是佛陀對我們的殷殷教育。
期待人人
破除同異的情見
將真如本性明露出來
發揮生命的價值與功能
不負佛陀的教育

所以現前地,就是對我們人人的本地,心地風光要好好建設,看得清楚,不要讓它土石流,也不要讓它火山爆發,更不能造成水災,更不能颳大風,這是我們的心地,自己要好好建設控制。
如此,我們的心地風光,本來就是那麼美,我們本來人人都與佛同等,有那分愛的光明,所以大家要時時多用心!
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靜思晨語--20111110《法譬如水》六行~十地行 (六) 下  Empty
發表主題: 回復: 靜思晨語--20111110《法譬如水》六行~十地行 (六) 下    靜思晨語--20111110《法譬如水》六行~十地行 (六) 下  Empty周三 11月 16, 2011 12:24 pm

Lecturer: Master Zheng-Yan
Subject: The Six Practices: Ten Grounds Part 6- B (六行~十地行六下)

Experiencing the serenity of the mind every morning is the most enjoyable moment of my day. When the mind and external states become one, it is the most beautiful state. How do we keep the state of our minds constantly serene and free from worries? We can do it by getting rid of afflictions. By doing so, our state of mind remains tranquil and unaffected by external conditions. We must constantly keep the external and internal states at peace. In fact, we need to go a step further to a point where even if our surroundings are chaotic, our minds stay unaffected. This is true mastery of practice.

The Sixth Stage of the Ten Grounds: Without having views of sameness or differences, the Tathagata’s pure nature readily manifests.
The Sutra states:
The pure and unconditioned nature of the Tathagata manifests. This is the Stage of Manifestation
.

The Stage of Manifestation refers to our pure inner nature. But as mentioned before, when the surroundings change, our minds follow, and our pure nature becomes contaminated. Therefore, the Ten Grounds convey only one message, how to maintain the purity of the mind. In the previous stage of Blazing Wisdom, the wisdom is already radiating. As it radiates, our innate nature manifests. This is similar to the sun rising after a dark night. Everything reveals itself in the sunlight.

Likewise, our intrinsic nature is filled with unlimited potential. We all have an equal, vast and pure nature, but our surroundings confuse and affect us. As a result, we only focus on the external world. We do not see the inner world. When we reach the Stage of Blazing Wisdom, it means that we have illuminated the inner sight of our minds, our pure nature then manifests itself. How does the inner sight of our minds work? It accommodates anything that is similar or different from us, and eliminates the mind of differentiation.

If we can end the biased view of things we love, we can do the same to the things we detest. We already know that we meet each other because of karmic affinity. No matter how close we are with others, on the day the karmic connection ends, we are separated. This is a low of nature. Some have negative relationships with their spouse. They may be happy in the beginning, but after a while, if the couple cannot let go of resentments and grudges, the household will be filled with quarrels and disagreements, even though they still love each other. They squabble over everything. Yet, if one of them is ill, the other still gets worried. This is such a complicated relationship.

There is another type of person who lives in the same household but wishes that their spouse would die soon. Even worse, there are those who murder their own family for money. This all originates from afflictions of the mind. This is the discriminating mind of ordinary people. We wish to always stay with the people we like. We love those who sound agreeable to us, and exclude those who do not. This is the difference between like and dislike. We find similarities and dissimilarities. We like those whose nature is close to ours, and detest those whose nature is not compatible. The worldly entanglement of deep love and hatred is endless and difficult to explain.

Relationships between people originate from causes and conditions. Die to afflictions, ordinary people differentiate their likes and dislikes. Therese are the discriminating views of sameness and difference.

When the inner sight of our minds manifests, we are clear that neither love nor hatred is permanent. Then there is no need for continued conflict. We should not compare or take issue with anyone. If we do, our minds constantly give rise to ignorance. If we can even out the likes and dislikes, and subdue both, then “similarities and differences are unobtainable.” Unobtainable means they do not exist. There is nothing that we deeply love or detest. This is all impermanent. Now that we are clear about this, we understand that everything passes away. Love will pass, and so will hatred. Sentiments disappear as time passes. If we are clear about this, then what is there to be attached to? Everything becomes the past. If we understand this, we do not bear any grudges and are not attached. This is what “unobtainable” means “Similarities and differences are unobtainable.” The most beloved are unobtainable, and so are the most abhorred. All of these will pass.

Everything in the world will disappear with time. If one can remain unattached to love and hatred, one will not take issue with anyone. Doing so, one can attain the state of non-duality.

If we can do this, “the pure nature of the Tathagata will manifest.” Our pure Buddha-nature reveals itself clearly. People are often looking for Buddha-nature. Where can we find it? Actually, it is within us. If we are not attached to the past, and let go of our loved ones, lost ones, as well as our dislikes, enmity and hatred, then no afflictions are stuck in our minds. Our Buddha-nature always stays pure and the light of purity constantly reveals itself in our daily lives.

Therefore, it is stated in the Sutra that the “pure and unconditioned Tathagata-nature appears.” Unconditioned means the past is unobtainable. It cannot be seen or touched. It can only be felt. There is nothing to create. One can only feel it. It is formless and intangible. If we can remain unattached to it, then it is the Ultimate Reality. The only problem is our attachment. Everything is empty interdependent Origination is empty in nature, yet when karmic conditions meet, we differentiate between what makes us happy and unhappy.

As there is interdependent Origination, everything is empty and formless at the same time. It is only a feeling, so “Interdependent Origination is empty in nature.” Do not be attached to anything, for there is nothing there. So we must understand that there is always something we cannot see in our daily life. It is called emptiness It also has an original nature which we cannot see. This is emptiness. Even though we cannot see it, we can feel it and even suffer from it. This is called interdependent Origination. All conditions are empty. This is called unconditioned. It is not something we can hold or look at. The unconditioned is undetectable, but when we feel there is something, that is the workings of ignorance. There are many things that we cannot see, yet we are afflicted by them. When we can get rid of these invisible afflictions our unconditioned Buddha-nature is pure. When our nature is pure, it shines through.

Many things are invisible. They are only feelings of affliction. If the affliction can be eliminated, the purity of our innate nature can naturally shine through as radiant wisdom.

So, many things are this simple. Each of us has impartial and pure wisdom, and we should apply such wisdom “Impartial wisdom can eliminate sentimental views.” If we eradicate all views distorted by sentiments, then there is no selfishness. So in the Ten Dedications we often say to Dedicate from Small to Large.We should look past personal issues and let them go. Where should we place the real value of life? It should be dedicated to sentient beings. For the sake of all beings and people in the world we should maximize the value of our life. Causes and conditions are also necessary to achieve great things like the Tzu Chi Foundation.

Tzu Chi’s influence has spread throughout the world The world is full of suffering.
Wherever there are Tzu Chi volunteers, there exist great causes and conditions.
Regardless of the location, wherever there are disasters, there are living Bodhisattvas.
These are visible Bodhisattvas who console and embrace others. They are here to embrace suffering beings in the world. If not for such need in the environment, even thought we have great kindness, we would make no progress.

Canada is a peaceful place. Those with kindness wish to contribute, but contributing requires recipients of aid. Thus, without those who suffer, there are few opportunities to give. During the aftermath of the South Asian Tsunami, volunteers witnessed the suffering beings, and their compassion was inspired. A few days later, after they returned to Canada, they told others that life is truly impermanent and filled with suffering. After seeing the horrific aftermath of the disaster, they went back and continued to share their experiences with others. Embrace sentient beings to benefit the world. This is essence of Infinite Meaning in the practice of compassion and wisdom. The Chapter of Ten Merits in the Sutra of Infinite Meanings focuses on practicing wisdom and compassion, which means to give through action, and transform the minds and bodies of those who suffer. Some people live in peace, but their minds are often afflicted.

Wealth prestige and power do not necessarily make one happy. Moreover, parents with many children are not necessarily blessed. Having many kids can also lead to many afflictions. Many assets can also lead to many afflictions, because with so much wealth, one’s fear of loss is greater. All of these cause constant mental distress for ordinary people. Some are entangled in sentiments of love and hate. These are known as spiritual calamities. When these happen, one’s mind is not at peace. Therefore, others are unable to help them. We must help ourselves first by calming ourselves and rebuilding within.

The method to do this is through good advisors who can lead us to clearly see the truth. With proper guidance, we can naturally reflect and achieve spiritual salvation. When natural disasters occur, within a split second, lives are taken and families are torn apart. People are left with a bleak future. Whether for internal or external catastrophes, rescuers are always needed. With each additional Tzu Chi volunteer, there is extra strength. Great causes and conditions have helped create this big global family. Hopefully we can reach out to the world with love. I hope that everyone can eliminate ignorance and afflictions. Realize and reveal your pure and innate Tathagata nature, eradicate all discriminating views, and make good use of your potential, your abilities and the value of your life. This is what the Buddha ardently taught us.

May everyone break the views of sameness and difference. May the innate Tathagata nature manifest so that the value and potential of life can be fully developed. This is living up to the teachings of the Buddha.

So the Stage of Manifestation is to thoroughly develop our internal states. We should observe carefully so as to not allow mudslides, volcanic eruptions, floods, and hurricanes to occur in our minds. We should control and construe our mental states. Doing so, our mental state retains its original beauty. We all initially possess the same love and brilliance as the Buddha. So we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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