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 靜思晨語--20111122《法譬如水》六愛(一)

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靜思晨語--20111122《法譬如水》六愛(一) Empty
發表主題: 靜思晨語--20111122《法譬如水》六愛(一)   靜思晨語--20111122《法譬如水》六愛(一) Empty周二 11月 22, 2011 4:17 pm

【證嚴上人開示】
學佛就是要學大乘法。大乘要先知苦,知道世間都是苦難,知苦才能去推究苦的道理,這叫做苦諦。
我們知道苦的道理,所以我們要讓大家知道;知苦之後,我們要去尋如何能解脫苦?我們若要解脫苦,就要好好修行,將我們修行的過程也和大家說,修行之後的心得和大家分享,如何能脫離苦難?用什麼方法?
既然脫離了苦難,我們的心境會快樂,也一樣要和大家分享。自知苦,說苦法;自安樂,說安樂法。所以這就是我們自度度他、自利利他、自覺覺他,這樣稱做覺行圓滿。
所以大乘法,就是要「常樂修行一切善法」。
常樂修行一切善法
慈悲常遍一切有情
恆普為作利益安樂
救濟度脫一切有情
所有厄難生死眾苦
不顧自身所有安樂
唯求安樂一切有情
如是名為住大乘者

我們要常常起歡喜心,要趕緊修行。不是說過了,修大乘行者不是說:「我已經到達某一種境界了,什麼都空、什麼都沒有、不必執著。」不是這樣!
我們對人我是非,不計較、不執著,這是開闊我們的心胸,所以不將人我是非計較的事,放在心裡。
但是我們自度度人,修行要認真;所以要認真修行,就是要「常樂修行一切善法」,一切善法我們都要修。但是,是諸惡莫做、眾善奉行,這不就是佛陀對我們的教育嗎?還要「慈悲常遍一切有情」。我們自己內心要不斷培養慈悲心,而且要很普遍,心包太虛,量周沙界。天下眾生多苦難,所以我們的慈悲心要很普遍。
還要「恆普為作利益安樂」。不只是說:「我有慈悲心,憐憫天下一切眾生。」這樣夠嗎?不夠,我們要身體力行去做!做什麼呢?利益安樂的事。如何才能讓天下眾生能平安、能幸福,這就是我們平時修行,必定要身體力行,所以有苦難眾生,「救濟度脫」。苦難不只是在有形物質的欠缺,其實心靈,心靈的空虛,心靈欠缺道理,所以我們要趕緊,「救濟度脫一切有情」。
再來「所有厄難生死眾苦,不顧自身所有安樂。」我們所付出的,所有的厄難,生死的苦難,我們行菩薩道,不顧自身所有的安樂,不要只是計較,我這要做,我會得到什麼?我能得到,或是怕體力付出太多、太辛苦,不能這麼想。我們應該,「唯求安樂一切有情」,要安樂就是要安樂一切有情;如此「如是名為住大乘行者」,這樣我們才能說是住於大乘行。
之前的十住行,不是這樣說過了嗎?所以我們的道心安住,就要安住大乘。有時我們大家在做,其實一般人也是這樣做,也是做得到。
學佛就是要學大乘法
不斷培養慈悲心
救度天下眾生
道心才能安住法中

我們人處在五濁惡世的大環境中,我們假使沒有好好照顧,這念純真的本性,我們會慢慢受到社會的染缸,慢慢污染我們,我們也會受到污染無明,變成無知。
世間多少人真的很無知,道理不懂,不知道世間苦難,自己不斷造罪受苦,在苦中還在迷茫作樂,這實在是人生的顛倒。所以我們若是無明一生,就製造很多是非!
世間本來事事能圓融,為什麼一定要爭取呢?所以有的人說:「圓融有餘,魄力不足。」其實我們要逞勇、或是要逞有利,也要在圓融中。所以我們學佛,就是要學得問題如何解決?就是在圓融。世間沒有盡善盡美的事,但是要如何將無明是非,不要再繼續一直製造、一直複製下去?一個人的無明、一個人的剛強,自然,他若是沒有消除無明,是非就會不斷一直製造、一直複製,所以這叫做無明。所以無明、無知就容易響應動亂!
我們現在的社會,已經很多的動亂,就是起於無明製造是非,所以才一直在動亂中。這是很可怕的,這叫做惡性循環。世間啊,世間!為什麼有這麼多惡性循環,不斷在製造是非呢?
學佛首在知了苦諦
若不知世間苦難
不斷造罪受苦
在苦中還迷茫作樂
就會是非纏身、無明一生

我們前面說到六行,有佛法的六行;佛陀教育我們行大乘法,不離開那六行。但是外道也有外道的六行。
所以我們這個行,修行,只是在一線而已,我們若有一點偏差,偏過這條線,那就錯了。人云:「差毫釐失千里。」就差在這條界線,所以我們學佛,要時時提高警覺。
再來還有:
或因六愛 造一切罪
或因六疑 造一切罪

「六愛」也會造一切罪?「六疑」也會造一切罪。
什麼叫做「六愛」?愛就是愛見,我們有很多見解。這個愛,我們常說大愛、大愛;大愛是清淨無染,叫做大愛;我們的愛如果受到色彩的染著,那就變成欲,叫做貪欲,這就叫做「愛見」。
所以釋文說:
隨順貪欲 是謂之愛
分別執著 是謂之見

以貪欲來說我們的愛,這叫做「愛見」。那就是因為:
隨順貪欲 是謂之愛
分別執著 是謂之見

我們若是在貪欲中,分別這是我愛的,這是我不愛的等等,無論人、事、物,去分別的見,這叫做愛見。所以貪染、污染、自私、染著,這種愛,叫做愛見。
愛見是從哪裡產生?是眼、耳、鼻、舌、身這五種。這五種,眼睛所看到的,我愛,所以我會去貪,不論是對人,男女之間的色欲。世間多少男女之間的色欲,惹來家庭社會多少的動亂?這就是眼睛貪欲的愛。
耳,貪欲的愛,聽,有時聽到甜言蜜語,神魂顛倒。有時是非搬弄,都是從聽來的話,有的人耳根軟,聽到人說一些是非,就信以為真,這也會使我們真正的感情,就在這裡已經種下污點,彼此之間就會起互相衝突的異議,所以這就是耳。
鼻聞香一樣,我們的鼻貪味,所以我們的六根,哪怕在境界的味道,我們有時分不清楚,也會受到很多困擾。
舌也是一樣,鼻舌就是貪味。禽流感,就是禽鳥,無論是養的家禽或是天上飛的鳥,不知為何基因突變,所以病毒交加,不斷變種;所以使牠們不斷複製,這都是人為。現在換牠們變種,病菌變種不斷再複製,和人不斷交加,從空氣中侵入人體,你想這是不是因緣果報呢?
這件事會爆發,是過去的人為,不斷去改造,改造生命的基因,才會不斷使病變一直擴大;不斷複製,才會變成糞便的污染;變成空中的空氣,因為灰塵你看不清楚,總是無處不有,隨著空氣流動,所以叫做禽流感,變成人流感。
從禽類動物的病菌,變成在空氣中流動,空氣中流動,變成人感染了,人感染了再人傳給人,這樣叫做人流感,這實在是都是在人的六根中複製。
六根不斷複製,只要你有一念貪,我們平時說,這和吃的有什麼關係?就是關係那麼大。關係到不只我們自身,關係到整個社會人類。
所以眼、耳、鼻、舌、身,這五根一起了不正確,執著的貪愛,那就會變成我們的意念亂動,所以就變成六根。外面是看得見的,眼、耳、鼻、舌、身,加上我們的觀念見解,所以變成愛見,這就做貪愛染著。實在是帶給人類很大的苦,所以也叫做六愛。
我們剛才說了,因為有了六根貪著的愛,所以變成叫做六愛。開始叫做愛見,因為是六根,所以變成六愛,也叫做「六觸」。眼觸塵,眼觸色,就是有接觸到;六根接觸到六塵,所以才會一直複製變成貪,所以「亦名六觸,以根觸塵,能生愛故。」
眼耳鼻舌身意六根
貪愛染著成六愛
對應六塵色聲香味觸法
又名六觸

其實五根接觸外面的五塵,若不是我們的意念、觀念去分別,其實接觸也沒有什麼。只是因為又加上我們執著的見解,所以才會發生貪,所以愛即是貪。貪其實是無形的東西,只是一個觀念而已,所以因為愛就變成貪。
「為潤生無明」,這個東西就是來潤生無明。潤生就是不斷不斷滋潤。好像一個乾的東西,就像海綿,你滴下一點水,就會看到它一直擴散一直擴散;水愈多,擴散得愈大,愈來愈濕,這就是潤。所以「潤生無明」,愛欲、貪欲若是有了一點點,開始不斷複製,無明就愈多。
「是遍計性」,這是很普遍的。雖然只有說六根而已,應該是五根,因為我們的觀念,使它不斷不斷普遍,這樣一直擴散,所以遍計性。不論無明煩惱從哪裡來,都是從這裡進入,這叫做六根門。
這個門,開啟了這個門,所以讓無明不斷不斷進來。所以「為周遍計度之性」,這個六愛,就是六根門,只要你讓它滲透進來,它就是不斷遍計度量之性。
所以我們學佛,我們要知道如何學佛,學佛在六行中,從十信開始一直下來,十地、十回向等等,到達等覺、妙覺,這都是我們學佛如何能精進?如何能預防?預防小分的惡,我們不做,預防小分的善,我們要積極,所以莫輕小惡而為之,莫輕小善而不為。所以該積極的,我們要趕緊積極,因為生命有限量,所以我們要時時多用心。
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靜思晨語--20111122《法譬如水》六愛(一) Empty
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靜思晨語--20111122《法譬如水》六愛(一) Empty
發表主題: 回復: 靜思晨語--20111122《法譬如水》六愛(一)   靜思晨語--20111122《法譬如水》六愛(一) Empty周四 12月 08, 2011 12:11 pm

Lecturer: Master Zheng-Yan
Subject: Six Cravings (Part 1) (六愛一)

In practicing Buddhism, we practice the Great Vehicle. We must first understand suffering. We must know the world is full of pain. Then we can analyze the reasons for suffering. This is called the Truth of Suffering. We should let others understand it. After we understand suffering, we should seek a way to transcend it. To transcend suffering, we need to practice property. Then we share with others what we have learned about how to transcend suffering and what methods to use. Once we transcend it, we will be joyful. We have to share that too. One who understands suffering, speaks the Dharma of suffering. One who experiences peace and joy speaks the Dharma of peace and joy. This is transforming oneself and others, benefiting oneself and others, enlightening oneself and others. It is perfect enlightened conduct. So Mahayana Buddhism is to “constantly practice all good deeds with joy.”

Constantly practice all good deeds with joy. Have compassion for all sentient beings. Persistently work to benefit others, bring peace and joy. Relieve and deliver all sentient beings from all obstacles and sufferings of rebirth without thinking about your own peace and joy. Seek only the peace and joy of all beings. This is called abiding in the Great Vehicle.

We should always have a joyous heart, and practice quickly. We mentioned that some Mahayana practitioners say, “I’ve achieved a certain state, everything is empty, there is nothing, so I don’t need to be attached to anything.” But it is not like that. Indeed, we should not be attached to or conflicted by disputes; that is how we broaden our minds. So we do not let disputes or conflicts into our hearts. But we have to enlighten ourselves and others, and practice earnestly.

To practice earnestly is to “constantly practice all good deeds with joy.” We need to practice all good deeds, and refrain from evil. Is that not what the Buddha taught? Moreover, we must “have compassion for all beings.” In our hearts, we should always nurture our compassion, so that our boundless compassion encompasses the vast universe. Sentient beings are suffering everywhere, so our compassion must be ubiquitous to “persistently work to benefit and bring joy.” Do not just speak about having compassion and sympathy for all living beings. Is that enough? No, we have to take action. And do what? Beneficial deeds that bring peace and joy, so all sentient beings can be safe and prosperous. So in our daily practice, we have to take action so that all suffering beings can “be relieved and transcend.” They suffer not just from lack of material goods, but from emptiness in the heart when they lack principles.

So, we must hurry to “relieve and deliver all sentient beings from all obstacles and sufferings of rebirth, without thinking about our own peace and joy.” Our efforts alleviate all obstacles and sufferings of rebirth. We walk the Bodhisattva-path without regard for our own well-being. Do not think about what you can gain by doing something. Do not be afraid to expend too much energy. We cannot think that way, we must “seek only peace and joy for all beings.” Thus, we are “abiding in the Great Vehicle.” We mentioned this in the section about the Practice of the Ten Abiding Conducts. Our will to practice should abide peacefully in the Great Vehicle. All of us are doing this. Actually, everyone can do it, too.

In learning Buddhism we learn the Great Vehicle. Keep nurturing the heart of compassion to deliver and save all sentient beings. Then, the heart of cultivation can firmly abide in the Dharma.

As humans, we exist in the world of Five Turbidities. If we do not take care of our pure, innate nature, then we are slowly tainted by society. We are blinded by defilement, and become ignorant. Many people in his world are very ignorant, they do not understand reason or the suffering in the world. So they continue to do evil and suffer. While suffering, they blindly enjoy themselves. Such a life is truly distorted. If we live our lives in ignorance, we create a lot of conflicts. Everything in the world can be harmonious, why must there be struggle? Some people say there is enough harmony, just not enough courage. But if we want to show our bravery or strength, we should do so in harmony. So when we practice Buddhism, we learn to solve problems with harmony. Nothing is completely good or beautiful. But we must stop creating disputes and ignorance, which continue to replicate.

Without eliminating ignorance and stubbornness, then naturally, these conflicts continue to replicate. This is called ignorance. Ignorance and unawareness easily elicit chaos. Modern society is already filled with unrest. Disputes caused by ignorance give rise to continual turmoil. This is a very frightening, vicious cycle. Why are there so many vicious cycles in the world that continuously produce conflicts?

To learn Buddhism, one must realize the Truth of Suffering. If we do not realize the suffering of the world, we constantly commit unwholesome deeds, create suffering and blindly seek pleasure. Thus conflicts bind us, and ignorance arises.

Earlier we talked about the Six Practices, the Six Practices of Buddha-Dharma. Buddha taught us that to practice Mahayana, we cannot deviate from the Six Practices. But the heretics also have the heretical six practices. We practice along one straight line. If we deviate even slightly from this line, then we are mistaken. It is said that the slightest deviance leads to great divergence, so this line is key. When we practice Buddhism, we have to be constantly vigilant.

Furthermore, Six Cravings may cause all wrongdoings, or Six Doubts may cause all wrongdoings. What are the Six Cravings? Craving is attachment to False Views. We have a lot of opinions. With love, we often talk about Great Love, which is pure and undefiled. If our love is defiled by external forms, it becomes desire, greed and desire
That is attachment to False Views. So the text says, “yielding to greed and desires is craving.” If our love is based on greed and desire, it is called attachment to False Views. That is because “attachments and differentiations are False Views.”

If we use greed and desire to distinguish what we love and do not love, whether it be people, matters or objects, it is called attachment to False Views. Love tainted by greed and selfishness is attachment to False Views. From where does attachment to False Views arise? From the eyes, ears, nose, tongue and body. One craves what the eyes see, which leads to greed and also to lust and also to lust. So much turmoil in families and society comes from sexual desire. This is the craving of the eyes.

Next is the craving of the ears. Sometimes we hear appealing promises and become mesmerized. And sometimes we create disputes based on what we have heard. Some people are susceptible to believing gossip. This also plants seeds of contention and creates conflicts. This is what ears crave. Similarly, the nose desires scents. With the Six Roots, even when we cannot distinguish the scents around us, we feel afflicted. It is the same with the tongue. The nose and tongue desire flavors. Avian flu comes from both domesticated and wild birds. We do not know how the virus mutated. We keep altering genes so they mutate and reproduce faster. People’s actions cause the viruses to now mutate and continuously multiply. These viruses now enter human bodies by air. Isn’t this the retribution of cause and effect? This disease broke out because of humans. We keep altering the genes of life, so the mutation of the viruses continues to escalate. Then the contaminated feces became become airborne as unnoticeable dust that was spread everywhere by air currents. So avian flu became human flu. The microbes from animals were released into the air, and circulated to infect humans. Then humans passed it on to one another as a flu. This was all generated by our Six Roots. The Six Roots continue to proliferate from a single greedy thought. Some ask, “What does this have to do with eating?” There is a profound relationship. It relates not only to ourselves, but to all of humanity.

So eyes, ears, nose, tongue and body, these Five Roots give rise to wrongful attachments and cravings. This causes disorders of our thoughts, which creates our Sixth Root. The Roots that we see, eyes, ears, nose, tongue and body, plus our views and understandings, become attachment to False Views. This is called defilement of cravings, and it truly cause much suffering to humanity. So these are the Six Cravings.

As I just mentioned, when desire is entrenched in the Six Roots, the Six Cravings arise. We called it attachment to False Views. The Six Roots become Six Cravings. This is also called Six Contacts. When the eyes see objects and forms, they make contact. When the Six Roots connect with the Six Dusts, they replicate and turn into desires. So “it is also named Six Contacts,” when roots contact dusts “craving is thus created.”

When eyes, ears, nose, tongue and body and mind, become defiled by greed and desire, they become the Six Cravings, which respond to form, sound, smell, taste, touch and thought. These are the Six Contacts.

When the Five Sense Organs connect with the Five Sense Objects, if we do not use thoughts and views to discriminate, the contact does not result in anything. But greed arises when we apply the views and understandings to which we are attached. So craving is greed. Greed is formless, it is just a perspective. But craving becomes greed and “nurtures ignorance.” It nurtures ignorance. It nurtures or no nourishes. Take something dry, like a sponge. If you drip water on it, it expands. With more water, it expends more and becomes wetter. This is nurturing. As for “nurturing ignorance,” once there is the slightest craving or greed, it proliferates and creates ignorance. “This conceptualizing nature” is very common.

Although we speak of Six Roots, it should really be Five Roots. It is our perspectives that cause it to proliferate and keep spreading. So it is conceptualizing or judgmental. Regardless of where ignorance and worry arise, they enter through the doors of Six Roots. Once you open this gateway, it allows ignorance to keep pouring through. So “the judgmental nature spreads uncontrollably.” These Six Cravings are the doors of the Six Roots. If a slight craving seeps in, then our judgmental nature spreads uncontrollably.

When we learn Buddhism, we need to know how to practice. Learning Buddhism starts with the Six Practices. From the Ten Faiths to the Ten Grounds, Ten Dedications, etc. until Wondrous, Equal Enlightenment. This is how we improve our practice of Buddhism, by vigilantly avoiding even the slightest evil and carrying out even the slightest bit of good. So do not commit small evils thinking them trivial; do not avoid small good deeds thinking them slight. We should hasten our diligence, because our lives are limited. So we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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