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 靜思晨語--20111124《法譬如水》六愛 (三)

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發表主題: 回復: 靜思晨語--20111124《法譬如水》六愛 (三)    靜思晨語--20111124《法譬如水》六愛 (三)  Empty周四 11月 24, 2011 11:42 am

【證嚴上人開示】
時間在分秒中消失,我們的慧命,應該在我們的生命中成長。一切都時間,所以我們要愛惜時間。
學佛、道業都是在分秒中,一分一秒若是懈怠空過,我們的生命、慧命,也是同樣隨著空過而消失,所以我們應該好好把握時間。
這幾天以來,光是一個「愛見」,我們已經用兩天的時間說愛。愛用得不適當,就使我們的慧命夭折;用得對,就是慧命成長。只是差一樣,我們的愛若是受到污染,一切的貪著就開始產生。
愛用得不適當
就會使慧命夭折
愛用得適當
能使慧命成長

冬天最冷的時候,就是晚上或是天要亮以前,天冷了,偏偏生活就是在三點多,就要叫起單(起床),聽到板聲,這麼冷啊!想要把棉被掀開,離開溫暖的窩,貪在這分溫暖,外面冷,想著再一下、再溫暖一點,多一秒鐘,就消失掉了。何況這一秒鐘,棉被又蓋下來的動作,就昏昏沉沉又睡著了。
所以都只是在一個動作中,聽到了敲板的聲音,我們若是能一下就掀開,翻身爬起來,還是同樣在那秒鐘,我們就開始精進了。其實掀開棉被,衣服穿得暖一點,我們開始在動作中,所用的時間也差不了多少。
進入大殿,精進、禮佛、靜心調息等等,這不都是在那個時間。
所以說來,一個「貪愛」,再貪睡一下、再貪溫暖一點,和精進、愛道,分別就差很多了,都只是在轉念間。
愛見:
隨順貪欲 是謂之愛
分別執著 是謂之見

只是在那個貪著,這個執著、這個見解,常常說,這個人的見解那麼偏差、成見很重,這都只是一個見解。這個見解的觀念,我們應該要調整,修行就是在調整,調不好的脾氣,我們要趕緊改過來,調成好的脾氣,貪的念頭我們調過來,調過來捨的念頭,這就是修行。
常常說,修行只是修一個習氣,改變習氣,否則真如本性人人本具,這種真如本性是清淨、是無污染;就是因為污染了,我們一直熏染就變成了習氣。這種習氣、觀念、見解,使我們真的苦不堪言。
所以這都是分別執著的見解,所以這些東西,到底是怎麼產生的?就是在眼、耳、鼻、舌、身,五根所貪著的。我們大家眼睛張開,所接觸到的都是境界,所以這個五根,對著色、聲、香、味、觸這五塵,這個塵境只要是你看得到、摸得到、感受得到,這都和我們的五根相對照,所以五塵就容易,引誘我們的貪欲,貪欲再染著,那就是愛,這種染著的愛!
意根對於法塵
非理籌度

這個意根之前是五根,意就是在我們的內心、我們的感覺,所以有了這個感覺,才有根對塵的分別。所以說來,眼睛看境界,只不過是一個「用」而已,還沒有「受」;所以我們要有「受用」,所以我們的「受」,感受,就是我們的意識,第六的意識。
所以我常常對大家說:「你們要用眼睛聽,你們要用耳朵看。」這叫做「用心」,用我們的潛意識,用我們的意識,離根塵做感受。
何況我們凡夫,這個離根塵來感受,有的人「非理籌度」。就是說,這明明就沒有道理,但是因為他有貪欲染愛存在,所以想盡辦法如何能佔有,這種「非理籌度」。
非理籌度
起諸邪見
如計斷計常
執有執無等為見

現在人類社會,已經錯綜複雜了,這種錯綜複雜,要如何才能讓它回歸真如清淨,人人本具的本性,在大自然中,那種單純很美的境界?
當然這就要大家有志一同,如何來認清人生的路,哪一個方向是錯的?同樣是站在這個起點,哪一個方向是對的?我們就要站在這個起點,將方向認清楚,讓道路分明,我們若方向清楚、道路分明,這條道路走過去,就沒有不對。
我們現在的人總是「非理籌度」,都是故意,明明知道這是不對的,但是「故意」,要如何把錯的變成對的。這明明就不是我的,我要用什麼方法能佔為己有?這種也是「非理籌度,起諸邪見」,這都是「邪」。
邪見就是不正確,就是沒有道理,這叫做「邪見」。這個邪見「如計斷計常」,這個「計」就是,心如何去計畫,甚至如何去判斷、去認定計斷,斷或是常。
有的人就感覺,做壞事哪有什麼不好?現在來人生,我就是要享受一切,做人就是要享受,所以為所欲為,不懼因果,不畏因果。為什麼他會不畏因果,因為感覺人死了就沒有了,什麼都沒有了,還說什麼因、什麼果?我現在能享受就好了,隨心所欲,所以不計後果,不去想後面會如何。
不只是今生、來生,連這一生我的這個動作,做了這件不對的事情,我後面的結果會如何,也不去想,就是做,我高興,高興又怎樣,所以無論是未來生的因果,他都不承認有。
然而,我們要知道在六道中,要得人身沒有那麼容易!
我們的人身一失,萬劫難再,天堂無佛可行,地獄無行可修,唯有在人間才能修行,天堂享受迷失了我們修行的心。若是地獄苦不堪言,時間連連接接都在受苦難,哪能修行呢?在畜生道、在餓鬼道當中,哪有辦法呢?唯有人道!
天堂易因享受而迷心
地獄過於痛苦無行可修
唯有人間適合修行

所以人道,我們要去體會道理,萬般帶不去,唯有業隨身。我們沒斷,因為有因果,這種萬般帶不去,唯有業隨身,這個業就沒斷。你這輩子怎麼做,就是帶到來生,這怎麼會斷呢?沒有斷啊!
「為善得福,為惡就是受業。」這種善惡法連綿不斷,所以不能執斷,但是也不能計常。不要想說:「我這一輩子修行如果比較差,我下輩子再來補。」這是補不到的。因為你的業,你日常生活所面對的境界,起心動念都是貪,哪怕你現在是出家身,但是根對塵的境界,你的心靈感受現前時,起了這分貪著,這也無法保護你,你這一生出家,你下一生還是能出家;你這一生有緣聽聞佛法,無法保障你來生,還是能聽到佛法。因為你這一生,聽到佛法沒有感受,你既然沒有感受,種子就沒有種下去。
所以我們不能計常,不能想我這一輩子是這樣,我來生也是這樣,不要這麼想!所以這一生如何、來生要如何?就要看我們是否有改過。過去壞的習氣,我們有沒有斷除;好的習氣,我們有沒有培養起來。這個好的就是歸真,我們有沒有回歸,真誠的真如本性,清淨的本性我們有沒有回歸。我們應該要常常反省,有錯的,我們要及時改;若是對的,我們要精進去行。所以我們不要計斷計常。
「執有執無等為見」,我們不要執有,這就是有的,常說:「世間沒有所有權,我們只有使用權而已。」
我們不要認為,這就是沒有的,明明有,你還說沒有,沒有的話,我們日常在用什麼呢?所以我們若執空、執有都不對,我們要知道真空妙有,但是妙有真空。
真正有的東西,你再去分析、分析,分析之後其實是空的東西。佛陀和我們說的空,這個空,不是說這沒有、那沒有,那只是名詞而已。如果這樣,我們還是會觀念思想偏差。佛陀用他的智慧為我們分析,分析我們沒有一個時候是實有。
剛才我要出來的時候,我看到外面還很黑,天還很暗,我才坐在這裡半個鐘頭而已,什麼時候外面已經看到天色了,也看到樹影已經出來了,看到了,剛才是暗的,現在已經慢慢要天亮了,這是你沒有感覺,在你的不知覺中,但是時間就讓我們知道,變成這樣了,從暗變天亮了。
我們現在也不會想到,小時候人家在抱我時是什麼情景,其實父母抱著我們,貼著心肝的時候,那時還有沒有,我們現在來看,沒有了,沒有;那時父母還年輕,那時候我們還那麼小,那已經沒有了,有,還是沒有?有啊!
但是為什麼會沒有?時間和新陳代謝,我們從嬰兒一直變成幼年、少年、中年,在我們的身體是有物質的,在行蘊中;所以行蘊不斷不斷變遷,我們所有看到的一切東西,無不是都在行蘊中,這個行蘊既然這樣過,過去的那是沒有的。
像剛才我出來的時候是暗的,現在愈看愈亮,暗的已經消失了,是光亮的;但是到了下午,光亮的已經沒有了,是暗的。
其實有無都在那裡輪轉,你分析到最後,什麼都沒有!這朵花、這棵樹是種子,種子剖開來看,也沒有!它到底是什麼花,不知道!這都是沒有的,但是因緣會合起來就有了。
所以我們不要執有執無,我們若太過於執著,我們的心不會遼闊,所以會變成了邪見貪著等等,業就產生了。
各位,我們這分愛,是執著污染的愛?還是清淨無染的愛?同樣就在瞬息秒間的動念而已,所以大家要時時多用心!
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靜思晨語--20111124《法譬如水》六愛 (三)  Empty
發表主題: 回復: 靜思晨語--20111124《法譬如水》六愛 (三)    靜思晨語--20111124《法譬如水》六愛 (三)  Empty周六 12月 03, 2011 7:28 pm

Lecturer: Master Zheng-Yan
Subject: Six Cravings (Part 3) (六愛三)

Time vanishes with each passing minute and second. Our Wisdom-lives should mature throughout our lives. Everything takes time, so we should treasure time. Learn and practice Buddhism in every moment. If we are indolent and waste time, then both our life and Wisdom-life will vanish with time.

So we need to fully use time. We have already spent two days talking about “attachment to False Views” and Cravings. If we love improperly, our Wisdom-life dies young. If we love properly, Wisdom-life develops. So if our love is defiled, then desires arise.

Love, if applied improperly, shortens our Wisdom-life. Love, if applied properly, nurtures our Wisdom-life.

The coldest time in winter is at night, or right before sunrise. It is cold, yet we still start our day at 3AM when we wake up to the sound of the wake-up board. It is so cold, just the thought of lifting the covers and leaving our warm beds makes us crave the warmth. We hope to stay warm for just a second longer, even though the second quickly passes. In this second, we may pull the covers up, and fall back asleep. So it all depends on a single action. When we hear the sound of the wake-up board, if we can get up immediately, in that moment we start being diligent. Actually, if we lift the covers and dress warmly, this action is not that different from pulling the covers back up. We enter the main hall to be diligent, respect the Buddha and meditate. Everything hinges on that moment.

So in the end, a single “desirous craving,” a desire for more sleep and warmth, is very different from diligence and love of the practice. It all depends on the single thought. “Yielding to greed and desire is Craving.” It is clinging to desire. “Differentiating attachments are False Views.” As for attachments and views, we often say that someone has deviant views and is prejudiced. But this is just our own opinion. Such views are something we need to change.

Spiritual practice is about making changes. We should quickly make changes so we can turn a bad temper to a good one. Thoughts of greed need to be adjusted to thoughts of giving. This is spiritual practice. We often say that spiritual practice is to change our habits. We each possess an innate and pure nature that is uncontaminated. We develop bad habits when our nature is defiled. These bad habits, views and opinions cause us suffering beyond words. We are attached to these discriminating opinions.

How exactly do they arise? From the eyes, ears, nose, tongue and body, and from the desires of the five Roots. When we open our eyes, we come in contact with objects of perception. So the Five Roots match the Five Dusts: form, sound, smell , taste and touch. Objects of perception exist if you can see, touch, or feel them. These all mirror the Five Roots. So the Five Dusts easily elicit our greedy desires. These greedy desires are defiled love, which is craving.

When the Root of Consciousness connects with thoughts assessments become unreasonable.”

The Five Roots precede the Root of Consciousness. This “Consciousness” is in our minds, it is our feelings. Once we have a feeling about something, the Roots differentiate Sense Objects. When the eyes see objects, it is just a “function”, there is no sensation. We have to “sense and feel.” Our “sensation” becomes a feeling, which is our sixth Consciousness. So I often say, you have to hear with your eyes, and see with your ears. This is called “mindfulness.” Use your subconscious and conscious mind to free yourself from the influence of Roots and Sensory Objects. This is difficult for ordinary people. Some people’s “assessments are unreasonable.” That is to say, something is clearly unreasonable, but due to desires of greed and defiled love, they try to possess it at all costs. Thus, “assessments become unreasonable.”

Assessments become unreasonable, and erroneous views arise, such as Nihilism, Eternalism, clinging to existence or clinging to non-existence, etc.

Modern society is already intricately complex. With such complexity, how do we return to the true and pure innate nature that each of us possesses? To attain such a simple and beautiful state in nature requires everyone to share the same goals, and clearly identify their path in life. We are all standing at the starting point, and have to recognize which direction is wrong and which is right. Recognize the direction and path clearly. If we know the direction and path clearly, we will not go astray as we walk. But nowadays, people’s “assessments are unreasonable.” Although they clearly know something is wrong, they deliberately turn wrong into right. Though something does not belong to them, they use any means to possess it. When “assessments become unreasonable, erroneous views arise.” Erroneous views are incorrect and unreasonable. Nihilism and Eternalism are erroneous views.

Nihilism and Eternalism describe the calculations of the mind in making plans and justifying them. Some people do not see doing bad deeds as wrong. They feel life is about enjoyment and indulgence, so they yield to their desires without fear of karmic retribution. Why are they not afraid of karmic retribution? Because they think nothing exists after death. They just want to enjoy and fulfill their desires, instead of being concerned with cause and effect. They do not care about consequences, or what happens in this life or the next. They do not even think about the results of their wrongdoing in this lifetime, let alone the next. They just do as they please, nothing else matters. They do not acknowledge future karmic retributions.

We must know that it is not easy to obtain human form in the Six Realms. Once we lose our human forms, they are hard to regain. We cannot attain Buddhahood in Heaven, and we cannot practice in Hell. We can only practice in the Human Realm. In Heaven, enjoyment drains our will to practice. In Hell, we endure suffering beyond words. If we are constantly in pain, how can we practice? In the Realms of Animals and Hungry Ghosts, how is it possible? We can only cultivate as humans.

In Heaven, enjoyment drains our will to practice. In Hell, extreme suffering prevents us from practicing. The Human Realm is the only place to practice.

In the Human Realm, we must understand principles. We cannot take anything with us except for karma. Nihilism is wrong because of cause and effect. We do not take anything with us, except karma. Karma does not end. What we do in this lifetime is carried into our next incarnation. So how can there be Nihlism? It is not valid. Doing good begets blessings, doing evil begets retribution. Good and evil continue without end. So we cannot adhere to Nihilism.

But we also cannot adhere to Eternalism. Do not think that you can make up for a lack of spiritual practice in your next life. You will not be able to do so because of karma. When facing phenomena in daily life, thoughts of greed constantly arise. Even if someone is monastic, greed can arise with sensations, when sense organs meet sense objects. Beings monastic in this life does not guarantee one will be monastic the next. Having affinity to hear Buddha- Dharma this life is no guarantee that one will hear it in the next life. If one has no feeling when hearing the Buddha-Dharma, then the seed has not been planted. So we cannot adhere to Eternalism or think that if our life is this way, the next life will be the same. We cannot think that way.

Our next life will depend on whether we correct our mistakes in this life. Have we eliminated our habits? Did we develop good habits? Good means returning to our true nature. Have we returned to our sincere and true nature? Did we find our pure, innate nature? We need to reflect often to correct our faults right away, and diligently do what is proper. So we cannot adhere to Nihilism, or Eternalism, or “cling to views of existence, non-existence.” We cannot be attached to existence. We do not have ownership rights over anything in this world, we only have usage rights. We cannot think that everything is non-existent and insist that things do not exist when they do. If they do not exist, what are the objects we use each day?

We cannot be attached to emptiness or existence. We know True Emptiness is Wondrous Existence. But Wondrous Existence is True Emptiness. If we keep analyzing something that exists, we eventually realize it is truly empty. The Buddha spoke of emptiness. Emptiness does not mean that things do not exist, that everything is merely a name. If we think that way, then our perspectives and thoughts have deviated. Buddha used His wisdom to give us this analysis. None of us, at any moment, has a true existence. When I went outside earlier, it was still pretty dark. I have only been sitting here for half an hour, and now it is brighter. I can see the tree shadows. It was dark earlier, and now it is brighter. It happened without us noticing. But time lets us keep track of the change from dark to light.

Now we do not think about how others held us when we were kids. In truth, our parents once held us close to their hearts. Does that moment still exist? Looking at it now, it does not. Back then, our parents were young and we were small. That was the past. Did it happen? It did. But why doesn’t it exist now? Time and our metabolism changed us from babies to toddlers, and teenagers to adults. Our bodies continuously change under the Aggregate of Action. Everything we see is part of this aggregate. Since everything is continuously changing, the past no longer exists. For example when I was outside it was dark and now it is brighter. The darkness has disappeared. But the afternoon, the light will disappear and it will become dark. So it is a cycle of existence and non- existence. We can analyze it until nothing exists.

This flower or tree came from a seed. When we open the seed, nothing is there. We cannot tell what type of flower it is, since it does not exist at the moment. But when causes and conditions converge, it will. We cannot be attached to existence or non-existence. If we are, we cannot broaden our minds and we develop Evil Views and greed. We will create karma.

Everyone, whether our love is defiled craving or a clean and pure love depends on a single moment of thought. So everyone, please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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