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 靜思晨語--20120927《法譬如水》以慈悲心修福慧

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發表主題: 回復: 靜思晨語--20120927《法譬如水》以慈悲心修福慧    靜思晨語--20120927《法譬如水》以慈悲心修福慧  Empty周五 9月 28, 2012 10:41 pm

【證嚴上人開示】

我們要時時謙卑,不要自大傲慢,以強欺弱。

在《無量義經》第一功德中,也是這樣告訴我們:

無有慈心起慈心

好殺戮者起悲心

嫉妒重者起喜心

愛染深者起捨心

《無量義經集選》

在這段文字,佛陀如此教育我們,要時時自我警惕自己,不要自大,不要傲慢;若能如此,這分求教、用法,在日常生活中的機會,就比較多了。

培養我們這分慈心,有的人長久以來,不知道什麼是慈心。在《無量義經》,從<德行品>、<說法品>,一路一直教導我們,我們應該都知道了,要如何轉禍為福、轉愚癡為智慧?福慧要如何修?

沒有慈悲心的人,如何能造福呢?所以「無慈心者起慈心」,這就是學入心。本來對眾生一點慈心都沒有,學佛之後,慢慢的法點滴入心,自然在我們的心版中,慈已經在我們心中。

看到外面的境界,很快反射出去的就是那分慈,大慈,大慈的心,就是期待整個境界是祥和的境界;所有的生命都是幸福的生活,這叫做慈。在我們的心版中,已經深刻下去,所以對外面的境界,就是那樣的期待與付出。

若是「好殺戮者起悲心」,既然我們希望眾生幸福、社會祥和,當然好殺的心,自然會慢慢壓制下來,甚至慢慢去除掉。我們就能培養那分,同體大悲、人傷我痛、人苦我悲,這種大悲心施予一切眾生,眾生不就一樣,和我們的身合而為一嗎?我們怎麼捨得傷殺牠?

所以我們的心態,培養出這分悲心,不忍心殺害眾生。

若是嫉妒心重的人,就會起「喜心」。嫉妒是嫉賢妒能,聽到人在讚美對方,怎麼那麼棒!這個人實在很好!很有修養、事事都很包容,這樣在讚歎他!我們聽了嫉恨的心就生起了,這種嫉賢妒能實在很辛苦。

我們應該培養那分見聞隨喜,看到別人成功就是我們的成功;別人能夠那麼有能力,我們要起尊重、生歡喜心,所以叫做見聞隨喜。

「愛染深者起捨心」,愛欲若陷得很深,我們的人格就會為了愛欲,一敗塗地。好不容易做人而人格成功,好不容易能做到人品典範;假使我們若是陷於這種愛欲、男女之情之欲,名利地位的染著等等,這還有什麼人格能和人說呢?

所以我們修行,要把我們的心清淨,我們的心真的要誠正。若如此,把所有外面的愛欲全都去除掉,我們能成就他人、維護他人,別人成功我們都很歡喜。

所以我們若能這四種都做得到,不就是慈悲喜捨嗎?這就是叫做四無量心。若能如此,就能在菩薩道中很開闊,我們事事都行得通,沒有什麼能障礙我們。

所以下面這段懺文說:

又復無始以來至於今日

或以鞭杖枷鎖桁械壓拉

拷掠打擲手腳蹴踏。

這一段就是為我們解釋,不知從何時開始,無始以來,應該也是與生俱來,這個傲慢的心、習氣,已經種在我們的八識田中,一直到現在。

因為我們有這個慢使,使就是驅使,這種驕傲、我慢,驅使我們,在我們日常生活中,對人、對事物;我們都很放大自己,所以這個慢就使我們生罪,所以這個慢就是「根本惡法」。我們與生俱來很多的惡,都是從慢使中生起;所以我們要常常很注意。

以鞭杖枷鎖,那就是用棍子打人。想想看,有時我們人對畜生、動物,有的人只是看到動物,自己就起了傲慢自大的心;看到動物過來、狗過來等等,任意打他,用棍子打;或是用繩索鏈子鏈住,這都是傲慢,以為人能驅使一切動物,這實在是不對!

或是「桁械壓拉」,有的人對這些動物畜生,或是人對人也有。我們常常聽到被綁架的,綁在什麼地方?這樣對他行刑、要他簽支票、要他說出銀行號碼等等;有時看到社會新聞,看了覺得令人心驚喪膽!實在覺得人怎麼會這樣呢?這種殘酷的心,這個殘酷的心就是從慢使而來。

所以用種種刑器,或是「拷掠打擲」,用刑具去推他,或是抓起來摔。這種不論是用手打、用腳踢等等,這都是人殘酷的心,以種種刑罰來對人;或是對動物、一切生靈,不但沒有憐憫心,還好殺戮,這樣去殺牠,或是去虐待牠等等,所以我們應該要培養的是慈悲心。

慈悲心,就要先將我們傲慢的心,先制伏下來,才能生起慈悲喜捨的心。所以我們有很多都要用心注意,在日常的生活中。

接下來再說:

拘縛籠繫

斷絕水穀

如是種種諸惡方便

苦惱眾生

今日至誠

向十方佛尊法聖眾

皆悉懺悔。

這段文字也很淺顯。相同的,拘縛就是令人不自由,或是用牢籠,把牠拘束起來;有的甚至斷水,不給牠水喝、不給牠飯吃。以這樣,「種種諸惡方便」,使眾生受到很苦惱,這都是惡的行為。

這種惡的行為,今天開始我們要用至誠,最虔誠的心,向十方佛尊法聖眾要趕緊懺悔。

到底我們過去生造了多少惡?有時今生多遭遇障礙,我們常常都是怨天尤人,到底是要怨什麼人?若要怨就要怨自己,不知道過去生造了多少惡?在今生自己不知覺,不論大小輕重的罪業,我們都做了,但是我們都不知覺。

說一個故事讓大家了解:

在明朝的時候,有一個人字良臣,這位是一位窮秀才,他很有學問;但是家庭很窮。從前都有科舉,憑你的本事,看你的學問多大?你作出的文章,科舉到了,你能參加考試。他的學問很好,但是一輩子連續不知幾場考試,他都落第。自己以為這篇文章寫出去,一定會中第,但是一直都落第,無法得中。

尤其是他生養了九個孩子,其中七個都夭折了,一個走失了,不知到哪裡去了?剩下的就是一個女兒,這個女兒自閉,自己封閉了自我,從不出門。所以這位窮秀才的家庭,就是一次再一次在科舉中失意。

在家庭裡人丁又不斷不斷,孩子一直夭折。所以他覺得很不平衡,他的心很怨嘆。

因為他會寫文章,他每年都用黃紙寫疏文,就是給灶神。古代灶王公很大,所以他滿腹的恨意、滿腹的埋怨;所以他就用黃紙寫疏文,燒給灶神,向灶神稟告他的遭遇 :「怎麼這麼苦?為什麼他的才華這麼好等等?」炫耀自己才華很好,一直埋怨人不公平等等。

經過了很多年,終於有一天晚上夢見灶神,來和他聊天、和他說話。他知道他是灶神,開始吐苦水:「從小我很認真讀書,現在我什麼都知道了,我的文章也很好;我交朋友也辦了一個文昌社,文昌社我也義務講學,我也替人寫信,為什麼我的命運,是這麼多的厄運?如此坎坷?」

灶神就開始告訴他,他說:「這全是你的惡意。雖然表面上看來,你好像很知書達禮,看起來讀書讀很多,看起來對人很有禮數、知書達禮;但是你的念頭,充滿了疑慮和嫉妒的心,對很多事情都是用怨、用恨,恨怒世間的一切。尤其你平時又愛吃肉,吃掉了多少生靈的肉,而且不懂得愛惜小動物。尤其是常常愛和人去釣魚,這樣造下了很多的惡。應該你想要如何運通?有一樣,你要好好應用你的才華,好好用你的文筆寫一些好文章;真實地把你一生的遭遇也寫下來,你心裡的怨和惡都要寫下來。」

他聽了之後,醒來了。開始反省自己,真的,自己平時的心念,沒有一次是好的念頭;表面上看起來我知道很多事情,懂得很多道理,對人也有禮貌,但是常常暗中陷害別人。因為他嫉妒,嫉賢妒能,所以寫了很多文章,都是很不好的。所以現在他開始轉變了,甚至也素食了;若是不好的念頭再出來,就趕快去佛前懺悔。

就這樣經過幾年後,年紀也大了;果然科舉寫出去的文章,己經中了狀元。不過,這幾年下來,他的心理都調整過來了,雖然得中狀元,他覺得:「名利沒什麼,年紀也大了,證明我的才華也被人肯定,這樣就好了。」所以他棄官回鄉,回家陪伴妻女。

之後孩子也生了七個孫子,很健康;他也陪伴他的養母,他自小失怙,別人撫養他長大,陪伴他的養母到終老。

所以我們從這段故事就知道,表面上看起來優秀沒有用,在我們的內心,真的要培養出這分慈悲喜捨。我們絕對不可有那種貢高我慢,若能這樣培養好我們的心,所以我們要時時多用心。

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發表主題: 回復: 靜思晨語--20120927《法譬如水》以慈悲心修福慧    靜思晨語--20120927《法譬如水》以慈悲心修福慧  Empty周五 10月 19, 2012 10:27 pm

Lecturer: Master Zheng-Yan
Subject: Cultivate Blessings and Wisdom with Compassion (
以慈悲心修福慧)

We should always be humble. Do not be conceited or arrogant and take advantage of the weak. In the Sutra of Infinite Meanings, the section on the first merit tells us, “Loving-kindness arises in those without kindness. Compassion arises in those who enjoy killing. Joy arises in those who are very jealous. Equanimity arises in those defiled by attachment.”

In that passage, the Buddha taught us that we must always be vigilant of ourselves and not be arrogant or conceited. Then we will have more opportunities to seek teachings and use the Dharma in our daily living. Let us nurture loving-kindness.

Some people still do not know what loving-kindness is. In the Sutra of Infinite Meanings, staring with the Chapter on Virtues and the Chapter on Expounding the Dharma, we are taught to transform disasters into blessings and ignorance into wisdom. This is how to cultivate blessings and wisdom. How can a person without kindness and compassion create blessings? “Loving-kindness arises in those without kindness.”

This means the teachings enter their minds. They had to kindness toward sentient beings, but after they learned Buddhism, the Dharma slowly dripped into their hearts. Naturally, the kindness that existed in our hearts now manifests when we react to our surroundings. One with great kindness hopes that the entire world is peaceful and that all beings lead fortunate lives. That is loving-kindness.

It is already deeply etched in our minds. So we have those hopes for the world when we give; thus, “compassion arises in those who enjoy killing.” Since we hope that sentient beings will be happy and the world will be peaceful, we will control our desire to kill, and even slowly eliminate it. Then we can nurture our compassion. With compassion, everyone is a part of us. We feel their pain, and grieve for their suffering. Great compassion extends to all sentient beings. Aren’t we one with all sentient beings? How can we bear to hurt or kill them? When we nurture compassion as part of our mindset, we cannot bear to hurt or kill sentient beings.

So, “joy arises in those who are very jealous.” We are jealous of the skilled and able. We may hear someone praise another, “That person is so great! They are so nice, so well-cultivated and so accommodating!” When we hear those praises, we become jealous. Having a jealous mindset is very taxing. We should nurture our sense of sympathetic joy and see others’ success as our own success. If they are very capable, let us be respectful and joyful. This is sharing in other’s joy.

“Equanimity arises in those defiled by attachment.” If we deeply crave something, we may tarnish our character for its sake. It is not easy to have great character and be a model to others. If we fall prey to cravings, to sexual desire, or to desire for fame and wealth, etc., what character do we have to speak of? So when we practice, we must make our minds pure. We must have sincerity and integrity. Then we can eliminate external cravings. Then we can help others succeed, protect them and rejoice in their success.

If we can do achieve these four virtues, kindness, compassion, joy and equanimity, the Four Immeasurables, if we can do this, our Bodhisattva-path will be wide open. We will be successful at everything and nothing will stand in our way.

So the repentance text continues by saying, “From Beginningless Time until now, we may have whipped, beat or shackled others, pressed or pulled them with devices, flogged them, threw them and crushed their hands and feet.

This section is giving us an explanation. Starting at some unknown time in the past, since Beginningless Time, we brought this arrogant tendency with us into each lifetime. This habit was planted in our Eighth Consciousness. So from Beginningless Time until now, arrogance has driven us. Conceit and arrogance have motivated us.
So, in our daily living we are arrogant in dealing with people and matters. Arrogance leads us to commit transgressions. It is a basic evil.

Many of the innately evil things we do come from arrogance. So we must always pay attention to this. We may have whipped, beat or shackled others, used sticks to beat them. Think about it. Sometimes we are conceited and arrogant toward livestock and other animals. When dogs or other animals approach, we hit them at will. We hit them with bats, tie them with ropes, or bind them with chains. This is arrogance, to think that humans can control all animals. This is truly wrong.

Or we “press and pull with devices.” We do this to animals, livestock or even other people. We often hear about kidnappings. Those people are tied up and tortured so they will sign checks or reveal bank account information. Sometimes the stories we see in the news are truly frightening. Why would someone do this? This cruelty is motivated by arrogance. They use various instruments of torture to “flog them and throw them.” They use devices to push against them or pick them up to throw them. Whether they beat others with their hands or kick them with their feet, it is all human cruelty. We torture other people, animals, and all sentient beings in many ways. Not only do we lack mercy, we are inclined to slaughter, to kill and abuse.

So, we should nurture compassion. First we must tame our arrogance, then kindness, compassion, joy and equanimity can arise. We must be very mindful in our daily living.

Next it is said, “We restrained, bound, caged them, tied them up, or denied them food and water. Such various evil methods bring pain and afflictions to sentient beings. Today, we sincerely repent these transgressions to the Buddha, Dharma and Sangha of the Ten Directions.

The meaning of this passage is very obvious. Restraining someone means we limit their freedom. Jails and cages also constrain them. Sometimes we even cut off their water. We deny them water to drink or food to eat. “Such various evil methods bring” great pain and suffering to sentient beings. These are all evil behaviors.

So starting today, we must repent them with deep sincerity and reverence in front of the Buddha, Dharma and Sangha of the Ten Directions. How much evil have we done in our past lives? When we encounter obstacles in this life, we hold grudges and blame it on others.

But who should we blame? If we want to cast blame let us blame ourselves. Who knows how much evil we have done yet remain unaware of in this life? We have created bad karma of all sorts. But we are unaware of it. Let me tell a story to help everyone understand.

In the Ming Dynasty, there was poor scholar name Liang-Chen. He was very knowledgeable, but his family was poor. At that time, there were imperial exams that tested one’s abilities, academic knowledge, and writing skills. When it was time for the imperial exams, one could participate. This man was very knowledgeable, but no matter how many times he took the exam he kept failing. He thought his essays were good enough to pass. But he kept failing.

He had nine children, but seven died and one went missing and one went missing. So, he was left with a daughter. She shut herself off from others, never leaving the house. This poor scholar failed each time he took the exams, and he kept losing his family members. His children kept dying.

He thought that his life was unfair and he was very resentful. Because he could write essays, every year he wrote prayers on yellow paper for the Kitchen God, who was very powerful for the Kitchen God, who was highly revered. He poured all his hatred and complaints onto the yellow paper and burned it for the kitchen God. He reported his circumstances and complained that someone with his talent should not have to suffer so much, that life was unfair. This went on for many years.

One night, he dreamt that the Kitchen God came to talk with him. He knew this was the Kitchen God, so he began complaining. “I’ve studied hard since I was young. I know everything now. My essays are great. My friends and I set up a literacy center. I voluntarily teach there and also write letters at others’ request. Why is my life full of bad luck? Why is it so difficult?”

The Kitchen God told him, “This is because of your evil intent. On the surface you seem very knowledgeable and courteous. You seem well read and very polite. You know books and etiquette, but your thoughts are full of suspicion and jealousy. You feel so much resentment and hate. You are angry at everything. You also love to eat meat. You’ve eaten so many sentient beings. You do not know to cherish small animals. You also love to go fishing with others. So you have done many evil deeds. If you want to change you luck, you must put your talents and pen to good use. Write some good essays honestly depicting your life and your experience. Then you can put all your resentments and evils on paper.”

He heard this, woke up, and began to self-reflect. “Indeed, I have never had good thoughts in my mind. On the surface I seem to know many things. I am logical and very polite. But I tried to go behind people’s backs.” Since he was jealous of the skilled and capable, all the essays he wrote were negative. So, he began to change. He even became vegetarian. When bad thoughts emerged, he repented in front of the Buddha. After a few years, when he was old, he placed first in the imperial exam with the essay he wrote.

But by that time, he had already adjusted his thinking. Although he placed first, he did not think mush of fame and wealth. He was already old. He was happy with the recognition of his talent. That was enough. So he gave up his high position and went home to live with his wife and daughter. His daughter gave him seven grandchildren. They were healthy. He also kept his foster mother company. He lost his parents when he was young. Another woman raised him so he stayed with her until she died.

From this story we know that even if someone appears very talented, it does not matter. We must truly cultivate kindness, compassion, joy and equanimity in our hearts. We cannot be egotistical and arrogant. We must take good care of our minds. So, we should always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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