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 靜思晨語--20130314《法譬如水》罪滅福生

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發表主題: 靜思晨語--20130314《法譬如水》罪滅福生   靜思晨語--20130314《法譬如水》罪滅福生 Empty周四 3月 14, 2013 7:55 pm

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發表主題: 回復: 靜思晨語--20130314《法譬如水》罪滅福生   靜思晨語--20130314《法譬如水》罪滅福生 Empty周五 3月 15, 2013 7:11 am

【證嚴上人開示】罪滅福生
學佛行者即心即佛
行菩薩道不捨眾生
得清淨行回入娑婆
盡虛空遍法界無盡
我們應該要時時發這樣的願,既然我們已經學佛了,不只是學佛,要回歸到佛的境界去,因為眾生就是煩惱無明,所以我們要回過頭來好好修行,修行的起點,就是從行菩薩道開始,菩薩道是易行道,有的人說行菩薩道很困難,只要你提起那念佛心,有愛,自然你的行為中,就是在菩薩道中。
這種菩薩道,起一念愛心,不忍眾生受苦難,不忍眾生無明,不忍眾生造罪業,不忍眾生墮落,所以我們以這念愛心,那就是不忍,疼惜眾生,所以不捨眾生,我們期待在眾生人群中,雖然是滾滾紅塵,不過我們的心,就是要分分淨化,所以我們過去一直說懺悔懺悔,懺悔就是警惕自己,反省自己,懺悔之後我們還要再回向,我們還要發願。
這種發願回向,也就是修行不是獨善其身,修行就是要走入人群,兼利他人,但是在人群中污染很多,我們要保持住我們的清淨心,才能回入娑婆,所以我們修行沒有為什麼,為了如何自我淨化,同時也能淨化他人,所以得清淨行回入娑婆,還要再回來在娑婆中。
所以我們慈濟人,常常說快去快回,眾生緣若盡,我們就要趕快去了之後,再趕快回來,這就是我們的心願,再回入娑婆來,度化有緣人。
到底我們要在娑婆多久,這種堪忍世間,我們要多久呢?我們就要發大願了,不要計算時間,那就是盡虛空,還要遍法界,無論在哪裡,雖然六道輪迴很辛苦,不過,我不入地獄,誰入地獄,這些希望大家能體會。我們再來看接下來這段懺文:
如諸佛菩薩所發誓願
所修福智
所行回向
我亦如是發願
修集回向
虛空界盡
眾生界盡
眾生業盡
眾生煩惱盡
我們的心,要和諸佛菩薩的心一樣,我們要發的願,和諸佛菩薩的願也是一樣,所以他說「所發誓願 所修福智」,「所行回向」,佛是這樣,我也是這樣發願,尤其是「修集回向」,修就是修行,我們不知過去多久以前,有這分緣,與諸佛菩薩結了這分緣,我們這一生來人間,又值遇佛法,所以這都是分緣,讓我們又有修行的機會。
所以無論我們修多少行,是大、是小,點點滴滴我們合集會聚起來,我們就是要回向,要回向的就是一切眾生。在幾天前不是說過,回自向他,就是我們要不斷不斷,好好修行,不斷付出,為的就是苦難的眾生,所以我們時時自我反省,時時自我鞭策,這都是回自己,我們自己要立這樣的心,發這樣的願,要先要求自己。
我們所發的願是向著眾生,所以叫做回自向他,「修集回向」,我們所修的一切點滴,我們應該合集起來,也是一樣為天下眾生,所以說「虛空界盡」,「眾生界盡 眾生業盡」,「眾生煩惱盡」,我們所要祈求的,就是盡虛空遍法界,應該要有佛法,佛法能洗滌眾生,能洗滌遍法界,遍法界就是除了時間空間,和人與人之間,這種眾生界,我們都能以佛法去淨化,尤其是「眾生業盡」,但願眾生接受佛法之後,人人能修善向道,如此業就盡了,「眾生煩惱盡」。
眾生會受盡折磨,就是因為煩惱,要怎麼樣才能使眾生的煩惱全都去除呢?這都是需要我們要發願回向,我們要發與佛與菩薩同等的願,回向於盡虛空偏法界一切眾生,但願眾生人人心地淨化,這就是我們要發願,要修行,要回向,一直到盡虛空界,「虛空界盡」。
這就是很大的弘願,再來:
我此修行回向終無有盡
發願回向已
至心信禮常住三寶
「我此修行回向終無有盡」,就是虛空界盡,眾生界盡,就是我們的修行回向,始終都沒有窮盡,所以這個願很大,所以我們要念念好念,事事好事,方向正確、步步正向,我們能如此這就是,託諸佛菩薩的慈悲願力,所以我們才懂得向他們看齊,所以我們現在應該,「至心信禮常住三寶」,佛法就是仗三寶,佛、法、僧這就是三寶,佛乃是宇宙大覺者,他所說的法非常究竟,天下萬物的真理,無一不是歸納於佛法中,佛法的真理,無不都是天下宇宙萬物,真理之源頭。
所以我們現在應該,歸向大覺者他的真理,大覺者的真理,就是要傳,那就是僧,他發佛所發的願,行佛所行之行,所以這種法脈,脈脈相傳,慧命才能在人間長久永住,長長久久永遠住世,所以我們在發願,我們要更虔誠,至心禮常住三寶,每天每天,我們都要敬禮常住三寶,其實自性三寶,更要分分秒秒時時不斷,我們都要至心敬禮,人人得自性三寶,我們自己也要自愛自尊重。
佛心看人,人人是佛,所以我們也要時時尊重人人,這就是我們要如何提升,我們清淨無染的心,與佛很靠近。跟得很緊,菩薩的芳蹤,這就是要看我們的心,是不是時時都保持得這麼清淨,清淨的心,才是修學佛法究竟的心,所以這就是法譬如水要如何來洗滌我們的心,先讓我們了解這種,小小的惡累積起來變成大惡,小小的習氣累積起來,變成十惡不赦的惡行,一直讓我們知道,眾生這麼多的惡,就是起源於內心的污染,內心的污染就要洗滌,要洗,洗得乾淨,用什麼洗呢,以法洗,所以東西髒了用水洗,心髒了要用法洗。
《水懺》分為上中下三卷,三卷的懺文已經到此為止,不過,雖然文字有限量,法是無限量,所以我們一定要時時,將法如水一般,時時向我們的內心洗滌,再下來這段是懺的讚文,又再告訴我們:
懺如浣滌
以水為名
至心頂禮罪根清
罪滅福由生
慧日普明
覺海性圓澄
懺就像在洗東西一樣,所以就將此法比喻為水,所以《水懺》的名稱,我們就知道,懺就是在洗我們的心,要洗我們的心就是用法,所以這部經典,悟達國師所寫的懺文,名稱叫做《水懺》,我們要「至心頂禮罪根清」,我們要以很至誠的心禮拜,真正的懺悔要身心平行,無論什麼樣的宗教,凡是投入這個宗教的宗教徒,他一定有這個儀式,懺悔祈禱等等的儀式,這是身行,雖然身行是事相,但是以事來顯理,事相若不現前,要如何能顯出,這個道理的明確呢?所以我們這種事相禮節,必定要表達出來,這樣才能向我們的內心洗滌,警惕我們自己,我們要清淨我們的行為。
所以罪根要清淨,就是要靠我們,時時與事理平行的懺悔,我們若能罪根清淨,就「罪滅福由生」,我們的罪若滅了福就生了,如同清水,放在一個會漏的桶子裡,年月一久,灰塵、塵埃一直蒙上去,水是漏掉了,污垢就堆積了,所以我們現在,把那些污垢都洗乾淨之後,吸收下來的是清水就是法,所以自然罪洗掉了,吸收進來的法就是福慧,所以生起了,我們的智慧和我們的福。
所以說,「慧日普明 覺海性圓澄」,我們就覺悟了,「慧日」,我們髒污的心,都已經洗乾淨了,我們的心鏡都已經顯明了,慧日高空,這面鏡子照到日光,也能再反射於大地。
看看從前的人,室內如果暗暗的,也沒有點蠟燭,他們的屋頂就有一面鏡子,瓦片當中就放了一片玻璃,那塊玻璃射進來的光線,我們再用一面鏡子,間接把照射下來的陽光,將它轉向暗角,同樣這個鏡面,雖然是間接的太陽,那道光線也能照到黑暗的地方,慧日能普照,無論直接間接,只要我們的心鏡擦拭乾淨之後,我們就能普照大地,人人的鏡子清明,這種就是很普遍,尤其是我們的「覺海」,我們的覺性如海,尤其是這個覺性圓澄,很清淨,所以靜寂清澄。
所以各位,學佛其實沒有什麼很奧妙的,其實它是在我們的日常生活中,我們日常生活的方向若正確,一切都是正向正面,正法、正思惟、正行等等,一切都正了,所以懺悔此業障,我們所有業的障礙,人間很多的障礙,就是因為我們有那分業,過去所造的業緣,現在所得到的事相道理,都有很多障礙,不是別人做了給我們的,是我們過去累積而來的,就像布破了髒了,我們就要趕快洗,洗滌乾淨。
所以過去迦諾迦尊者,他以三昧水為悟達國師,洗去了過去的怨結,所以我們才有這部《水懺》,悟達國師,寫這部《水懺》的懺文,普行在天下,就是要回報迦諾迦尊者,三昧水洗除了他的冤業,所以因為如此他造懺,我們也是要感恩,感恩有悟達國師,他知恩回報,才能有《水懺》這些文字,讓我們自我警惕,像一面鏡子,面面都在警惕我們。
所以期待我們人人的靈,我們的心地覺性,就如明朗的妙明,能照耀在人群天地之間,諸位,這麼久這麼長的時間,請大家不要辜負,辜負悟達國師造懺,不要辜負諸佛菩薩,回入娑婆救度眾生的恩德,所以我們要時時多用心。

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靜思晨語--20130314《法譬如水》罪滅福生 Empty
發表主題: 回復: 靜思晨語--20130314《法譬如水》罪滅福生   靜思晨語--20130314《法譬如水》罪滅福生 Empty周五 4月 26, 2013 6:02 pm

Lecturer: Master Cheng-Yan
Subject: When We Eliminate Wrongdoings, Blessings Arise (罪滅福生)
Buddhist practitioners have minds like the Buddha. On the Bodhisattva-path, we cannot abandon sentient beings. With pure actions, we return to the Saha-world throughout space, across all realms, without e
nd.

Let us always make this type of vow. We are already learning Buddhism. More than just learning, we must return to the Buddha’s state of mind. All beings are full of afflictions and ignorance, so we must go back and focus on spiritual practice. Our practice beings with walking the Bodhisattva-path. The Bodhisattva-path is an easy path. Some people say walking it is very difficult. As long as you bring forth the Buddha-mind and have love, naturally all your behavior will be in accord with the Bodhisattva-path. After loving thoughts arise on this Bodhisattva-path, we cannot bear to let sentient beings suffer, we cannot bear to let them be ignorant, we cannot bear to let them create bad karma, and we cannot bear to let them fall. Because of our love, we cannot bear it. We cherish them, so we cannot abandon them. We want to always be among the people; though amidst the billowing red dust, we still must purify our minds bit by bit. We have been constantly talking about repentance. Repentance is a practice of being vigilant and self-reflective. After we repent, we dedicate merits and also make vows. Making vows and dedicating merits shows we are not practicing only to benefit ourselves. In our practice, we must work with people and benefit others. But interacting with people brings defilements. We need to keep our minds pure so we can return to the Saha-world. So the goal of our spiritual practice is purifying ourselves as we help purify others. After attaining purity, we return to the Saha-world. So, Tzu Chi volunteers always say, “Go and come back quickly.” When our affinities here end, we quickly leave this world, and then we want to quickly return. This is our vow, to repeatedly return to the Saha-world to help transform those who have connections with us. How long do we remain here? How long do we endure this world of suffering? We must make a great vow that is not limited by time. Our vow reaches across the universe and all realms, no matter where they are. Cyclic existence is filled with suffering, but if we do not venture into Hell, who will? I hope everyone can realize this. Come, let us look at this next passage.

“Just as all Buddhas and Bodhisattva make vows, cultivate blessings and wisdom and dedicate merits, we will likewise make vows, practice, accumulate and dedicate merits throughout space, throughout all realms of sentient beings, till sentient beings’ karma ends, till sentient beings’ afflictions end.”

Our minds should be like those of all Buddhas and Bodhisattvas.The vows we make must also be like theirs.So he writes, “as they make vows, accumulate blessings ad wisdom and dedicate merits.”The Buddha did these things.We emulate the Buddha in making vows, and “we practice, accumulate and dedicate the merits.”Practice is spiritual cultivation.Who knows how long ago we created this affinity with all Buddhas and Bodhisattvas!We have been born into the Human Realm and are fortunate to encounter the Buddha-Dharma.
It is because of our karmic conditions that we have this opportunity for spiritual practice.No matter how much we practice, whether a lot or a little, we collect and accumulate every bit and dedicate these merits.We dedicate them to all sentient beings.We have been talking about dedicating merits from self to others.
So let us constantly practice and and benefit others.We do so for the sake of suffering sentient beings.We constantly reflect on ourselves, and motivate ourselves.This is coming “from self”.Let us establish our resolves.When we make this kind of vow, we must first place demands on ourselves.The vows we make are to benefit sentient beings.This is dedicating merits from self to others.“We practice, accumulate and dedicate merits.”Everything that we have been cultivating should be gathered together for the sake of all sentient beings.
“Throughout space and all realms of sentient beings, till sentient beings’ karma ends, till sentient beings’ afflictions end.”
What we pray for is that throughout space, across all realms of reality, the Buddha-Dharma will always be available.The Dharma can cleanse all sentient beings and all realms of reality.
All realms of reality include time, space, and relationships.We can purify these realms of sentient beings with the Dharma, “till sentient beings’ karma ends”.
Hopefully after sentient beings accept the Dharma, they can cultivate good practices.Thus, karma comes to an end.“Till sentient beings’ afflictions end.”Sentient beings experience so much suffering because of their afflictions.How can we fully eliminate the afflictions of sentient beings?We need to make vows and dedicate merits.We make the same vows as Buddhas or Bodhisattvas, dedicate merits throughout all realms of reality, so that all minds may be purified.So, we must make vows, engage in spiritual practice, and dedicate merits until we reach the end of all space.This is a very grand vow.
Next,

“We will practice and dedicate merits without end.”
“Having made our vows and dedicated the merits, with deepest sincerity and faith, we pay respect to the ever-abiding Three Treasures.”
“We practice dedication of merits without en
d.”

Throughout all realms of sentient beings, our spiritual practice and dedication of merits will never end.This is a tremendous vow.We want every thought to be a good thought, every deed to be a good deed.If our direction is correct, every step is correct.We can do this because of the power of the Buddhas’ and Bodhsattvas’ compassionate vows.This why we follow in their footsteps.
“With deepest sincerity and faith, we pay respect to the ever-abiding Three Treasures.”
The Buddha-Dharma relies on the Three Treasures, which are the Buddha, Dharma and Sangha.The Buddha is the Enlightened One of the universe.The Dharma He expounds is the ultimate teaching.All truth in the universe is contained within the Dharma.The truth of the Buddha-Dharma is the origin of all truth in the universe.
So, right now we should turn to the truth of the Great Enlightened One. People are needed to pass on this truth. That falls to the Sangha. They make the vows that the Buddha made, they practice what the Buddha practiced.Thus this Dharma lineage is able to continue on and our Wisdom life can abide in the world forever and our Wisdom-life can abide in the world forever. So, when we make vows, we need to be very reverent and sincerely pay respect to the ever-abiding Three Treasures.
Every day we must pay respect to the ever-abiding Three Treasures. Actually, every minute, every second, we need to constantly pay our sincere respect to the Three Treasures of our intrinsic nature. Everyone has these intrinsic Three Treasures. So we need to have self-love and self-respect.
If we look at people with the Buddha-mind, we see everyone as a Buddha. So, we must always respect everyone. That is how we can elevate our pure and undefiled minds. To be close to the Buddha, to closely follow in the Bodhisattvas’ footsteps, all depends on whether or not we can always keep our minds this pure. A pure mind is our ultimate goal as Buddhist practitioners.
So,“ Dharma as Water” is about how we can cleanse our minds. It first help us understand how small evils can accumulate and become great evils. When small habitual tendencies are accumulated, they turn into unforgivable wrongdoings. Thus we know that all evils in sentient beings arise from the defilement arise from the defilements in our minds.We need to wash away these defilements. We must wash our minds clean. What do we wash them with? With Dharma.
When things are dirty we wash them with water. When minds are dirty we wash them with Dharma. The Water Repentance is split into three volumes.The three volumes of the text end here. Although the words are limited, the Dharma is limitless. So, always use this Dharma like water to constantly cleanse your minds. The next passage was written in praise of the Water Repentance.

“Repentance is cleansing thus it is named Water With deepest sincerity we prostrate and clear away the roots of transgressions.When we eliminate wrongdoings, blessings arise. The Wisdom-sun illuminates everything. Our enlightened nature is perfect and clear.

Repenting is like washing something. Thus, we compare the Dharma to water and call this the Water Repentance.We know that repentance is the practice of washing our minds. To wash our minds we use the Dharma. So this classic text, this repentance text written by Master Wu-Da, is named the Water Repentance.“ With deepest sincerity we prostrate, and clear away the roots of transgressions. ”
We must prostrate with deepest sincerity. True repentance is practiced in both body and mind. Regardless of your religion, once you become a follower of that religion, it has certain ceremonies for repentance, prayers, etc. These are physical practices. Though this is only an outward appearance ,we use it to manifest the truth.If we do not manifest these appearance ,
how can we show that the principles are correct ?
So ,these ceremonial practices must be fully expressed to show that we have fully cleansed our hearts. Thus we need to be vigilant and more diligent in our behavior.Clearing away the roots of transgressions requires that we constantly repent intermally and externally.If we can clear away the roots of transgressions,we “eliminate wrongdoings , give rise to blessings”.
Once we eliminate wrongdoings, blessings arise.
This is like putting clean water in a leaky bucket.Over time , dust will cover it. The water will leak out and the filth will accumulate.So ,after we wash away that filth ,the clean water we can absorb is the Dharma.Once wrongdoings are washed away ,the Dharma we absorb is blessings and wisdom.We give rise to wisdom and blessings.
It says ,“The Wisdom –sun illuminates everything,our enlightened nature is perfect and clear. ”We become enlightened with the Wisdom –sun.Once we wash the filth from our minds ,the mirror in our minds is clearly revealed. The Wisdom –sun hangs high.When this mirror faces that light ,it can reflect it towards the entire planet .
Look at people in the past. If a room wash dark,they did not light a candle. They would place a mirror on their rooftop.They put glass among the rooftiles ,which allowed the reflected light to shine in then they used another mirror to reflect that ray of sunlight into dark corners.
Though this mirror did not directly face the sun ,its reflected light could illuminate dark corners. The Wisdom –sun can illuminate everything,both directly and indirectly. Once we clean the mirror in our minds ,we can illuminate the whole world. If all our mirrors are clean ,this illumination will be universal.As for our enlightened nature ,it is as vast as the sea. In particular , it is perfect , clear and very pure. Thus it is pure and tranquil.
Everyone ,there is nothing profound about learning Buddhism. It is all about our daily living.
If our direction in life is correct ,then everything we do is proper, with Right Dharma , Right Thinking , Right Actions , etc.Everyhting will be right.
So , we need to repent the Obstruction of Karma. We face many obstacles of karma.So many of the obstacles in this world are the result of the karma we have created. Due to the affinities we created in the past ,we now face many obstacles that manifest in the things which encounter. These obstacles were not created by other people. We ourselves accumulated them in the past. If a cloth is ripped or dirty,we need to wash it clean,In ancient times , Venerable Kanaka used Samadhi-water to wash away the enmities that Imperial Preceptor Wu-Da created in his past. That is how we came to have the Water Repentance. Master Wu-Da wrote the Water Repentance and circulated it to repay the kindness of Venerable Kanaka ,who washed away his karma with Samadhi-water and helped him create his repentance text.
So ,let us also be grateful for Master Wu-Da.Because he knew to repay grace,we have the words of the Water Repentance to help us be more vigilant.
The words are like mirrors. Each mirror is alerting us. So I hope that the enlightened nature in all of our minds ,this bright and wondrous light,can illuminate everyone and everything.
Everyone , it has been so long. Please do not fail to repay Master Wu-Da’s creation of the Repentance,or the grace of all Buddhas and Bodhisattvas ,who return to Saha – world to save sentient beings.
So, Please always be mindful.
(Source: Da Ai TV 靜思晨語 法譬如水)
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