31 March 2011
人间菩提 - 2011年3月31日 - 在黑暗角落点明灯
爱心有情 莫吝于付出
【证严上人3月31日志工早会开示】
「在黑暗中，为他点一盏灯照路；在寒冷的角落里，为他升起一堆火取暖；在冰雪寒冻里，为他披上一件衣服，这多么温馨啊！虽然（过程）都是很辛苦……」
证严上人31日志工早会上，为天下苦难人的身心交迫之苦感到不捨，特别是日本与海地大地震后的灾民，即使灾难的那一刻早已被时间推入过去，但身心上的伤痛，仍需要爱来抚平。
创伤莫沉溺 转念能疗苦
上人说，人生彼此之间就是要付出爱，人在最缺乏时，即使是一点点的帮助，也会感动肺腑，但在有足时，却常贪之无穷。「各位菩萨们，师父常常跟大家说，人生之苦，苦在『没有』的时候，眞的是一切的生活都是因缺而苦；但是等到『有了』以后，他还是苦，苦在心里的不足，我们已经都看见了人间事，看见了很多很多……」
上人透过新闻报导看见日本震灾后的一景。一位岩手县惠子阿嬷，震后十多天，在残破的瓦堆乱石间寻找水源，希望能够清洗衣服，记者询问，为何来此洗衣？妇女说，海啸前这是我的家。妇女为能清洗衣服，从避难所走了一两公里的路回到「故居」，只为清洗十多天未换洗的衣服……
「多么坚强有智慧的妇女！」上人说，心灵如何才能脱离悲伤？假如灾后还是坐在避难所里，想着过去、看着现在，触目所及皆是家园破碎、一片废墟，如此怎能改变心境。「外在的已经破碎了，但心灵一定要照顾好，不要让心一直沉入悲痛的境界，所以找事来做！」
长夜燃灯烛 寒冻披暖衣
上人说「看到这样，心里眞的很痛、很不忍心，他们所住的地方，都是集体的避难所，很拥挤，有些连走路的地方都没有，你看多苦啊！他们重建家园的路还是很遥远，尤其是心路很阴霾，心灵在长夜茫茫中，不知道要多久才可以走出黑暗的路？所以现在需要的是一盏明灯。」
慈济日本赈灾团队再次于今日清早出发，前往重灾区岩手县釜石市与宫城县气仙沼市进行勘灾，当地议员的盼望与灾民物资缺乏的讯息，让志工们不忍也不捨，经与总指挥中心共识后，决定今日出发，「回来才三天，他们又要踏上另一块更破碎、更悲苦的地方，为广阔的人群去付出，真的很感恩！」
漫漫重建路 苦苦一寒暑
除日本外，加勒比海国度海地也歷经地震后的考验，海地于2010年1月12日发生7.0大地震后，重建进度却缓慢难行，首都太子港许多家庭一年后至今仍被迫栖身在破落的帐棚中。地震后因环境问题又生霍乱传染，种种考验接踵而至……
「霍乱、瘟疫，让整个海地雪上加霜，蒙在阴霾中，天灾与瘟疫同时发生，眞的苦不堪。海地本来就是生活贫苦的地方，贫穷再加上地震，霍乱不断的感染变成瘟疫，不知道要从何救起……」
菩萨觉有情 贫困亦布施
上人心疼灾民之苦、贫病交加，然而美国慈济人自地震后，长期陪伴关怀，自发放、以工代粮、义诊等等，如今也将援建学校。援建的学校则为天主教教会所主持，跨宗教的大爱，共同为灾民投入。
上人开示，「眞的很感恩，不分宗教的爱，我们在那里四个月的时间，许多神父认识慈济，同意在教堂进行发放，也同意在教堂进行志工培训。最开心的就是看到当地志工菩萨，真的很认命也很乐观，所以一但接受志工的培训，都非常用心！」
从灾民成为志工，当地志工如新芽涌出，也看见爱的力量逐渐在海地成长。而此次日本大地震，海地志工们与神父也带动乡亲祈祷，以投竹筒的方式，让点滴的爱能共同匯聚。
匯聚点滴爱 落地见生根
上人感动地说，「虽然是以天主教的仪式来为日本祈祷，志工菩萨合掌以佛教的精神、觉有情的心，虔诚祝福也唿吁爱心捐款，看了叫我如何不感动，过去已经是贫穷、已经令人心疼，但是他们在苦难中长养慈悲，在坎坷中要发挥智慧，我想海地是有希望的！」
天下灾难频传，重建之路漫漫，上人期许，人人还是要点滴匯聚爱的力量，「启动了爱，就可以帮助在苦难中的人，希望大家不吝于一点的爱心付出，请大家要时时多用心！」
静思晨语 - 2011年3月31日 - 16 - 法譬如水：佛如良医法如妙药
Buddha is a Doctor, Dharma is Wondrous Medicine
最近常常说「法譬如水」，时时洗涤心灵的垢秽，我们要洗这念心还是要用法，我们要时时将佛陀的教法用在我们的心，用心地去身体力行。
夫欲礼忏，必须先敬三宝。所以然者，三宝即是一切众生良友福田。
这样这念心就顾得好，这样我们的行为动作就不会有差错，就不会受到无明烦恼的污染。所以我们要以虔诚的心、清净的身心，要虔诚敬重三宝。
三宝指为佛教徒，尊敬供养之佛宝、法宝、僧宝。
三宝就是佛法僧，为什么会称为宝呢？因为世间希有难得，所以称为「宝」。看，大觉者「佛」在世间多么稀有！有智慧的人可以在人、事、环境中，看到变迁，看到无常。所以他懂得要去追究无常中什么是永恒的真理，
所以出家去了，去探讨乃至于开悟。这个过程是层层叠叠的辛苦，但他不畏辛苦，所以我们世间才有这位大觉者，我们称为佛。过了二千多年，到现在还没有第二个人，你看这是多么的难得。
法就是从这位大觉者，他的心灵、本性、智慧，观察天地万物的真理，所以将我们人生中很多的迷惑，他一一位我们解破，突破如何去认清永恒，要认清永恒的真理，我们就要按部就班，这都是法。所以法非常难得，没有法就无法治疗众生的心病。就像病人一样要有药，药能够真的对症才是宝，才是法宝。
就像是骨髓相配，看某一个人他不知有什么理由有基因突变，或是他的体内有白血病，自己体内无法造血时，需要有另外一个人和他相合的，可以取得他的骨髓来用在他的身上。只是想要找到骨髓相符合的，在几十万人中要配得上都不容易。想想要在几十万人当中，竟然找到一个相符合的，是多么不容易的事情！配上了骨髓之后，移植过来，使他的生命能够再生。因为移植之后，他的体内就能够自己再造血，是多难得的事情！这也是一个法。
我们的佛法能够真的对应到我们的根器，让我们可以应病受药，实在不容易，也因为这样，所以称为「宝」。
当然还需要看护的慈母，如果孩子生病的时候，绝对不能离开母亲。因为母亲会照顾他，慈母就如同病人的看护者。慈母的心多难得啊！慈母的爱多难逢啊！所以僧就像是看护者，要有慈母心发挥那分爱，不容易啊。
佛如良医，法如妙药，僧如看护者。对世间病患而言，良医、妙药、看护皆不可少。
我们学佛、出家，你看天下人类到处都是，真的发心出家的有多少人？出家又不是只为了自己，对自己要能够自爱，还要追随佛陀的芳踪，要去体会永恒的道理。除此之外，我们还要追随菩萨的足迹，因为菩萨是佛所称赞的。
要成佛不能缺乏菩萨的精神，若是欠缺菩萨的精神，我们就会堕于小根、小智、小乘、独善其身，这样绝对不能成佛。要成佛一定要自觉、觉他。觉他就是利人，利人就是大乘。如果只是自觉，那只有罗汉的根基。还要觉他，走入人群中，完成诸佛菩萨的心念，就是拯救众生，这样才能觉行圆满，这样才是真的学佛者。
僧很不容易，要出家就已经很不容易，更何况出家还能跟随佛菩萨的芳踪，身体力行，自救救人，这更加不简单。因为有这么多不简单、难得，所以僧也称为宝。所以称为三宝，佛宝、法宝、僧宝。
三宝即一切众生良友福田
既然这些是世间难得的，我们就要用最敬重的心来接近，甚至要自爱。前面我们说过了，「佛」就像是「大医王」，「妙法」就如同「药」，「僧」就是看「护病人的良母」。再来，僧也可以当做是好朋友、良友。我们人如果和好的朋友在一起，我们能从好朋友学到很多好的法。人生要生活有种种的方法，不只是学佛要有方法。其实人人在人间要生活得很快乐，生活得做一个很成功的人，这必定要有良友、好的朋友，来教我们、带领我们。
其实诸佛菩萨的净土就在娑婆世界，他们没有中断，时时都和我们在一起。所以佛陀时时都是倒驾慈航来到人群当中，所以如果有好的人来引导我们，我们要以佛心来看他，他就是我们的现前活佛。
如果我们心中有迷惑的时候，若是有好的朋友说句话来分析破解，我们就要把这些当作是佛语。好的法可以破解心中的迷惑，让我们没有无明烦恼，这就是佛法。
所以三宝也能当作是看病的医师，也可以当作治病的良药，也有人可以陪伴我们走，走过坎坷的人生。所以又称为「福田」。三宝也是我们众生的福田，我们要三田合一才能称为福田。哪三项？第一项是要有「敬田」；第二项是要有「恩田」；第三项是要有「悲田」。
凡敬侍佛、僧、父母、悲苦者，即可得福德、功德，犹如农夫耕田能有收获，故以田为喻称三者为「福田」。
「敬」就是尊敬，我们内心有了尊重，心才能尊法。我们若没有起敬重的心，内心就不会尊重；内心有了尊重，就可以「发心于内，实行为身」，我们就能身体力行，走在人生的轨道中，不会有错误，此身向今生度。
因为有了这个身体，可以得闻佛法，我们就能够在这一生，累积很多的佛法种子在这一生，也能用在未来。所以我们对佛法僧一定要起尊重敬爱的心，所以这叫做「敬田」。对三宝要起恭敬的心，表示内心的尊重，才能将法放入心中。这是种子，把种子放在心田，这是智慧的种子，因为佛法僧三宝在我们的内心，我们就已经有智慧的种子了。
再来是「恩田」，父母就是我们的「恩田」。我们要懂得孝顺父母，父母恩重难报。看佛陀就是成佛了，看到那一堆白骨，他不只是感恩此生的父母，他还感恩过去无量生的父母。因为他看到那堆白骨，心生感恩，就地恭敬礼拜。在《父母恩重难报经》当中也说过，我们要如何报父母恩？实在是难以报答，我们无论如何回报都报不尽。
有一段文这么说：「父母年老了，走路不方便，做孩子的就是要背他们。」若是父母一起要怎么办呢？ 「左肩担父，右肩担母。」就算肩头磨破了，流血见骨了，用这种艰苦的行为来对待父母，这样是不是已经可以报尽父母恩呢？还不够。
佛为大福田最胜福田，而父母为三界内之最胜福田。——《大方便佛报恩经》
我们在罗东，有一对环保志工母子，很可爱，一个儿子六十多岁，母亲八十余岁，母子相依为命，儿子很孝顺母亲，家境只是小康，儿子眼睛有白内障，外面的境界看不清楚。但是他总是可以让他的母亲每天都很欢喜，经常带他母亲去做环保，每天早上都是用三轮车接送去做环保。让妈妈坐在三轮车上，他用推的出门去做环保。
有的人就说：「阿嬷！你每天都这样跟着孩子搭乘三轮车出来，难道不辛苦吗？又去做环保，不会累吗？」阿嬷说：「不会啊！我儿子跟我这样说，这台车是台湾的宾士。如果我坐在宾士车里面，没有人会看我。但是我坐在三轮车的上面，大家都看得到我。」「我儿子又跟我说，那个垃圾桶就是摸彩箱，有时候在垃圾桶里面也可以捡到收音机。他把收音机捡回来洗一洗、修一修，我也可以听歌听得很欢喜。」
看，这叫做「恩田」。这位先生六十多岁，陪着母亲相依为命，比媳妇在身边更逍遥、更自在，这叫做报恩，所以父母就是我们的恩田。
「悲田」就是在苦难众生中，我们不忍众生苦，我们为众生去付出。看慈济人那一天不是在众生中去付出，去弥补众生所亏欠的、所需要的。这就是「悲田」。「悲田」在慈济人都做得到，每个人都很用心在投入社会，在苦难中付出。但是恩田有没有做到？这个我们大家都要认真地思考。
那「敬田」我们有做到吗？表面上大家都有，是不是佛、法、僧三宝都放在心中？若是「敬佛、敬法、敬僧」都有做到，又能够孝顺父母，又能够用爱去付出，这样三田合一就是「一大福田」。
各位，我们要把心照顾得好，在心田中种下好的种子、耕耘得好。所以时时还是一样要多用心啊！
I have often said that Dharma is like water and we need to constantly wash away mental defilements. To purify our minds, we need to use Dharma. Let us constantly apply Buddha's teachings to our minds and mindfully put them into practice.
Those who wish to repent must first respect the Three Treasures. Therefore, the Three Treasures are the good friends and Fields of Blessings of sentient beings.
That is how we take care of our minds and ensure that our behavior and actions are not misguided and will not be defiled by ignorance and afflictions. So with reverence, pure body and mind, we sincerely respect the Three Treasures.
The Three Treasures are Buddha, Dharma and Sangha.
The Three Treasures are Buddha, Dharma and Sangha. Why are they called Treasures? Because they are rare and precious. Thus they are treasures. An Enlightened One, a Buddha, is very rare. A person with such wisdom can observe as conditions change in and things, and recognize impermanence. So He sought to discover eternal Truth within such impermanence.
He renounced the lay life to search for and attain enlightenment. The process was very grueling but He was not afraid of hardship. Thus, this Enlightened One came into being. We call Him the Buddha. It has been over 2000 years, and there has not been another one. See how exceptional He was.
Dharma came from this Enlightened One. With His intrinsic nature, His wisdom, He perceived the Truth of the world and was able to elucidate one by one the many delusions in life. He showed us the way to eternal Truth. To recognize eternal Truth, we need to practice as the Buddha taught. This is Dharma. So Dharma is very precious.
Without Dharma, diseases of the mind cannot be cured, just as patients must have medicine. Such medicine can truly cure our illnesses. That is true treasures, true Dharma treasures.
It is like matching bone marrow, the patient has a disease, which may be due to leukemia or an inexplicable gene mutation, so the patient's body cannot properly produce blood cells. Such a patient needs matching marrow to be transplanted from another person. The rate of a match is less than one in 100,000. Just think about how difficult it is to find a match. After the match is found and the bone marrow is transplanted, the patient gets another chance at life because his body can now generate blood cells normally. That is extraordinary! This is similar to Dharma.
For us to be matched with Buddha's Dharma and to be able to accept it as our medicine is not easy at all. That is why Dharma is called a treasure.
When we are ill, we also need a caring mother. When a child id sick, he cannot be without his mother. The mother will care for him. The mother is like a patient's caretaker. Maternal love is so exceptional and so precious! So the Sangha is like a caretaker with maternal love. To display such love is indeed difficult!
Buddha is a kind doctor, Dharma is wondrous Medicine, Sangha are caretakers. A patient in this world cannot lack a kind doctor, medicine or caretakers.
We followed Buddha into a monastic life. There are many people like us. But how many take up the monastic vow with true resolve? We really renounce the lay life for ourselves, as an act of self-respect. Aside from following the Buddha's path and understanding the eternal Truth in impermanence, we must also follow in Bodhisattvas' footsteps. Buddhas praise the ways of Bodhisattvas.
To attain Buddhahood, we cannot lack the Bodhisattva-spirit. Without the Bodhisattva-spirit, we will remain limited in our capacity and wisdom. Then, like practitioners of the Small Vehicle seeking only self-enlightenment, we can never attain Buddhahood. To do so, we need to awaken ourselves and awaken others. To awaken others is to benefit them. That is the path of the Great Vehicle.
If we only focus on our own enlightenment, we can only be an Arhat or a Pratyekabuddha. We must also work to awaken others and accomplish this mission among the people. The mission of Buddhas and Bodhisattvas is to save sentient beings. Thus, we can attain perfect enlightened practice. That is a true Buddhist practitioner.
Being in Sangha is not easy. Renouncing the lay life is already difficult, let alone following the path of Buddhas and Bodhisattvas and actively saving ourselves as well as others. That is even more difficult. With so many difficulties, it is precious. Thus, Sangha is also referred to as a treasure. So, Buddha, Dharma, and Sangha are called the Three Treasures.
The Three Treasures are our Fields of Blessing.
Since they are so precious and rare in this world, let us approach them with utmost respect. This also requires self-respect.
Earlier we mentioned that the Buddha is a Great Healer King, wondrous Dharma is like medicine, and Sangha is like a mother caring for a sick child. They can also be good and beneficial friends. If we spend time with good friends, we can learn a lot of good Dharma from them. We use various methods in our daily living. To learn Buddhism, it requires certain methods. In order to lead a happy life, a life of success in this world, we must have good friends, good friends who teach and guide us.
Actually, the Pure Land of Buddha and Bodhisattvas is in the Saha world. They never leave us, but are always with us. The Buddhas always navigate the Ship of Compassion to this world. If positive individuals come to guide us, and we regard them with a Buddha-mind, they are manifestations of living Buddhas.
When we are lost and confused, if we have good friends whose speech clears up our confusion, we should treat their words as the Buddha's words. Good Dharma helps resolve our confusions so we can be free of afflictions and ignorance. This is Buddha-dharma.
The Three Treasures can be doctor who treat us, medicine that cure us, and people who accompany us through life's difficulties. They are also called “Fields of Blessing”. The Three Treasures are our Fields of Blessing. We need all three fields of them to be called the Fields of Blessing. The three are: the Fields of Reverence, the Fields of Gratitude and the Fields of Compassion.
Those who are compassionate for the suffering and are respectful toward Buddha, Sangha and parents will attain blessings and virtues. They are like farmers who cultivate the fields, and thus reap the harvests. The three are know as Fields of Blessings.
Reverence is about respect. Only with respect in our minds, can we be respectful to the Dharma. If we do not have respect, there is no reverence in our minds. With reverence in our minds, we will be motivated from within, then we can physically put the practice into action. In doing so, we can walk the path of life without going astray and achieve liberation in this lifetime.
Because we have this body, we can hear Buddha-dharma. In this lifetime, we can accumulate many seeds of Dharma and use them in the future. So we must respect and revere Buddha, Dharma and Sangha. This is called the Fields of Reverence. We must revere the Three Treasures to show the depths of our respect, then, Dharma can enter our minds. These are seeds. When they are sown in the field of the mind, they are seeds of wisdom. With Buddha, Dharma and Sangha in our minds, we already have the seeds of wisdom.
Next is the Fields of Gratitude. Parents are our Fields of Gratitude. We should strive to be filial to parents. Their grace is tremendous and difficult repay. Even after the Buddha attained enlightenment, when He saw a pile of white bones, He not only honored His parents in this lifetime, but His parents in countless past lives. When He saw that pile of bones, He felt a deep gratitude and bowed to it reverence. The Sutra of Profound Gratitude toward Parents depicts how we can repay our parents' kindness. It is truly difficult to repay them. No matter how we try, it is not enough.
A passage from that Sutra spoke of how, when parents are too old to walk on their own, children should carry them on their back. But how can we carry both parents? Father on the left shoulder, mother on the right; even if the skin on our shoulder is torn, even if we are bleeding and our bone is exposed, we still work hard to treat them well. Is this enough to repay them? No, not enough.
Buddha is the most supreme of all Fields of Blessing. Within the Three Realms, Parents are the unsurpassed Fields of Blessings. - Sutra of Most Skillful Ways to Repay Buddha.
In Luo-Dong, Taiwan, there is a mother-son pair of recycling volunteers. They are very adorable. The son is already in his 60s, the mother is in her 80s. They live together and rely on each other. The son is very filial to his mother. They only have a modest income. The son has cataracts, so he cannot see clearly. But he still makes his mother happy by taking her to do recycling every day. Every morning, he lets his mother sit on the tricycle while he pushes it. Where are they going? Out to sort recycling.
Some would ask her, “Grandma, you come to work every day on a tricycle with your son. Isn't it tiring? And you sort recycling, too. Doesn't it wear you out?” The grandma said, “Not at all. Our tricycle is a Taiwanese Mercedes Benz. My son says if I sat in a real Mercedes, no one would pay me any attention. But when I on this tricycle, everyone can see me. My son also said that the trash can is a raffle box. He says sometimes he even finds a radio in the trash can; he found a radio, cleaned and fixed it. I really enjoy listening to that radio.”
See, this is the Fields of Gratitude. This man is his 60s and he still keeps his mother company. He feels freer this way than with a wife. This is Repayment of Grace. So parents represent the Fields of Gratitude.
Fields of Compassion is found among the suffering. We cannot bear to see others suffer so we devote ourselves to helping them. Look at Tzu Chi volunteers. Aren't they constantly assisting the suffering? They seek to provide what others lack and need. This is the Fields of compassion.
Tzu Chi volunteers all cultivate this field. They devotedly contribute to society and give to the suffering. But we need to reflect on whether we have done enough to cultivate this field.
Have we cultivated the Field of Reverence? On the surface, it appears we have. Do we keep the Three Treasures in our minds and respect Buddha, Dharma and Sangha? If we do so, are filial to parents, and give to others with love, these three fields unite to become the Great Field of Blessings.
Everyone, take good care of the mind so we can plant good seeds in the field of the mind and cultivate it well. So please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2207
最近常常说「法譬如水」，时时洗涤心灵的垢秽，我们要洗这念心还是要用法，我们要时时将佛陀的教法用在我们的心，用心地去身体力行。
夫欲礼忏，必须先敬三宝。所以然者，三宝即是一切众生良友福田。
这样这念心就顾得好，这样我们的行为动作就不会有差错，就不会受到无明烦恼的污染。所以我们要以虔诚的心、清净的身心，要虔诚敬重三宝。
三宝指为佛教徒，尊敬供养之佛宝、法宝、僧宝。
三宝就是佛法僧，为什么会称为宝呢？因为世间希有难得，所以称为「宝」。看，大觉者「佛」在世间多么稀有！有智慧的人可以在人、事、环境中，看到变迁，看到无常。所以他懂得要去追究无常中什么是永恒的真理，
所以出家去了，去探讨乃至于开悟。这个过程是层层叠叠的辛苦，但他不畏辛苦，所以我们世间才有这位大觉者，我们称为佛。过了二千多年，到现在还没有第二个人，你看这是多么的难得。
法就是从这位大觉者，他的心灵、本性、智慧，观察天地万物的真理，所以将我们人生中很多的迷惑，他一一位我们解破，突破如何去认清永恒，要认清永恒的真理，我们就要按部就班，这都是法。所以法非常难得，没有法就无法治疗众生的心病。就像病人一样要有药，药能够真的对症才是宝，才是法宝。
就像是骨髓相配，看某一个人他不知有什么理由有基因突变，或是他的体内有白血病，自己体内无法造血时，需要有另外一个人和他相合的，可以取得他的骨髓来用在他的身上。只是想要找到骨髓相符合的，在几十万人中要配得上都不容易。想想要在几十万人当中，竟然找到一个相符合的，是多么不容易的事情！配上了骨髓之后，移植过来，使他的生命能够再生。因为移植之后，他的体内就能够自己再造血，是多难得的事情！这也是一个法。
我们的佛法能够真的对应到我们的根器，让我们可以应病受药，实在不容易，也因为这样，所以称为「宝」。
当然还需要看护的慈母，如果孩子生病的时候，绝对不能离开母亲。因为母亲会照顾他，慈母就如同病人的看护者。慈母的心多难得啊！慈母的爱多难逢啊！所以僧就像是看护者，要有慈母心发挥那分爱，不容易啊。
佛如良医，法如妙药，僧如看护者。对世间病患而言，良医、妙药、看护皆不可少。
我们学佛、出家，你看天下人类到处都是，真的发心出家的有多少人？出家又不是只为了自己，对自己要能够自爱，还要追随佛陀的芳踪，要去体会永恒的道理。除此之外，我们还要追随菩萨的足迹，因为菩萨是佛所称赞的。
要成佛不能缺乏菩萨的精神，若是欠缺菩萨的精神，我们就会堕于小根、小智、小乘、独善其身，这样绝对不能成佛。要成佛一定要自觉、觉他。觉他就是利人，利人就是大乘。如果只是自觉，那只有罗汉的根基。还要觉他，走入人群中，完成诸佛菩萨的心念，就是拯救众生，这样才能觉行圆满，这样才是真的学佛者。
僧很不容易，要出家就已经很不容易，更何况出家还能跟随佛菩萨的芳踪，身体力行，自救救人，这更加不简单。因为有这么多不简单、难得，所以僧也称为宝。所以称为三宝，佛宝、法宝、僧宝。
三宝即一切众生良友福田
既然这些是世间难得的，我们就要用最敬重的心来接近，甚至要自爱。前面我们说过了，「佛」就像是「大医王」，「妙法」就如同「药」，「僧」就是看「护病人的良母」。再来，僧也可以当做是好朋友、良友。我们人如果和好的朋友在一起，我们能从好朋友学到很多好的法。人生要生活有种种的方法，不只是学佛要有方法。其实人人在人间要生活得很快乐，生活得做一个很成功的人，这必定要有良友、好的朋友，来教我们、带领我们。
其实诸佛菩萨的净土就在娑婆世界，他们没有中断，时时都和我们在一起。所以佛陀时时都是倒驾慈航来到人群当中，所以如果有好的人来引导我们，我们要以佛心来看他，他就是我们的现前活佛。
如果我们心中有迷惑的时候，若是有好的朋友说句话来分析破解，我们就要把这些当作是佛语。好的法可以破解心中的迷惑，让我们没有无明烦恼，这就是佛法。
所以三宝也能当作是看病的医师，也可以当作治病的良药，也有人可以陪伴我们走，走过坎坷的人生。所以又称为「福田」。三宝也是我们众生的福田，我们要三田合一才能称为福田。哪三项？第一项是要有「敬田」；第二项是要有「恩田」；第三项是要有「悲田」。
凡敬侍佛、僧、父母、悲苦者，即可得福德、功德，犹如农夫耕田能有收获，故以田为喻称三者为「福田」。
「敬」就是尊敬，我们内心有了尊重，心才能尊法。我们若没有起敬重的心，内心就不会尊重；内心有了尊重，就可以「发心于内，实行为身」，我们就能身体力行，走在人生的轨道中，不会有错误，此身向今生度。
因为有了这个身体，可以得闻佛法，我们就能够在这一生，累积很多的佛法种子在这一生，也能用在未来。所以我们对佛法僧一定要起尊重敬爱的心，所以这叫做「敬田」。对三宝要起恭敬的心，表示内心的尊重，才能将法放入心中。这是种子，把种子放在心田，这是智慧的种子，因为佛法僧三宝在我们的内心，我们就已经有智慧的种子了。
再来是「恩田」，父母就是我们的「恩田」。我们要懂得孝顺父母，父母恩重难报。看佛陀就是成佛了，看到那一堆白骨，他不只是感恩此生的父母，他还感恩过去无量生的父母。因为他看到那堆白骨，心生感恩，就地恭敬礼拜。在《父母恩重难报经》当中也说过，我们要如何报父母恩？实在是难以报答，我们无论如何回报都报不尽。
有一段文这么说：「父母年老了，走路不方便，做孩子的就是要背他们。」若是父母一起要怎么办呢？ 「左肩担父，右肩担母。」就算肩头磨破了，流血见骨了，用这种艰苦的行为来对待父母，这样是不是已经可以报尽父母恩呢？还不够。
佛为大福田最胜福田，而父母为三界内之最胜福田。——《大方便佛报恩经》
我们在罗东，有一对环保志工母子，很可爱，一个儿子六十多岁，母亲八十余岁，母子相依为命，儿子很孝顺母亲，家境只是小康，儿子眼睛有白内障，外面的境界看不清楚。但是他总是可以让他的母亲每天都很欢喜，经常带他母亲去做环保，每天早上都是用三轮车接送去做环保。让妈妈坐在三轮车上，他用推的出门去做环保。
有的人就说：「阿嬷！你每天都这样跟着孩子搭乘三轮车出来，难道不辛苦吗？又去做环保，不会累吗？」阿嬷说：「不会啊！我儿子跟我这样说，这台车是台湾的宾士。如果我坐在宾士车里面，没有人会看我。但是我坐在三轮车的上面，大家都看得到我。」「我儿子又跟我说，那个垃圾桶就是摸彩箱，有时候在垃圾桶里面也可以捡到收音机。他把收音机捡回来洗一洗、修一修，我也可以听歌听得很欢喜。」
看，这叫做「恩田」。这位先生六十多岁，陪着母亲相依为命，比媳妇在身边更逍遥、更自在，这叫做报恩，所以父母就是我们的恩田。
「悲田」就是在苦难众生中，我们不忍众生苦，我们为众生去付出。看慈济人那一天不是在众生中去付出，去弥补众生所亏欠的、所需要的。这就是「悲田」。「悲田」在慈济人都做得到，每个人都很用心在投入社会，在苦难中付出。但是恩田有没有做到？这个我们大家都要认真地思考。
那「敬田」我们有做到吗？表面上大家都有，是不是佛、法、僧三宝都放在心中？若是「敬佛、敬法、敬僧」都有做到，又能够孝顺父母，又能够用爱去付出，这样三田合一就是「一大福田」。
各位，我们要把心照顾得好，在心田中种下好的种子、耕耘得好。所以时时还是一样要多用心啊！
I have often said that Dharma is like water and we need to constantly wash away mental defilements. To purify our minds, we need to use Dharma. Let us constantly apply Buddha's teachings to our minds and mindfully put them into practice.
Those who wish to repent must first respect the Three Treasures. Therefore, the Three Treasures are the good friends and Fields of Blessings of sentient beings.
That is how we take care of our minds and ensure that our behavior and actions are not misguided and will not be defiled by ignorance and afflictions. So with reverence, pure body and mind, we sincerely respect the Three Treasures.
The Three Treasures are Buddha, Dharma and Sangha.
The Three Treasures are Buddha, Dharma and Sangha. Why are they called Treasures? Because they are rare and precious. Thus they are treasures. An Enlightened One, a Buddha, is very rare. A person with such wisdom can observe as conditions change in and things, and recognize impermanence. So He sought to discover eternal Truth within such impermanence.
He renounced the lay life to search for and attain enlightenment. The process was very grueling but He was not afraid of hardship. Thus, this Enlightened One came into being. We call Him the Buddha. It has been over 2000 years, and there has not been another one. See how exceptional He was.
Dharma came from this Enlightened One. With His intrinsic nature, His wisdom, He perceived the Truth of the world and was able to elucidate one by one the many delusions in life. He showed us the way to eternal Truth. To recognize eternal Truth, we need to practice as the Buddha taught. This is Dharma. So Dharma is very precious.
Without Dharma, diseases of the mind cannot be cured, just as patients must have medicine. Such medicine can truly cure our illnesses. That is true treasures, true Dharma treasures.
It is like matching bone marrow, the patient has a disease, which may be due to leukemia or an inexplicable gene mutation, so the patient's body cannot properly produce blood cells. Such a patient needs matching marrow to be transplanted from another person. The rate of a match is less than one in 100,000. Just think about how difficult it is to find a match. After the match is found and the bone marrow is transplanted, the patient gets another chance at life because his body can now generate blood cells normally. That is extraordinary! This is similar to Dharma.
For us to be matched with Buddha's Dharma and to be able to accept it as our medicine is not easy at all. That is why Dharma is called a treasure.
When we are ill, we also need a caring mother. When a child id sick, he cannot be without his mother. The mother will care for him. The mother is like a patient's caretaker. Maternal love is so exceptional and so precious! So the Sangha is like a caretaker with maternal love. To display such love is indeed difficult!
Buddha is a kind doctor, Dharma is wondrous Medicine, Sangha are caretakers. A patient in this world cannot lack a kind doctor, medicine or caretakers.
We followed Buddha into a monastic life. There are many people like us. But how many take up the monastic vow with true resolve? We really renounce the lay life for ourselves, as an act of self-respect. Aside from following the Buddha's path and understanding the eternal Truth in impermanence, we must also follow in Bodhisattvas' footsteps. Buddhas praise the ways of Bodhisattvas.
To attain Buddhahood, we cannot lack the Bodhisattva-spirit. Without the Bodhisattva-spirit, we will remain limited in our capacity and wisdom. Then, like practitioners of the Small Vehicle seeking only self-enlightenment, we can never attain Buddhahood. To do so, we need to awaken ourselves and awaken others. To awaken others is to benefit them. That is the path of the Great Vehicle.
If we only focus on our own enlightenment, we can only be an Arhat or a Pratyekabuddha. We must also work to awaken others and accomplish this mission among the people. The mission of Buddhas and Bodhisattvas is to save sentient beings. Thus, we can attain perfect enlightened practice. That is a true Buddhist practitioner.
Being in Sangha is not easy. Renouncing the lay life is already difficult, let alone following the path of Buddhas and Bodhisattvas and actively saving ourselves as well as others. That is even more difficult. With so many difficulties, it is precious. Thus, Sangha is also referred to as a treasure. So, Buddha, Dharma, and Sangha are called the Three Treasures.
The Three Treasures are our Fields of Blessing.
Since they are so precious and rare in this world, let us approach them with utmost respect. This also requires self-respect.
Earlier we mentioned that the Buddha is a Great Healer King, wondrous Dharma is like medicine, and Sangha is like a mother caring for a sick child. They can also be good and beneficial friends. If we spend time with good friends, we can learn a lot of good Dharma from them. We use various methods in our daily living. To learn Buddhism, it requires certain methods. In order to lead a happy life, a life of success in this world, we must have good friends, good friends who teach and guide us.
Actually, the Pure Land of Buddha and Bodhisattvas is in the Saha world. They never leave us, but are always with us. The Buddhas always navigate the Ship of Compassion to this world. If positive individuals come to guide us, and we regard them with a Buddha-mind, they are manifestations of living Buddhas.
When we are lost and confused, if we have good friends whose speech clears up our confusion, we should treat their words as the Buddha's words. Good Dharma helps resolve our confusions so we can be free of afflictions and ignorance. This is Buddha-dharma.
The Three Treasures can be doctor who treat us, medicine that cure us, and people who accompany us through life's difficulties. They are also called “Fields of Blessing”. The Three Treasures are our Fields of Blessing. We need all three fields of them to be called the Fields of Blessing. The three are: the Fields of Reverence, the Fields of Gratitude and the Fields of Compassion.
Those who are compassionate for the suffering and are respectful toward Buddha, Sangha and parents will attain blessings and virtues. They are like farmers who cultivate the fields, and thus reap the harvests. The three are know as Fields of Blessings.
Reverence is about respect. Only with respect in our minds, can we be respectful to the Dharma. If we do not have respect, there is no reverence in our minds. With reverence in our minds, we will be motivated from within, then we can physically put the practice into action. In doing so, we can walk the path of life without going astray and achieve liberation in this lifetime.
Because we have this body, we can hear Buddha-dharma. In this lifetime, we can accumulate many seeds of Dharma and use them in the future. So we must respect and revere Buddha, Dharma and Sangha. This is called the Fields of Reverence. We must revere the Three Treasures to show the depths of our respect, then, Dharma can enter our minds. These are seeds. When they are sown in the field of the mind, they are seeds of wisdom. With Buddha, Dharma and Sangha in our minds, we already have the seeds of wisdom.
Next is the Fields of Gratitude. Parents are our Fields of Gratitude. We should strive to be filial to parents. Their grace is tremendous and difficult repay. Even after the Buddha attained enlightenment, when He saw a pile of white bones, He not only honored His parents in this lifetime, but His parents in countless past lives. When He saw that pile of bones, He felt a deep gratitude and bowed to it reverence. The Sutra of Profound Gratitude toward Parents depicts how we can repay our parents' kindness. It is truly difficult to repay them. No matter how we try, it is not enough.
A passage from that Sutra spoke of how, when parents are too old to walk on their own, children should carry them on their back. But how can we carry both parents? Father on the left shoulder, mother on the right; even if the skin on our shoulder is torn, even if we are bleeding and our bone is exposed, we still work hard to treat them well. Is this enough to repay them? No, not enough.
Buddha is the most supreme of all Fields of Blessing. Within the Three Realms, Parents are the unsurpassed Fields of Blessings. - Sutra of Most Skillful Ways to Repay Buddha.
In Luo-Dong, Taiwan, there is a mother-son pair of recycling volunteers. They are very adorable. The son is already in his 60s, the mother is in her 80s. They live together and rely on each other. The son is very filial to his mother. They only have a modest income. The son has cataracts, so he cannot see clearly. But he still makes his mother happy by taking her to do recycling every day. Every morning, he lets his mother sit on the tricycle while he pushes it. Where are they going? Out to sort recycling.
Some would ask her, “Grandma, you come to work every day on a tricycle with your son. Isn't it tiring? And you sort recycling, too. Doesn't it wear you out?” The grandma said, “Not at all. Our tricycle is a Taiwanese Mercedes Benz. My son says if I sat in a real Mercedes, no one would pay me any attention. But when I on this tricycle, everyone can see me. My son also said that the trash can is a raffle box. He says sometimes he even finds a radio in the trash can; he found a radio, cleaned and fixed it. I really enjoy listening to that radio.”
See, this is the Fields of Gratitude. This man is his 60s and he still keeps his mother company. He feels freer this way than with a wife. This is Repayment of Grace. So parents represent the Fields of Gratitude.
Fields of Compassion is found among the suffering. We cannot bear to see others suffer so we devote ourselves to helping them. Look at Tzu Chi volunteers. Aren't they constantly assisting the suffering? They seek to provide what others lack and need. This is the Fields of compassion.
Tzu Chi volunteers all cultivate this field. They devotedly contribute to society and give to the suffering. But we need to reflect on whether we have done enough to cultivate this field.
Have we cultivated the Field of Reverence? On the surface, it appears we have. Do we keep the Three Treasures in our minds and respect Buddha, Dharma and Sangha? If we do so, are filial to parents, and give to others with love, these three fields unite to become the Great Field of Blessings.
Everyone, take good care of the mind so we can plant good seeds in the field of the mind and cultivate it well. So please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2207
30 March 2011
人间菩提 - 2011年3月30日 - 以慈导悲解宿怨
心虔远灾 爱度苦难
【证严上人3月30日志工早会开示】
「天灾虽然无情，人间有爱啊！我们看到这么多的国家都是共同一念心，那就是爱，爱都是发自最虔诚的心！」
一善破千灾 共抚大地伤
三月份，天灾连连。除日本大地震外，美国中部龙捲风席捲六州造成重灾；美东大雪、水患交逼，社区成水乡泽国。各地因水患、风灾而受灾者众，30日志工早会上，证严上人期待人人要不断地以虔诚心念，让人心安定、脱离灾难。
「常常说一善破千灾，不是做一件善事，灾难就能破除，而是每一个人、人人都行善，将多人行善的力量匯聚起来，这一股清流才能破除灾难，所以我们要多发心立愿，自己坚持行善，还要劝导人人也一起行善，让善业的福因福缘消弭灾难！」
以善念肤慰大地、以大爱平和人心，上人不捨日本震灾之受难者，无法依循日本社会的常俗葬仪下葬，因缺乏能源改火葬为土葬，而生者同时失去亲人与家园，其哀恸更是无法言喻。
此外，因地震所引发的核灾，其影响也持续扩大中，有毒化学元素随风或水而散布往不同的国家，眼见影响的范围不断扩大，上人唿吁，人人此时更要戒慎虔诚，「各位菩萨，我们要时时虔诚祈祷，要祈祷天下无灾无难。人人要诚心善心，人人一佛心、一人一善心，我们一定要以最虔诚的心祝福天下人。」
天灾无情伤 有情肤人间
值此同时，美国同样饱受天灾考验，中部的龙捲风、东部的水患，美国慈济人第一时间也前往灾区勘灾，所到之处不是遭风灾而破碎的家园，就是因水患而被迫撤离的社区，天地威力之大，更显人类的渺小。而美国慈济志工也将于近期内展开发放，期望为灾民献上温暖与关怀。
上人不捨灾民之苦，也感恩美国慈济人的用心，不仅要顾及当地的灾难，还要为日本震灾而募心募爱。
上人开示，「如今灾难真的很无情，不过人间总是有爱。美国本身有灾难，不过慈济人也是在街头，弯腰鞠躬，劝募、劝素、劝爱心，这也是让人很感动很感恩，一方面要落实为当地救灾，一方面还是投入为日本而祈祷！」
同体大悲心 用爱化旧怨
全球爱心不断，如在香港，由于当地政府募款的法令相当严格，而慈济志工长期耕耘社区的成果深受香港政府肯定，因此批准此次的募款行动，志工们纷纷把握机会走上街头。
香港志工为了「募心」，即使是路过者只是一时好奇，短暂停留，志工们也把握机会介绍慈济；又或，有人对于募款起了疑心，或因歷史因素反对捐款日本，志工们也以柔和的态度和慈悲的启发，期望让质疑者能同体大悲。
「一对母女看到街头慈济人在劝募，妈妈走过来就要投入捐款却被她的女儿阻挡，说着日本人当时如何如何……有些种族的仇恨。因此慈济人赶快劝说，民族的仇与怨应该要化解，何况现在灾民受苦难，人人的心要打开、要用爱付出，这女儿听进去了，就让妈妈捐款……」
见到慈济人的用心劝说，上人感恩地说，慈济人是以真诚的心与爱在付出，因此会让人人真切地感受到这分用心。
全球齐动员 助日不停歇
「总之，因为这一波，到现在为止，已经有三十六个国家都动员起来，不只是募款，也推动忏悔、斋戒茹素，这都是慈济视天下人为一家人。我们很虔诚地，要把大家引入佛陀的正知正见，开启虔诚的无私大爱，让普天之下充满着爱和关怀，不论他的信仰宗教、他的种族，我们只有诚恳的爱心，就能把爱洒播在全球每一寸土地和每一个人的心地！」
上人期许，让人人心中有爱、心存感恩，并能用最虔诚的心念来祈祷，「人人要恆心，不是一时的发心，我们要持之永恆，但愿让普天之下能消弭灾难。」
日本勘灾行动持续进行，台商企业、当地志工纷纷响应，以爱启发爱、以虔诚带动虔诚，上人叮咛，此时人人要把握当下，时时用心、时时虔诚。
静思晨语 - 2011年3月30日 - 15 - 法譬如水：忏悔去烦法入心
Repent to Purge Afflictions so Dharma can Enter
地、水、火、风，成就世界，但 成、住、坏、空，世间何物常住。
我们在这里坐着，外面的境界如此轮转，我们坐在这里静静的，我们的身体同样新陈代谢，在每一秒当中，我们的细胞都不断的生灭。我们的身体自己不知道，没有感觉，其实在身体内里的这个世界当中，还是不断有各种微生物，彼此相处、互相排挤、互相摧灭。这在我们身体当中，每一秒钟的新陈代谢，不断地消耗又不断产生出来。在生理上都是无常了，何况是心理呢？很多无明、烦恼，就是从这个地方不断变化，但是到了最后还不是灭掉了！世间没有什么是真实永远不会变 的。
人身会生、老、病、死，人心亦缘外境生七情六欲，不断轮转变化，生、住、异、灭，世间又有何物常住。
所以这种心理的生、住、异、灭；生理的生、老、病、死；物理的成、住、坏、空，都不离开四大假合。有了人这个身体，才会有生、住、异、灭。有了身体同样到最后还是黄土一杯，死了之后只是埋起来而已，还有什么呢？也是什么都没有。
天地宇宙之间，有什么东西是常住的？难！所以这么简单的道理，我们如果可以通彻的话，就没有什么烦恼。所以我们本来就无一物了，偏偏我们的心要去惹尘埃。
菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。——《六祖慧能法师 》
所以我们现在，应该要每天用心忏悔，忏悔每天做了、想了许多本无、虚妄的事情。这种种在虚妄中的境界，既然都已经知道是虚的、虚幻妄有的东西，我们却还是不断在那里制造烦恼。
我们要很感恩，现在之所以能够知道过去是在梦幻中产生种种烦恼，是因为幸好在两千多年前的四月初八那一天，有佛陀这位大圣人降生来人间。所以，佛陀诞生之后，开始随着年月的增长，发现了这个真理，从而开始对人间宣告真理。
在人间已经经过了二千多年的现在，已经让我们可以知道这个道理，且在这两千多年间，也已经让不知有多少人能够觉悟，令多少人能透彻这个真理，并且从真理的源头去探讨物理、生理的种种根本！甚至现在很多科学家，也是从源头不断追究，变成现在人人都能显神通，这都一样是从源头的真理而来。既然是这样，我们应该更加敬服释迦牟尼佛。
修行的第一步就是忏悔，忏悔才能消除烦恼，消除烦恼心才能净，真理佛法才能入心。
所以佛陀时时跟我们说：「众生的烦恼一定要忏悔。忏悔了烦恼，才能静下我们清净的心，真理才能入心。」就像我们想要写一篇好文章，那张纸也要是净白的，很白的纸、清净的纸，我们才能够写出好的文章。我们身上要穿的衣服，有很多颜色，这么多的颜色也是从白布去染，染成很多种颜色。同样的意思，我们要接受法之前，我们要饮水思源，我们先将心清净了，保持清净的心地，然后来探讨道理。
夫欲礼忏，必须先敬三宝。所以然者，三宝即是一切众生良友福田。
所以我们应该要先了解，要先恭敬三宝，有佛、有法、有僧，这样才能将真理不断地流传下去。所以我们要先敬重三宝，因为三宝是一切众生的良友福田。所以我们在这个时候，应该要很虔诚从内心起这分敬重。佛、觉者，如果没有这一位觉者，我们哪有法呢？所以「法」就像「药」一样；每一样法，都能救治众生的心病。生病是多么痛苦的事情？何况人的心起了一念心病，这分病毒就源源不断地一直传染下去，这是人生一个苦的源头，所以我们应该要恭敬三宝。
有了佛，他的智慧觉悟出天地万物真理，他用心说法，佛法经千古而不变，一直流传到现在，就是因为有很多出家众，愿意追随佛菩萨的芳踪。这种爱道者，行道者，我们更应该尊重。因为佛出生在印度，说法在印度，很多的法都留在印度，我们要很感恩，无论是从印度或是从我们中国，这种爱好佛法，追求真理的人，他不惜辛苦。
我们还记得过去在讲「佛遗教经」的时候，提到「摩藤、竺法兰」这两位，他们是中印度的人，他们为了弘法，知道佛法这么好，为了弘法传教，既然佛陀不在了，他们就毅然而然承担如来家业的责任。所以远从西域，两个人以白马驮经，传道中国。还有「鸠摩罗什」，我们诵「法华经」的时候，我们知道鸠摩罗什，不断传经来中国，甚至翻译很多大乘经典，如果不是鸠摩罗什，我们怎么会有这么多佛法在世间？特别是大乘经典！
我们现在看印度，佛法在印度已经是埋没了。但是佛法现在还在我们身边，无论是在东、在西、在五大洲，大家都还能体会到佛法的真理，能够用心研究。就算在英国也是一样，在大学中开设宗教的课程，去研究佛法。在美国同样也是。很多文明的国家，尤其是日本，从唐朝时传经到日本，所以日本很多的文化也是一样以佛法为他们的文化。在我们中国，也有很多生活礼节，同样也是从佛教传来的。佛教真的是人类的文化！
看在西域，也就是印度，这样的高僧不惜辛苦，传法来到我们东土。还有我们东土，在中国大陆，看玄奘法师，就他所了解的佛法，好像还不是很齐全。所以因为这样，他发心从中国的长安出发，经过十分辛苦走过的丝路。我们如果从地图上去了解，实在是很辛苦。他走过阿富汗，经过了土耳其，才绕道到印度去。那时的交通如此遥远，而且又没有交通工具，你看他从长安出发，一直绕过其他国界，从中东才进入到印度。
假使黑风吹其船舫，飘堕罗刹鬼国，其中若有乃至一人，称观世音菩萨名者，是诸人等，皆得解脱罗刹之难。——《观世音菩萨普门品》
在沿路上所经历的气候更是艰苦。我们在诵「普门品」的时候，有读到「黑风」，那样的黑风，在取经的过程中经常都会经历到。
我们现在看阿富汗，或是我们去看巴基斯坦，我们去看看这些慈济国际赈灾时曾经走过的路，看看一望无际都是沙漠，没有水、没有树、没有草，风忽然间吹来时，昏天暗地。甚至有的地方整片都是沙漠，一阵风吹来，整座山都会被搬走，忽然变成好像山丘挡路一般。风还没有来之前，能够看到一片平坦一望无际的沙漠，那种地形千变万化。
随着这种气候，单身一个人、一匹马，走在这种一望无际的沙漠当中，一日之中气候千变，地形千变，我们能知道这是多么辛苦。热的时候天煎地迫！
现在在约旦，有时候白天热起来四十多度，晚上气温降下来有时接近零度，在我们现在能听到、能体会到的，慈济的人员在那里都能够亲身感受到。何况当时玄奘法师要去取经，经过的路途是多么辛苦，才有现在的般若经等等很多的经典，都是他以生命，不怕辛苦所换来的。
各位，佛、法、僧，真的是我们应该要尊重的，我们要恭敬的。倘若我们没有办法起恭敬心，这个法绝对无法入心。要尊重、感恩「佛、法、僧」！如果没有佛，我们今天没有法可以听；没有僧，现在也没有法可以传下来。所以我们应该要敬重三宝，要懂得饮水思源。
所以无论是佛、法、或是僧，从印度远道来传教的，或是中国的高僧去探讨、带回来的佛法，我们都要很感恩传法的僧，要视同如佛。所以说「心敬佛在」，我们人人都是未来佛，我们若是不敬过去佛，怎么可能会在未来成佛？过去如同现在；现在如同未来。所以我们的心念要时时保持好。
无论是过去、无论是现在、或是未来，佛法僧是永恒的。只要我们好好把心中过去的烦恼去除，保持这片清净的心，好好接纳这分难得难遭遇的佛法僧。若能如此，我们的心版中才能铭刻真理。所以要请大家时时多用心啊！
Earth, water, fire and air make up this world. But they form, abide, decay and disappear. So what is everlasting in this world?
As we sit here, our external surroundings are constantly changing. As we sit here quietly, what is happening in our bodies? We are constantly metabolizing. In the span of a second, cells are constantly arising and dying
We do not realize this is happening in our bodies because we do not feel it. Actually, inside our bodies microorganisms are constantly coexisting peacefully, or crowding against or even destroying one another. In every second, our bodies are metabolizing and cells continually consumed and produced.
There is no permanence in our bodies. Let alone in our minds. Ignorance and afflictions constantly arise and change. In the end, they will still be extinguished. Nothing in this world can remain forever unchanged.
Human bodies go through birth, ageing, illness, death. The human mind, as it encounters external conditions, produces seven emotions and six desires, which cycle through states of arising, abiding, changing, and ceasing. So what is everlasting in this world?
In mental arising, abiding, changing, ceasing; biological birth, aging, illness and death; material formation, continuation, decay and annihilation; all are the temporary union of the Four Elements.
Having attained human birth, we are blessed with a body, which goes through the process of arising, abiding, changing and ceasing. But this body will eventually return to dust. After a person dies, they will be buried. What remains? Nothing at all.
In this universe, nothing lasts forever? Nothing. This is such a simple truth. If we can truly understand this, we will not have any afflictions. ”There was nothing to begin with but our minds still seek to attract dust”
Bodhi really has no tree. And there is no bright mirror. Since there was nothing to begin with, where can the dust alight? - Dhama Master Hui-Neng, the 6th Patriarch
So, from now on, earnestly repent every day. Things that happen are unreal, delusions. We live in the illusion and we fabricate false things and continuously produce afflictions in response to them.
We must be grateful to know our past, that we created afflictions out of illusions. Fortunately, over 2500 years ago on the 8th day of the fourth month, this great sage came to this world. That was the beginning. As He grew older, He discovered the Ultimate Truth and began to proclaim it to the world.
It has been over 2000 years since that era. We already know this Truth. During these 2000 plus years, He awakened so many people, led so many to thoroughly understand this Truth and explore its source and see it in physics and biology. There are even many scientists today who continue to study that source. Now it seem like many people can manifest spiritual powers. The Truth was the source of all these things. In light of this, let us have even greater respect for Sakyamuni Buddha.
The first step of spiritual practice is repentance. Repentance can eliminate afflictions. We need to do so for our minds to be clean, then Truth and Dharma can enter our minds.
The Buddha always told us that sentient beings must repent their afflictions. Only when we repent our afflictions can we calm our minds so that they become pure. In doing so Truth can enter our minds.
It is like writing a good essay. To start with, we need a piece of white paper. We need a clean page to write a good essay. Also, the clothes we wear can consist of many colors. All these colors are dyed onto white cloth. Similarly, before we receive Dharma, let us think of the source. First purify the mind and then keep it clean. Then we can explore the Truth.
People desire to practice repentance. First they must respect the Three Treasures. Clearly, the Three Treasures are kind friends and fields of blessings for sentient beings.
So first we should seek to understand and respect the Three Treasures. Only with Buddha Dharma and Sangha can the Truth be continuously passed down. Thus, we first pay respect to the Three Treasures. They are the kind friends and friends of blessings for all sentient beings.
So now at this very moment, let us be deeply reverent. Let respect for the Buddha, the Enlightened One, arise from deep within our hearts. Without this Enlightened One, how could we have Dharma? Every teaching can cure living beings of their spiritual illnesses. Therefore Dharma is like medicine. Being sick is so very painful. Once illness arises in the mind, this virus will continue to exist. This is a source of suffering in life. Therefore, respect the Three Treasures.
Buddha, with his wisdom, realized the Truth of everything in the world. He dedicated himself to expounding Dharma. The Dharma has not changed through the ages and has been passed down to this day because many monastic willingly followed in the path of Buddhas and Bodhisattvas.
We should truly respect those who love and practice the spiritual path. The Buddha was born and expounded Dharma in India. Many teachings remained there. Let us be very grateful to those from India or China who admired Dharma and spared no effort to pursue the Truth. Remember them.
When we spoke of the Sutra on the Buddha's Bequeathed Teaching, we mentioned Kasyapa Matanga and Dharmaraksa. They were from India, knowing that teachings were good, they went on a mission to spread Buddha Dharma and propagate the teachings. Since Buddha was gone, they wanted to shoulder the responsibility of continuing the Buddha's work. From India, they carried Sutras on white horses to spread Buddhism to China. There was also Kumarajiva. When we recite the Lotus Sutra, we learn that Kumarajiva brought Sutras to China. He even translated them into Chinese. He translated many Mahayana texts. If it was not for Kumarajiva, we would not have so many of Buddha's teachings remaining, especially the Mahayana teachings.
When we look at India now, Buddhism has practically disappeared. However, Dharma now exists in the East and West across the five continents. Many people experience the Truth in Buddha's teaching and diligently study it. It is the same in England. Universities there have courses in religion to study Buddhist teachings. It is the same in America and many other developed countries, especially in Japan. In the Tang Dynasty, Sutras were brought to Japan, so a lot of Japanese culture is rooted in Buddhism. In China, many of the courtesies and proprieties in daily living came from Buddhism. Buddhism is truly the culture of humanity.
Look, these eminent monks from India to the west of China spared no effort to bring Dharma to us in the East. Here in the East, in China, Venerable Master Xuan-Zang felt that the understood seemed incomplete. Therefore, he vowed to travel from Chang'an, China to India. It was an arduous journey along the Silk Road. Tracing that route on a map we can see that it was a truly difficult journey. He traveled through present-day Afghanistan and Turkey before making his way to India. It was far away and there was no transportation. He set out from Chang'an and circled around other nations, entering India through the Middle East.
When the black winds blow the large boat, it will fall into the land of Raksas and ghosts. But if one person on the boat calls on the name of Avalokitesvara Bodhisattva, then everyone can escape the ordeal of the Raksas. - Universal Gate Chapter of the Lotus Sutra
The climate was very harsh. When we recite the Universal Gate Chapter of the Lotus Sutra, we read many accounts of black winds on his journey
Now if we look at Afghanistan or Pakistan, the places we have been to, everywhere we look is endless desert. There is no water, tree or grass. When the wind suddenly blows, it becomes dark as night. Even worse in some areas of the desert, the winds can move an entire sand dune so a hill can suddenly appear out of nowhere. Before the wind comes, there is just a flat, endless stretch of desert.
So in that ever-changing terrain and under those weather conditions, Venerable Xuan-Zang traveled alone, with only a horse. He trekked through that endless desert where the weather and terrain can change at any time. We can imagine how arduous it must have been. When it is hot, it is blistering.
In Jordan at this time of year, temperatures can reach over 40 degrees Celsius. At night, it can drop close to zero degrees. Now we hear this, we can understand and feel those temperatures, much like what Venerable Master Xuan-Zang must have felt. The journey must have been very difficult. He is why we now have the Prajna Paramita Sutra. He tirelessly risked his life for many Sutras.
Everyone, respect and revere Buddha, Dharma, and Sangha. If we are not respectful, Dharma cannot enter our minds.
Looking at the Three Treasures, without Buddha, there is no Dharma to hear; without Sangha, there is no one to pass on the Dharma. Thus, we must respect the Three Treasures. Remember the source as we drink the water. Whether Buddha, Dharma, or Sangha, they all came from Indian monks who spread teachings or venerable monks who brought Dharma back to China. We must be very grateful to Sanghas that spread. Dharma and respect them like the Buddha. When we are respectful, the Buddha is with us. Everyone is a potential Buddha. So, if we do not venerate past Buddhas, how can we be future Buddhas? The past is like the present and the present is like the future. So constantly guard the mind.
Be it in the past, present, or future. Buddha, Dharma, and Sangha are eternal. If we diligently cultivate our minds, eliminate past afflictions, maintain a pure mind and accept this rare encounter with Buddha, Dharma, and Sangha.
Only if we do so, can the Truth be carved into our minds. So, everyone please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2205
地、水、火、风，成就世界，但 成、住、坏、空，世间何物常住。
我们在这里坐着，外面的境界如此轮转，我们坐在这里静静的，我们的身体同样新陈代谢，在每一秒当中，我们的细胞都不断的生灭。我们的身体自己不知道，没有感觉，其实在身体内里的这个世界当中，还是不断有各种微生物，彼此相处、互相排挤、互相摧灭。这在我们身体当中，每一秒钟的新陈代谢，不断地消耗又不断产生出来。在生理上都是无常了，何况是心理呢？很多无明、烦恼，就是从这个地方不断变化，但是到了最后还不是灭掉了！世间没有什么是真实永远不会变 的。
人身会生、老、病、死，人心亦缘外境生七情六欲，不断轮转变化，生、住、异、灭，世间又有何物常住。
所以这种心理的生、住、异、灭；生理的生、老、病、死；物理的成、住、坏、空，都不离开四大假合。有了人这个身体，才会有生、住、异、灭。有了身体同样到最后还是黄土一杯，死了之后只是埋起来而已，还有什么呢？也是什么都没有。
天地宇宙之间，有什么东西是常住的？难！所以这么简单的道理，我们如果可以通彻的话，就没有什么烦恼。所以我们本来就无一物了，偏偏我们的心要去惹尘埃。
菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。——《六祖慧能法师 》
所以我们现在，应该要每天用心忏悔，忏悔每天做了、想了许多本无、虚妄的事情。这种种在虚妄中的境界，既然都已经知道是虚的、虚幻妄有的东西，我们却还是不断在那里制造烦恼。
我们要很感恩，现在之所以能够知道过去是在梦幻中产生种种烦恼，是因为幸好在两千多年前的四月初八那一天，有佛陀这位大圣人降生来人间。所以，佛陀诞生之后，开始随着年月的增长，发现了这个真理，从而开始对人间宣告真理。
在人间已经经过了二千多年的现在，已经让我们可以知道这个道理，且在这两千多年间，也已经让不知有多少人能够觉悟，令多少人能透彻这个真理，并且从真理的源头去探讨物理、生理的种种根本！甚至现在很多科学家，也是从源头不断追究，变成现在人人都能显神通，这都一样是从源头的真理而来。既然是这样，我们应该更加敬服释迦牟尼佛。
修行的第一步就是忏悔，忏悔才能消除烦恼，消除烦恼心才能净，真理佛法才能入心。
所以佛陀时时跟我们说：「众生的烦恼一定要忏悔。忏悔了烦恼，才能静下我们清净的心，真理才能入心。」就像我们想要写一篇好文章，那张纸也要是净白的，很白的纸、清净的纸，我们才能够写出好的文章。我们身上要穿的衣服，有很多颜色，这么多的颜色也是从白布去染，染成很多种颜色。同样的意思，我们要接受法之前，我们要饮水思源，我们先将心清净了，保持清净的心地，然后来探讨道理。
夫欲礼忏，必须先敬三宝。所以然者，三宝即是一切众生良友福田。
所以我们应该要先了解，要先恭敬三宝，有佛、有法、有僧，这样才能将真理不断地流传下去。所以我们要先敬重三宝，因为三宝是一切众生的良友福田。所以我们在这个时候，应该要很虔诚从内心起这分敬重。佛、觉者，如果没有这一位觉者，我们哪有法呢？所以「法」就像「药」一样；每一样法，都能救治众生的心病。生病是多么痛苦的事情？何况人的心起了一念心病，这分病毒就源源不断地一直传染下去，这是人生一个苦的源头，所以我们应该要恭敬三宝。
有了佛，他的智慧觉悟出天地万物真理，他用心说法，佛法经千古而不变，一直流传到现在，就是因为有很多出家众，愿意追随佛菩萨的芳踪。这种爱道者，行道者，我们更应该尊重。因为佛出生在印度，说法在印度，很多的法都留在印度，我们要很感恩，无论是从印度或是从我们中国，这种爱好佛法，追求真理的人，他不惜辛苦。
我们还记得过去在讲「佛遗教经」的时候，提到「摩藤、竺法兰」这两位，他们是中印度的人，他们为了弘法，知道佛法这么好，为了弘法传教，既然佛陀不在了，他们就毅然而然承担如来家业的责任。所以远从西域，两个人以白马驮经，传道中国。还有「鸠摩罗什」，我们诵「法华经」的时候，我们知道鸠摩罗什，不断传经来中国，甚至翻译很多大乘经典，如果不是鸠摩罗什，我们怎么会有这么多佛法在世间？特别是大乘经典！
我们现在看印度，佛法在印度已经是埋没了。但是佛法现在还在我们身边，无论是在东、在西、在五大洲，大家都还能体会到佛法的真理，能够用心研究。就算在英国也是一样，在大学中开设宗教的课程，去研究佛法。在美国同样也是。很多文明的国家，尤其是日本，从唐朝时传经到日本，所以日本很多的文化也是一样以佛法为他们的文化。在我们中国，也有很多生活礼节，同样也是从佛教传来的。佛教真的是人类的文化！
看在西域，也就是印度，这样的高僧不惜辛苦，传法来到我们东土。还有我们东土，在中国大陆，看玄奘法师，就他所了解的佛法，好像还不是很齐全。所以因为这样，他发心从中国的长安出发，经过十分辛苦走过的丝路。我们如果从地图上去了解，实在是很辛苦。他走过阿富汗，经过了土耳其，才绕道到印度去。那时的交通如此遥远，而且又没有交通工具，你看他从长安出发，一直绕过其他国界，从中东才进入到印度。
假使黑风吹其船舫，飘堕罗刹鬼国，其中若有乃至一人，称观世音菩萨名者，是诸人等，皆得解脱罗刹之难。——《观世音菩萨普门品》
在沿路上所经历的气候更是艰苦。我们在诵「普门品」的时候，有读到「黑风」，那样的黑风，在取经的过程中经常都会经历到。
我们现在看阿富汗，或是我们去看巴基斯坦，我们去看看这些慈济国际赈灾时曾经走过的路，看看一望无际都是沙漠，没有水、没有树、没有草，风忽然间吹来时，昏天暗地。甚至有的地方整片都是沙漠，一阵风吹来，整座山都会被搬走，忽然变成好像山丘挡路一般。风还没有来之前，能够看到一片平坦一望无际的沙漠，那种地形千变万化。
随着这种气候，单身一个人、一匹马，走在这种一望无际的沙漠当中，一日之中气候千变，地形千变，我们能知道这是多么辛苦。热的时候天煎地迫！
现在在约旦，有时候白天热起来四十多度，晚上气温降下来有时接近零度，在我们现在能听到、能体会到的，慈济的人员在那里都能够亲身感受到。何况当时玄奘法师要去取经，经过的路途是多么辛苦，才有现在的般若经等等很多的经典，都是他以生命，不怕辛苦所换来的。
各位，佛、法、僧，真的是我们应该要尊重的，我们要恭敬的。倘若我们没有办法起恭敬心，这个法绝对无法入心。要尊重、感恩「佛、法、僧」！如果没有佛，我们今天没有法可以听；没有僧，现在也没有法可以传下来。所以我们应该要敬重三宝，要懂得饮水思源。
所以无论是佛、法、或是僧，从印度远道来传教的，或是中国的高僧去探讨、带回来的佛法，我们都要很感恩传法的僧，要视同如佛。所以说「心敬佛在」，我们人人都是未来佛，我们若是不敬过去佛，怎么可能会在未来成佛？过去如同现在；现在如同未来。所以我们的心念要时时保持好。
无论是过去、无论是现在、或是未来，佛法僧是永恒的。只要我们好好把心中过去的烦恼去除，保持这片清净的心，好好接纳这分难得难遭遇的佛法僧。若能如此，我们的心版中才能铭刻真理。所以要请大家时时多用心啊！
Earth, water, fire and air make up this world. But they form, abide, decay and disappear. So what is everlasting in this world?
As we sit here, our external surroundings are constantly changing. As we sit here quietly, what is happening in our bodies? We are constantly metabolizing. In the span of a second, cells are constantly arising and dying
We do not realize this is happening in our bodies because we do not feel it. Actually, inside our bodies microorganisms are constantly coexisting peacefully, or crowding against or even destroying one another. In every second, our bodies are metabolizing and cells continually consumed and produced.
There is no permanence in our bodies. Let alone in our minds. Ignorance and afflictions constantly arise and change. In the end, they will still be extinguished. Nothing in this world can remain forever unchanged.
Human bodies go through birth, ageing, illness, death. The human mind, as it encounters external conditions, produces seven emotions and six desires, which cycle through states of arising, abiding, changing, and ceasing. So what is everlasting in this world?
In mental arising, abiding, changing, ceasing; biological birth, aging, illness and death; material formation, continuation, decay and annihilation; all are the temporary union of the Four Elements.
Having attained human birth, we are blessed with a body, which goes through the process of arising, abiding, changing and ceasing. But this body will eventually return to dust. After a person dies, they will be buried. What remains? Nothing at all.
In this universe, nothing lasts forever? Nothing. This is such a simple truth. If we can truly understand this, we will not have any afflictions. ”There was nothing to begin with but our minds still seek to attract dust”
Bodhi really has no tree. And there is no bright mirror. Since there was nothing to begin with, where can the dust alight? - Dhama Master Hui-Neng, the 6th Patriarch
So, from now on, earnestly repent every day. Things that happen are unreal, delusions. We live in the illusion and we fabricate false things and continuously produce afflictions in response to them.
We must be grateful to know our past, that we created afflictions out of illusions. Fortunately, over 2500 years ago on the 8th day of the fourth month, this great sage came to this world. That was the beginning. As He grew older, He discovered the Ultimate Truth and began to proclaim it to the world.
It has been over 2000 years since that era. We already know this Truth. During these 2000 plus years, He awakened so many people, led so many to thoroughly understand this Truth and explore its source and see it in physics and biology. There are even many scientists today who continue to study that source. Now it seem like many people can manifest spiritual powers. The Truth was the source of all these things. In light of this, let us have even greater respect for Sakyamuni Buddha.
The first step of spiritual practice is repentance. Repentance can eliminate afflictions. We need to do so for our minds to be clean, then Truth and Dharma can enter our minds.
The Buddha always told us that sentient beings must repent their afflictions. Only when we repent our afflictions can we calm our minds so that they become pure. In doing so Truth can enter our minds.
It is like writing a good essay. To start with, we need a piece of white paper. We need a clean page to write a good essay. Also, the clothes we wear can consist of many colors. All these colors are dyed onto white cloth. Similarly, before we receive Dharma, let us think of the source. First purify the mind and then keep it clean. Then we can explore the Truth.
People desire to practice repentance. First they must respect the Three Treasures. Clearly, the Three Treasures are kind friends and fields of blessings for sentient beings.
So first we should seek to understand and respect the Three Treasures. Only with Buddha Dharma and Sangha can the Truth be continuously passed down. Thus, we first pay respect to the Three Treasures. They are the kind friends and friends of blessings for all sentient beings.
So now at this very moment, let us be deeply reverent. Let respect for the Buddha, the Enlightened One, arise from deep within our hearts. Without this Enlightened One, how could we have Dharma? Every teaching can cure living beings of their spiritual illnesses. Therefore Dharma is like medicine. Being sick is so very painful. Once illness arises in the mind, this virus will continue to exist. This is a source of suffering in life. Therefore, respect the Three Treasures.
Buddha, with his wisdom, realized the Truth of everything in the world. He dedicated himself to expounding Dharma. The Dharma has not changed through the ages and has been passed down to this day because many monastic willingly followed in the path of Buddhas and Bodhisattvas.
We should truly respect those who love and practice the spiritual path. The Buddha was born and expounded Dharma in India. Many teachings remained there. Let us be very grateful to those from India or China who admired Dharma and spared no effort to pursue the Truth. Remember them.
When we spoke of the Sutra on the Buddha's Bequeathed Teaching, we mentioned Kasyapa Matanga and Dharmaraksa. They were from India, knowing that teachings were good, they went on a mission to spread Buddha Dharma and propagate the teachings. Since Buddha was gone, they wanted to shoulder the responsibility of continuing the Buddha's work. From India, they carried Sutras on white horses to spread Buddhism to China. There was also Kumarajiva. When we recite the Lotus Sutra, we learn that Kumarajiva brought Sutras to China. He even translated them into Chinese. He translated many Mahayana texts. If it was not for Kumarajiva, we would not have so many of Buddha's teachings remaining, especially the Mahayana teachings.
When we look at India now, Buddhism has practically disappeared. However, Dharma now exists in the East and West across the five continents. Many people experience the Truth in Buddha's teaching and diligently study it. It is the same in England. Universities there have courses in religion to study Buddhist teachings. It is the same in America and many other developed countries, especially in Japan. In the Tang Dynasty, Sutras were brought to Japan, so a lot of Japanese culture is rooted in Buddhism. In China, many of the courtesies and proprieties in daily living came from Buddhism. Buddhism is truly the culture of humanity.
Look, these eminent monks from India to the west of China spared no effort to bring Dharma to us in the East. Here in the East, in China, Venerable Master Xuan-Zang felt that the understood seemed incomplete. Therefore, he vowed to travel from Chang'an, China to India. It was an arduous journey along the Silk Road. Tracing that route on a map we can see that it was a truly difficult journey. He traveled through present-day Afghanistan and Turkey before making his way to India. It was far away and there was no transportation. He set out from Chang'an and circled around other nations, entering India through the Middle East.
When the black winds blow the large boat, it will fall into the land of Raksas and ghosts. But if one person on the boat calls on the name of Avalokitesvara Bodhisattva, then everyone can escape the ordeal of the Raksas. - Universal Gate Chapter of the Lotus Sutra
The climate was very harsh. When we recite the Universal Gate Chapter of the Lotus Sutra, we read many accounts of black winds on his journey
Now if we look at Afghanistan or Pakistan, the places we have been to, everywhere we look is endless desert. There is no water, tree or grass. When the wind suddenly blows, it becomes dark as night. Even worse in some areas of the desert, the winds can move an entire sand dune so a hill can suddenly appear out of nowhere. Before the wind comes, there is just a flat, endless stretch of desert.
So in that ever-changing terrain and under those weather conditions, Venerable Xuan-Zang traveled alone, with only a horse. He trekked through that endless desert where the weather and terrain can change at any time. We can imagine how arduous it must have been. When it is hot, it is blistering.
In Jordan at this time of year, temperatures can reach over 40 degrees Celsius. At night, it can drop close to zero degrees. Now we hear this, we can understand and feel those temperatures, much like what Venerable Master Xuan-Zang must have felt. The journey must have been very difficult. He is why we now have the Prajna Paramita Sutra. He tirelessly risked his life for many Sutras.
Everyone, respect and revere Buddha, Dharma, and Sangha. If we are not respectful, Dharma cannot enter our minds.
Looking at the Three Treasures, without Buddha, there is no Dharma to hear; without Sangha, there is no one to pass on the Dharma. Thus, we must respect the Three Treasures. Remember the source as we drink the water. Whether Buddha, Dharma, or Sangha, they all came from Indian monks who spread teachings or venerable monks who brought Dharma back to China. We must be very grateful to Sanghas that spread. Dharma and respect them like the Buddha. When we are respectful, the Buddha is with us. Everyone is a potential Buddha. So, if we do not venerate past Buddhas, how can we be future Buddhas? The past is like the present and the present is like the future. So constantly guard the mind.
Be it in the past, present, or future. Buddha, Dharma, and Sangha are eternal. If we diligently cultivate our minds, eliminate past afflictions, maintain a pure mind and accept this rare encounter with Buddha, Dharma, and Sangha.
Only if we do so, can the Truth be carved into our minds. So, everyone please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2205
29 March 2011
人间菩提 - 2011年3月29日 - 盏盏心灯暖人间
觉悟起而行 莫沦梦幻泡影
【证严上人3月29日志工早会开示】
「灾难之前，那一片土地非常地美好，有山有水、海阔天空，蓝蓝的白云、一望无际的海洋，船来来往往……可是人生那样的无常，国土那样的危脆，强震一动一摇，紧接着海啸推进，一波又一波的波浪……」
29日志工早会上，看着慈济人于岩手县灾区的画面，证严上人不捨也不忍大地的破碎与灾民的伤痛。上人感慨地说，「人还要计较什么，我们还能等吗？等到年纪大才做吗？能等到卸任退休以后才来做吗？」
生命莫虚掷 无常一瞬间
上人提及，日前一位企业家看到媒体日本地震海啸的报导后，心中感受到灾民的苦与天地气候的异常，虽然心起不捨，但是却说，「等我一年，一年以后应酬少了，我会开始素食、开始做善事……」另一位企业家则说，「我不用一年，只要半年，半年以后我就可以素食……」
上人感嘆，「我听了，心里感觉到，听了这么多、看了这么多、都能了解到了，但为什么还要等待一年？还要等半年？究竟是明天先到，还是无常先到，生命能够允许我们等到什么时候吗？」
「我常常提起，人生的长度任何一个人无法作主，但是广度和深度我们自己可以安排。我们的生命要不要拓展的更宽更大？还是要让生命狭窄小爱？为自己的名利去争、为你所爱的那一个人去争、为你一个家庭的幸福而去争，这样的人生幸福吗？这太狭窄了。」
目观生死隔 云何不愁嘆
上人开示，「看看日本这一次，明明歷歷地在眼前，我们能不受教训吗？我们还沉迷在再一年、再半年，还能等待吗？」
「灾难之前，那里是他们温馨的家园，都是希望之巢。我在想，地震前的一刻，在繁荣的酒店里、在应酬的场合中，不知道多少人在谈他们的生意，他们企划的个案才在发展中，也许充满希望的未来，但接着天摇地动，他们惊魂未定，海啸就追着来了，瞬间不知道人还在吗？」
官方统计，已往生与失踪的人口已将近三万人，而倖存的避难人口则约十八万人。上人不捨地说，这些往生或失踪的人，皆曾是家人的最爱，也是十八万人心中最伤感的痛，如何才能抚平伤痛，需要的仍是人间大爱。
雪地送暖流 曙光入心室
重灾区仍于低温降雪中，严峻的物资环境和失去家人的伤痛，内外煎熬，此时慈济人踏上岩手，一步一印地走入灾区与灾民的心中，而全球慈济人也动员起来募心募爱，让爱从全球匯聚到日本，「五大洲，慈济人遍佈的地方，就如一丝丝的曙光，不断地透进，不分种族、不分宗教、不分国际，这一波为了日本，人人都动起来了，看到这样的景象，我就觉得安慰也比较安心！」
上人开示，慈济人就像阳光一样，将爱洒在很悲凄阴霾的环境里，也将世界的爱带入，「这份爱来自国际间所有慈济人的唿唤与劝募，我们将世界爱的暖流带过来，让他们感受到世界的温暖，如同在黑暗中点一盏灯，在悲苦人的身上披上温暖的披风，这样的温暖都是最实质的！」
此次发放过程，也深受到当地议员的支持，田村议员随同发放，为慈济志工的慈悲柔软而感动地留下男儿泪；小松议员发放结束后向赈灾团员递出名片，名片背后一一写上「感谢您」，泪水在眼眶中，心中充满感动；三浦议员慈悲心怀，多次奔波联繫，从深深期盼到全程协助，成为此次最重要的助力。
种种善缘，缔结起一份爱的交流，议员们也期望在未来的中长期援建中，仍有慈济的大爱与关怀。
慈悲燃心灯 灯灯永传续
上人感恩地说，此次日本的灾后援助，赈灾团的志工们使命必达，第一次的勘灾即能了解灾况，也了解当地人所需，现在、过度与未来的需求皆已确认，处处用心、步步踏实。
上人期许，每一步都是歷史，因此人人也要常常收看大爱台，多多了解、多多深入，「曾经走过的路大家要多听多看，虽然心里很悲凄，不过看到世界有这么多的爱心， 也感觉到心的亮光已经一盏盏地匯聚过来，这都是希望的光亮！」
静思晨语 - 2011年3月29日 - 14 - 法譬如水：心灵的病毒
Spiritual Virus
诸位同修，学佛其实最重要的就是这念心，要注意好我们分分秒秒，每个时日的这念心。因为我们若是把心照顾得好，我们就能回归本性，心也能让我们接近圣道，接近佛法，更重要的就是接近佛。
每个人修行不就是为了成佛？学佛、成佛是人人的目标。凡夫与佛，只是被一个「烦恼」分隔，烦恼会使我们往错误的方向走， 就是偏差、错误了，造了很多罪恶。我们如果知道，只是起于一个烦恼，其实「烦恼即菩提。悟者即是佛，迷者即凡夫。觉者即菩提，迷者即烦恼。」
无论是佛或凡夫，菩提或是烦恼，其实是同一样东西；人人本具佛性，只是我们被一念无明不觉成三细，非常微细的烦恼生起。所以这种病毒，跑进我们的本性中混合了，所以不断复制、不断复制，复制了很多心灵病毒，我们还不知道，随着病毒不断源源制造。
烦恼即菩提：悟者即是佛，迷者即凡夫，凡夫与佛，仅被「烦恼」分隔。
有的人认识了佛法，有的人起了很虔诚敬仰的心，甚至身体力行追随诸佛菩萨的芳踪，不只心的皈依，身也皈依了，身心皈依于佛、法、僧。我们有的人发心出家，出家就像大医院中，有医师、有药剂师，也要有看护的护士，若是治疗的药物开立出来了，我们就要给病人。什么时候吃什么药？什么时候要打什么针？这些都要细心的照顾。这也就是我们在学佛中，我们要常常感恩，感恩三宝，佛、法、僧。
我们在过去生中，不小心让我们的慧命感染到很多的无明、很多的烦恼'、复制了很多的罪恶。我们在能得闻佛法，我们就要起尊重敬仰的心。我们要皈依三宝，我们也要身体力行。现在我们都知道忏悔，要忏悔。
若覆藏罪者，罪即增长。——《心地观经》
忏悔是在什么场合忏悔呢？是不是要到寺庙中去拜「水忏」或是诵「梁皇忏」？或是去礼佛，在佛的面前求忏悔？这样才叫做忏悔是吗？不是，不只这样。真正的忏悔是人对人的忏悔。所以在《心地观经》当中有句经文说：「若覆藏罪者，罪即增长。」
勇于认错，发露忏悔，罪才能消除，犯错怕别人知道，又不敢认错不愿忏悔，只会永远在恶业中轮回。
我们如果做错了，还掩饰住不让别人知道，这叫做「烦恼覆藏」。这种掩饰罪行的心态，叫做卑劣慢。知道我们已经犯错了，心中很忏悔，忏悔而没说出来，怕别人知道。因为怕人知道，怕人看不起自己，这种叫做卑劣慢。因为怕发露忏悔，别人会看不起自己，这种心情就不对了。
我们有了错误，我们要挺胸告诉大家，我们应该要很勇敢告诉大家，我以前曾经做过这样、这样的事情。这叫做发露忏悔，发露忏悔罪即消除。我们若是覆藏，罪会增长，我们若是发露忏悔，罪就消除了。所以这叫做勇于认错。
大家可还记得在不久之前，在大林慈济医院，曾经有一个个案：有一位阿嬷，被送到慈院急诊的时候，遍体鳞伤，生命真的很危急，后来我们为她急救，就送进加护病房。在加护病房，这位阿嬷的生命迹象很低，但是就是断不了，最后的一口气就是断不了。
后来慈院的志工就向这些家属探问：「我们大家都已经很尽力了，阿嬷到底为什么会全身都是伤？」孩子很为难，最后说出来，是父亲打的。这位父亲平常脾气很不好，骂孩子、打老婆已经成为习惯。
慈院的志工就问说：「阿嬷已经八十多岁了，阿公应该也是八十多岁吧？脾气一样那么坏吗？」这些孩子就回答说：「就是这样啊！现在我们都已经长大了，每个人都有自己的家庭了。但是他的脾气还是一样坏，如果他一时脾气起来，没有孩子在他的身边当出气筒，所以对妈妈更坏了。所以这回也是爸爸打的。」
看那个伤势，真的打得很严重。所以这些孩子就是：「我妈妈很怨叹，平常时就说她这辈子不知道欠他多少？已经很甘愿还了， 但是怎么就是还不完？所以她很怨叹。」志工既然已经知道了这件事情，有一天就和这些孩子说：「你想办法让你爸爸来，我跟你爸爸说，让他让阿嬷能够解开心结。设法让他来。 」
果然来了，阿公已经八十五岁了，阿嬷也有八十一岁，在加护病房外面，自己很懊恼的样子，但是就是不说话，叫他进去看阿嬷，他就是不肯。
后来我们的委员，半强半软牵着他、拖着他，跟他说：「阿公！阿嬷现在最需要的就是你，要能让她的心欢喜一点的也是你。人生很无常，我想你心理已经很后悔了。师父有说过：『人生最大的惩罚就是后悔。』你这个时候如果不去看她，你这个后悔如果没有赶快对阿嬷说一下，你以后会更难过。来啦！来看阿嬷！」这样边说边走，就把他带进加护病房去了。
在床前看到老妻，这位阿公就真的哭了出来，哭得很大声，就很自然叫着阿嬷的名字对阿嬷说：「你要原谅我，我是一时发脾气，脾气一发无天无地，所以把你打成这样，你一定要原谅我。」一边讲一边哭，这种就是发露忏悔。
慈院的委员就赶快安抚阿公，一边对阿嬷说：「阿嬷你有没有听到？阿公已经在你的面前跟你道歉了，他哭成这样，妳也知道他很舍不得妳。阿嬷！我们这辈子真的过得很苦，现在阿公也已经跟妳道歉了，妳的心要放开，不要怨也不要恨，能够原谅别人就是美德。我们如果能够换个好的身体，这样下次再来就会很可爱，有机会做好事、做菩萨。阿嬷，不要再怨恨了。」
然后就看到在阿嬷的眼角，有眼泪流出来。阿公则是像雪整个融化了一般，自己一直很自责，过了两天后，阿嬷安详的往生了。八十五岁的阿公，向八十一岁的阿嬷忏悔。
听说他们很早婚，想想，阿嬷跟到这样的先生，六十多年的夫妻，根据他孩子所说的，在这六十多年当中，从年轻时就是骂孩子打老婆，到了已经八十多岁了，还把她打得遍体鳞伤。我们能够想想这位阿嬷受了六十多年的冤屈，她却坚持守于女德，嫁人就像随狗随鸡一样认命。
她生了孩子，就照顾孩子，照顾家庭。这位阿嬷这辈子，虽然不是出家修行，但是觉得她就是入家修行，在这种充满烦恼的家庭当中，她能够顾守好她的这念心，坚持三从四德，令人很钦佩的一位阿嬷。
说到这位阿公，他虽然有这样的习气，难道他没有爱心吗？或者是说他不爱这个家庭？他若不爱这个家庭，他就丢着自己离开就算了，他也不会守着这个家庭，守了六十多年。所以说起来，他本身也很爱这个家庭，只是一个习气，这个习气真的要改。
所以人生，有时要清醒就要有很重重的棒喝，非常的痛他才会清醒。错的事情不断的重复去做，不断地错了又错，有朝一日，碰到什么非常震撼的后悔，那时候才来忏悔就嫌晚了。
别人轻轻的一句话，进入我们的心，不管是欢喜或是埋怨，一但执着了它，就种了心灵的病毒。
我们要知道，日常生活中，举手投足、开口动舌，无不是业。说不定别人随口说一句话，只是轻轻的一句话，这句话进入我们的内心，是欢喜？是埋怨？这都是病毒。对于能够令我们欢喜的，我们就会执着这些我欢喜的，所以去执着它，欢喜会变成执迷不悟。
就是刚开始大家常常对我说好话，后来就变成常常都要别人对我讲好话，只要我做了好事情就是要被称赞。如果没有，就会想说：「你怎么没有为我鼓掌称赞一下？」我们有时候常常会听到有些人话讲了一半，都会突然听到一句：「要帮我鼓掌啊！」说个话也要听到掌声，这叫做执着。要别人称扬、赞叹他，这种心态也不对。
或是人家说了一句话，就让我们记恨、埋怨，这也会累积成是非烦恼。有朝一日再看到这个人，心不但不欢喜，还会对他不好的态度，或是故意去冒犯等等，这都是病毒。外面的境界，无论是别人说的话，或是环境等等，让我们感觉到的，只要是我们可以感受到的，无不都是心灵的烦恼，这叫做心灵的病毒。
修行就是要能预防，预防心灵感染到病毒。因为我们都是凡夫，七情六欲大家都还有，无论是怎样的境界来到我们的心中，在每天生活当中，无论是遇到怎样的境界、风吹草动，或是欢喜、或是让我们烦恼、生气，这些的境界现前时，当境界来了，所产生的种种感情，是怨的情？恨得情？爱的情？欲的情？等等…很多种很复杂的情。
这些种种的情，我们不要常常放在心中。我们要无论是怎么样的境界来了，我们都要自己能够过滤。过滤之后，什么是我们应该要去做的？认真去做就对了。什么是我们不应该做的？我们要赶紧从我们的内心消除。这就叫做培养心地的种子。
好的种子我们都要认真的耕耘，坏的种子我们要即刻消除。心就像是一亩田，心就如同一个乾坤的境界。所以我们要时时照顾好我们这一念心。
The mind is an important part of learning Buddhism. Pay close attention to the mind in every moment of every day. If we take good care of our minds, we can return to our original nature. Such a mind brings us closer to the noble path and closer to Buddha Dharma. More importantly, be close to the Buddha.
Spiritual cultivation is for attaining Buddhahood. Attaining Buddhahood is everyone's goal. Ordinary people and Buddhas are just separated by one thing: "afflictions". Afflictions cause us to go in the wrong direction. We go astray, make mistakes and commit many transgressions and evils.
If we recognize that they all arise from affliction, then actually, "Afflictions are Bodhi". Those who are enlightened are Buddhas. Those who are deluded remain ordinary people. The enlightened ones realize Bodhi. The deluded ones are afflicted.
Be it ordinary people or Buddhas, Bodhi or afflictions, they are actually the same thing. We all originally had Buddha-nature. But for us, an ignorant thought gave rise to Three Subtleties, so very tiny, subtle afflictions were created. They are like viruses that mingle with our original nature and continually replicate themselves, creating more mental viruses. Yet we are unaware and thus allow the viruses to multiply endlessly.
Afflictions are Bodhi, Enlightened Ones are Buddhas. Deluded ones are ordinary people. Ordinary people and Buddhas are only separated by afflictions.
When some people encounter Buddhism, they become reverent and respectful and even put it into actual practice, following in the footsteps of Buddhas and Bodhisattvas. Not only do they take refuge with their minds, but with their bodies as well. They take refuge in Buddha, Dharma and Sangha with bodies and minds.
Some vow to be monastic practitioners, which is like working in a hospital. There are doctors, pharmacists, and nurses. They administer medicine to the patients. They remind patients to take the medicine according to a schedule and give them the necessary shots. They take meticulous care of the patients. So as we learn Buddhism, we must always be grateful for the Three Treasures, Buddha, Dharma, and Sangha.
In our previous lives, we accidentally infected our Wisdom-life with a lot of ignorance and many afflictions so we committed many transgressions and evils. Now that we have the chance to hear Dharma, let us be respectful and reverent, take refuge in the Three Treasures, and put the teachings into practice. Now, we know that we need to repent.
"If we cover up transgressions, they will grow."
But where do we repent? Do we need to go to temples to recite the Water Repentance or Emperor Liang's Repentance? Is paying respect to Buddha and seeking repentance in front of the Buddha the only way to repent? No, it is more than that. True repentance is between people. In the Sutra of Observing the Mind, there is a verse.
Bravely admitting mistakes and openly repenting are the only ways we can eliminate transgressions. When we lack the courage to tell others our mistakes or to acknowledge and repent them, we will forever transmigrate with bad karma.
If we make a mistake and try to cover it up so others will not know, that is called "covered by afflictions". That mindset of hiding transgression is called abject pride. We know we made a mistake and we feel repentant. Yet we do not express our repentance because we do not want others to know. We are afraid if they know, they will look down on us. That is called abject pride because we are afraid of being looked down upon. This attitude is wrong.
If we make a mistake, we should stand up straight and tell everyone. Have the courage to do so by saying "I did this and that in the past". This is called open repentance. By openly repenting we eliminate transgressions. If we cover them up, our transgressions will grow. So we should seek open repentance. Thus, we can eliminate those transgressions. This is called bravely admitting mistakes.
You may all still remember this case from Dalin Tzu Chi Hospital. A grandma was brought to the emergency room with injuries all over her body. She was in very critical condition. After emergency treatment, we placed her into the Intensive Care Unit. In the ICU, the grandma vitals were very low, but she did not pass away. She just kept breathing.
Later a volunteer asked her family members, "We're trying our best to help her. Can you tell me why she is covered with injures?" Her children were hesitant but they eventually said, "Our father did it. He has a very bad temper. Yelling at his kids and beating his wife has become a habit."
Our volunteer then asked, "He must be quite old now. Grandma is already in her 80s; Grandpa should be in his 80s too. Is his temper still so bad?" The children said, "Yes, that's the way he is. Now that we are grown up and each has our own families, he has no outlet for his bad temper. He cannot vent it on his children so he became more abusive toward our mother. She is here because he beat her badly this time."
The children said, "Our mother has grievances, she feels resentful. She always said that she must owe him a lot from past lives. She was willing to repay him but the debts seemed never-ending. She felt very resentful."
Once the volunteers knew this, they said to the children, "Try to find a way to bring your father here. I'll talk to him so he can release the knots in your mother's mind."
The children eventually found a way for him to come and visit. He was 85-years-old. His wife was 81-years-old. Standing outside the ICU, he looked very upset but he did not say a word. When they asked him to see his wife, he refused.
Later one of our commissioners alternately tried dragging and coaxing him. "Grandpa, you are the one she needs most now. Only you can uplift her heart. Life is very impermanent so please go in and see her now. I know you already feel great remorse. Our teacher says that the worst punishment in life is regret. If you do not express this remorse to her now, you will feel even worse in the future. Come on! Come see her." As she talked, she led him into the ICU.
Standing before his aged wife, the grandpa truly cried. He cried very loudly and easily called her by name and told her, "Please forgive me. I lost my temper and completely lost control. That is why I beat you so badly. You must forgive me." He cried as he said this. This is called open repentance.
Our commissioner quickly comforted him and told his wife, "Grandma, did you hear that? Grandpa is here beside you. He has apologized to you. From the way he is crying, you know that he is very sorry. Grandma, this life has been tough for you. Now that he has apologized to you, let your mind be at ease. Do not be resentful. Do not hate. Forgiving others is a virtue. Then you can return as an adorable baby with a healthy body. You will have the chance to do good deeds, to be a Bodhisattva. Grandma, let go of your resentment and hate."
They saw tears fall from the corners of her eyes. Her husband melted like a mound of snow. He kept blaming himself. Two days later, she passed away peacefully. This 85-year-old man repented to his 81-year-old wife.
They were married for over 60 years. I heard they married quite young. They were husband and wife for over 60 years. She had to bear with her husband for over 60 years. According to their children, since he was young, he would yell at the children and beat his wife. Now they were in their 80s, and he beat her until she was covered in injuries. We can only imagine the unjust treatment she endured for over 60 years. She still upheld the virtues of womanhood. Marriage meant staying with him no matter what.
She accepted her lot. She bore children and took care of them and the family. Though she did not become a monastic for her spiritual practice, she was indeed practicing at home. Despite living in such an afflicted household, she took care of her mind and upheld the three Subordinations and four Virtues. She was truly admirable.
As for her husband and his bad temper, did he not have love in his heart? Did he not love his family? If he did not love them, he would have left them and went off. He would not have stayed by this family for over 60 years. Therefore, we can say that he did love his family. He just had this bad habit, a habit that really should be corrected.
So, in life, some need to learn their lessons the hard way. Only a deep pain can wake them up. They repeat their mistakes again and again. One day, this will result in a life-shattering regret and it will be too late to repent.
A small comment from others will enter our minds. Whether we feel happy or resentful, once we are attached, it becomes a spiritual virus.
We should know that in our daily living, everything we do and every word we speak creates karma. All of our actions create karma. Perhaps someone said something to us, a small comment. The words entered our minds and whether we felt happy or resentful, it was still a virus. We become attached to what makes us happy. Because we like it, we will cling to it. The happiness turns into attachment.
For instance, if people often praise us and say good things about us, then we want to be applauded for every good deed. We often hear people speak a little and then say, "Quickly, please give me a round of applause!" They need to hear applause even after a few words. This is called attachment. They want others to praise and admire them. This is not the right mindset.
Perhaps someone said something that we resented or took offense at. This will accumulate and grow into disputes and afflictions. When we see this person again, not only will we be displeased, we will not be friendly or we will try to purposely offend them. These are all viruses.
External conditions, be they others' words, or the surrounding conditions etc., anything that makes us feel something, as long as it is something that we can feel, it is a mental affliction. They are called spiritual viruses.
In our spiritual practice, we should build up our mental immunity. No matter what external conditions we face, wind blowing through grass, something delightful, or something that worries or angers us, when such conditions arise, we, as ordinary beings, will feel the Seven Emotions and Six Desires. No matter what conditions enter our minds, we will feel emotions of hate, resentment, love, or desire. We have very complex feelings.
Do not hold on to these feelings. No matter what conditions we are faced with, we should be able to filter them. After that, let us earnestly do what we need to do and quickly eliminate the things we should not do from our minds. These are seeds in the mind. We should diligently cultivate good seeds and promptly eliminate bad seeds.
So the mind is just like farmland. The mind is also like its own universe. So we should always take good care of our minds.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2203
诸位同修，学佛其实最重要的就是这念心，要注意好我们分分秒秒，每个时日的这念心。因为我们若是把心照顾得好，我们就能回归本性，心也能让我们接近圣道，接近佛法，更重要的就是接近佛。
每个人修行不就是为了成佛？学佛、成佛是人人的目标。凡夫与佛，只是被一个「烦恼」分隔，烦恼会使我们往错误的方向走， 就是偏差、错误了，造了很多罪恶。我们如果知道，只是起于一个烦恼，其实「烦恼即菩提。悟者即是佛，迷者即凡夫。觉者即菩提，迷者即烦恼。」
无论是佛或凡夫，菩提或是烦恼，其实是同一样东西；人人本具佛性，只是我们被一念无明不觉成三细，非常微细的烦恼生起。所以这种病毒，跑进我们的本性中混合了，所以不断复制、不断复制，复制了很多心灵病毒，我们还不知道，随着病毒不断源源制造。
烦恼即菩提：悟者即是佛，迷者即凡夫，凡夫与佛，仅被「烦恼」分隔。
有的人认识了佛法，有的人起了很虔诚敬仰的心，甚至身体力行追随诸佛菩萨的芳踪，不只心的皈依，身也皈依了，身心皈依于佛、法、僧。我们有的人发心出家，出家就像大医院中，有医师、有药剂师，也要有看护的护士，若是治疗的药物开立出来了，我们就要给病人。什么时候吃什么药？什么时候要打什么针？这些都要细心的照顾。这也就是我们在学佛中，我们要常常感恩，感恩三宝，佛、法、僧。
我们在过去生中，不小心让我们的慧命感染到很多的无明、很多的烦恼'、复制了很多的罪恶。我们在能得闻佛法，我们就要起尊重敬仰的心。我们要皈依三宝，我们也要身体力行。现在我们都知道忏悔，要忏悔。
若覆藏罪者，罪即增长。——《心地观经》
忏悔是在什么场合忏悔呢？是不是要到寺庙中去拜「水忏」或是诵「梁皇忏」？或是去礼佛，在佛的面前求忏悔？这样才叫做忏悔是吗？不是，不只这样。真正的忏悔是人对人的忏悔。所以在《心地观经》当中有句经文说：「若覆藏罪者，罪即增长。」
勇于认错，发露忏悔，罪才能消除，犯错怕别人知道，又不敢认错不愿忏悔，只会永远在恶业中轮回。
我们如果做错了，还掩饰住不让别人知道，这叫做「烦恼覆藏」。这种掩饰罪行的心态，叫做卑劣慢。知道我们已经犯错了，心中很忏悔，忏悔而没说出来，怕别人知道。因为怕人知道，怕人看不起自己，这种叫做卑劣慢。因为怕发露忏悔，别人会看不起自己，这种心情就不对了。
我们有了错误，我们要挺胸告诉大家，我们应该要很勇敢告诉大家，我以前曾经做过这样、这样的事情。这叫做发露忏悔，发露忏悔罪即消除。我们若是覆藏，罪会增长，我们若是发露忏悔，罪就消除了。所以这叫做勇于认错。
大家可还记得在不久之前，在大林慈济医院，曾经有一个个案：有一位阿嬷，被送到慈院急诊的时候，遍体鳞伤，生命真的很危急，后来我们为她急救，就送进加护病房。在加护病房，这位阿嬷的生命迹象很低，但是就是断不了，最后的一口气就是断不了。
后来慈院的志工就向这些家属探问：「我们大家都已经很尽力了，阿嬷到底为什么会全身都是伤？」孩子很为难，最后说出来，是父亲打的。这位父亲平常脾气很不好，骂孩子、打老婆已经成为习惯。
慈院的志工就问说：「阿嬷已经八十多岁了，阿公应该也是八十多岁吧？脾气一样那么坏吗？」这些孩子就回答说：「就是这样啊！现在我们都已经长大了，每个人都有自己的家庭了。但是他的脾气还是一样坏，如果他一时脾气起来，没有孩子在他的身边当出气筒，所以对妈妈更坏了。所以这回也是爸爸打的。」
看那个伤势，真的打得很严重。所以这些孩子就是：「我妈妈很怨叹，平常时就说她这辈子不知道欠他多少？已经很甘愿还了， 但是怎么就是还不完？所以她很怨叹。」志工既然已经知道了这件事情，有一天就和这些孩子说：「你想办法让你爸爸来，我跟你爸爸说，让他让阿嬷能够解开心结。设法让他来。 」
果然来了，阿公已经八十五岁了，阿嬷也有八十一岁，在加护病房外面，自己很懊恼的样子，但是就是不说话，叫他进去看阿嬷，他就是不肯。
后来我们的委员，半强半软牵着他、拖着他，跟他说：「阿公！阿嬷现在最需要的就是你，要能让她的心欢喜一点的也是你。人生很无常，我想你心理已经很后悔了。师父有说过：『人生最大的惩罚就是后悔。』你这个时候如果不去看她，你这个后悔如果没有赶快对阿嬷说一下，你以后会更难过。来啦！来看阿嬷！」这样边说边走，就把他带进加护病房去了。
在床前看到老妻，这位阿公就真的哭了出来，哭得很大声，就很自然叫着阿嬷的名字对阿嬷说：「你要原谅我，我是一时发脾气，脾气一发无天无地，所以把你打成这样，你一定要原谅我。」一边讲一边哭，这种就是发露忏悔。
慈院的委员就赶快安抚阿公，一边对阿嬷说：「阿嬷你有没有听到？阿公已经在你的面前跟你道歉了，他哭成这样，妳也知道他很舍不得妳。阿嬷！我们这辈子真的过得很苦，现在阿公也已经跟妳道歉了，妳的心要放开，不要怨也不要恨，能够原谅别人就是美德。我们如果能够换个好的身体，这样下次再来就会很可爱，有机会做好事、做菩萨。阿嬷，不要再怨恨了。」
然后就看到在阿嬷的眼角，有眼泪流出来。阿公则是像雪整个融化了一般，自己一直很自责，过了两天后，阿嬷安详的往生了。八十五岁的阿公，向八十一岁的阿嬷忏悔。
听说他们很早婚，想想，阿嬷跟到这样的先生，六十多年的夫妻，根据他孩子所说的，在这六十多年当中，从年轻时就是骂孩子打老婆，到了已经八十多岁了，还把她打得遍体鳞伤。我们能够想想这位阿嬷受了六十多年的冤屈，她却坚持守于女德，嫁人就像随狗随鸡一样认命。
她生了孩子，就照顾孩子，照顾家庭。这位阿嬷这辈子，虽然不是出家修行，但是觉得她就是入家修行，在这种充满烦恼的家庭当中，她能够顾守好她的这念心，坚持三从四德，令人很钦佩的一位阿嬷。
说到这位阿公，他虽然有这样的习气，难道他没有爱心吗？或者是说他不爱这个家庭？他若不爱这个家庭，他就丢着自己离开就算了，他也不会守着这个家庭，守了六十多年。所以说起来，他本身也很爱这个家庭，只是一个习气，这个习气真的要改。
所以人生，有时要清醒就要有很重重的棒喝，非常的痛他才会清醒。错的事情不断的重复去做，不断地错了又错，有朝一日，碰到什么非常震撼的后悔，那时候才来忏悔就嫌晚了。
别人轻轻的一句话，进入我们的心，不管是欢喜或是埋怨，一但执着了它，就种了心灵的病毒。
我们要知道，日常生活中，举手投足、开口动舌，无不是业。说不定别人随口说一句话，只是轻轻的一句话，这句话进入我们的内心，是欢喜？是埋怨？这都是病毒。对于能够令我们欢喜的，我们就会执着这些我欢喜的，所以去执着它，欢喜会变成执迷不悟。
就是刚开始大家常常对我说好话，后来就变成常常都要别人对我讲好话，只要我做了好事情就是要被称赞。如果没有，就会想说：「你怎么没有为我鼓掌称赞一下？」我们有时候常常会听到有些人话讲了一半，都会突然听到一句：「要帮我鼓掌啊！」说个话也要听到掌声，这叫做执着。要别人称扬、赞叹他，这种心态也不对。
或是人家说了一句话，就让我们记恨、埋怨，这也会累积成是非烦恼。有朝一日再看到这个人，心不但不欢喜，还会对他不好的态度，或是故意去冒犯等等，这都是病毒。外面的境界，无论是别人说的话，或是环境等等，让我们感觉到的，只要是我们可以感受到的，无不都是心灵的烦恼，这叫做心灵的病毒。
修行就是要能预防，预防心灵感染到病毒。因为我们都是凡夫，七情六欲大家都还有，无论是怎样的境界来到我们的心中，在每天生活当中，无论是遇到怎样的境界、风吹草动，或是欢喜、或是让我们烦恼、生气，这些的境界现前时，当境界来了，所产生的种种感情，是怨的情？恨得情？爱的情？欲的情？等等…很多种很复杂的情。
这些种种的情，我们不要常常放在心中。我们要无论是怎么样的境界来了，我们都要自己能够过滤。过滤之后，什么是我们应该要去做的？认真去做就对了。什么是我们不应该做的？我们要赶紧从我们的内心消除。这就叫做培养心地的种子。
好的种子我们都要认真的耕耘，坏的种子我们要即刻消除。心就像是一亩田，心就如同一个乾坤的境界。所以我们要时时照顾好我们这一念心。
The mind is an important part of learning Buddhism. Pay close attention to the mind in every moment of every day. If we take good care of our minds, we can return to our original nature. Such a mind brings us closer to the noble path and closer to Buddha Dharma. More importantly, be close to the Buddha.
Spiritual cultivation is for attaining Buddhahood. Attaining Buddhahood is everyone's goal. Ordinary people and Buddhas are just separated by one thing: "afflictions". Afflictions cause us to go in the wrong direction. We go astray, make mistakes and commit many transgressions and evils.
If we recognize that they all arise from affliction, then actually, "Afflictions are Bodhi". Those who are enlightened are Buddhas. Those who are deluded remain ordinary people. The enlightened ones realize Bodhi. The deluded ones are afflicted.
Be it ordinary people or Buddhas, Bodhi or afflictions, they are actually the same thing. We all originally had Buddha-nature. But for us, an ignorant thought gave rise to Three Subtleties, so very tiny, subtle afflictions were created. They are like viruses that mingle with our original nature and continually replicate themselves, creating more mental viruses. Yet we are unaware and thus allow the viruses to multiply endlessly.
Afflictions are Bodhi, Enlightened Ones are Buddhas. Deluded ones are ordinary people. Ordinary people and Buddhas are only separated by afflictions.
When some people encounter Buddhism, they become reverent and respectful and even put it into actual practice, following in the footsteps of Buddhas and Bodhisattvas. Not only do they take refuge with their minds, but with their bodies as well. They take refuge in Buddha, Dharma and Sangha with bodies and minds.
Some vow to be monastic practitioners, which is like working in a hospital. There are doctors, pharmacists, and nurses. They administer medicine to the patients. They remind patients to take the medicine according to a schedule and give them the necessary shots. They take meticulous care of the patients. So as we learn Buddhism, we must always be grateful for the Three Treasures, Buddha, Dharma, and Sangha.
In our previous lives, we accidentally infected our Wisdom-life with a lot of ignorance and many afflictions so we committed many transgressions and evils. Now that we have the chance to hear Dharma, let us be respectful and reverent, take refuge in the Three Treasures, and put the teachings into practice. Now, we know that we need to repent.
"If we cover up transgressions, they will grow."
But where do we repent? Do we need to go to temples to recite the Water Repentance or Emperor Liang's Repentance? Is paying respect to Buddha and seeking repentance in front of the Buddha the only way to repent? No, it is more than that. True repentance is between people. In the Sutra of Observing the Mind, there is a verse.
Bravely admitting mistakes and openly repenting are the only ways we can eliminate transgressions. When we lack the courage to tell others our mistakes or to acknowledge and repent them, we will forever transmigrate with bad karma.
If we make a mistake and try to cover it up so others will not know, that is called "covered by afflictions". That mindset of hiding transgression is called abject pride. We know we made a mistake and we feel repentant. Yet we do not express our repentance because we do not want others to know. We are afraid if they know, they will look down on us. That is called abject pride because we are afraid of being looked down upon. This attitude is wrong.
If we make a mistake, we should stand up straight and tell everyone. Have the courage to do so by saying "I did this and that in the past". This is called open repentance. By openly repenting we eliminate transgressions. If we cover them up, our transgressions will grow. So we should seek open repentance. Thus, we can eliminate those transgressions. This is called bravely admitting mistakes.
You may all still remember this case from Dalin Tzu Chi Hospital. A grandma was brought to the emergency room with injuries all over her body. She was in very critical condition. After emergency treatment, we placed her into the Intensive Care Unit. In the ICU, the grandma vitals were very low, but she did not pass away. She just kept breathing.
Later a volunteer asked her family members, "We're trying our best to help her. Can you tell me why she is covered with injures?" Her children were hesitant but they eventually said, "Our father did it. He has a very bad temper. Yelling at his kids and beating his wife has become a habit."
Our volunteer then asked, "He must be quite old now. Grandma is already in her 80s; Grandpa should be in his 80s too. Is his temper still so bad?" The children said, "Yes, that's the way he is. Now that we are grown up and each has our own families, he has no outlet for his bad temper. He cannot vent it on his children so he became more abusive toward our mother. She is here because he beat her badly this time."
The children said, "Our mother has grievances, she feels resentful. She always said that she must owe him a lot from past lives. She was willing to repay him but the debts seemed never-ending. She felt very resentful."
Once the volunteers knew this, they said to the children, "Try to find a way to bring your father here. I'll talk to him so he can release the knots in your mother's mind."
The children eventually found a way for him to come and visit. He was 85-years-old. His wife was 81-years-old. Standing outside the ICU, he looked very upset but he did not say a word. When they asked him to see his wife, he refused.
Later one of our commissioners alternately tried dragging and coaxing him. "Grandpa, you are the one she needs most now. Only you can uplift her heart. Life is very impermanent so please go in and see her now. I know you already feel great remorse. Our teacher says that the worst punishment in life is regret. If you do not express this remorse to her now, you will feel even worse in the future. Come on! Come see her." As she talked, she led him into the ICU.
Standing before his aged wife, the grandpa truly cried. He cried very loudly and easily called her by name and told her, "Please forgive me. I lost my temper and completely lost control. That is why I beat you so badly. You must forgive me." He cried as he said this. This is called open repentance.
Our commissioner quickly comforted him and told his wife, "Grandma, did you hear that? Grandpa is here beside you. He has apologized to you. From the way he is crying, you know that he is very sorry. Grandma, this life has been tough for you. Now that he has apologized to you, let your mind be at ease. Do not be resentful. Do not hate. Forgiving others is a virtue. Then you can return as an adorable baby with a healthy body. You will have the chance to do good deeds, to be a Bodhisattva. Grandma, let go of your resentment and hate."
They saw tears fall from the corners of her eyes. Her husband melted like a mound of snow. He kept blaming himself. Two days later, she passed away peacefully. This 85-year-old man repented to his 81-year-old wife.
They were married for over 60 years. I heard they married quite young. They were husband and wife for over 60 years. She had to bear with her husband for over 60 years. According to their children, since he was young, he would yell at the children and beat his wife. Now they were in their 80s, and he beat her until she was covered in injuries. We can only imagine the unjust treatment she endured for over 60 years. She still upheld the virtues of womanhood. Marriage meant staying with him no matter what.
She accepted her lot. She bore children and took care of them and the family. Though she did not become a monastic for her spiritual practice, she was indeed practicing at home. Despite living in such an afflicted household, she took care of her mind and upheld the three Subordinations and four Virtues. She was truly admirable.
As for her husband and his bad temper, did he not have love in his heart? Did he not love his family? If he did not love them, he would have left them and went off. He would not have stayed by this family for over 60 years. Therefore, we can say that he did love his family. He just had this bad habit, a habit that really should be corrected.
So, in life, some need to learn their lessons the hard way. Only a deep pain can wake them up. They repeat their mistakes again and again. One day, this will result in a life-shattering regret and it will be too late to repent.
A small comment from others will enter our minds. Whether we feel happy or resentful, once we are attached, it becomes a spiritual virus.
We should know that in our daily living, everything we do and every word we speak creates karma. All of our actions create karma. Perhaps someone said something to us, a small comment. The words entered our minds and whether we felt happy or resentful, it was still a virus. We become attached to what makes us happy. Because we like it, we will cling to it. The happiness turns into attachment.
For instance, if people often praise us and say good things about us, then we want to be applauded for every good deed. We often hear people speak a little and then say, "Quickly, please give me a round of applause!" They need to hear applause even after a few words. This is called attachment. They want others to praise and admire them. This is not the right mindset.
Perhaps someone said something that we resented or took offense at. This will accumulate and grow into disputes and afflictions. When we see this person again, not only will we be displeased, we will not be friendly or we will try to purposely offend them. These are all viruses.
External conditions, be they others' words, or the surrounding conditions etc., anything that makes us feel something, as long as it is something that we can feel, it is a mental affliction. They are called spiritual viruses.
In our spiritual practice, we should build up our mental immunity. No matter what external conditions we face, wind blowing through grass, something delightful, or something that worries or angers us, when such conditions arise, we, as ordinary beings, will feel the Seven Emotions and Six Desires. No matter what conditions enter our minds, we will feel emotions of hate, resentment, love, or desire. We have very complex feelings.
Do not hold on to these feelings. No matter what conditions we are faced with, we should be able to filter them. After that, let us earnestly do what we need to do and quickly eliminate the things we should not do from our minds. These are seeds in the mind. We should diligently cultivate good seeds and promptly eliminate bad seeds.
So the mind is just like farmland. The mind is also like its own universe. So we should always take good care of our minds.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2203
28 March 2011
人间菩提 - 2011年3月28日 - 合心造福，里仁为美
去贪就简 人心和合共造福
【证严上人3月28日志工早会开示】
「星期一的开始，周而復始，日子天天在过，不过，每一天都是歷史。」3月28日的志工早会上，证严上人举大爱台报导「歷史的今天」，提及2009年3月27日，全球实业家生活营在花莲圆缘时，谈起了金融风暴，几十年来工商业发达，企业的庞大，却有诸多泡沫经济。
上人言及旧时社会，人做事业总是稳稳踏踏的，有多少本钱做多少事。现代，总是鼓励人们贷款，贷得愈多，企业做得愈大，一旦不顺遂时，影响的将也愈严重。「所以希望人人能回归过去，脚踏实地，稳扎稳打，回归到了实业，不要用企业，要很殷实的力量来做事业。」
踏步稳健殷实力 净化人心轻安在
三年前的企业家们，如今已变成了实业家。昨天（3/27）包括台中、桃园、新竹的实业家们，于营队结束后归来，他们平时除承担起社会责任外，亦同步响应忏悔与斋戒，还要入经藏。其中一位女士，深感要去除「贪」有一点困难，更在笔记本里写下了「贪字放不掉」。
在静思精舍巡礼过程中，她抽了张静思语书籤，上面写着「去贪就简，可使心灵得到无比的宁静与解脱。」让她大感惊讶！上人开示：「人世间冥冥中都有因缘，相信这一句话就是她心灵所解不开、去不掉的一件事，所以要帮她解脱这个贪字的缠。」
另一位台中技术学院助理教授，同时也是此次实业家生活营的学员林佳龙，由于曾任新闻局局长一职，于任职期间协助争取大爱台开播事宜。参与实业家生活营的他，不解上人提及的「来不及，来不及」。上人言，虽然大爱台透过卫星迅速发送善的讯息，却无法普及到每一个地方，很多人还是不能了解慈济，要真正地能净化人心，还要很用力喔！
善心遍传布四方 人心调和勤造福
然而再往善的一面看，大爱台，有心人在收看，回响也不少。台中一家早餐店，除捐出两天的营业额外，也带动了客人捐输；亦有卖米、蔬菜的厂商，也同来响应赈灾捐款。台中一家物流公司的总经理，除了全家是慈济会员外，亦唿吁员工同来共襄盛举，斋戒茹素，上人欣喜表示：「我们的社会真的非常非常的可爱。」
「我们的爱心要像佛一样的心，很大、很宽、很阔，能包容天下，视天下人如一家亲。要有这样的心态，这种就能消业障。」上人恺言，我们有宽阔的心，自然的人心调和，气候就会调和。「我们人心合和，心向善，就能造福。人人的心都向上向善，一人一善，人人从善，这个社会就能造福。假如人心不合，就会是非多，是非一多，造业就多，所以我们要把心照顾好。」
「我常常都说佛在心中，法在行中，人人心要入经藏，好好地去体会佛陀的智慧，来看待普天下的事、物、人情。用智慧来看，我相信这种人人入经藏，就可以弘扬正法，彼此之间，就会智慧成长。」
耕耘社区爱响应 人间温情处处现
综观社会觉有情的菩萨不少，人间净土在身边，上人开示一个理想的生活世界，要有人发心立愿。大爱台新闻报导，瓜地马拉圣米格市，慈济人用心在该片土地经营，取之当地，用之当地，也耕耘出了慈济人医会。
3 月20日这天，十几位医护人员，跟着慈济人投入去义诊，感动了圣米格市的市长身体力行的投入，并为日本的灾难，募心、募爱及募款。「市长，他看见慈济真诚的爱，看到慈济在国际间的付出，所以他唿吁，也得到许多人响应。当地人虽穷，可是人人的心富有起来，点点滴滴，都是看到了人性之善，非常的美。」
多明尼加亦同，慈济人街头巷尾去洒爱、劝募，人人关心日本的灾情，上人表示，东京的慈济人上週四启程到了岩手县大船渡市后，前后四天时间住在轻微受灾的老人院里，每天外出进行赈灾的工作后，于3月27日回到了东京。上人说：「慈济人走入了灾区，三天之间接触到当地的受灾者，用热情暖和他们的心，原本较冷静的他们，也一天比一天感动。」
一位议员要与慈济人分别之时，红着眼眶说：「我的眼泪不是悲伤，我是感动的眼泪。」上人恺言，人世间，什么叫做菩萨？就是在人世间可以实实在在的看到，在人与人之间看到，能说话，能拥抱人，能把等等的爱，实实在在去付出的，就是最殷实的人间菩萨。「虽然那一块土地破碎了，人受很惨重的灾难，但我们可以看到人间温情。因为人人用心用爱付出，你们所付出的，不管是多，或者是少，我们都是点滴用在每一个所需要的人的身上，去暖和了他们的心。」
静思晨语 - 2011年3月28日 - 13 - 法譬如水：心静境界明
A Still Mind Clearly Reflects Fxternal Conditions
学佛就是要时时保持这念心，心境即境界明，心灵的烦恼都是从外境招致，我们若是不清楚，看不开，自然烦恼不断覆盖。既然知道了，我们一定要好好洗除烦恼，洗涤烦恼之后，未做之罪就不敢复做。所以我们若把心灵洗涤干净之后，人生就可以重新开始。
心灵的烦恼，皆从外境招致，所以要好好照顾自己的心，洗除过去的烦恼，未来更要谨慎小心，不再造新的罪业。
我们要记得心要有一个皈依，就是一个宗教的皈依。宗教只要是正确的宗教，心有个皈依处，依照正确的轨道去实行，这样我们的人生就不会错误。
皈依佛，就是心心念念，都以佛陀的教示，作为生活的准则，起心动念，举手投足，无不依此而行。
佛是自觉、觉他、觉行圆满的觉者，将他觉悟的心境，再向智慧敏睿的人宣说他的教法。若是能够接受佛陀的教育，他就能发大心，行菩萨道，这叫做上求下化。虽然他能够行菩萨道，教化众生，他还要不断向佛求法，因为佛法浩瀚，虚空有进、诸法无穷，所以我们必定时时要有学习的心态，所以要精进。古人有句话说：「活到老，学到老。」甚至学到最后一口气也都还学不完，何况我们发大心，我们要度尽一切众生，所以我们必定要不断地向佛求法。
至心皈依十方尽虚空界一切诸佛，诸大菩萨、辟支、罗汉。
我们要不断向佛求道理，我们就要起虔诚敬仰的心，一心皈向。所以我们是：「至心皈依十方尽虚空界一切诸佛」、甚至「诸大菩萨、辟支、罗汉。」
凡是能开导我们，能更正我们的错误，引我们往正确的道路走，就是我们的善知识，这样的菩萨，我们要时时发愿皈依。
菩萨都是我们的榜样，甚至在我们的周围比比皆是，凡是能开导我们、能够更正我们的错误、能够引领我们往这条康庄大道走的，这都是我们的善知识。这种好的善知识，我们要时时发愿、皈依，跟着他的芳踪去实行。
辟支佛，能够自己觉悟证道，虽然没有发心度人，但他清净无染的智慧，值得我们学习。
再来就是辟支佛，他利根，他能从天地万物的型态当中，发现人生无常苦空的道理，所以他知道把握人生，赶紧自己去自修、去体会、去觉悟，这就是独觉。独觉就是自己自我觉悟，佛到了成佛时，就是要觉他、觉行圆满，三觉具足所以才称为佛。但辟支佛他只是自觉，他还无法发心觉他，所以他这样还不能很圆满，还有一些缺陷，所以称为独觉。尽管他是独觉，独善其身，不过他的智慧清净，也值得我们学习。
罗汉依照佛陀的教法，次第修行成道，虽然独善其身，但他能断除烦恼，努力修行的功夫，值得我们学习。
罗汉也类似，同样也是修自己，才开始以佛陀的教法，依照佛陀的教法，从初位、二果、三果、四果，按部就班，所以成为罗汉。修行的次序依照佛陀的教法，不过他畏因畏果，所以他脱离人群，这也是小乘独善其身。不过他也是值得我们尊重，人有善心不造恶业，都是值得我们尊重。何况他依照佛陀的教法，去修习他自己的行为，所以也值得我们学习。
梵王帝释，天龙八部，一切圣众，愿垂证鉴。
梵王、帝释、天龙八部等一切圣众，这就是除了在我们佛教的圣人以外，还有梵天王，就是天界，他们也能来投归佛教。天界很享受，我们多数都说「富贵学道难」，但是像这梵王、帝释，同样也是天界之王，他竟然也能归投佛法，像这种富贵中能够学道，也都值得我们尊敬。
何况能生于天界，都是要十善具足、福德圆满，才能生于天界，所以我们也应该尊重。梵天王，就是普通人说得三界公。帝释在地藏经中也已经说过了，就是三十三天忉利天的天王，他是大护法。
还有天龙八部，一切圣众，我们都要从内心起尊重敬仰，所以说「愿垂证鉴」，请他们来为我们做证明，来监督我们，我们过去的一切凡夫愚行，我们都要改过了。
以殷重虔诚的心，归仰佛法，请一切圣众，来为我们的忏悔改过，作监督，作证明。
从今天开始，我们要以虔诚的心皈仰佛法，所以我们要请辟支、罗汉、梵天王、帝释、天龙八部，为我们证明，来为我们评鉴，来监督我们。这就是表示我们所发的心，非常坚定恳切，所以请天龙八部，一起来为我们证明，来为我们评鉴、监督。所以我们要以这种虔诚的心，就开始礼佛。
我们若是诵水忏的时候，念诵忏文念到一个段落时，我们就起来礼佛，这就是表示我们的心已经决定了，表达很虔诚，所以我们礼佛。礼佛就是恭敬。
礼诸佛已，次复忏悔。
所以我们在这里再开始说，礼佛之后，从我们的内心再次发露。忏悔不只是一次而已，开头那段只是让我们知道，凡夫愚行，都是烦恼覆心，所以我们开始发心归投佛法，所以我们虔诚恭敬之后还要再度忏悔。我们常念的普贤菩萨行愿文当中：「往昔所造诸恶业，皆由无始贪瞋痴，从身语意之所生，一切我今皆忏悔。」
往昔所造诸恶业，皆由无始贪瞋痴，从身语意之所生，一切我今皆忏悔。——《华严经•普贤行愿品卷四十》
大家都会背，也都会念。「往昔所造诸恶业」这个往昔是无始的，无法计算我们到底在六道中经过了多少次的轮回？几生几世？从一念无明生，开始以境界、人我是非为缘，我们不断被无明层层叠叠的覆盖，在无明层层叠叠的覆盖，我们的业力，就是从迷中再去造业，业中又迷，迷中又再造业，环环复制。
我们现在常听到病毒，病毒只要有一只的病毒，他在复制会很快速，环环复制，所以病毒会散播的很厉害。我们的烦恼、这念无明，就和那只病毒一样，一旦有了病毒侵入内心，心灵污染去感染上这种病毒，要去除就很难。唯有以谦卑忏悔的心才能够去除。
无明烦恼，贪嗔痴慢疑，就是污染心灵的病毒，去除之法，唯有谦卑忏悔。
就像SARS，造成国际间大家的惊惶，大家的惶恐、人人自危，这个时候最重要的就是要人人谦卑，我们要戒慎虔诚，从内心起很虔诚的心，该隔离的就是要隔离、该去付出关怀的，我们要去做这分付出关怀。有的人很热心不顾一切，像是医疗人员、医疗团队，他们不顾一切走在第一线抢救生命，他们愿意舍身投入在浊气、病毒很重的环境中。这就是和佛菩萨来人间一样的心情。
诸佛菩萨一样舍离他清净的国土，走入五浊恶世的地方，无非是要抢救我们众生的慧命。我们众生在五浊中，同样不断地受到感染，很多不同的病毒，在不同的根机、环境中感染到。一种是抢救生命，一种是抢救慧命。在这个时代，需要紧急时有人愿意去，所以我们应该要尊重，要感恩。
奋不顾身，走入恶劣染浊的环境，去尽力救度他人，这样的人，无论身分为何，都值得我们尊敬，感恩。
在社会上大家人心惶惶的时候，我们用爱来呵护、肤慰很多人的心，这叫做守住健康。智慧与爱是我们人所不能缺少的，我们从内心清净的心，发出了忏悔。忏悔就是以佛法来洗涤，洗除我们的自私，洗除我们的无明。人如果自私，就会无明、无知。这种无明不断地覆盖我们的心，只会爱自己，不能爱别人，这也是心灵的病毒。
无论有形或无形的病毒，都要以爱心和智慧来对治，忏除过往的错误人生，以清净无染的法水，洗涤身心内外的垢浊，才有康复的可能。
所以我们要发挥高度的爱心，我们要发挥那份最清净、敏睿的智慧，这样才对。若没有人人是生命共同体的观念；若不能在彼此相处之间，用爱守好自己的规矩，好好发挥我们的爱心。若是不能这样，任何一个地方都有感染的可能。这样说起来，心灵的病毒很可怕，比外面的SARS 病毒更可怕。
所以学佛者，最重要的是要用法水来清洗，来照顾好心灵的环境卫生，要常常好好为我们的内心做清扫。
忏悔即清净，忏悔要以法水来清除内心垢秽，所以请大家要时时多用心啊！
Learning Buddhism is about being constantly mindful of our thoughts. A calm mind clearly reflects external conditions. Afflictions arise due to our reaction to external conditions. If we are unclear and cannot see through things, afflictions will continue to arise.
Since we know this, we must work hard to eliminate afflictions. After they are eliminated, we dare not repeat our transgressions. After we have cleansed our minds, our lives start anew.
Mental afflictions arise due to our reactions to external conditions. So take good care of the mind, wash away past afflictions and be even more cautious in the future, so as to not create new bad karma.
Remember that our minds need to seek refuge in something, in the refuge of religion. As long as it is a proper religion, our minds will have something to rely on If we practice according to the right path, then we will not go wrong in life.
Taking refuge in the Buddha means that we constantly are mindful of His teachings and use them as guidelines for our daily living. Every thought and every action should abide solely by these rules.
Buddha, the Enlightened One, awakens the self and others with perfect enlightened practice. With the enlightened mindset, the Buddha teaches those who are wise and keen if people can accept the Buddha's teachings, they can resolve to follow the Bodhisattva-path “to seek enlightenment and transform all beings”.
They walk the Bodhisattva-path, transform sentient beings, and continuously seek Dharma. Buddha's Dharma is vast and profound. “The universe may have its limit, Dharma is limitless.” Therefore, we must constantly be ready to learn the Dharma. So always be diligent.
There is an ancient saying, “Live till old age, learn till old age”. Even if we learn until our very last breath, we cannot learn everything. We have also made the great vow to transform all sentient beings, so be must continuously seek Dharma from the Buddha.
Take refuge in all the Buddhas, Bodhisattvas, Pratyekabuddhas and Arhats of the Ten Directions and the entire universe.
To constantly seek the Truth from the Buddha, we should be sincere, respectful and single-mindedly take refuge. We take refuge in all the Buddhas of the Ten Directions and the entire universe. All great Bodhisattvas are also our role models.
Anyone who can guide us, correct our mistakes, and lead us toward the right path is a spiritual friend. Such friends are the Bodhisattvas in whom we should always take refuge.
Especially those surrounding us; they are all Bodhisattvas. Anyone who can guide us, correct our mistakes, and lead us toward this broad path is a spiritual friend. Always resolve to take refuge with these spiritual friends and follow them in their footsteps.
A Pratyekabuddha can enlighten himself and realize the Truth. Though he did not resolve to transform others, his pure and undefiled wisdom is worthy for us to learn from.
Next, the text mentions Pratyekabuddhas. They are very sharp. By seeing how everything constantly changes, they realized the truths of impermanence, suffering, and emptiness. They seize the moment to quickly focus on their own spiritual cultivation, so as to gain experiences and realizations. They are called Pratyekabuddhas.
They focus on their own enlightenment; Buddha attained Buddhahood through accomplishing the three Elements of Enlightenment. They are enlightening self, enlightening others, and perfect enlightened practice. A Pratyekabuddha seeks self-enlightenment only. He cannot resolve to enlighten others, so his enlightenment is not perfect. It has deficiencies. They are called Pratyekabuddhas. They gain self-realization only to benefit themselves. But their pure wisdom is worthy for us to learn from.
Following the Buddha's teachings, Arhats practice according to the sequential order of the path and attain realization. Though they focus on their own enlightenment, their mastery in eliminating affliction is worthy to be emulated.
Arhats are similar. They also focus on self-cultivation. They just follow the Buddha's teachings. They practice the initial, second, third, and fourth stages of Arhathood in sequential order. Thus they achieve Arhathood. They practice Buddha's teachings in order. But they are afraid of cause and effect so they remove themselves from others. They are the Hinayana practitioners.
Although they seek to benefit themselves, they still deserve our respect. Anyone who is kind and does not create bad karma is worthy of our respect. Moreover, they practiced and conducted themselves according to the Buddha's teachings. So, they are worthy to be our teachers.
May Brahma, Sakra, Devas, Nagas, eight Classes of Heavenly beings and all sages witness my prayer.
“Brahma, Sakra, Devas, Nagas, eight Classes of Heavenly Beings and all sages”; aside from sages in the Buddhist tradition, there is also Brahma and the Heavenly Realm. All of them also come and take refuge in Buddhism. The Heaven Realm is full of pleasures. We often say, “Spiritual practice is difficult for the rich”. Brahma and Sovereign Sakra are kings in the Heaven Realm but even they can take refuge in Buddha's Dharma. The wealthy, on the path of practice, deserve our respect.
Moreover, only those who accomplish the practice of the Ten Virtues and realize blessings and virtues can be born in the Heaven Realm. So, we should also respect them.
People refer to Brahma to as the lord of three Realms. According to the Earth Treasury Sutra, Sovereign Sakra is Lord of the Trayastrimsha Heaven and a great protector of Dharma.
Along with Devas, Nagas, and eight Classes of Heavenly beings, let us truly respect and admire them all. So, we humbly pray they will “be our witnesses”. We ask them to bear witness for us and to supervise us. We must correct the foolish ways of the past. We must correct the foolish ways of the past.
Take refuge in Buddhism with utmost sincerity, we ask that Pratyekabuddhas, Arhats, Brahma, Sovereign Sakra, eight Classes of Heavenly Beings bear witness for us and supervise us.
Starting from today, let us take refuge in Buddhism with utmost sincerity. Therefore we ask that Pratyekabuddhas, Arhats, Brahma, Sovereign Sakra, eight Classes of Heavenly Beings to bear witness for us and supervise us.
This signifies that our resolve is very firm and sincere. That is why we ask eight classes of Heavenly Beings to bear witness, judge, and supervise to bear witness, judge, and supervise us with such sincerity that we begin to pay respect to Buddha.
When we recite the Water Repentance, at the end of certain sections we stand and pay respect to Buddha. This shows that our minds are already made up. This shows that our minds are already made up. To express our sincerity, we bow to Buddha; Bowing to the Buddha shows our respect.
After we pay respect to Buddha, we repent again.
As we begin here, our voice should be gentle. We pay our respect, again from the depths of our heart. We recite repentance does not happen just once. The opening section says when ignorance covers the mind, ordinary people act ignorantly. Thus, we resolve to take refuge in the Dharma. After we sincerely pay respect to the Buddha, we repent again.
The Aspiration of Samantabhadra Bodhisattva states, “All the bad karma created in the past, rooted in greed, hatred, ignorance since beginningless time, and born of body, speech and mind, I am now repenting all today.”
“All the bad karma created in the past, rooted in greed, hatred, ignorance since beginningless time, and born of body, speech and mind, I am now repenting all today.”
All of us can recite these verses from memory “All the bad karma created in the past”. This past began in beginningless time, it is impossible to calculate how long, how many lifetimes we have spent transmigrating through the Six Realms. It all began with one ignorant thought, with the conditions of conflicts and our surroundings. We are continuously covered by more and more ignorance. With the accumulation of all that ignorance, we create karma. In the midst of delusion, we create karma. Then karma makes us more deluded. Thus we create more karma. The cycle continues to repeat.
We now often hear of viruses. A single virus can multiply quickly and repeatedly. Therefore, viruses spread very quickly. Our afflictions, our ignorant thoughts, are just like viruses. Once the virus invades our minds and defiles our spirit, eliminating it is very difficult. The only way is to have a humble, repentant mind.
Afflictions of greed, anger, are viruses that defile the mind. The only way to eliminate them is humble repentance.
Take SARS for example. It created a global panic. Everyone was scared and felt threatened. At such a time, the most important thing is for everyone to be humble. We must be cautious and reverent. Reverence must arise from the depths of our minds. Quarantine those who need to be quarantined and offer care to those who need it.
Some people disregard everything in their desire to help, like medical personnel and medical teams. They disregard everything to be on the front line to save lives. They are willing to sacrifice their lives and enter areas of severe infection. Is this not like Buddhas and Bodhisattvas who come into the Human Realm?
All Buddhas and Bodhisattvas leave behind their pure lands to enter this evil world of five turbidities solely to rescue the Wisdom-lives of sentient beings. In this defiled world. We sentient beings are continually infected by many types of viruses, because of our different capabilities and under different conditions. So, some rescue physical lives; others rescue Wisdom-life. In a time of urgent need, we must give our respect to and be grateful for those who are willing to serve.
Without regard for themselves, they enter evil and defiled conditions to do their best to save and transform others. No matter what their social status is, they deserve our respect and gratitude.
When the public is panicking, let us use love to comfort and soothe their hearts. That is called safeguarding health. Humans cannot lack either wisdom or love. With our pure minds, let us express our repentance.
In repenting, we use Dharma to wash away our selfishness and our ignorance. If we are selfish, we will be ignorant and blind. This ignorance will continuously cover our minds. So we only love ourselves and cannot care about others. This is a type of mental virus.
Whether the virus is tangible or not, we need to treat it with love and wisdom. Repent the mistakes of the past. Use pure and undefiled Dharma-water to wash away defilements in body and mind. Then we have the potential to heal.
We must display a high degree of love and the purest, keenest wisdom. That is the way to live. If we do not recognize that we are all interconnected, if we cannot love each other, follow our rules, or express our love, follow our rules, or express our love, then no matter where we are, we can become contaminated. Therefore, mental viruses are very frightening, even more than the SARS virus
So it is important for us Buddhist practitioners to use Dharma-water to cleanse and sanitize our mental conditions. We must constantly clean up our minds.
Repentance is cleansing. To repent is to use Dharma-water to wash away mental defilement. So, everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2199
学佛就是要时时保持这念心，心境即境界明，心灵的烦恼都是从外境招致，我们若是不清楚，看不开，自然烦恼不断覆盖。既然知道了，我们一定要好好洗除烦恼，洗涤烦恼之后，未做之罪就不敢复做。所以我们若把心灵洗涤干净之后，人生就可以重新开始。
心灵的烦恼，皆从外境招致，所以要好好照顾自己的心，洗除过去的烦恼，未来更要谨慎小心，不再造新的罪业。
我们要记得心要有一个皈依，就是一个宗教的皈依。宗教只要是正确的宗教，心有个皈依处，依照正确的轨道去实行，这样我们的人生就不会错误。
皈依佛，就是心心念念，都以佛陀的教示，作为生活的准则，起心动念，举手投足，无不依此而行。
佛是自觉、觉他、觉行圆满的觉者，将他觉悟的心境，再向智慧敏睿的人宣说他的教法。若是能够接受佛陀的教育，他就能发大心，行菩萨道，这叫做上求下化。虽然他能够行菩萨道，教化众生，他还要不断向佛求法，因为佛法浩瀚，虚空有进、诸法无穷，所以我们必定时时要有学习的心态，所以要精进。古人有句话说：「活到老，学到老。」甚至学到最后一口气也都还学不完，何况我们发大心，我们要度尽一切众生，所以我们必定要不断地向佛求法。
至心皈依十方尽虚空界一切诸佛，诸大菩萨、辟支、罗汉。
我们要不断向佛求道理，我们就要起虔诚敬仰的心，一心皈向。所以我们是：「至心皈依十方尽虚空界一切诸佛」、甚至「诸大菩萨、辟支、罗汉。」
凡是能开导我们，能更正我们的错误，引我们往正确的道路走，就是我们的善知识，这样的菩萨，我们要时时发愿皈依。
菩萨都是我们的榜样，甚至在我们的周围比比皆是，凡是能开导我们、能够更正我们的错误、能够引领我们往这条康庄大道走的，这都是我们的善知识。这种好的善知识，我们要时时发愿、皈依，跟着他的芳踪去实行。
辟支佛，能够自己觉悟证道，虽然没有发心度人，但他清净无染的智慧，值得我们学习。
再来就是辟支佛，他利根，他能从天地万物的型态当中，发现人生无常苦空的道理，所以他知道把握人生，赶紧自己去自修、去体会、去觉悟，这就是独觉。独觉就是自己自我觉悟，佛到了成佛时，就是要觉他、觉行圆满，三觉具足所以才称为佛。但辟支佛他只是自觉，他还无法发心觉他，所以他这样还不能很圆满，还有一些缺陷，所以称为独觉。尽管他是独觉，独善其身，不过他的智慧清净，也值得我们学习。
罗汉依照佛陀的教法，次第修行成道，虽然独善其身，但他能断除烦恼，努力修行的功夫，值得我们学习。
罗汉也类似，同样也是修自己，才开始以佛陀的教法，依照佛陀的教法，从初位、二果、三果、四果，按部就班，所以成为罗汉。修行的次序依照佛陀的教法，不过他畏因畏果，所以他脱离人群，这也是小乘独善其身。不过他也是值得我们尊重，人有善心不造恶业，都是值得我们尊重。何况他依照佛陀的教法，去修习他自己的行为，所以也值得我们学习。
梵王帝释，天龙八部，一切圣众，愿垂证鉴。
梵王、帝释、天龙八部等一切圣众，这就是除了在我们佛教的圣人以外，还有梵天王，就是天界，他们也能来投归佛教。天界很享受，我们多数都说「富贵学道难」，但是像这梵王、帝释，同样也是天界之王，他竟然也能归投佛法，像这种富贵中能够学道，也都值得我们尊敬。
何况能生于天界，都是要十善具足、福德圆满，才能生于天界，所以我们也应该尊重。梵天王，就是普通人说得三界公。帝释在地藏经中也已经说过了，就是三十三天忉利天的天王，他是大护法。
还有天龙八部，一切圣众，我们都要从内心起尊重敬仰，所以说「愿垂证鉴」，请他们来为我们做证明，来监督我们，我们过去的一切凡夫愚行，我们都要改过了。
以殷重虔诚的心，归仰佛法，请一切圣众，来为我们的忏悔改过，作监督，作证明。
从今天开始，我们要以虔诚的心皈仰佛法，所以我们要请辟支、罗汉、梵天王、帝释、天龙八部，为我们证明，来为我们评鉴，来监督我们。这就是表示我们所发的心，非常坚定恳切，所以请天龙八部，一起来为我们证明，来为我们评鉴、监督。所以我们要以这种虔诚的心，就开始礼佛。
我们若是诵水忏的时候，念诵忏文念到一个段落时，我们就起来礼佛，这就是表示我们的心已经决定了，表达很虔诚，所以我们礼佛。礼佛就是恭敬。
礼诸佛已，次复忏悔。
所以我们在这里再开始说，礼佛之后，从我们的内心再次发露。忏悔不只是一次而已，开头那段只是让我们知道，凡夫愚行，都是烦恼覆心，所以我们开始发心归投佛法，所以我们虔诚恭敬之后还要再度忏悔。我们常念的普贤菩萨行愿文当中：「往昔所造诸恶业，皆由无始贪瞋痴，从身语意之所生，一切我今皆忏悔。」
往昔所造诸恶业，皆由无始贪瞋痴，从身语意之所生，一切我今皆忏悔。——《华严经•普贤行愿品卷四十》
大家都会背，也都会念。「往昔所造诸恶业」这个往昔是无始的，无法计算我们到底在六道中经过了多少次的轮回？几生几世？从一念无明生，开始以境界、人我是非为缘，我们不断被无明层层叠叠的覆盖，在无明层层叠叠的覆盖，我们的业力，就是从迷中再去造业，业中又迷，迷中又再造业，环环复制。
我们现在常听到病毒，病毒只要有一只的病毒，他在复制会很快速，环环复制，所以病毒会散播的很厉害。我们的烦恼、这念无明，就和那只病毒一样，一旦有了病毒侵入内心，心灵污染去感染上这种病毒，要去除就很难。唯有以谦卑忏悔的心才能够去除。
无明烦恼，贪嗔痴慢疑，就是污染心灵的病毒，去除之法，唯有谦卑忏悔。
就像SARS，造成国际间大家的惊惶，大家的惶恐、人人自危，这个时候最重要的就是要人人谦卑，我们要戒慎虔诚，从内心起很虔诚的心，该隔离的就是要隔离、该去付出关怀的，我们要去做这分付出关怀。有的人很热心不顾一切，像是医疗人员、医疗团队，他们不顾一切走在第一线抢救生命，他们愿意舍身投入在浊气、病毒很重的环境中。这就是和佛菩萨来人间一样的心情。
诸佛菩萨一样舍离他清净的国土，走入五浊恶世的地方，无非是要抢救我们众生的慧命。我们众生在五浊中，同样不断地受到感染，很多不同的病毒，在不同的根机、环境中感染到。一种是抢救生命，一种是抢救慧命。在这个时代，需要紧急时有人愿意去，所以我们应该要尊重，要感恩。
奋不顾身，走入恶劣染浊的环境，去尽力救度他人，这样的人，无论身分为何，都值得我们尊敬，感恩。
在社会上大家人心惶惶的时候，我们用爱来呵护、肤慰很多人的心，这叫做守住健康。智慧与爱是我们人所不能缺少的，我们从内心清净的心，发出了忏悔。忏悔就是以佛法来洗涤，洗除我们的自私，洗除我们的无明。人如果自私，就会无明、无知。这种无明不断地覆盖我们的心，只会爱自己，不能爱别人，这也是心灵的病毒。
无论有形或无形的病毒，都要以爱心和智慧来对治，忏除过往的错误人生，以清净无染的法水，洗涤身心内外的垢浊，才有康复的可能。
所以我们要发挥高度的爱心，我们要发挥那份最清净、敏睿的智慧，这样才对。若没有人人是生命共同体的观念；若不能在彼此相处之间，用爱守好自己的规矩，好好发挥我们的爱心。若是不能这样，任何一个地方都有感染的可能。这样说起来，心灵的病毒很可怕，比外面的SARS 病毒更可怕。
所以学佛者，最重要的是要用法水来清洗，来照顾好心灵的环境卫生，要常常好好为我们的内心做清扫。
忏悔即清净，忏悔要以法水来清除内心垢秽，所以请大家要时时多用心啊！
Learning Buddhism is about being constantly mindful of our thoughts. A calm mind clearly reflects external conditions. Afflictions arise due to our reaction to external conditions. If we are unclear and cannot see through things, afflictions will continue to arise.
Since we know this, we must work hard to eliminate afflictions. After they are eliminated, we dare not repeat our transgressions. After we have cleansed our minds, our lives start anew.
Mental afflictions arise due to our reactions to external conditions. So take good care of the mind, wash away past afflictions and be even more cautious in the future, so as to not create new bad karma.
Remember that our minds need to seek refuge in something, in the refuge of religion. As long as it is a proper religion, our minds will have something to rely on If we practice according to the right path, then we will not go wrong in life.
Taking refuge in the Buddha means that we constantly are mindful of His teachings and use them as guidelines for our daily living. Every thought and every action should abide solely by these rules.
Buddha, the Enlightened One, awakens the self and others with perfect enlightened practice. With the enlightened mindset, the Buddha teaches those who are wise and keen if people can accept the Buddha's teachings, they can resolve to follow the Bodhisattva-path “to seek enlightenment and transform all beings”.
They walk the Bodhisattva-path, transform sentient beings, and continuously seek Dharma. Buddha's Dharma is vast and profound. “The universe may have its limit, Dharma is limitless.” Therefore, we must constantly be ready to learn the Dharma. So always be diligent.
There is an ancient saying, “Live till old age, learn till old age”. Even if we learn until our very last breath, we cannot learn everything. We have also made the great vow to transform all sentient beings, so be must continuously seek Dharma from the Buddha.
Take refuge in all the Buddhas, Bodhisattvas, Pratyekabuddhas and Arhats of the Ten Directions and the entire universe.
To constantly seek the Truth from the Buddha, we should be sincere, respectful and single-mindedly take refuge. We take refuge in all the Buddhas of the Ten Directions and the entire universe. All great Bodhisattvas are also our role models.
Anyone who can guide us, correct our mistakes, and lead us toward the right path is a spiritual friend. Such friends are the Bodhisattvas in whom we should always take refuge.
Especially those surrounding us; they are all Bodhisattvas. Anyone who can guide us, correct our mistakes, and lead us toward this broad path is a spiritual friend. Always resolve to take refuge with these spiritual friends and follow them in their footsteps.
A Pratyekabuddha can enlighten himself and realize the Truth. Though he did not resolve to transform others, his pure and undefiled wisdom is worthy for us to learn from.
Next, the text mentions Pratyekabuddhas. They are very sharp. By seeing how everything constantly changes, they realized the truths of impermanence, suffering, and emptiness. They seize the moment to quickly focus on their own spiritual cultivation, so as to gain experiences and realizations. They are called Pratyekabuddhas.
They focus on their own enlightenment; Buddha attained Buddhahood through accomplishing the three Elements of Enlightenment. They are enlightening self, enlightening others, and perfect enlightened practice. A Pratyekabuddha seeks self-enlightenment only. He cannot resolve to enlighten others, so his enlightenment is not perfect. It has deficiencies. They are called Pratyekabuddhas. They gain self-realization only to benefit themselves. But their pure wisdom is worthy for us to learn from.
Following the Buddha's teachings, Arhats practice according to the sequential order of the path and attain realization. Though they focus on their own enlightenment, their mastery in eliminating affliction is worthy to be emulated.
Arhats are similar. They also focus on self-cultivation. They just follow the Buddha's teachings. They practice the initial, second, third, and fourth stages of Arhathood in sequential order. Thus they achieve Arhathood. They practice Buddha's teachings in order. But they are afraid of cause and effect so they remove themselves from others. They are the Hinayana practitioners.
Although they seek to benefit themselves, they still deserve our respect. Anyone who is kind and does not create bad karma is worthy of our respect. Moreover, they practiced and conducted themselves according to the Buddha's teachings. So, they are worthy to be our teachers.
May Brahma, Sakra, Devas, Nagas, eight Classes of Heavenly beings and all sages witness my prayer.
“Brahma, Sakra, Devas, Nagas, eight Classes of Heavenly Beings and all sages”; aside from sages in the Buddhist tradition, there is also Brahma and the Heavenly Realm. All of them also come and take refuge in Buddhism. The Heaven Realm is full of pleasures. We often say, “Spiritual practice is difficult for the rich”. Brahma and Sovereign Sakra are kings in the Heaven Realm but even they can take refuge in Buddha's Dharma. The wealthy, on the path of practice, deserve our respect.
Moreover, only those who accomplish the practice of the Ten Virtues and realize blessings and virtues can be born in the Heaven Realm. So, we should also respect them.
People refer to Brahma to as the lord of three Realms. According to the Earth Treasury Sutra, Sovereign Sakra is Lord of the Trayastrimsha Heaven and a great protector of Dharma.
Along with Devas, Nagas, and eight Classes of Heavenly beings, let us truly respect and admire them all. So, we humbly pray they will “be our witnesses”. We ask them to bear witness for us and to supervise us. We must correct the foolish ways of the past. We must correct the foolish ways of the past.
Take refuge in Buddhism with utmost sincerity, we ask that Pratyekabuddhas, Arhats, Brahma, Sovereign Sakra, eight Classes of Heavenly Beings bear witness for us and supervise us.
Starting from today, let us take refuge in Buddhism with utmost sincerity. Therefore we ask that Pratyekabuddhas, Arhats, Brahma, Sovereign Sakra, eight Classes of Heavenly Beings to bear witness for us and supervise us.
This signifies that our resolve is very firm and sincere. That is why we ask eight classes of Heavenly Beings to bear witness, judge, and supervise to bear witness, judge, and supervise us with such sincerity that we begin to pay respect to Buddha.
When we recite the Water Repentance, at the end of certain sections we stand and pay respect to Buddha. This shows that our minds are already made up. This shows that our minds are already made up. To express our sincerity, we bow to Buddha; Bowing to the Buddha shows our respect.
After we pay respect to Buddha, we repent again.
As we begin here, our voice should be gentle. We pay our respect, again from the depths of our heart. We recite repentance does not happen just once. The opening section says when ignorance covers the mind, ordinary people act ignorantly. Thus, we resolve to take refuge in the Dharma. After we sincerely pay respect to the Buddha, we repent again.
The Aspiration of Samantabhadra Bodhisattva states, “All the bad karma created in the past, rooted in greed, hatred, ignorance since beginningless time, and born of body, speech and mind, I am now repenting all today.”
“All the bad karma created in the past, rooted in greed, hatred, ignorance since beginningless time, and born of body, speech and mind, I am now repenting all today.”
All of us can recite these verses from memory “All the bad karma created in the past”. This past began in beginningless time, it is impossible to calculate how long, how many lifetimes we have spent transmigrating through the Six Realms. It all began with one ignorant thought, with the conditions of conflicts and our surroundings. We are continuously covered by more and more ignorance. With the accumulation of all that ignorance, we create karma. In the midst of delusion, we create karma. Then karma makes us more deluded. Thus we create more karma. The cycle continues to repeat.
We now often hear of viruses. A single virus can multiply quickly and repeatedly. Therefore, viruses spread very quickly. Our afflictions, our ignorant thoughts, are just like viruses. Once the virus invades our minds and defiles our spirit, eliminating it is very difficult. The only way is to have a humble, repentant mind.
Afflictions of greed, anger, are viruses that defile the mind. The only way to eliminate them is humble repentance.
Take SARS for example. It created a global panic. Everyone was scared and felt threatened. At such a time, the most important thing is for everyone to be humble. We must be cautious and reverent. Reverence must arise from the depths of our minds. Quarantine those who need to be quarantined and offer care to those who need it.
Some people disregard everything in their desire to help, like medical personnel and medical teams. They disregard everything to be on the front line to save lives. They are willing to sacrifice their lives and enter areas of severe infection. Is this not like Buddhas and Bodhisattvas who come into the Human Realm?
All Buddhas and Bodhisattvas leave behind their pure lands to enter this evil world of five turbidities solely to rescue the Wisdom-lives of sentient beings. In this defiled world. We sentient beings are continually infected by many types of viruses, because of our different capabilities and under different conditions. So, some rescue physical lives; others rescue Wisdom-life. In a time of urgent need, we must give our respect to and be grateful for those who are willing to serve.
Without regard for themselves, they enter evil and defiled conditions to do their best to save and transform others. No matter what their social status is, they deserve our respect and gratitude.
When the public is panicking, let us use love to comfort and soothe their hearts. That is called safeguarding health. Humans cannot lack either wisdom or love. With our pure minds, let us express our repentance.
In repenting, we use Dharma to wash away our selfishness and our ignorance. If we are selfish, we will be ignorant and blind. This ignorance will continuously cover our minds. So we only love ourselves and cannot care about others. This is a type of mental virus.
Whether the virus is tangible or not, we need to treat it with love and wisdom. Repent the mistakes of the past. Use pure and undefiled Dharma-water to wash away defilements in body and mind. Then we have the potential to heal.
We must display a high degree of love and the purest, keenest wisdom. That is the way to live. If we do not recognize that we are all interconnected, if we cannot love each other, follow our rules, or express our love, follow our rules, or express our love, then no matter where we are, we can become contaminated. Therefore, mental viruses are very frightening, even more than the SARS virus
So it is important for us Buddhist practitioners to use Dharma-water to cleanse and sanitize our mental conditions. We must constantly clean up our minds.
Repentance is cleansing. To repent is to use Dharma-water to wash away mental defilement. So, everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2199
27 March 2011
人间菩提 - 2011年3月27日 - 三业十善造福因
岩手雨雪中 肤恸灾民心
【证严上人3月27日志工早会开示－岩手发放】
日本赈灾团于岩手县之发放行程今日进入第三天。27日志工早会上，证严上人不捨灾民在风雪中的身心交迫，也感恩慈济人及时送暖，以爱抚伤。
「昨天（26日）的发放过程，真的温馨，看到整个土地满目疮痍，灾后这么重大的灾难，天气又这么寒冷，冷，打从内心看了就感觉很悲凄，冻，冻彻心里，真的苦不堪！可是也看到慈济人到达之后，许多老人家把围巾披上，那样的互动，走过了十几个避难所，一个比一个更温馨！」
亲手布施 风雪中见温情
昨日的发放行程中，慈济志工共前往六个发放地点，亲手为灾民献上披风，以及提供各项物资。由于岩手地区气候仍然不佳，搬运物资时，志工们在雨中或雪中排成一列传递物品，有时灾民也一同参与搬运……点点滴滴，与民共患难之情，就在慈济人离去前的「一家人」歌声中，让人人冰冷的脸上滑下温热的泪水。
「不同的国度如同一家人，『如果你流泪，我会比你更心疼』将歌词解说给他们听，带动起来，他们也很感动，原来天下一家亲，这么遥远的国度（慈济人）也踏上。很多人担心有辐射避之唯恐不及，可是来自于台湾，这样尊重的爱他们， 一直到慈济人离开，看他们披着围巾送别志工，慈济人回过头，看到他们还站在寒风中，那样的温馨也很感动……」
家人同心 地球村灾难同体
发放期间仍地震频传，地大不调时人心更要守戒持定。上人赞叹日本之民族性坚忍守矩，也叮咛人人歷经灾难后更要自我警觉，不可轻忽每一个心念。
「现在我们人人要有警世的觉悟，自己能做到的，要赶快及时去做，不要想（灾难）离我很遥远，其实和我们的日常生活都有关联；日本的地震、美国的海啸，这一波一直在火环带上，台湾也是在警戒中，所以我们要感恩，感恩平日的平安……」
戒慎虔诚 慎于身口意三业
以戒慎心防灾，以虔诚心集善。上人唿吁人人要动起来，以水忏让法水入心，忏悔分秒心念，洗涤无明烦忧，「各位菩萨们，我们真正要相信，善念要共振起来，上达诸天、诸佛、诸天龙神。人人要做到善的造福，才能破除灾难。」
「总之，请大家要提高警觉，凡是都是从我们自己的身口意而出，要将三业十恶转变成三善业，做好事、说好话、心怀好意！」
四重灾起 戒慎十恶业
【证严上人3月27日志工早会开示－戒慎虔诚防灾】
「人世间没有理所当然的事，唯有因缘果报，就是最自然的循环。我们造福因、结好缘，就自然得福报。除此以外，人生是无常的，什么时候会发生什么事情在自己的身上，任何一个人都无法预防，唯有在生活中戒慎虔诚！」
知因果 慎防身口意造恶业
因缘果报、丝毫不爽，证严上人在27日志工早会上，以三业十恶力，叮咛人人要时时戒慎、提高警觉，预防自我身口意的犯错造业。
上人开示，身口意三业分指：「身三」杀生、偷盗、邪淫；「口四」妄言、两舌、绮语、恶口；「意三」贪、瞋、痴，相累共为十恶业。
上人说，是非皆出自于口舌，口业最易造作。不实之言、非由衷之语，甚或搬弄造谣都会滋生事端，小则造成人心对立，大则让社会动盪、国家不安，「开口应该要说好话，但不要说好听话只是为博取别人的欢喜，其实自己的内心是不怀好意，这会造业……很多人祸都是从口而出。」
鼻下横 贪求美味杀业难止
除开口动舌之间，要用心避免伤人罪己；贪求口欲，也常是造业的恶端。
「不论是天上飞的、水中游的、陆上养的，人都要吃，而且吃的很考究。人啊！为了吃，造了多少残酷的杀生业力，也让很多人以杀业谋生。」
上人忧心，人为了贪图嚼食的口欲，生食尚活的鱼虾，让动物挣扎在口中，如此没有了悲悯心，何来为人的良知人性？「正如佛经所说的阿修罗女，看来很漂亮，表面看来都是人，但是心中狠毒、毫无悲悯心……很多人逞一时快感而杀生，即使内心善良，但为了口感也把善良的心吞噬掉了，为了肉食泯灭了良知，这实在是很令人担心，也是众生造业的源头！」
起悲心 茹素斋戒息欲火
日本大地震后，海啸、火灾与核灾接续而来，四重灾让大地满目疮痍、人心惶惶不安，然而回顾过往，因缘造业才会灾难不断。
上人以医疗志工所分享的故事为例。慈济医院一位年长的骨科患者，在开刀长期疗养后，阿嬷身体终于逐渐好转而出院，儿子为孝顺母亲，生捉活鱼要为母进补；隔日，阿嬷从水盆里抓出活鱼，原想照着儿子的建议，将鱼打昏，但一念不捨下，改而用菜刀刮除鱼鳞，正要下刀之际，鱼儿挣扎跳动，阿嬷一个惊慌，重滑一跤，又把骨头摔断了，歷经昏迷后，几经唿救终于送医治疗。如今旧病新伤，为了杀鱼又进了医院，让阿嬷悔不当初……
「生命平等！阿嬷后来发愿要素食，」上人说，「这位阿嬷在一年多的时间里，住院的期间都要在看大爱台，知道大家在推动素食，但是回去之后禁不起儿子的孝顺，要将鱼活活的刮鱼鳞，鱼一挣扎、让她又要一年的休养，过去志工要她素食有困难，现在她会说：我现在要素食了！我赶快好，要去作环保，这都是活生生的例子！」
六道轮迴 众生皆亲莫伤生灵
上人开示，「要知道众生生命都和人的生命一样，常说六道轮迴，谁能担保来生要到哪一道去？总之，我们应该要好好滋养自己的慈悲心，不忍食众生肉。」
除悲悯之心外，为了能大量生产肉品，畜养者多以化学药剂、生长激素刺激牲畜的成长，不健康的生养方式，再加上圈养空间有限，动物的心灵也是忧郁不安……
「为什么我们非吃他不可？尤其这一次日本的辐射，市场上只要有日本进口的食品，不论是蔬果肉类等等，大家都会起一分惶恐；其实我们要如何生活，生活的自然营养，从天然的食物最好，五谷杂粮不一定要进口，只要我们人人保护我们的水和土地，我们就地所种植生产的（作物），都是最有营养的 。」
转恶为善 力行三好结善因缘
上人期许人人长养慈悲，口说好话、身行好事、心想好念，「总之，心三、口四、意三假如都做好，就是善！期待人人要知道，凡是世间要相信因缘果报，就是自然循环。大家要记住，一切都是众生所制造的，人人要多用心！」
26 March 2011
人间菩提 - 2011年3月26日 - 人人一善同佛心
亲手披暖 岩手慰耆老
【证严上人3月26日志工早会开示-日本赈灾行动】
「看到天下有这么多人与人间温馨，爱的确是无国界，天地人类都同启爱心，看到画面，人间充满希望，不都是菩萨世界吗？」证严上人今日志工早会上，谈起赈灾团志工回报发放情况的温馨，肤慰了仍驻留在大船渡市收容中心的灾民身心。
海啸最前线 亲炙灾民苦
日本赈灾团志工24日从东京出发，当晚就进驻此次海啸冲击的前线重灾区岩手县大船渡市，映入志工眼帘灾区满目疮痍的景象，加以不断飘下的雪花，众人都对灾民的处境，倍加感同身受。
「陈金发居士说，看见受伤土地，很心疼、不捨。又说（25日傍晚）六七点钟，又有一波感觉很摇晃的地震……」上人提到，赈灾团志工回报灾区中，仍能感觉地震，但人人心中都悬挂着灾民的需求，昨日一连走过六个收容中心，亲手遍布施。
身行表真意 至诚开心门
从陌生到打开心门，赈灾团志工在第一个收容中心，对方客气地婉谢援助，谨收下部份香积饭及坚果，希望把物资再给其他更需要的地方。志工们毫不气馁，前往第二个收容中心，用真诚持续沟通，终于让对方感受温馨。
上人说，「他们（收容中心工作人员）都很有使命感，比较不愿意让人进去，可是慈济那样的温馨，先跟他沟通、聊天，让他们瞭解，慈济来的那一份真诚，表达在肢体上，所以他开始打开心门，迎接慈济人。」
「看到他们彼此互动，把披肩亲手披在老人家身上，而且肤慰老人家，温馨他们的身心。不只身体得到温暖，心灵也很温馨，给了他们（灾民）最最需要的感动……」
大力频付出 为爱已忘躯
慈济志工昨日走过六个收容中心，把所携带的十吨物资都发放完毕。上人不禁赞叹这群大力菩萨，「十吨的物资都要自己搬，大爱台记者也下去帮忙，赈灾团连大爱台记者才十几个人……」
「十吨物资要从货柜车上搬运下来，还要载运上交通车上，每一个人搬上搬下，一个人平均搬运两千公斤。」一吨是一千公斤，十吨物资平均由十多人的赈灾团完成来回运搬、发放，即便误了餐，心灵也不觉得累。
上人说，「中午没吃，晚上接到电话时也还没吃，正在泡热水沖香积饭，很不简单……」
日媒证感动 大爱无疆界
这份用心了感动受惠者，也感动当地很多人，NHK记者特地前往去採访，当天晚上立即播出新闻， 将蓝天白云的菩萨身影播放到全球 。
上人开示，「都是很温馨的画面，他们（NHK）报导的是，来自台湾大爱无国界的用心付出。我们要提供的讯息，不只是慈济人发放，其实物资是来自国际间，每个地方爱的互动，爱的付出。」
天灾不分地域与疆界，人的爱心同样可以跨越阻隔，慈济人募集全球爱心，温暖灾区中一个个受创的身心。
贫者能施 菩萨跪受常不轻
【证严上人3月26日志工早会开示-全球募心募爱】
举世关注日本地震后续灾情之际，3月24日晚间缅甸东北部靠近泰国边境发生规模6.8地震，造成房屋倒塌及人员伤亡，连在泰国清迈的慈济中小学也能感觉摇晃，今日志工早会证严上人开示，灾后人人要更加虔诚，提升警世觉悟的感受。
缅甸震动传清迈 学生能体灾民苦
「在我们的中小学（泰国清迈），也是很晃，当地的孩子都没接触过这样情况，但是看见日本最近的灾难，又感受这一波摇晃，大家都很惊慌；所以老师赶快保护孩子，年纪大的照顾幼小的，在室外久久不敢回去。」
上人说，「想一想，这一波发生在缅甸的地震，不管是泰国、寮国、越南、中国大陆，都有感，而且是很大的摇晃……」
缅甸地震隔天，慈济中小学的校长在朝会上安抚孩子们的惊恐，也机会教育引导学生们感同身受，为日本、缅甸、普天下的灾难虔诚祈祷。
亚齐大爱村新生 凝聚点滴回馈心
2004年南亚海啸，共有12个国家遭受波及，全球慈济人发起「大爱进南亚，真情肤苦难」驰援斯里兰卡及印尼亚齐，并且在两地兴建大爱村，改善灾民生活，也凝聚起当地人的爱心与向心力。
上人开示，「我们在亚齐盖了三个慈济村，住进去的居民这几年来安居乐业，人人的生活都改善了，而且心与心、人与人更合更齐……」
「过去的反抗军回过头来，现在也是保护乡村的人，心都很团结，那种重新再生活，真的是名符其实的『浴火重生』，他们的人生都改变了，去除了所有烦恼，内心满满的虔诚与爱。」
此次日本地震，村民们纷纷主动捐输，甚至捧着爱心箱上街劝募，希望灾民们能够跟他们一样，接受到全球的爱心而再次站起。上人说，「从这里，看见了世间的人性之美。」
病者奉献惭力微 须弥义行贫中富
3月20日，新加坡人医会前往斯里兰卡义诊，也利用机会向民众唿吁人人付出爱心，在开始看诊前，带动大家虔诚祈祷，现场一千人多人纷纷响应。其中一位白内障患者斯利巴拉（Silipala），将带来的零钱全数捐出后，还觉得不够，赶紧叫女儿跑回家再拿钱来。
女儿匆忙回家，翻箱倒柜找到了三千卢比（约800元新台币），急忙赶回来投入爱心箱。斯利巴拉眼眶泛着泪水说：「当年斯里兰卡也曾遭遇海啸的灾难，我可以体会日本灾民的感受。我还想再捐更多，只是我没那么多钱。」听闻这个故事，上人为之感动不已，赞叹这位病人真的是「贫中之富」。
泰国贫病皆布施 纯净佛心共善念
另外在泰国叻丕府，当地挽才揽医院有一群慈济志工，大部份成员都是医护人员，在3月19日也上街为日本募爱。沿街的募款声，激起躺在病床上一位病患的悲心，他也请邻居朋友找志工来，亲自尽一分心。
市场里，志工遇到的眼盲乞讨者要布施，以恭敬的跪姿接受这笔捐款。上人赞说，「这都是如常不轻菩萨那样的心情，来看待所有人的发心，不仅是救助灾民，还要启发人人的菩萨心。」
上人续道，「更重要的是为大地，我们要启动人人导向『人人是佛，一人一佛，人人共佛心』，希望人人心地净化，大地平安、消弭灾难。启动人人的爱心，一人一善，人人共善念，这都是我们在推动的。」
「总而言之，爱心不停歇，还要更踏踏实实、步步前进。」慈济赈灾团在日本持续付出，虽然人少却如大力菩萨，为灾民用心用爱。上人说，这只是起头，几十吨的物资已经运抵日本，未来还有长远的路，慈济人还会继续下去。
25 March 2011
人间菩提 - 2011年3月25日 - 三无心法化仇苦
深入苦难地 悲悯拥灾黎
【证严上人3月25日志工早会开示】
「昨天晚上睡得安稳吗？」「有没有说感恩？」24日晚上台湾时间九点五十分，缅甸发生规模6.8强震，边境的泰北金三角地区亦感受震度，继之越南政府撤离居住高楼的人民，云南亦有余震，台湾臺东外海、屏东等一天三次有感地震，3月25日志工早会，证严上人关怀现场弟子，并再提醒时时都要心存感恩。
地壳不安，美国中部宾州一带共八个州，却又遭受龙捲风与豪大雨侵袭成灾；天地告急，人心也躁动难安，利比亚的示威诉求，演变成人祸战争，上人感言可怜的许多无辜的人，遭逢苦难偏多。上人感慨破坏性的风、雨连串，真的是声声告急。「我们人类一定要人人提起这一分向天求饶的心，不再以为人力定能胜天，也不再追求名、利等不择手段的唿声。」
穿过苦难地 海啸最前线
苦难人间，菩萨涌现，慈济基金会日本地震赈灾团，经由三浦阳子议员的求援及陪伴之下，3月24日清晨从东京启程，经过近十小时的车程，于下午三点多安全抵达受灾区岩手县的大船渡市。他们随身带着辐射侦测仪，马不停蹄地跟当地主管单位互动，表达此行的目的，受到当地人民的感动。
互动之际，又一阵天摇地动，发生规模6.1的地震，众人惊慌，慈济人却也镇定：「师父要我们镇定，要镇定；心要定！心要定！」镇定之下，众人在雪花飘飘的户外，与当地主管单位讨论援助事宜。上人说：「看到了画面，那样纷飞的大雪，实在是不捨啊！他们进驻在一家已撤离清空的老人院，这样很克难的，而且隐藏危机的，实在是很感动，也很感恩，只是还是很担心。」
深入大船渡 悲悯拥灾黎
在大船渡市，赈灾人员与物资均已齐备，今日（3/25）开始投入发放，并同时进行勘灾。前方克难施行援助，后方当将驰援，上人开示：「光是这样看，就知道当地的的灾情，真的很令人不忍心。不管是在日本的，或是从台湾去的团队，踏上这一块土地，是多么地辛苦，也要步步为营，也要步步提高警觉，一步一步接近受灾、受难人的身边，但愿真能展开双手，拥抱受苦难的人，将近半个月来的悲痛。」
「可是我们在平安地方的人，更要启动那一分力量，那就是爱。我们要把爱遍洒在人间，遍洒在地球上，期待人人这一念爱心要启动起来。人间菩萨遍撒大爱，还要秉慈运悲。我们要秉持这一分慈心，希望造福更多的人。」
一人一善心 爱心化力量
「要人人能平安，唯有一股力量，那就是爱的力量。」上人开示，要更多人更多人启动这一分慈，去做救人的工作，更重要的是平安的土地能更平安，还要秉慈、运悲地启动起三个「募」－－募你一分虔诚的祈祷，募你一分爱心的关怀，更要募你一分悲悯的喜捨。
上人强调，要成就此三「募」，就是要喜捨。「因为喜捨就是要捐出你的爱心，你的爱心化为力量，那是金钱，有钱才能去救人。所以我们要秉慈运悲，启智用慧，悲智双运地，同时带动守护众生这一分的爱心。」
慈悲启善念 宿怨且放下
自年前开始，慈济持续推动忏悔、斋戒、茹素等活动，上人开示现在平安的人一定要做得到的，「心中有佛，行中有法」，用爱的力量去遍洒大地，让这一分爱的力量更凝聚、更强盛。包括美国等几十个国家地区的慈济人，从地震那一刻过后即展开行动，在严寒的天气里，在雨中鞠躬弯腰进行街头募款。
一位美国华人老奶奶，冷眼旁观不愿捐输，经慈济人上前了解，方知她小时曾目睹父母遭受日本人的伤害。记忆犹新，心中仍恨。经由慈济人的肤慰后，她放下了仇恨，将上一代的恩怨，在这一世放下。
另外一位居住拉斯维加斯的林先生，自己开车前来捐钱，背后亦有表哥跟着奶奶战乱逃难被日本人杀害，当时才五岁的表哥也被刺伤的伤痛。然而面对日本世纪大灾难，林先生纵然内心矛盾，身为慈济会员的他，仍心生悲悯前来捐输。他说：「先救现在的受灾人，所以下定决心放下过去。」
灾难无国界 求饶并忏悔
另一位，是1986年亲身遭受前苏联「车诺比事件」核爆污染的乌克兰籍人士，辐射导致喉咙受伤，至今说话困难，身体嬴弱，感同身受于日本的苦难，也来投下善款。上人开示：「所以说来，人世间苦难偏多。几十年来，身体受了那样的折腾，也愿意付出；有的是经六十几年的，心灵仇恨的鲜明记忆，那是多么痛苦啊！希望这一次能抚平他们内心的伤痛。」
上人恺言，我们不管在哪一个地方，就是要有大忏悔的心。但愿我们每一个地方、每一个国度里，慈济人推动斋戒、大忏悔，推动『三募』，大家天天要用虔诚的心来祈祷，祈祷天地之间都能消弭灾难；人人要用爱心来关怀；人人要发挥出这一分的悲悯心来喜捨。把歹酷不忍的舞台快快落幕，开启一个光明、温馨的爱的世界。
静思晨语 - 2011年3月25日 - 12 - 法譬如水：为善修德远离罪恶
Do Good, Cultivate Virtues, Stay Far From Evil
我们学佛，就是要将过去很多的无明烦恼洗除，无论过去所造的罪，或是现在的恶，我们从今天开始，此时此刻，必定要启发内心这份最至诚的心念，将过去的罪或恶慢慢忏悔。
忏悔就是洗涤，依照佛陀的教法；法如水，这股清水能洗除我们过去、现在、未来的种种罪恶错误，要用心去洗除。过去能洗净，未来的「未做之罪不敢更做」。
以忏悔洗心，涤除过去的错误和罪业，面对未来，也要时时惕励自己，莫以善小而不为，莫以恶小而为之。
过去错误是因为无明覆蔽，不知道所以我们做了。现在学佛了，我们也至诚的忏悔了，忏悔即清净，既然忏悔了，我们从现在开始，要好好保持这片清净的心态。未做的罪，我们要说不敢了，不敢再做了。
我们要知道「莫以恶小而做之」，不要想：「只做了一点点而已，我就算犯了有什么好怕的？」不要这样想，因为小恶积久了也是大恶。也不要以为只是一点点小善，做那么点小善有什么功德？不要想说：「我要做就做大的，才做那么一点点会有什么功德？」要知道有一句话说：「莫以善小而不为。」所以我们要知道，要常常警惕，不要以为只有一点点恶没有关系，也不要轻视一点点小善而已，做了没有功德，不要这样想。
我们如果人人知道，为善是人的本份，远离罪恶是我们人的规矩。我们若能遵守规矩，也能守于本分，这样的人生就不会犯错了，这样的人生就对了。
为善修德，是人的本分，远离罪恶，是人的规矩，尽本分，守规矩，人生就不会走入偏差。
所以我们过去的既然忏悔了，未来就要做好，把心照顾好，不要有一点点污染，行为不要再有偏差，所以「未做之罪不敢更做」，不敢再做了。
至心皈依，十方尽虚空界，一切诸佛。
所以现在人人每天都要保持好我们这念心。我们现在要「至心皈依，十方尽虚空界一切诸佛。」
「宗」是人生的宗旨，「教」是终身的教育，宗教就是人生的方向，只要方向宗旨选择正确，精进而行，就会有成功的人生。
因为我们的心一定要有个依靠，要有个依归，我们的心若有依靠，人生就有方向，方向就是宗教。「宗」就是人生的宗旨，「教」是终生的教育。我们一辈子的教育、生活的教育，这些都在宗教当中。无论你信仰什么宗教，只要我们好好选择，选择正信、选择正教，只要有一个正字，这一条人生的轨道就是对的了。
假使我们尚未皈依什么宗教，最起码我们自己的人生本分，不能脱离我们人生的宗旨。人之初、性本善，人既然在人间，我们一切都要往善的、往好的走，这就是我们的宗旨。我们要奋发图强，要精进，不要懈怠，精进的路如果正确，这样的人就是成功的人。但若懈怠不肯精进的人生，就一定是堕落。
在慈济里面，有很多真的是很励志的人生，都能让我们作为人生模范的人。像李宗吉居士，他小时候家庭贫困，又生于乱世，加上父亲早逝，大哥也早就夭折了，姊姊都嫁人了，母亲一年一年的老去，所以他一定要负起责任。要孝顺他的母亲，也要疼惜他的妹妹，这就是他的立志。
虽然读小学，虽然读书的时候老师很欣赏他，用功、精进、认真，但是要考中学了，需要注册费六块钱，就是没有六块钱。那时他的母亲要把她的手环拿去当，想要借钱，别人也都不肯借。为了不让母亲辛苦，为了不增加母亲的负担，所以他甘愿把书全部烧掉，他觉得养家就是他的责任，所以他甘愿去作童工。
他的本性就是忠实，非常忠厚。老板也觉得这个孩子很忠厚老实、认真打拼，觉得这个孩子可以栽培，好几次把钱乱丢，要试验这个孩子，孩子很老实，在那个墙角捡到钱，无论是一元、五角，一旦捡到了钱都会赶快拿去给老板，拿去管帐的人，说他在哪里捡到五角，或是在哪里捡到一元。老板经常观察他，觉得他很认真、打拼、忠厚、老实，认为这个孩子将来一定会成功，绝对要栽培他。
因为老板有心有意栽培他，所以他就此踏上人生的道路，经过很多辛苦的经历，无论是掌厨，或是行船等等，做很辛劳的工作。经过好几次海上的风浪，很危险，他也逃过来了，为了就是要守好他的本份。十分立志认真努力，后来，来到台湾，他成为一位海上基业的企业家，很有成就，不只是他的事业成就，他的孝道也完全没有改变。等到他成功了，他就把他的母亲接过来台湾，那分孝顺实在是没有人比得上。
等到母亲过世之后，他在阳明山上造了一座很好的墓地。从前一般人尽孝，是守三年的墓，但是他不是，为了要尽孝，所以他日日夜夜都在那边守墓。也为了要守好他母亲的墓，他们夫妻就住在阳明山，尽管孩子有的都到台北去了，也都事业有成，但是他就是住在阳明山，就住在墓地的附近。也可以看到那一块的墓地，每天都有清扫过，一枝杂草都没有，一点尘土也都没有，能够看得出。甚至他的太太也说：「无论是刮风下雨，他每天都会去向妈妈问安，每一天都会去清扫墓地。这一点他实在做得很彻底，从来都不间断，这也是他每天的课程。」墓地清扫好了，回家沐浴更衣、用餐，然后才去上班，这就是他的人生。
诚正信实，行善尽孝，守于本分，勤于奋斗，这段人生一定成功。
这就是要对大家说，这叫做守本分，这叫做奋斗的人生。人生若能奋斗，能守本分，这段人生一定是成功的，所以这是他人生的宗旨。所以我们皈依诸佛，就是我们的心，要有个皈依的方向，有一个依靠，不只是佛，包括「诸大菩萨、辟支、罗汉」这都是洁身自爱。
上求佛道，下化众生，积极利人而自利，即是菩萨。
「菩萨」是自利利人，能够上求佛道、下化众生，他能守住佛陀的教法，能积极接近人群，救济众生，这叫做菩萨。还有「辟支、罗汉」。
生在无佛的时代，观察天地万物，与人身心的变迁，因而独自觉悟成道的，即是辟支佛。
「辟支佛」是出在无佛的时代，但是他能够独觉。看到人生岁月变迁；能看到大地万物，这种凋零茂盛的情景，都是随着四季变迁。所以他能体会三理四相，大地万物的景象。还有生、老、病、死等等的变化；还有人的心理的生、住、异、灭等等心态的无常。所以他能觉悟。
虽然无佛在世，不过其实佛法无处不在，佛性人人都有，只要根基敏睿的人，就算无佛在世，他也能观境觉悟，体会人生万物景象，他就能启发内心这一份的觉性，这叫做辟支佛，也叫做独觉。就是自己能去体会。
独善其身，证悟空性之道，断除了烦恼根源，从生死轮回中解脱的，即是罗汉。
「罗汉」不只在有佛之时有罗汉，无论是有佛在世，或是无佛在世的时候都会有罗汉。他就是洁身自爱，但是他怕因果，所以只想着要消过去的业，但是他不能去造未来的福。因为福要在人群中得，但是他就是远离人群，他只想要独善其身，这就是罗汉。
无论是诸佛，自觉、觉他、觉行圆满，这称为佛。或是菩萨，他不只是上求，还积极的下化，这都是我们的榜样。而懂得洁身自在的人，也是值得我们学习的人。我们学佛者不能够懈怠，「此身不向今生度，更向何生度此身。」
我们难得听闻佛法，只是洁身自爱做个自了汉这样还不够，我们更要上求下化，我们的目标就是能自觉、觉他、觉行圆满，这才是我们要精进的目标。
所以请大家要多用心。
We learn Buddha's Way to wash away much of our past ignorance and affections, whether they are transgressions from the past or evils committed in this lifetime. Starting from today, from this very moment, we must be inspired in the depth of our hearts to repent our transgressions and eliminate evils with utmost sincerity.
Repentance is a form of cleansing. According to the Buddha's teachings, Dharma is like water. This pure water can wash away our transgressions and mistakes from our tats, present, and future, so we should cleanse ourselves mindfully. We can wash away the past and “dare not to commit future transgressions”
Cleanse the mind with repentance by washing away past mistakes and bad karma. Constantly be vigilant and self reflect. Do not forgo good deeds because they are small. Do not commit evils because they are small.
Ignorance led to our past mistakes. Since we did not know better, we committed wrongs. But, now we are learning Buddha's Way and have already repent with utmost sincerity. Repentance purifies us. Now that we have recognized and repented our mistakes, let us carefully preserve this pure mindset. Of future transgressions, we must say, “We dare not commit them again”.
“Do not commit evils because they are small.” Do not think, “It is just a tiny evil, I'm not afraid of the consequences.” Do not think that way. Small evils accumulate and become big evils.
Do not think “That is just a small good deed, would performing it bring me any merit? I want to do something more significant. What meant comes of such a tiny act?” There is a saying, “Do not forgo good deeds because they are small.” So we must know to always be vigilant. Do not think a small evil is not a big deal. Do not think no merit comes from doing a small good deed. Do not think this way.
If we all know that doing good is our fundamental responsibility and staying far away from evil is a rule for life, if we know the rules and uphold our fundamental responsibilities, we will live a life free of mistakes. That is the right way to live.
Doing good and cultivating virtues is a fundamental human ability. Staying away from evil is a rule for living. If we fulfill our responsibilities and follow the rules, we will not go astray in life.
Therefore, since we have repented the past and are starting anew, we need to do well. Take good care of the mind so there is no trace of impurity and no deviation in conduct. Thus, we “dare not commit future transgressions.” We dare not do it again.
Sincerely take refuge in all Buddha's of the Ten Directions and the entire universe.
From now on every day, let us maintain this mindset and “sincerely take refuge in all Buddha's of the Ten Directions and the entire universe”.
Religion provides guiding principle for life as well as lifelong teachings. Religion gives us a direction for life. As long as we chose the right direction and right principles, and pursue them diligently, we will lead successful life.
Our minds need something to depend on and to rely on. When our minds have something to rely on, our life will have a direction. Our direct on comes from religion. A religion provides guiding principles and an education for life, in religion we can find teachings that guide us through our daily living.
Which religion we believe in does not matter, as long as we chose carefully. Choose one with Right Beliefs and Right Teachings. As long as they are Right, we are on the right path.
If we have not chosen to follow any religion, at the very least, our fundamental responsibility needs to adhere to our life's principles. Humans are inherently good. Since we are in this world, everything we do should be kind and good. These are our guiding principles. We must work hard and get stronger, be diligent. Do not slack off. If our diligence is correctly applied, we will definitely succeed. If we are lazy and refuse to be diligent, we will certainly degenerate.
In Tzu Chi there are many inspiring stories of people who serve as our role models in life. Take Mr. Li Zong-Ji, for example. He grew up in a poor family during a time of chaos. To make things worse, his father died young. His older brother also died young. His elder sisters were married and his mother was getting old so he had to shoulder the responsibility of being filial to his mother and looking after his younger sister. He resolved to do this.
When he was in elementary school, his teachers admired him because he was a hardworking and diligent student. But, when it came time to apply for middle school, he did not have six dollars to pay the registration fee. His mother wanted to pawn her bracelet, but no one was wiling to lend them money. To make things easier for his mother and to not add to her burdens, he voluntarily burned all his schoolbooks. He felt that supporting the family was his duty so he willingly went to work as a child laborer.
He was very faithful and honest. His boss saw that he was grounded and hardworking, and felt that he had potential. His boss left money around many times to test his honesty. He was indeed very honest. Whenever he found money on the floor, whether it was a dollar or fifty cents, he gave it to his boss or the accountant right away. He would say, “I found fifty cents there” or found a dollar there”. After observing him for a while, his boss saw that he was very hardworking, diligent, honest, and faithful.
He believed the boy would be very successful so he was determined to train the boy and advance his career. Thus Mr. Li began his career path. He went through many hardships, from being a chef to navigating a boat. He did very labor-intensive work. He rode through many storms at sea, it was very dangerous and he survived. He focused on fulfilling his responsibilities and he was very committed, diligent, and hardworking.
Later, he came to Taiwan and eventually became a successful shipping magnate. Though he became very successful, his filial piety to his mother never wagered. When he established himself, he brought his mother to Taiwan. His filial piety was truly unequalled.
After his mother passed away, he built an elegant gravesite for her on Mount Yang-Ming. In the past to be filial, a person guarded his parent's grave for three years. But Mr. Li went beyond that. He swept his mother's gravesite everyday. To look after his mother's gravesite, he and his wife moved to Mount Yang-Ming. Though his children moved to Taipei and were successful in their careers, he and his wife stayed on Mount Yang-Ming to be close to the gravesite.
One can truly see that someone tidies up her gravesite every day. There is not one weed or a hint of dust. This is very apparent. Even his wife said, “He really fulfills this duty very thoroughly. Neither hurricanes nor rain can stop him from visiting his mother's grave to greet her and tidy up her gravesite. This is part of his daily routine. ” After he tidies up her gravesite, he goes home to shower, eat breakfast, and begins to work. That is how he lives.
Be sincere, upright, faithful and honest. Do good, be filial, fulfill fundamental responsibilities, and be diligent. Thus, we will surely be successful in life.
So, everyone, this is what it means to fulfill fundamental responsibilities and to be diligent in life. If we can be diligent and fulfill our fundamental responsibilities, we will undoubtedly be successful in life. These were the guiding principles in his life.
When we take refuge in all Buddha's, our minds have a direction to rely on, something to depend on. Aside from Buddha, there are “Great Bodhisattvas, Pratyekabuddha and Arhat” who are pure and have self-respect.
Seeking Buddha's Way and transforming sentient beings, diligently benefiting others and thus diligently benefiting others and thus themselves, such people are Bodhisattvas.
Bodhisattvas seek to benefit themselves and others. They seek Buddha's Way and transform sentient beings. They can abide by the Buddha's teachings and are actively engaged with living beings to relieve their suffering. Such people are Bodhisattvas. Now for Pratyekabuddha and Arhat.
Born in an era without Buddha, they observed everything in the world and the changes in human bodies and minds to attain self-enlightenment and Buddhahood. Such people are Pratyekabuddha.
Pratyekabuddha were born before Buddha's time. But even so they attained enlightenment by observing life's changes over time. They observe the flourish and decline of everything in the world with the changing seasons and passing time. So they realized the three Axioms and four Stages of everything in the world as well as the progression of age, illness, and death and the arising, abiding changing and extinction of our mindsets. Thus Pratyekabuddha attained enlightenment.
There was no Buddha during that time, but in truth, Dharma is everywhere and everyone inherently has Buddha-nature. For those with a keen and discerning mind, even in an era without a Buddha, it is possible to realize truths. By observing all the phenomena around them they could awaken the enlightened nature within. Such beings are called Pratyekabuddha, or Self-realizes, since they awakened to truths on their own.
They focus on their own enlightenment to attain and realize the path of Emptiness, to eliminate all sources of attrition, and to transcend the cycle of life and death. Such people are Arhat.
Next are Arhats. There are Arhats in eras both with and without Buddha's. They remain pure and have self-respect. But they are scared of cause and effect, so they only try to eliminate past bad karma, they do not know to create future blessings. Blessings can only be attained among the people, but Arhat stayed away from people to focus on their own enlightenment. Such people are Arhat.
All Buddha's attain enlightenment of self, others and perfect enlightened practice. They are called Buddhas or Bodhisattvas. They seek enlightenment and to transform others. They are our role modes. As for those who remain pure and have self-respect, they are also worthy role models. Therefore everyone as Buddhists we cannot slack off. If we do not transform ourselves in this lifetime, when will we have the opportunity to do so again?
The opportunity to hear Dharma is rare. Just staying pure, having self-respect, and focusing of self-cultivation are not enough. We must also emulate Bodhisattvas, to seek enlightenment and transform living beings. Our goal is to awaken ourselves, others, and attain perfect enlightened practices. This is the goal we diligently pursue.
So, everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2197
我们学佛，就是要将过去很多的无明烦恼洗除，无论过去所造的罪，或是现在的恶，我们从今天开始，此时此刻，必定要启发内心这份最至诚的心念，将过去的罪或恶慢慢忏悔。
忏悔就是洗涤，依照佛陀的教法；法如水，这股清水能洗除我们过去、现在、未来的种种罪恶错误，要用心去洗除。过去能洗净，未来的「未做之罪不敢更做」。
以忏悔洗心，涤除过去的错误和罪业，面对未来，也要时时惕励自己，莫以善小而不为，莫以恶小而为之。
过去错误是因为无明覆蔽，不知道所以我们做了。现在学佛了，我们也至诚的忏悔了，忏悔即清净，既然忏悔了，我们从现在开始，要好好保持这片清净的心态。未做的罪，我们要说不敢了，不敢再做了。
我们要知道「莫以恶小而做之」，不要想：「只做了一点点而已，我就算犯了有什么好怕的？」不要这样想，因为小恶积久了也是大恶。也不要以为只是一点点小善，做那么点小善有什么功德？不要想说：「我要做就做大的，才做那么一点点会有什么功德？」要知道有一句话说：「莫以善小而不为。」所以我们要知道，要常常警惕，不要以为只有一点点恶没有关系，也不要轻视一点点小善而已，做了没有功德，不要这样想。
我们如果人人知道，为善是人的本份，远离罪恶是我们人的规矩。我们若能遵守规矩，也能守于本分，这样的人生就不会犯错了，这样的人生就对了。
为善修德，是人的本分，远离罪恶，是人的规矩，尽本分，守规矩，人生就不会走入偏差。
所以我们过去的既然忏悔了，未来就要做好，把心照顾好，不要有一点点污染，行为不要再有偏差，所以「未做之罪不敢更做」，不敢再做了。
至心皈依，十方尽虚空界，一切诸佛。
所以现在人人每天都要保持好我们这念心。我们现在要「至心皈依，十方尽虚空界一切诸佛。」
「宗」是人生的宗旨，「教」是终身的教育，宗教就是人生的方向，只要方向宗旨选择正确，精进而行，就会有成功的人生。
因为我们的心一定要有个依靠，要有个依归，我们的心若有依靠，人生就有方向，方向就是宗教。「宗」就是人生的宗旨，「教」是终生的教育。我们一辈子的教育、生活的教育，这些都在宗教当中。无论你信仰什么宗教，只要我们好好选择，选择正信、选择正教，只要有一个正字，这一条人生的轨道就是对的了。
假使我们尚未皈依什么宗教，最起码我们自己的人生本分，不能脱离我们人生的宗旨。人之初、性本善，人既然在人间，我们一切都要往善的、往好的走，这就是我们的宗旨。我们要奋发图强，要精进，不要懈怠，精进的路如果正确，这样的人就是成功的人。但若懈怠不肯精进的人生，就一定是堕落。
在慈济里面，有很多真的是很励志的人生，都能让我们作为人生模范的人。像李宗吉居士，他小时候家庭贫困，又生于乱世，加上父亲早逝，大哥也早就夭折了，姊姊都嫁人了，母亲一年一年的老去，所以他一定要负起责任。要孝顺他的母亲，也要疼惜他的妹妹，这就是他的立志。
虽然读小学，虽然读书的时候老师很欣赏他，用功、精进、认真，但是要考中学了，需要注册费六块钱，就是没有六块钱。那时他的母亲要把她的手环拿去当，想要借钱，别人也都不肯借。为了不让母亲辛苦，为了不增加母亲的负担，所以他甘愿把书全部烧掉，他觉得养家就是他的责任，所以他甘愿去作童工。
他的本性就是忠实，非常忠厚。老板也觉得这个孩子很忠厚老实、认真打拼，觉得这个孩子可以栽培，好几次把钱乱丢，要试验这个孩子，孩子很老实，在那个墙角捡到钱，无论是一元、五角，一旦捡到了钱都会赶快拿去给老板，拿去管帐的人，说他在哪里捡到五角，或是在哪里捡到一元。老板经常观察他，觉得他很认真、打拼、忠厚、老实，认为这个孩子将来一定会成功，绝对要栽培他。
因为老板有心有意栽培他，所以他就此踏上人生的道路，经过很多辛苦的经历，无论是掌厨，或是行船等等，做很辛劳的工作。经过好几次海上的风浪，很危险，他也逃过来了，为了就是要守好他的本份。十分立志认真努力，后来，来到台湾，他成为一位海上基业的企业家，很有成就，不只是他的事业成就，他的孝道也完全没有改变。等到他成功了，他就把他的母亲接过来台湾，那分孝顺实在是没有人比得上。
等到母亲过世之后，他在阳明山上造了一座很好的墓地。从前一般人尽孝，是守三年的墓，但是他不是，为了要尽孝，所以他日日夜夜都在那边守墓。也为了要守好他母亲的墓，他们夫妻就住在阳明山，尽管孩子有的都到台北去了，也都事业有成，但是他就是住在阳明山，就住在墓地的附近。也可以看到那一块的墓地，每天都有清扫过，一枝杂草都没有，一点尘土也都没有，能够看得出。甚至他的太太也说：「无论是刮风下雨，他每天都会去向妈妈问安，每一天都会去清扫墓地。这一点他实在做得很彻底，从来都不间断，这也是他每天的课程。」墓地清扫好了，回家沐浴更衣、用餐，然后才去上班，这就是他的人生。
诚正信实，行善尽孝，守于本分，勤于奋斗，这段人生一定成功。
这就是要对大家说，这叫做守本分，这叫做奋斗的人生。人生若能奋斗，能守本分，这段人生一定是成功的，所以这是他人生的宗旨。所以我们皈依诸佛，就是我们的心，要有个皈依的方向，有一个依靠，不只是佛，包括「诸大菩萨、辟支、罗汉」这都是洁身自爱。
上求佛道，下化众生，积极利人而自利，即是菩萨。
「菩萨」是自利利人，能够上求佛道、下化众生，他能守住佛陀的教法，能积极接近人群，救济众生，这叫做菩萨。还有「辟支、罗汉」。
生在无佛的时代，观察天地万物，与人身心的变迁，因而独自觉悟成道的，即是辟支佛。
「辟支佛」是出在无佛的时代，但是他能够独觉。看到人生岁月变迁；能看到大地万物，这种凋零茂盛的情景，都是随着四季变迁。所以他能体会三理四相，大地万物的景象。还有生、老、病、死等等的变化；还有人的心理的生、住、异、灭等等心态的无常。所以他能觉悟。
虽然无佛在世，不过其实佛法无处不在，佛性人人都有，只要根基敏睿的人，就算无佛在世，他也能观境觉悟，体会人生万物景象，他就能启发内心这一份的觉性，这叫做辟支佛，也叫做独觉。就是自己能去体会。
独善其身，证悟空性之道，断除了烦恼根源，从生死轮回中解脱的，即是罗汉。
「罗汉」不只在有佛之时有罗汉，无论是有佛在世，或是无佛在世的时候都会有罗汉。他就是洁身自爱，但是他怕因果，所以只想着要消过去的业，但是他不能去造未来的福。因为福要在人群中得，但是他就是远离人群，他只想要独善其身，这就是罗汉。
无论是诸佛，自觉、觉他、觉行圆满，这称为佛。或是菩萨，他不只是上求，还积极的下化，这都是我们的榜样。而懂得洁身自在的人，也是值得我们学习的人。我们学佛者不能够懈怠，「此身不向今生度，更向何生度此身。」
我们难得听闻佛法，只是洁身自爱做个自了汉这样还不够，我们更要上求下化，我们的目标就是能自觉、觉他、觉行圆满，这才是我们要精进的目标。
所以请大家要多用心。
We learn Buddha's Way to wash away much of our past ignorance and affections, whether they are transgressions from the past or evils committed in this lifetime. Starting from today, from this very moment, we must be inspired in the depth of our hearts to repent our transgressions and eliminate evils with utmost sincerity.
Repentance is a form of cleansing. According to the Buddha's teachings, Dharma is like water. This pure water can wash away our transgressions and mistakes from our tats, present, and future, so we should cleanse ourselves mindfully. We can wash away the past and “dare not to commit future transgressions”
Cleanse the mind with repentance by washing away past mistakes and bad karma. Constantly be vigilant and self reflect. Do not forgo good deeds because they are small. Do not commit evils because they are small.
Ignorance led to our past mistakes. Since we did not know better, we committed wrongs. But, now we are learning Buddha's Way and have already repent with utmost sincerity. Repentance purifies us. Now that we have recognized and repented our mistakes, let us carefully preserve this pure mindset. Of future transgressions, we must say, “We dare not commit them again”.
“Do not commit evils because they are small.” Do not think, “It is just a tiny evil, I'm not afraid of the consequences.” Do not think that way. Small evils accumulate and become big evils.
Do not think “That is just a small good deed, would performing it bring me any merit? I want to do something more significant. What meant comes of such a tiny act?” There is a saying, “Do not forgo good deeds because they are small.” So we must know to always be vigilant. Do not think a small evil is not a big deal. Do not think no merit comes from doing a small good deed. Do not think this way.
If we all know that doing good is our fundamental responsibility and staying far away from evil is a rule for life, if we know the rules and uphold our fundamental responsibilities, we will live a life free of mistakes. That is the right way to live.
Doing good and cultivating virtues is a fundamental human ability. Staying away from evil is a rule for living. If we fulfill our responsibilities and follow the rules, we will not go astray in life.
Therefore, since we have repented the past and are starting anew, we need to do well. Take good care of the mind so there is no trace of impurity and no deviation in conduct. Thus, we “dare not commit future transgressions.” We dare not do it again.
Sincerely take refuge in all Buddha's of the Ten Directions and the entire universe.
From now on every day, let us maintain this mindset and “sincerely take refuge in all Buddha's of the Ten Directions and the entire universe”.
Religion provides guiding principle for life as well as lifelong teachings. Religion gives us a direction for life. As long as we chose the right direction and right principles, and pursue them diligently, we will lead successful life.
Our minds need something to depend on and to rely on. When our minds have something to rely on, our life will have a direction. Our direct on comes from religion. A religion provides guiding principles and an education for life, in religion we can find teachings that guide us through our daily living.
Which religion we believe in does not matter, as long as we chose carefully. Choose one with Right Beliefs and Right Teachings. As long as they are Right, we are on the right path.
If we have not chosen to follow any religion, at the very least, our fundamental responsibility needs to adhere to our life's principles. Humans are inherently good. Since we are in this world, everything we do should be kind and good. These are our guiding principles. We must work hard and get stronger, be diligent. Do not slack off. If our diligence is correctly applied, we will definitely succeed. If we are lazy and refuse to be diligent, we will certainly degenerate.
In Tzu Chi there are many inspiring stories of people who serve as our role models in life. Take Mr. Li Zong-Ji, for example. He grew up in a poor family during a time of chaos. To make things worse, his father died young. His older brother also died young. His elder sisters were married and his mother was getting old so he had to shoulder the responsibility of being filial to his mother and looking after his younger sister. He resolved to do this.
When he was in elementary school, his teachers admired him because he was a hardworking and diligent student. But, when it came time to apply for middle school, he did not have six dollars to pay the registration fee. His mother wanted to pawn her bracelet, but no one was wiling to lend them money. To make things easier for his mother and to not add to her burdens, he voluntarily burned all his schoolbooks. He felt that supporting the family was his duty so he willingly went to work as a child laborer.
He was very faithful and honest. His boss saw that he was grounded and hardworking, and felt that he had potential. His boss left money around many times to test his honesty. He was indeed very honest. Whenever he found money on the floor, whether it was a dollar or fifty cents, he gave it to his boss or the accountant right away. He would say, “I found fifty cents there” or found a dollar there”. After observing him for a while, his boss saw that he was very hardworking, diligent, honest, and faithful.
He believed the boy would be very successful so he was determined to train the boy and advance his career. Thus Mr. Li began his career path. He went through many hardships, from being a chef to navigating a boat. He did very labor-intensive work. He rode through many storms at sea, it was very dangerous and he survived. He focused on fulfilling his responsibilities and he was very committed, diligent, and hardworking.
Later, he came to Taiwan and eventually became a successful shipping magnate. Though he became very successful, his filial piety to his mother never wagered. When he established himself, he brought his mother to Taiwan. His filial piety was truly unequalled.
After his mother passed away, he built an elegant gravesite for her on Mount Yang-Ming. In the past to be filial, a person guarded his parent's grave for three years. But Mr. Li went beyond that. He swept his mother's gravesite everyday. To look after his mother's gravesite, he and his wife moved to Mount Yang-Ming. Though his children moved to Taipei and were successful in their careers, he and his wife stayed on Mount Yang-Ming to be close to the gravesite.
One can truly see that someone tidies up her gravesite every day. There is not one weed or a hint of dust. This is very apparent. Even his wife said, “He really fulfills this duty very thoroughly. Neither hurricanes nor rain can stop him from visiting his mother's grave to greet her and tidy up her gravesite. This is part of his daily routine. ” After he tidies up her gravesite, he goes home to shower, eat breakfast, and begins to work. That is how he lives.
Be sincere, upright, faithful and honest. Do good, be filial, fulfill fundamental responsibilities, and be diligent. Thus, we will surely be successful in life.
So, everyone, this is what it means to fulfill fundamental responsibilities and to be diligent in life. If we can be diligent and fulfill our fundamental responsibilities, we will undoubtedly be successful in life. These were the guiding principles in his life.
When we take refuge in all Buddha's, our minds have a direction to rely on, something to depend on. Aside from Buddha, there are “Great Bodhisattvas, Pratyekabuddha and Arhat” who are pure and have self-respect.
Seeking Buddha's Way and transforming sentient beings, diligently benefiting others and thus diligently benefiting others and thus themselves, such people are Bodhisattvas.
Bodhisattvas seek to benefit themselves and others. They seek Buddha's Way and transform sentient beings. They can abide by the Buddha's teachings and are actively engaged with living beings to relieve their suffering. Such people are Bodhisattvas. Now for Pratyekabuddha and Arhat.
Born in an era without Buddha, they observed everything in the world and the changes in human bodies and minds to attain self-enlightenment and Buddhahood. Such people are Pratyekabuddha.
Pratyekabuddha were born before Buddha's time. But even so they attained enlightenment by observing life's changes over time. They observe the flourish and decline of everything in the world with the changing seasons and passing time. So they realized the three Axioms and four Stages of everything in the world as well as the progression of age, illness, and death and the arising, abiding changing and extinction of our mindsets. Thus Pratyekabuddha attained enlightenment.
There was no Buddha during that time, but in truth, Dharma is everywhere and everyone inherently has Buddha-nature. For those with a keen and discerning mind, even in an era without a Buddha, it is possible to realize truths. By observing all the phenomena around them they could awaken the enlightened nature within. Such beings are called Pratyekabuddha, or Self-realizes, since they awakened to truths on their own.
They focus on their own enlightenment to attain and realize the path of Emptiness, to eliminate all sources of attrition, and to transcend the cycle of life and death. Such people are Arhat.
Next are Arhats. There are Arhats in eras both with and without Buddha's. They remain pure and have self-respect. But they are scared of cause and effect, so they only try to eliminate past bad karma, they do not know to create future blessings. Blessings can only be attained among the people, but Arhat stayed away from people to focus on their own enlightenment. Such people are Arhat.
All Buddha's attain enlightenment of self, others and perfect enlightened practice. They are called Buddhas or Bodhisattvas. They seek enlightenment and to transform others. They are our role modes. As for those who remain pure and have self-respect, they are also worthy role models. Therefore everyone as Buddhists we cannot slack off. If we do not transform ourselves in this lifetime, when will we have the opportunity to do so again?
The opportunity to hear Dharma is rare. Just staying pure, having self-respect, and focusing of self-cultivation are not enough. We must also emulate Bodhisattvas, to seek enlightenment and transform living beings. Our goal is to awaken ourselves, others, and attain perfect enlightened practices. This is the goal we diligently pursue.
So, everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2197
24 March 2011
人间菩提 - 2011年3月24日 - 菩萨驰援无疆界
日本灾痛 全球齐心募爱
【证严上人3月24日志工早会开示】
今日凌晨（24日）屏东发生规模4.6地震，所幸无伤亡传出。台湾近期，地震频频，证严上人24日志工早会上叮咛人人，值此天地告急时，不仅要记取灾难的痛，更要警悟觉醒，别再沉迷贪取！
贪求起得失 烦恼苦无休
上人说，凡夫凡夫，哪一个凡夫没有得失心？没有的时候患得，有的时候患失。
「我们常和别人比较，为何别人富有？别人财多？别人位高？别人名大？为什么别人有，我没有？于是很想很想去取得，为了要得，心中就充满贪婪、不断追求，这是患得；但是有了一切之后，名够大吗？不够；利多吗？不够；位高吗？不够，有求求到了患失，看看普天之下多少人祸，不就是这样……」
利比亚战火，人民生活苦不堪言；心念的造作、五毒的染诱，人心不调起自于贪求与侥倖的心态，上人忧心，人在有「得」时容易得意忘形，而放荡人生；「失」的时候，则忧悲苦恼，无明难离……
人力难胜天 菩萨觉有情
「所以菩萨觉有情，心时刻都在省思。凡夫容易忧悲苦恼，菩萨则是觉有情地反省思考，『我的人生往哪里走最稳当？』过去的失误要及时自我纠正过来，碰到了烦恼马上消除，看到外面的境界也不会被诱惑，这都是守住一念心。我们人人要守好这一念心才是智慧人生！」
为援助日本311强震灾民，慈济志工今日早上五时已自东京出发，前往重灾区岩手县大船渡市进行发放，此次因议员三浦阳子女士与慈济大学教授熟识而牵起发放因缘。
志工们规划在25日展开发放，首先发放地点大船渡市于歷史上，即曾歷经过三次（不含此次）海啸的侵袭，虽然当地已有防海啸之避难规划，但由于311地震震度强大，市区建筑不敌海啸巨浪侵袭，房舍几近全毁。
「尽管日本人曾用人力阻挡海啸……但是没有办法！人力能胜天吗？这一次就是最好的见证，人力太渺小了。」
慈悲广流佈 功德润苍生
上人感嘆，不论是天灾或是核能的发展，人类与其因贪求而欲控制一切，不如戒慎己身，记取灾难的教训，「惊世的灾难要能有警世的觉悟，天地之间，生命息息相关，尤其是看到日本的灾难，人人更要发心立愿地祈祷，为地球、为日本的灾民祝福。」
除日本强震外，一月中引发土石流的巴西，至今上万灾民仍在收容所中等待援助，圣保罗与里约慈济人歷经五次勘灾与小型发放后，也于3月19日、20日举行义诊及发放。巴西受证慈济志工人数虽少，但在带动当地志工下，许多人穿起背心，服务自己的乡亲，而发放现场立起「台湾佛教慈济基金会」的看板，让灾民们无不感恩来自台湾的大爱。
上人感恩志工的付出，也感恩巴西志工思源台湾，「感恩啊！感恩发放，帮助这一群受难人能有充分的物资……一位欧巴桑很感恩台湾来的医师，直说比巴西的医师更好，可见得慈济人医会那样的精神人文，还有志工菩萨的呵护，多么温馨，让他们不止身体的病被关心，更重要的是心灵，给他们很大的安慰！」
日不落的爱 人人共佛心
无论是在日本或是巴西，慈济志工不畏路遥、不惧艰辛，也要以直接、重点的精神送爱到灾区，上人开示，慈济人即是不分国界、不分种族，以大爱包容地球村！
上人感恩地说，「慈济是日不落的世界，人人共佛心，一人一善，人人从善，这样的心念都是时时凝聚在一起的，真的非常感恩。立体琉璃同心圆，就是我们的精神理念，我们还要虔诚祝福，但愿日本今日行程人人平安，希望天下日日平安！」
静思晨语 - 2011年3月24日 - 11 - 法譬如水：月映千江朗朗清空
Reflections on Still Water
我们每天就是在这个时刻，所感觉到的就是同样的安详，感觉到人生平安的幸福。不过这种安详、平安，是不是一整天的时间，都同样是这样个感觉呢？难啊！感觉就是我们的心随着境界转。这个心经过昨天一天的辛苦劳动，对人对事，在昨夜经过一段时间，几个小时的休息，无论是身体的劳作，或是心灵的浮动，一直到晚上我们才能休息。
但是有的人，昨天或是过去的人事物，说不定连晚上睡觉，心都无法静下来，还是很浮动。早上起来也无法忘记昨天不高兴的事情，或是昨天所烦恼的事情。只要眼睛睁开，过去的事就马上覆心。这片心的湖水，好像只要眼睛一睁开风就动了，湖水没有静止的时候，这就是烦恼。凡夫就是烦恼不息，无法停息，常常都是模糊的境界。无法水镜月照清朗，都无法这样。
所我们学佛，就是要学得我们的心湖，常常都可以平静。心不能离开水，但是这一湖水是平静的水；我们的心水如果平静，自然境界明亮，就很清明。所以有一句话说：「千江有水千江月。」这就表示水的静止，没有受到动摇，他就能明净。
心的湖水，若能平静无波，不为烦恼无明动摇，就能月映千江，照见朗朗清空。
不过凡夫想要心的水平静不容易，所以一切众生都是在愚痴中。所以我们学佛，就要能知道－－在愚痴中都是贪！贪女色，或是贪一时口快。所以这里说凡夫心不知忏悔，错了还不知道忏悔，所以常常和恶友相结交；所以没有忏悔的心，就是还有一股的垢秽。
所以我们在这之间所做的一切，都是迷上加迷。已经很昏暗了再加上迷乱，这种昏迷，都是因为我们自己又自做。
或饮酒昏迷，无智慧心。
本来人人的凡夫心，无始以来都是层层叠叠。到了这一世人，又是自己对外境的境界，不断自己去创造。心迷昏暗的人生，所以说：「或饮酒昏迷，无智慧心。」
凡夫心，常在愚痴中产生贪恋，而无忏悔心，犹如污秽的水，无法清澈明朗。
所以我们学佛教是要学得，如何在面临困难时，我们应该用什么态度来面对，才能共济困难。人人心中都有现成本具的智慧，只是被无明所覆盖住，所以不得开朗。所以我们的心要很用心，尽量让我们心湖的水能平静下来，外面的境界才能看得清楚，要不然现行慧心就不得开朗了。
只要是这样，我们就会常常和无明愚惑的凡夫结交在一起，这个无明过不去。就像乌云遮挡在太阳面前，或是月亮面前，如果云不开的话，日与月就不得现前。
无智慧心，恒与众生造逆破戒。
同样的意思，因为我们「无智慧心，恒与众生造逆破戒」。我们常常就是和这些众生，在造逆、破戒。无论是国外劳工的罢工，这也是无明。钱难赚、工资少等等…大家如果能更认真一点，让这个社会平安下来，工作都能就序，人人平安，各国就能互通，那怕没有工作可以做呢？
所以如果人人都能智慧开通，运不就通了？就是不断地将我们的前途，我们的希望，自己阻挡了起来。我们心中本来就有光明，只是自己常常把他遮挡了起来，所以常常在那里造逆。
逆就是不顺，不顺道理、不顺人伦，都称为逆。若能依顺道理，自然人生就能平顺。既然是造逆，就是不肯按照顺序，像这样该守的规矩不肯守，反而去破戒。破戒就是很多人生的人伦道德，我们不遵守。
我们不只要爱自己，还要去爱别人，我们要敬重长辈、伦理，我们要开启爱心，爱天地一切万物。我们更要爱一切的性命。我们凡夫不敬不爱，这就是逆，有了这种逆，就会破很多的戒。因为他不爱不敬，所以他会杀害众生，只是逞一时的高兴，他不肯舍弃自己的固执，这样自己本身由不得自己就会贪。贪一时口福，杀了很多的众生。
人们心中本具，日月光明智慧，却因无明愚痴遮蔽，不顺人伦道理，不守规矩戒律，造逆破戒残害众生。
人称为万物之灵，却是伤害万物的刽子手，这就是人生最可悲的！对人不敬，对生命不爱，所以人的名称也叫做「众生」。所以我们要知道，这种造逆破戒是人的一念心，罪恶的源头，所以就会造作很多的罪业。
过去诸罪，现在众恶，今日至诚悉皆忏悔。
「过去诸罪，现在众恶。」「过去诸罪」就是指过去生所造的种种罪业，与生俱来带来的业。在这一世我们就已经带来很多过去生所造的业，带来很多的恶。过去的罪业不断地累积，什么都没有带来人间，只带来累积的业力来到这个世间，以致于隐伏的习气、恶劣的习气，这颗业的种子都带来了。这就叫做过去诸罪，既成的叫做罪。
「现在众恶」就是现在还在不断不断地在造业，不知道业的种子还不断累积，什么人造恶而不成业？每个人造恶过后，罪的种子就存在了。自己造业那个罪要自己去承担，若是又教别人去做，这种恶是非常可怕的！所以自做是罪，教别人去做就是恶。所以说「诸罪、众恶」。
我们不晓得知不知道，这种明知故犯，或是无知被人拖过去。若是知而故犯，这种罪恶就很重了。绝对是逃不过的，就算逃过这一生法律的制裁，逃过了这一辈子，但是逃不过来生。这一世让你逃过了，是因为过去生你除了造恶之外，你还有造了一点福缘，所以那些福享完了，结束了这一生。但这一世所造的种种罪恶，就会带到下一世。
在下一世一旦出世，可能出生的地方就无法像现在的环境，而是边地下贱、贫穷苦难的环境。或者是一生下来就处于或是身体、或是家境、或是人缘、周围的缘等等来世的苦难，处处都是折磨，也有可能会是这样。
人们来到世间，总是带着前世，累积的业力而来，今生又不断造新业，所以过去诸罪与现在众恶，层层纠缠。
过去或是自做，或是教他人做，我们如果在这个时候知道不对了，那怕是只有一天的生命，或是只有一年的生命，我们在有生之年，都要赶紧及时忏悔，多一年的忏悔，就能洗涤一整年的污秽；多一个月的忏悔，就能够洗涤一个月的污秽；那怕是最后的一天，就算是最后一天忏悔的种子也同样会存在。
我们若能忏悔就有机会得救，人生愈能及早即时忏悔，我们就能愈早累积忏悔、清净的种子；我们的罪恶就能早一天除灭－－消除一分覆盖的无明、被覆盖的罪恶。所以我们今天知道了，就应该要「至诚悉皆忏悔」，赶快将内心过去的错误、现在的过失，我们都要好好从内心忏悔出来。
忏悔就是发表出来，我错了，我承认我错了。昨天的错，今天的错，或是刚才说错了话，这都是错。我若能及时认错，这就叫做忏悔。
所谓「忏悔即清净」，即时发露忏悔，由内心起至诚之心，累积清净的种子。
忏悔能去除无明，所以各位，学佛最重要的就是在忏悔。所以我常常说：「法譬如水，能够洗涤垢秽。」我们凡夫昏迷没有智慧。其实凡夫也是智慧本具，但是因为无明覆蔽，所以无法开朗出来。我们一定要相信，过去很多的罪带来人生，这一世还是同样，有意无意的在造业造恶，所以我们大家要自己谨慎，有错要即时改过，若能及时忏悔改过，这样过错才能慢慢消除。
各位，消一分的业障，就是多一分的智慧。所以大家要时时多用心啊。
Every day at this same moment, we feel the same tranquility and the blessing of a peaceful life. But can we extend this feeling of tranquility and peace throughout the entire day? That is difficult.
Our minds constantly react to external conditions. Our minds worked very hard yesterday in dealing with people and things. Then throughout last night, we had a few hours of rest. Whether we are laboring with our body or constantly active with our minds, we cannot rest until the end of the day.
However, some people are preoccupied with people and events of yesterday. When they sleep in the night, their minds cannot calm down and are still active. When they wake up in the morning, they cannot forget yesterday's worries and unpleasantness. As soon as they open their eyes, the past rushed into their minds.
This mind is like a lake whose waters are stirred up whenever the eyes open. So the lake water is never still. This is due to afflictions. The minds of ordinary people face a constant stream of afflictions that they cannot stop. External conditions always look hazy because we cannot calm the waters and clearly reflect the moon.
We learn Buddha's Way to calm the lake water of our minds, so it will always be tranquil. Our minds are just like a lake. But it needs to be a lake with calm waters. If the water is tranquil, naturally we will see a bright, clear and pure reflection of our external conditions. Therefore, it is said, “There are a thousand moons in a thousand rivers”. This shows that when the water is still and calm, and is undisturbed, the reflections will be pure and clear.
If the lake water in our minds can remain tranquil and peaceful, it will not be disturbed by afflictions and ignorance. The moon can be reflected in a thousand rivers, and we can see the clear sky.
But it is not easy for ordinary people to keep their minds calm. All sentient beings exist in a state of ignorance. As we learn Buddhism, we learn that greed arises from ignorance, whether we are lusting or craving momentary pleasures. The Water Repentance states that ordinary people do not know to repent even when they act wrongly. They are often drawn to bad friends so they are unrepentant and defilement remains in their minds.
Because of this, everything they do becomes more and more deluded. Their ignorance minds grow more chaotic and confused. They create more and more of these delusions.
Those who drink are deluded and unwise.
Since the beginning of time, sentient beings' minds have been shrouded by accumulated ignorance. Then in this lifetime, they continuously create a life of further delusion and confusion in response to the external conditions they encounter. It is written, "Those who drink are deluded and unwise."
Ordinary minds constantly create greed and infatuation out of ignorance, and they are unrepentant. Like contaminated water, they do not have a pure and clear reflection.
In learning Buddhism, we learn to develop the mindset we need to face problems, so that we can solve these difficulties together.
This requires wisdom. We all inherently possess an innate wisdom. But it is covered by our ignorance, so it is not readily apparent. We must be very mindful of our thoughts and do our best to calm the lake water of our minds. Then we can clearly see our external conditions. Otherwise, our innate wisdom cannot shine through.
When this is the case, we will often find ourselves associating with ignorant and deluded people. If this ignorance does not pass, it is like a dark cloud that blocks the sun or the moon. If the cloud does not dissipate, the sun and the moon will not appear.
Without wisdom, we constantly break precepts and commit transgressions like other sentient beings.
In the same way, due to lack of wisdom, we “constantly commit offenses and break precepts like other sentient beings”. Like others, we often commit offenses and break precepts.
When works strike, that can be also a form of ignorance. Making money is tough, there is not a lot of work, wages may be low, etc., but if everyone can work a little harder and help stabilize society, then there will be order in working conditions. When there is peace, countries will trade with each other and we will not lack for job opportunities.
So if we all use our wisdom, then won't everything turn out well? Otherwise we continually create obstacles for our futures and our hopes. Our minds originally had wisdom as bright as the sun and moon but it has been covered by dark clouds. And thus, we continually commit evils.
We go against what is right, against what is logical, against what is moral. Such are transgressions. If we can abide by principles, naturally, our lives will be smooth. When we commit transgressions, we go against the order of things. In this way, we do not follow the rules and we break precepts, ignore ethics and morals.
Not only should we love ourselves, we should also love others, esteem elders, and respect morals. Let us awaken the love within us to love everything in the world. Moreover we need to love all living beings.
If we have no love or respect, we are against natural. Having this mentality, we will break many precepts. Without respect or love, we will harm or kill other sentient beings just for the momentary pleasure it brings. If we refuse to let go of our attachments, we cannot control ourselves and will be greedy. To satisfy a momentary craving, we will kill many living creatures.
Our minds inherently have wisdom that is as bright as the sun and moon. But due to ignorance and delusion, we go against morals and ethics and do not follow rules and precepts. Thus, in our transgression, we harm sentient beings.
Humans are called the most sentient of all beings. However, we are the butchers of all beings. This is the greatest tragedy of life. We disrespect others and do not cherish life. So human beings are also called sentient beings. We should know that a moment's thought of transgression and breaking precepts can start the vicious cycle of all types of evils.
Today we openly and with utmost sincerity repent all our past transgressions and all our present collective evils.
“Past transgressions and present evils.” Past transgressions refer to the bad karma we brought from our past lives. From our past lives we bring a lot of bad karma and a lot of evil. We continually accumulate bad karma. We do not bring anything with us to this world except the karma we have accumulated. This becomes latent habits which grow worse. They are the seeds of karma we bring to this life. These are called past transgressions. They have already been formed.
Present evils refer to the karma we still continually create. Unaware, we are accumulating karma. Who can commit evil without creating karma? After we commit an evil, the seed of bad karma comes into existence. We bear the consequences of transgressions. The evil of inciting others to do the same is truly frightening. Transgressions are offenses we commit. Evils are offenses we teach others to commit. Such are transgressions and evils.
Do we know if we are knowingly committing these offenses or unknowingly influenced others? If we are doing so knowingly, this type of bad karma will be tremendous and unavoidable. We may evade legal prosecution in this lifetime. Even if we evade it in this lifetime, we cannot evade it in future lifetimes. If we evade retribution in this lifetime, it is because we created some blessings along with evils in past lifetimes. Once our blessings are depleted and this lifetime ends' we will bring the bad karma we created in this lifetime to the next.
Perhaps we'll be born into a place that is nothing like our present conditions. It may be a remote and impoverished area, full of hardship and suffering. Perhaps, in the next life, when we are born, we will face suffering and torment of the body, in our family circumstances or in our relationships. In the next life, we may face tremendous suffering and challenges. This is not impossible.
We brought with us the karma accumulated from previous lifetimes. We came to this life and now continue to create new karma. Thus, the combination of our past transgressions and our present evils continue to create layers of entanglements.
Whether we committed the offenses or incited others to do so, if we now know that we were wrong, as long as we have one more day, or one more month to live, we need to immediately repent while we are alive. With one more year of repentance, we wash away a year of transgressions and evils. With one more month of repentance, we wash away a month of defilement. Even if it is our last day alive, we can still create the seeds of repentance.
As long as we repent, we can be saved. So the sooner in life we repent, the more time we have to accumulate the pure seeds of repentance. Then we can more quickly eliminate some of the ignorance, some of those transgressions and evils that cover our minds.
Now that we know, starting today, let us repent openly and with utmost sincerity. Let us quickly repent our past mistakes and present missteps. To repent is to openly confess our wrongs “I was wrong, I admit that I was wrong.” Whether we made the error yesterday, today, or even if we just misspoke, it is still a mistake. If we can admit our mistakes in time, that is called repentance.
It is said, “Repentance is cleansing”. If we immediately openly repent from the depths of our hearts, with utmost sincerity, we will accumulate the seeds of purity.
Repentance can eliminate ignorance. Therefore, it is very important to repent as we learn Buddhism. I keep saying, Dharma is like water, it can wash away defilements. Ordinary people are deluded and without wisdom. We do not lack wisdom, it is inherent in us, but it is cover by ignorance so it cannot shine forth.
We must believe that we come into life with a lot of bad karma. In this lifetime, intentionally or not, we still continually create bad karma and commit evils. Therefore, be very cautious. If a wrong is committed, quickly correct it. Repent and admit the mistake promptly. Thus we can gradually eliminate our wrongs.
Everyone, every bit of karma we eliminate is a bit of wisdom we gain. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2195
我们每天就是在这个时刻，所感觉到的就是同样的安详，感觉到人生平安的幸福。不过这种安详、平安，是不是一整天的时间，都同样是这样个感觉呢？难啊！感觉就是我们的心随着境界转。这个心经过昨天一天的辛苦劳动，对人对事，在昨夜经过一段时间，几个小时的休息，无论是身体的劳作，或是心灵的浮动，一直到晚上我们才能休息。
但是有的人，昨天或是过去的人事物，说不定连晚上睡觉，心都无法静下来，还是很浮动。早上起来也无法忘记昨天不高兴的事情，或是昨天所烦恼的事情。只要眼睛睁开，过去的事就马上覆心。这片心的湖水，好像只要眼睛一睁开风就动了，湖水没有静止的时候，这就是烦恼。凡夫就是烦恼不息，无法停息，常常都是模糊的境界。无法水镜月照清朗，都无法这样。
所我们学佛，就是要学得我们的心湖，常常都可以平静。心不能离开水，但是这一湖水是平静的水；我们的心水如果平静，自然境界明亮，就很清明。所以有一句话说：「千江有水千江月。」这就表示水的静止，没有受到动摇，他就能明净。
心的湖水，若能平静无波，不为烦恼无明动摇，就能月映千江，照见朗朗清空。
不过凡夫想要心的水平静不容易，所以一切众生都是在愚痴中。所以我们学佛，就要能知道－－在愚痴中都是贪！贪女色，或是贪一时口快。所以这里说凡夫心不知忏悔，错了还不知道忏悔，所以常常和恶友相结交；所以没有忏悔的心，就是还有一股的垢秽。
所以我们在这之间所做的一切，都是迷上加迷。已经很昏暗了再加上迷乱，这种昏迷，都是因为我们自己又自做。
或饮酒昏迷，无智慧心。
本来人人的凡夫心，无始以来都是层层叠叠。到了这一世人，又是自己对外境的境界，不断自己去创造。心迷昏暗的人生，所以说：「或饮酒昏迷，无智慧心。」
凡夫心，常在愚痴中产生贪恋，而无忏悔心，犹如污秽的水，无法清澈明朗。
所以我们学佛教是要学得，如何在面临困难时，我们应该用什么态度来面对，才能共济困难。人人心中都有现成本具的智慧，只是被无明所覆盖住，所以不得开朗。所以我们的心要很用心，尽量让我们心湖的水能平静下来，外面的境界才能看得清楚，要不然现行慧心就不得开朗了。
只要是这样，我们就会常常和无明愚惑的凡夫结交在一起，这个无明过不去。就像乌云遮挡在太阳面前，或是月亮面前，如果云不开的话，日与月就不得现前。
无智慧心，恒与众生造逆破戒。
同样的意思，因为我们「无智慧心，恒与众生造逆破戒」。我们常常就是和这些众生，在造逆、破戒。无论是国外劳工的罢工，这也是无明。钱难赚、工资少等等…大家如果能更认真一点，让这个社会平安下来，工作都能就序，人人平安，各国就能互通，那怕没有工作可以做呢？
所以如果人人都能智慧开通，运不就通了？就是不断地将我们的前途，我们的希望，自己阻挡了起来。我们心中本来就有光明，只是自己常常把他遮挡了起来，所以常常在那里造逆。
逆就是不顺，不顺道理、不顺人伦，都称为逆。若能依顺道理，自然人生就能平顺。既然是造逆，就是不肯按照顺序，像这样该守的规矩不肯守，反而去破戒。破戒就是很多人生的人伦道德，我们不遵守。
我们不只要爱自己，还要去爱别人，我们要敬重长辈、伦理，我们要开启爱心，爱天地一切万物。我们更要爱一切的性命。我们凡夫不敬不爱，这就是逆，有了这种逆，就会破很多的戒。因为他不爱不敬，所以他会杀害众生，只是逞一时的高兴，他不肯舍弃自己的固执，这样自己本身由不得自己就会贪。贪一时口福，杀了很多的众生。
人们心中本具，日月光明智慧，却因无明愚痴遮蔽，不顺人伦道理，不守规矩戒律，造逆破戒残害众生。
人称为万物之灵，却是伤害万物的刽子手，这就是人生最可悲的！对人不敬，对生命不爱，所以人的名称也叫做「众生」。所以我们要知道，这种造逆破戒是人的一念心，罪恶的源头，所以就会造作很多的罪业。
过去诸罪，现在众恶，今日至诚悉皆忏悔。
「过去诸罪，现在众恶。」「过去诸罪」就是指过去生所造的种种罪业，与生俱来带来的业。在这一世我们就已经带来很多过去生所造的业，带来很多的恶。过去的罪业不断地累积，什么都没有带来人间，只带来累积的业力来到这个世间，以致于隐伏的习气、恶劣的习气，这颗业的种子都带来了。这就叫做过去诸罪，既成的叫做罪。
「现在众恶」就是现在还在不断不断地在造业，不知道业的种子还不断累积，什么人造恶而不成业？每个人造恶过后，罪的种子就存在了。自己造业那个罪要自己去承担，若是又教别人去做，这种恶是非常可怕的！所以自做是罪，教别人去做就是恶。所以说「诸罪、众恶」。
我们不晓得知不知道，这种明知故犯，或是无知被人拖过去。若是知而故犯，这种罪恶就很重了。绝对是逃不过的，就算逃过这一生法律的制裁，逃过了这一辈子，但是逃不过来生。这一世让你逃过了，是因为过去生你除了造恶之外，你还有造了一点福缘，所以那些福享完了，结束了这一生。但这一世所造的种种罪恶，就会带到下一世。
在下一世一旦出世，可能出生的地方就无法像现在的环境，而是边地下贱、贫穷苦难的环境。或者是一生下来就处于或是身体、或是家境、或是人缘、周围的缘等等来世的苦难，处处都是折磨，也有可能会是这样。
人们来到世间，总是带着前世，累积的业力而来，今生又不断造新业，所以过去诸罪与现在众恶，层层纠缠。
过去或是自做，或是教他人做，我们如果在这个时候知道不对了，那怕是只有一天的生命，或是只有一年的生命，我们在有生之年，都要赶紧及时忏悔，多一年的忏悔，就能洗涤一整年的污秽；多一个月的忏悔，就能够洗涤一个月的污秽；那怕是最后的一天，就算是最后一天忏悔的种子也同样会存在。
我们若能忏悔就有机会得救，人生愈能及早即时忏悔，我们就能愈早累积忏悔、清净的种子；我们的罪恶就能早一天除灭－－消除一分覆盖的无明、被覆盖的罪恶。所以我们今天知道了，就应该要「至诚悉皆忏悔」，赶快将内心过去的错误、现在的过失，我们都要好好从内心忏悔出来。
忏悔就是发表出来，我错了，我承认我错了。昨天的错，今天的错，或是刚才说错了话，这都是错。我若能及时认错，这就叫做忏悔。
所谓「忏悔即清净」，即时发露忏悔，由内心起至诚之心，累积清净的种子。
忏悔能去除无明，所以各位，学佛最重要的就是在忏悔。所以我常常说：「法譬如水，能够洗涤垢秽。」我们凡夫昏迷没有智慧。其实凡夫也是智慧本具，但是因为无明覆蔽，所以无法开朗出来。我们一定要相信，过去很多的罪带来人生，这一世还是同样，有意无意的在造业造恶，所以我们大家要自己谨慎，有错要即时改过，若能及时忏悔改过，这样过错才能慢慢消除。
各位，消一分的业障，就是多一分的智慧。所以大家要时时多用心啊。
Every day at this same moment, we feel the same tranquility and the blessing of a peaceful life. But can we extend this feeling of tranquility and peace throughout the entire day? That is difficult.
Our minds constantly react to external conditions. Our minds worked very hard yesterday in dealing with people and things. Then throughout last night, we had a few hours of rest. Whether we are laboring with our body or constantly active with our minds, we cannot rest until the end of the day.
However, some people are preoccupied with people and events of yesterday. When they sleep in the night, their minds cannot calm down and are still active. When they wake up in the morning, they cannot forget yesterday's worries and unpleasantness. As soon as they open their eyes, the past rushed into their minds.
This mind is like a lake whose waters are stirred up whenever the eyes open. So the lake water is never still. This is due to afflictions. The minds of ordinary people face a constant stream of afflictions that they cannot stop. External conditions always look hazy because we cannot calm the waters and clearly reflect the moon.
We learn Buddha's Way to calm the lake water of our minds, so it will always be tranquil. Our minds are just like a lake. But it needs to be a lake with calm waters. If the water is tranquil, naturally we will see a bright, clear and pure reflection of our external conditions. Therefore, it is said, “There are a thousand moons in a thousand rivers”. This shows that when the water is still and calm, and is undisturbed, the reflections will be pure and clear.
If the lake water in our minds can remain tranquil and peaceful, it will not be disturbed by afflictions and ignorance. The moon can be reflected in a thousand rivers, and we can see the clear sky.
But it is not easy for ordinary people to keep their minds calm. All sentient beings exist in a state of ignorance. As we learn Buddhism, we learn that greed arises from ignorance, whether we are lusting or craving momentary pleasures. The Water Repentance states that ordinary people do not know to repent even when they act wrongly. They are often drawn to bad friends so they are unrepentant and defilement remains in their minds.
Because of this, everything they do becomes more and more deluded. Their ignorance minds grow more chaotic and confused. They create more and more of these delusions.
Those who drink are deluded and unwise.
Since the beginning of time, sentient beings' minds have been shrouded by accumulated ignorance. Then in this lifetime, they continuously create a life of further delusion and confusion in response to the external conditions they encounter. It is written, "Those who drink are deluded and unwise."
Ordinary minds constantly create greed and infatuation out of ignorance, and they are unrepentant. Like contaminated water, they do not have a pure and clear reflection.
In learning Buddhism, we learn to develop the mindset we need to face problems, so that we can solve these difficulties together.
This requires wisdom. We all inherently possess an innate wisdom. But it is covered by our ignorance, so it is not readily apparent. We must be very mindful of our thoughts and do our best to calm the lake water of our minds. Then we can clearly see our external conditions. Otherwise, our innate wisdom cannot shine through.
When this is the case, we will often find ourselves associating with ignorant and deluded people. If this ignorance does not pass, it is like a dark cloud that blocks the sun or the moon. If the cloud does not dissipate, the sun and the moon will not appear.
Without wisdom, we constantly break precepts and commit transgressions like other sentient beings.
In the same way, due to lack of wisdom, we “constantly commit offenses and break precepts like other sentient beings”. Like others, we often commit offenses and break precepts.
When works strike, that can be also a form of ignorance. Making money is tough, there is not a lot of work, wages may be low, etc., but if everyone can work a little harder and help stabilize society, then there will be order in working conditions. When there is peace, countries will trade with each other and we will not lack for job opportunities.
So if we all use our wisdom, then won't everything turn out well? Otherwise we continually create obstacles for our futures and our hopes. Our minds originally had wisdom as bright as the sun and moon but it has been covered by dark clouds. And thus, we continually commit evils.
We go against what is right, against what is logical, against what is moral. Such are transgressions. If we can abide by principles, naturally, our lives will be smooth. When we commit transgressions, we go against the order of things. In this way, we do not follow the rules and we break precepts, ignore ethics and morals.
Not only should we love ourselves, we should also love others, esteem elders, and respect morals. Let us awaken the love within us to love everything in the world. Moreover we need to love all living beings.
If we have no love or respect, we are against natural. Having this mentality, we will break many precepts. Without respect or love, we will harm or kill other sentient beings just for the momentary pleasure it brings. If we refuse to let go of our attachments, we cannot control ourselves and will be greedy. To satisfy a momentary craving, we will kill many living creatures.
Our minds inherently have wisdom that is as bright as the sun and moon. But due to ignorance and delusion, we go against morals and ethics and do not follow rules and precepts. Thus, in our transgression, we harm sentient beings.
Humans are called the most sentient of all beings. However, we are the butchers of all beings. This is the greatest tragedy of life. We disrespect others and do not cherish life. So human beings are also called sentient beings. We should know that a moment's thought of transgression and breaking precepts can start the vicious cycle of all types of evils.
Today we openly and with utmost sincerity repent all our past transgressions and all our present collective evils.
“Past transgressions and present evils.” Past transgressions refer to the bad karma we brought from our past lives. From our past lives we bring a lot of bad karma and a lot of evil. We continually accumulate bad karma. We do not bring anything with us to this world except the karma we have accumulated. This becomes latent habits which grow worse. They are the seeds of karma we bring to this life. These are called past transgressions. They have already been formed.
Present evils refer to the karma we still continually create. Unaware, we are accumulating karma. Who can commit evil without creating karma? After we commit an evil, the seed of bad karma comes into existence. We bear the consequences of transgressions. The evil of inciting others to do the same is truly frightening. Transgressions are offenses we commit. Evils are offenses we teach others to commit. Such are transgressions and evils.
Do we know if we are knowingly committing these offenses or unknowingly influenced others? If we are doing so knowingly, this type of bad karma will be tremendous and unavoidable. We may evade legal prosecution in this lifetime. Even if we evade it in this lifetime, we cannot evade it in future lifetimes. If we evade retribution in this lifetime, it is because we created some blessings along with evils in past lifetimes. Once our blessings are depleted and this lifetime ends' we will bring the bad karma we created in this lifetime to the next.
Perhaps we'll be born into a place that is nothing like our present conditions. It may be a remote and impoverished area, full of hardship and suffering. Perhaps, in the next life, when we are born, we will face suffering and torment of the body, in our family circumstances or in our relationships. In the next life, we may face tremendous suffering and challenges. This is not impossible.
We brought with us the karma accumulated from previous lifetimes. We came to this life and now continue to create new karma. Thus, the combination of our past transgressions and our present evils continue to create layers of entanglements.
Whether we committed the offenses or incited others to do so, if we now know that we were wrong, as long as we have one more day, or one more month to live, we need to immediately repent while we are alive. With one more year of repentance, we wash away a year of transgressions and evils. With one more month of repentance, we wash away a month of defilement. Even if it is our last day alive, we can still create the seeds of repentance.
As long as we repent, we can be saved. So the sooner in life we repent, the more time we have to accumulate the pure seeds of repentance. Then we can more quickly eliminate some of the ignorance, some of those transgressions and evils that cover our minds.
Now that we know, starting today, let us repent openly and with utmost sincerity. Let us quickly repent our past mistakes and present missteps. To repent is to openly confess our wrongs “I was wrong, I admit that I was wrong.” Whether we made the error yesterday, today, or even if we just misspoke, it is still a mistake. If we can admit our mistakes in time, that is called repentance.
It is said, “Repentance is cleansing”. If we immediately openly repent from the depths of our hearts, with utmost sincerity, we will accumulate the seeds of purity.
Repentance can eliminate ignorance. Therefore, it is very important to repent as we learn Buddhism. I keep saying, Dharma is like water, it can wash away defilements. Ordinary people are deluded and without wisdom. We do not lack wisdom, it is inherent in us, but it is cover by ignorance so it cannot shine forth.
We must believe that we come into life with a lot of bad karma. In this lifetime, intentionally or not, we still continually create bad karma and commit evils. Therefore, be very cautious. If a wrong is committed, quickly correct it. Repent and admit the mistake promptly. Thus we can gradually eliminate our wrongs.
Everyone, every bit of karma we eliminate is a bit of wisdom we gain. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2195
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