Transform the Ordinary Mind into the Buddha-mind
我们大家每天都是虔诚精进，每一位都是在学佛，要知道「学佛是本分事，念佛就是练功夫。」我们每天都说我们是学佛者。什么是学佛者？「把凡夫心转为真佛心」，这样就是学佛。所以要学佛，要知道这是我们人人的本分，也就是要回归我们的本性。我们已经长久以来六道轮转，我们的清净本性，好像一个浪荡子在外面游荡，不知道要回来。我们现在已经听到佛陀的呼唤，所以我们应该要知返，要知到回来的时候。
我们要知道回来我们的本家，这是我们的本分事，本性应该要归来，一定要找一条路，这条路也就是我们的功夫，所以我说学佛是本分，念佛是功夫。要把这个功夫找回来。
学佛是本分事，念佛就是练功夫，将凡夫心转为佛心，回归我们的本性，就是真学佛。
慈济这条的道路，无不都是慈悲道场，慈者能予乐、悲者能拔苦。慈就是教富，教导人人富有身外财，能知道贫穷的苦难，起一份的悲心，以身外的财物，帮助贫穷苦难的人。另外一种，就是启发内心的这份爱，外面是有形的财，内心是无形的法财。人人富有爱心，这就是人人本具的富有本性。心、佛、众生三无差别，我们本具与佛同等，平平等等的智慧大爱，如果可以启发起来，力量很大，所以人人内心都有与佛同等，慈悲的力量，所以慈就是教富，启发有形物资的付出，无形的是内心无量爱的力量。
悲就是济度众生苦难，众生有的人的苦就是苦在内心，有的人苦于生活，我们若能起这份悲悯的心，无限量的力量，去拔除有形与无形的苦，这就是「济」，「济」即是「悲」。我们慈济以花莲为起点，现在已经普及于国际间，能发挥启发爱心，拯救苦难的力量。很多感恩的故事，每一则故事，无不是人间的教材，所以这就是道场。
在道场中要「知本份，练功夫」。「知本份」就是要老实念佛，「练功夫」就是时时要转自己的凡夫心念，转为佛与圣人清净的境界。这就是转凡夫心为佛心，这就需要有功夫。所以我们若能够知道本份，能够好好用功，这就是道场。禅宗也是这么说「担柴运水无不是禅」，连吃饭喝茶之间，心都不散乱，这就是功夫。
佛法除了外行还要内修，付出爱人之时，语默动静都要用心，若能如此，则无处不是道场。
各位，我们的慈悲道场已经开启了。现在应该要从内心深入，来洗除烦恼垢秽的时候。所以这一部「慈悲道场《水忏》」，我们现在要开始进入，去体解圣贤大德如何来启发我们。
水忏的起因，就是因为悟达国师生了人面疮，然后因为迦诺迦尊者，为他洗除冤结。所以感念过去尊者的恩德，所以他体悟佛的慈悲，就在那里修行。老老实实修行，体佛心、悯众生。所以造水忏。
我们凡夫谁人无错，谁人无过。每一个人在日常生活中，语默动静，难免有错。你看，悟达国师十世为高僧，戒律森严道德高崇，在十世之前结了这个怨。因为十世之前袁盎斩晁错，晁错这个被杀的人的怨，头颅滚到地上，一颗石头掉进口里，石头被咬碎，那个恨心有多深重？所以这十世的时间一直想要报仇，但是十世的高僧，道德高崇，使他无隙可入，业门不开，冤业不来。不是不来，是无法进入。
这一世悟达国师受到国王的宠爱，赐他沉香座，一时的欢喜，这个业门就开了。那份欢喜是贡高我慢，只是那一份的贡高我慢「一国之尊对我礼座」，那一念，所以业门就开了，多可怕？
如此人面疮折磨他多久的时间，后来就是迦诺迦尊者救他。要能够让人救他也要有原因，迦诺迦尊者生病了，悟达国师起了怜悯心，所以去照顾他。这份照顾的悲心，得到他后来有灾难的时候，就会有人救他。前因后果；一念因，就有无限的果报，十世的冤业就是这样解除了。
各位，大家在日常生活中，语默动静都要好好用心。人与人之间，待人接物说话等等，都要常常照顾好我们的心。对人的态度、对人的诚恳、对人的尊重，每一个动作无不是一个种子，所以我们要常常对自己提起警惕之心。
举头三吋有神祉，不要常常想说我现在这样做，没有人在我的身边，有天有地，因为我们心明及神明，你在做什么无明事，同样举头三寸有神祉。所以我们要时时警惕自己的心，这样才是真的启发「忏」，忏就是彻底改过，忏就是彻底的洗清的意思。我们若没有彻底的觉悟，没有好好地时时用心悔过，这样我们人生的垢秽就会愈卡愈多、愈重。
什么叫做「垢秽」？就是「业」。业是愈作愈多，所以我们（需要）慈悲水忏。水忏就是水譬如法；「无量义经」中也说过，「若江、若河、若井、若池」，无论是江、河、池、井的水，都可以洗涤垢秽。意思就是说，佛法如水，众生心中的垢秽、烦恼，必定需要用法来洗涤。
东西脏了，需要有水才能涤清，人心也一样，法譬如水能净化心灵。开启忏悔法门，法水入心，彻底改过，洗除垢秽，人生自然趋向清净与光明。
所以我们要知道这个法，好好地用心来接受，接受了法，更需要的是力行。我们要身体力行，不知道的时候迷迷茫茫，知道之后，我们时时都要自我警愓，警愓也是法，所以不要想，法，我听经时才叫做法。
我们学佛就是为了要成佛，学而不成就称不上是学了。每一尊佛在修行之前，和我们都一样，经过了一番修行的过程。这个修行的过程，要发大心、立大愿。大心就是大慈悲心，大愿就是力量、愿力。这就好像一个人的两只脚，两脚平齐走路就好走、走得通，能从凡夫的境界，通达至佛的境界。这就是要发大心、立大愿；这个过程的名称就是菩萨道。
我们学佛要知道菩萨道这条道路很长，心灵的境界风光很多。我们要如何去选择，我们内心有很多的境界，如何去降服不好的境界，让我们走上康庄的大路，通达佛的境界，而不受凡夫的境界所迷惑。这也是法。要如何去除在行菩萨道的过程中，那些烦恼、业的境界现前要如何去破解？这也是需要「法」。破解那些烦恼，那就要时时忏悔。
遇到好人我们要虚心就教、起感恩心；遇到坏人，我们也要以敬重心，感恩他现境让我们消业。
《法华经》有说到，佛陀在授记时，提婆达多同样也在授记的行列当中，而且成佛的世界，还比其他的人时间更长，被度的众生更多。很多人问说：「提婆达多这么坏啊！佛陀你为何还要为他授记？而且还授记这么长的时间？」佛陀就说：「感恩提婆达多，提婆达多是我的善知识，若没有提婆达多，我哪会可以有种种的方法来教化大家？提婆达多就是我的善知识，成就我。」所以我们在日常生活中，我们要时时警惕。不管是故意来折磨我们，我们也要赶快提起心念说：「感恩你来成就我。」感恩不能口说感恩而心中有怨，心中有怨就会忘了我们的本性。
不可以想要做件好事，受到了阻碍的境界现前，就忘记了我们的初发心。我们若是忘的初发心，烦恼一起法不入心。若这样，水忏诵得再多也没有用。我们时时在诵水忏，也要时时把内文用在日常生活当中。
忏就是法，法譬如水，能够洗涤垢秽。所以我们自现在开始，在慈悲道场。现在大家要很用心，以忏的法水，来洗涤我们的垢秽。因为现在五浊三灾，不断地发生，我们应该要再提高警觉，敬天畏地。方法就是佛陀的智慧，和过去古德祖师的体会。法法无不都是清净的水，来洗涤我们的内心。
所以诸位，时时要提高警觉。对人对境，一切的境界，在菩萨道中难免有境界出现，所以我们要时时警惕。无论什么样的境界出现在我们的面前，我们都要时时以这股清净的法水，要赶快入我们的心来洗涤垢秽，就是要时时起忏悔心。
大家要时时多用心。
The Dharma as Water Episode 1 – 9 Mar 2011 - Transform the Ordinary Mind into the Buddha-mind
Every day we are sincere and diligent in learning Buddhism, We should know that “Learning Buddhism is our core duty” and “being mindful of the Buddha is mastering a skill”
Every day we say we are Buddhists. What are Buddhists? There is a saying “Transform the ordinary mind into the Buddha-mind” This is the true essence of Buddhism. To learn Buddha's way, we must know that it's fundamental to return to our intrinsic nature.
For a long time, we've been in the cyclic existence of the Six Realms. Our pure intrinsic nature is like a stray child who has wandered off and does not know to come back. We have now heard the Buddha's calling, so we should know that it is time to return to our original home.
This is our core responsibility. To recover our true nature, we must find a path to master our skills. Learning Buddhism is our core duty and being mindful of the Buddha is mastering a skill. We need to bring back this skill we once had.
Learning Buddhism is our core responsibility. Being mindful of the Buddha is mastering a skill. By transforming our ordinary minds into the Buddha-mind and returning to our intrinsic nature, we are truly learning Buddhism.
The path of Tzu Chi is about the cultivation of loving-kindness and compassion. A kind person brings joy. A compassionate person relieves suffering.
Kindness is embodied in our mission to teach the wealthy: to know the suffering of the poor, to develop compassion, and to use their resources to help those in hardship. On another level, we are awakening the love within our hearts. Material wealth is tangible. Spiritual wealth is intangible. Being rich with love and kindness is our inherent and true nature. Mind, Buddha, and sentient beings do not differ. We inherently possess the same wisdom and great love as the Buddha. These qualities are powerful when awakened. Within every person lies a compassionate strength equal to the Buddha's. Loving-kindness is about teaching the rich, inspiring them to consciously share their material wealth and realize the inner power of infinite love.
Compassion is the mission to relieve suffering. Some people suffer in their minds. Others suffer in daily living. If we can arouse the boundless power of compassion within, so as to remove tangible and intangible forms of suffering, it is called “relief”. Relief is a form of compassion. Starting from Hualien, Tzu Chi volunteers have spread across the world to exercise their ability to inspire love and help the suffering. There are many stories of gratitude. Each story teaches us a lesson about life where spiritual cultivation takes place.
We need to know our duty and practice our skills. Our duty is to sincerely learn the Buddha's way. Practicing our skills is constantly transforming our ordinary thoughts and afflictions into the pure mindset of Buddha's and sages. To transform ordinary minds into the Buddha-mind take mastery of skill. If we know our core responsibility and practice diligently, then this is where spiritual cultivation takes place. There is a Zen saying: “Every action in our daily lives is a form of meditation.” Even as we eat meals and drink tea, our minds should not be scattered. This is called mastery.
Aside from external practice, Buddhism requires internal cultivation. While contributing our love, we must be mindful of our speech and actions. As such, spiritual cultivation takes place everywhere.
Everyone, the place to practice kindness and compassion is now open. Now is the time to go deep into our minds to wash away afflictions and filth. With the Water Repentance, let us now delve into how the sages inspire us.
The Water Repentance was written because Master Wu-Da developed a human-faced sore. After Venerable Kanaka explained the entanglements of enmity behind the sore, Wu-Da realized the essence of compassion. Out of gratitude for the grace of the sages in the past he stayed and sincerely focused on his spiritual cultivation. He realized the Buddha-mind, felt compassion for sentient beings, and wrote the Water Repentance.
Are there ordinary people who have no faults, who have never committed a wrong? In our daily living, whether we are speaking or silent, moving or still, we inevitably make mistakes. Wu-Da was an eminent monk for ten lifetimes. He adhered strictly to precepts, had been highly virtuous. But, ten lifetimes ago, when he was Yuan-Ang, he killed Chao-Cuo and created enmity. The resentment of Chao-Cuo was so strong that when his head rolled to the ground and a rock fell into his mouth, the rock was crushed. His hatred was tremendous. For ten lifetimes, this negative karma waited to exact its revenge. But for ten lifetimes Wu-Da was a very ethical and virtuous monk, so there was not a chink in his armor. If the door to karma did not open, the existing negative karma had no way to enter.
But in this lifetime, Master Wu-Da was beloved by the emperor. When he was bestowed with a sandalwood chair, his momentary joy opened the door to karma. His happiness was pompous and arrogant. With an egotistical thought of how the revered emperor had gifted him with a chair, the door to karma opened. How frightening this is. Thus the human-faced sore tortured him for a long time until Venerable Kanaka saved him.
But there was a reason he was saved. Once when Venerable Kanaka was sick, Master Wu-Da felt sorry for and took care of him. As a result, when he faced this crisis later on, Venerable Kanaka came to save him. After cause comes effect. A single cause can result in infinite retributions. Ten lifetimes of enmity was thus resolved.
Everyone, in our daily living, we should be mindful of our every word and action. In our interactions with people and things, in our speech, etc., we must always take good care of our minds. Our every action is a seed of karma, be it our attitude, sincerity, or respect toward others. So we must be vigilant and on our guard.
There are spiritual beings above us. Do not think, “I can behave however I like because no one is around.” There is. There is heaven and earth. Whenever we do something out of ignorance, there is heaven about our heads. If we know, then heaven also knows. Therefore, we must always be self-aware. Only then can we truly give rise to repentance. To repent is to completely reform, to wash away inner filth. If we do not thoroughly realize what is right, and do not deeply repent our wrongs at all times, impurities will accumulate and grow.
What is meant by filth? It is Karma. We constantly create and accumulate karma. In the compassionate Water Repentance, water is a metaphor for Dharma. The Sutra of Infinite Meanings also states, “Whether the water is from a river, brook, pond, or well, it can wash away filth.” This means the Buddha's Dharma is like water. Filth and afflictions in sentient beings' minds can only be washed away by Dharma.
When something is dirty, it has to be cleansed by water. This also applies to our minds. Dharma, like water, can purify our minds. Open the Drama-door to repentance and allow Dharma-water to enter the mind. If we completely reform and wash away the filth, our lives will naturally turn pure and bright.
So we need to learn and mindfully accept this Dharma. After we accept it, we must practice and realize it in our actions. When we did not know this, we were confused. Now we know, we must constantly remain vigilant. Vigilance is also a form of Dharma. Do not think that Dharma is only about listening to Sutras.
We learn Buddhism to attain Buddha-hood. If that is not our goal, we can stop. Every Buddha, prior to practicing, was just like us. They had to go through a process of spiritual cultivation, which involves resolving to have a great mind and making great vows. A great mind is one of great compassion. A great vow begets strength and power. The great mind and vow are like our two feet. When they act in unison, we can walk easily and smoothly, and can go from the state of ordinary people to the enlightened state of the Buddha. So one must have a great mind and make great vows.
This process is called the Bodhisattva Path, it is called Dharma. When learning Buddhism, we know that this is a long path and that we will experience many states of mind along the way.
How do we choose among the many states of mind ourselves? How do we overcome unwholesome states? How do we direct our broad paths to the state of enlightenment without being deluded by the state of ordinary people? This also requires Dharma. As we walk on the Bodhisattva Path. How do we eliminate afflictions and manifestations of karma? This also requires Dharma. To resolve afflictions, we must constantly repent.
If we meet good people, we must humbly learn from them and be grateful for their teachings. If we meet bad people, we also respectfully thank them for giving us the opportunity to diminish our bad karma.
The Lotus Sutra states that when the Buddha gave his disciples blessings for becoming future Buddhas. He blessed Devadatta as well. He even blessed Devadatta to become a Buddha whose Buddha Land would exist longer and convent more beings than other Buddhas. Someone asked the Buddha: “Devadatta is so bad. Oh Buddha, why did you give him such a great blessing?” The Buddha replied, “I am grateful to Devadatta. He is my spiritual benefactor. Without him, how could I develop so many different ways to teach and transform others? Devadatta has been my spiritual friend and he helped me achieve my mission.”
Everyone, in our daily living we need to have swift awareness. Even if someone intentionally torments us, we need to quickly say, “Thank you for helping me achieve my goals.” We cannot just say we are grateful while feeling resentful. If we are resentful, we forget our true nature.
Do not intend to do a good deed but forget your original intentions when certain conditions arise. If we forget that initial resolve, when afflictions arise, Dharma cannot enter our minds. If so, the Water Repentance is useless no matter how often we chant it. When chanting the Water Repentance, we must remember to constantly apply it in our daily life.
Repentance is Dharma. Repentance is like water, it can wash away filth. So starting from now, in this place where we cultivate kindness and compassion, we must be very mindful in cleansing our impurities with the Dharma-water of repentance. In this era where 5 Impurities and 3 Calamities frequently occur, we should heighten our vigilance and hold nature in reverence. The teachings of the Buddha and the insights of the ancient sages provide us with methods, all of which are pure water that can cleanse our minds.
So everyone, we must constantly be vigilant. On the Bodhisattva Path, adverse conditions will inevitably arise, so we must always be vigilant. Whatever situation we encounter, we should promptly use this pure Dharma-water to cleanse the filth in our minds; this is to repent at all times.
Everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2171
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