Bring Joy to All with Universal Loving-Kindness
修行用心，时时都是在修行，了解我们修行的目标，无一时不是在修行。只要我们了解我们的方向，也了解我们的目标，每天我们都是在慈悲水忏的法门中修行。
心就像是一颗种子，好的种子入心，未来他抽枝发芽，或者是长大了将来开花结果。如是因，就是如是果，要把好的因种下去。但是我们过去也可能种了不好的因，在不知道理之前「善恶杂揉」，就是好、坏的种子都放在心中，我们现在就要积极经营，播下好的种子。
过去生种下的因果不可转，也不须执着，活在当下的每一刻，都是种善因的好机缘，不要白白浪费了。
我们现在知道经营的方法，除了播下好的种子以外，我们还要再除去不好的种子。所以我们要时时顾好心念，时时好念，时时付出。所以「付出」是外行，「保持好念」就是内修。万一我们过去生中的习气还存在，我们现在开始就要多了解，过去那念的习气要如何去除。
所以我们现在所要说的是「慈悲水忏，法譬如水」。水也就是法，我们的心如果有垢秽，必须要以法去除，就如世间有脏的东西，一定要用水来洗净，道理是一样的。忏就是忏过去的罪恶，也就是我们过去的污染，造了什么样的恶业，我们要以法水来洗涤。
一切诸佛悯念众生，为说水忏道场总法。诸佛三觉合一，运同体慈力，与众生乐。
忏文里面说到：「一切诸佛悯念众生，为说水忏道场总法。诸三觉合一，运同体慈力，与众生乐。」这是要讲忏之前的总法，「一切诸佛，就是过去、现在、未来，十方诸佛，都是同一个心悯念众生。」佛，我们要知道什么叫做佛。佛就是觉，觉必定要三觉具全才称为佛。什么叫做三觉？自觉、觉他、觉悟人人有成佛的本性，然后必定要去拯救众生，这叫做觉行。
诸佛三觉：自觉、觉他、觉行圆满。
觉悟天地万物真理，觉悟人人都有清净的本性，觉悟天下众生为了一念无明，所以堕落六道。不忍众生苦，所以要身体力行去救度众生，这叫做「行」。
所以说自觉与觉他，人人有这分本性，天地万物的道理，这就是这几天以来所说的「通情达理」，这叫做自觉。
觉他，不是只有我自己觉，我了解。这么好的道理，我要让大家都一样，和我一样能够了解，天地万物一切的真理。人人都能够通情达理，唯有我要身体力行去引导他们，这叫做觉他。所以若能自觉、觉他，合起来就是觉行圆满。这就是佛了。
经常和大家说，我们了解佛理很好，我们就要身体力行，才能体会真理。我们若不能身体力行，就无法体会。就像很多人会说：「知道了！知道了！」虽然听了都知道，但若他没有亲身投入，就无法得到欢喜。所以我们说：「法喜」。
将法入心，投入行经，法喜充满，轻安自在。
「法喜」就是能够让法入心来，然后我们还能投入去付出，真正让法和我的心与行动都合在一起，那种法喜不是我们平拾得到物资、得到利的那种喜。名、利有得失的烦恼，法喜没有得失，总是轻安自在。真正要得到法喜，就是要我们身体力行，亲身投入去做就对了。这就是要三觉合一，就是要自己真正有体会，理解之后还有体会。不只是知道我们能够付出，也还能知道对方也有得到，这就是感觉，也是欢喜。所以三觉圆满才能够称为觉者，大觉者就是佛。
用慈悲的力量，让天地一切有情众生，了脱烦恼，轻安自在，是每一尊佛的大愿。
每一尊佛，因为是三世一切诸佛，佛有过去佛、现在佛与未来佛。佛佛有前后，然而每一尊佛都是运同体慈力，大家都是佛佛道同，佛陀能通情，知道天地万物皆一体，心、佛、众生皆无差别，所以这是慈。运用这分的慈力与众生乐，给众生快乐。希望天地一切众生，皆得自在轻安，这是每一尊佛的心愿。所以说：「运同体慈力，与众生乐。」
运同体慈力，与众生乐。
这就是佛佛道同，不只是要给众生快乐。众生也有苦难，因为众生都是在无明中。无明的众生，都是沉沉浮浮在苦海中，或者是在泥沼中，一定要有人即时去救拔。谁可以救拔芸芸众生的苦难？谁有办法为这么多的众生不同的烦恼，要如何一一为他开导、理解？唯有佛。
所以佛运同体慈力，给众生快乐，拔除众生的苦难，这就是佛陀来人间的目标。也因为这样，所以叫做「悯念众生」。佛佛道同，一切诸佛悯念众生，所以「为说水忏道场」，因为众生真的需要觉悟的圣人，来为他们开导说法。所以佛陀在人间，四十多年的时间，他开了很多方便的法门，无非就是要使众生听得懂、能了解、能知到。如此循循善诱，所以好像以水洗涤一般。
较轻的烦恼，轻轻的一句话他就可以一悟千解。这种了解之后能彻底改过，永远不再犯错，这种人就是利根的人。利根的人才接受一个法，他就能一辈子受用无尽。
佛陀开八万四千方便法门，就是希望循循善诱众生，能一悟千解，彻底改过，像用水洗涤一样，洗净自己的心地风光。
大家应该都还记得「静奂」，这一位老师姊、老菩萨，她进入慈济宗门的时候，是她最苦难，心中最烦恼的时候。七十多岁了，一个儿子发生空难，日日以泪洗面。这个儿子是她最贴心的儿子，很乖，出门之前还跟妈妈说，我晚上就回来了，我要到高雄出差，就这样搭上了那班飞机，在三义的上空坠机。
这位老人家，白发人送黑发人，这样的悲痛，我们能想得到是怎样的悲苦！不过她的悲苦时间很长，后来有慈济人知道了，看到她已经快要到失神落魄的样子，就去邀她出来。那一年也是刚好在三月，静思精舍打佛七，可能也是与这个时节同等的时候，她在这个地方参加佛七。虽然在绕佛，虽然在听经，不过看她就是那么悲凄的感觉。
有一天上人就问她：「妳到底是为了什么看起来愁容不展？听经好像没有很充足的精神，是为了什么？」她才开始说，心痛、心很痛苦，这一段时间不知道是怎么过来的。上人就告诉她：「这种心痛我能了解，但是事隔已经有一段时间了。整天就只是哭，妳的儿子这么孝顺，他一定会舍不得的。妳一定很希望能够让妳的儿子解脱，但是妳的心不安下来，妳儿子的灵也绝对不安。」
她就问说：「那要怎么办？这样他是不是没有办法解脱？」上人告诉她说：「肯定是没有解脱。」
「那么师父，我该怎么做？」上人就说：「妳的心若安，他的灵就安了。」
「我实在想不到方法可以安我的心。」上人就说：「已经放出去的风筝，风筝已经破了，妳应该将绳子剪断，让他飘摇自在得到解脱。人生的烦恼，就是情的线，妳把他牵着，他要怎样才能割舍得掉？叫他如何能够解脱呢？」
她听了这句话，能合她的心，能对机就是妙药。她整个眼睛发亮，对上人说：「师父！我知道，我再也不去想他了。」上人说：「是啊！不必想他。」
她说：「那我的心要放在那里？」上人说：「和妳儿子同年龄的都是妳的儿子。妳看，这么多苦难的人。像妳儿子这样年龄的人，残障、贫穷的人很多，妳能将想妳儿子的心，转变为想这些人的心；爱妳儿子的心，来爱这些人。来做慈济吧！」
那一天她就说：「这样好，师父！我甘愿来做慈济。」就这样拿了一本簿子回去，她就开始当委员了。
精进，她非常的精进，老人比年轻人还要勤快，现在她再也没有烦恼的挂碍，每天都去找人聊天，说慈济。她全心都是在慈济的菩萨道中；这种菩萨心，这叫做慈悯。她和佛有同体的慈力，去与众生乐，让众生每个人看到她就欢喜，听到她讲话就可以解除很多的烦恼，这就是拔众生的苦。
教富济贫，她都有做到。慈济所有的活动她都参加，这种一悟千解。「把风筝的线剪断，就能心安、灵安」这么简单的一句话，她真正对机了，真正的解脱。所以对机就是妙法，用才有所得。所以要心开意解，把法放入心中，才能得到法喜、轻安自在。
诸位，时时要用心。外行内修绝对不要放松，请大家要多用心。
When we are mindful, every moment is a time for cultivation. If we understand the purpose of cultivation, we are constantly cultivating our minds. As long as we know our direction and aim, then every day we are cultivating the way of the Compassionate Water Repentance.
Our thoughts are like seeds. If we plant a good seed in our mind, it will sprout and grow into a tree which will blossom and bear fruits. As you sow, so shall you reap. So plant good seeds. But we may have also planted bad seeds in the past, before knowing the truth; we performed both good and bad deeds and planted such seeds in our minds. Now we must actively plant good seeds.
The fruits of seeds planted in our past lives cannot be altered, so there is no need to be attached. Every present moment is a good opportunity to plant good seeds. Do not let it go to waste.
Now we know how to manage the mind. Besides sowing good seeds, we should also eliminate bad seeds. So we must take good care of our minds. Always hold kind thoughts and give to others. Giving is an outward practice and holding good thoughts is an inner practice. If we still retain habitual tendencies from our past lives, we must start to understand how to be rid of these habits.
So now we will talk about “The Compassionate Water Repentance”. Dharma is like water and water is Dharma. Any impurity in the mind must be removed by Dharma. Similarly, defiled objects in the world must be cleansed with water, the principle is the same.
Repentance is to repent past wrongdoings, which are our past impurities. Whatever bad karma we have created must be cleansed with Dharma-water.
Out of compassion for sentient beings, all Buddhas spoke the Water Repentance practice. With the Three Elements of Enlightenment, all Buddhas use the power of universal loving-kindness to spread joy to sentient beings.
The Water Repentance indicates, “Buddhas spoke the Water Repentance practice”. This preface encapsulates the Repentance test. “All Buddhas” refers to the past, present and future Buddhas of the ten directions. They all share the same mindset—compassion for sentient beings.
We need to know what it means to be “Buddha”. It means “awakened One”. Only those with the 3 Elements of Enlightenment can be called Buddha. What are the 3 Elements of Enlightenment? Enlightening the self, enlightening others, and perfect enlightened practice, which is realizing that everyone has Buddha-nature, and that everyone must be saved.
The 3 Elements of Enlightenment: Enlightening the self, enlightening others, and perfect enlightened practice.
The Buddha realized all truths and that everyone possesses pure, innate nature. Due to one ignorant thought, beings fall into the Six Realms. Unwilling to let sentient beings suffer, the Buddhas take action to liberate them. This is “practice”.
Enlightening the self is to realize that everyone has this innate nature and to understand the truth of the universe. Recently, we have talked about understanding and attaining the truth, which is enlightening the self.
Enlightening others means that beyond our own understanding and awakening, we also let everyone understand, just as we do, the truth of the universe. Everyone will understand and attain the truth when we take actions to guide them. This is enlightening others. If we can enlighten ourselves and others, we are perfect in our enlightened practice. This is achieving Buddhahood.
I often say that it is very good to understand the teachings of Buddha, but we must practice them in order to experience the truth. Without physical practice, we can't realize the truth. Many people say they understand what they have heard, but without personal involvement, they can't experience the joy. We often talk about “Dharma-joy”.
When one takes Dharma to heart and devotes oneself to putting the sutras into action, one will be filled with Dharma-joy and be peacefully at ease.
When we allow the Dharma into our hearts, we can devote ourselves to kind deeds. When Dharma is united with our minds and actions, we will be joyful. Dharma-joy is not joy from obtaining material goods, fame, or profit. These carry the trouble of gain and loss. Dharma-joy has no gain or loss. It is always peacefully present.
To truly obtain Dharma-joy, we need to take action and devote ourselves to benevolence. Yet this requires the 3 Elements of Enlightenment. It means that after understanding we must truly experience it personally. When we know that we can contribute to benefit another, there is a sense of joy. Only when these 3 elements are perfected can one be called “an enlightened one”. The Great Enlightened One is Buddha.
The aspiration of every Buddha is to use the power of compassion to liberate all sentient beings in the universe from their afflictions, so that they are peaceful and at ease.
The Buddhas of the Three Periods come in succession past, present and future. Each Buddha exercises the same power of universal loving-kindness and follows the same Buddha Path. Buddhas see the truth and understand that all things in the universe are one.
The mind, Buddha and all beings are the same. The Buddha brings joy to all beings through the power of loving-kindness. He bestows happiness, hoping that all sentient beings in the universe attain freedom and peace. This is the vow of every Buddha.
Bring joy to all beings with loving-kindness.
The Buddha said, “Bring joy to all beings with loving-kindness”
This is the path that all Buddhas follow. Not only do they bestow happiness, they also relieve suffering. Sentient beings are caught in ignorance. They drift aimlessly in the sea of suffering or are mired in the muck. They need someone to swiftly rescue them.
Who can relieve them from their suffering? Who is able to guide the many living beings, each with different afflictions, and lead them to understand the truth? Only Buddhas can do so.
Buddhas, with their universal loving-kindness, bring happiness to all sentient beings and help them eliminate suffering. This is why the Buddha came to this world. Therefore it is called “compassion for all beings”.
All Buddhas share this path. They have compassion for all living beings, so “they spoke the Water Repentance practice”. Living beings truly need an enlightened sage to guide them and teach them Dharma. When Buddha lived in the world, he spent over 40 years establishing many expedient teachings so that sentient beings could learn and understand. Such thoughtful guidance is like water that cleanses.
Those with fewer afflictions will have thousands realizations from one simple phrase. After they understand, they change completely and never commit the same wrongdoings again. Such are people with sharp faculties. Once they accept a teaching, they can use it inexhaustibly their whole life.
Buddha opened 84,000 skillful means in the hope of guiding sentient beings to achieve thousands realizations from one understanding and rectify themselves completely, as if cleansing their minds with water.
Everyone should still remember Jing-Huan. This old commissioner, an old Bodhisattva, came to Tzu Chi at the time of her greatest misery when her mind was most afflicted. That year, her son died in a plane crash. She was already in her 70s. She was in tears each day. Of all her children, this son was closest to her. Before he left, he told her, “I'll be back tonight”. “I'm going to Kaohsiung on business”. The flight he boarded crashed above Sanyi.
This elderly woman had survived her own son. We can imagine her deep pain and grief. Her agony persisted for a long time. When Tzu Chi volunteers saw that she was close to a complete breakdown, they invited her to an activity. In March of that year, we held a seven-day Buddhist retreat. She attended the retreat; as she recited the Buddha's name and listened to the sutras, one could see she was feeling very miserable.
One day I asked her, “How come you look so gloomy and low-spirited during the sutra lecture?” “What is the matter?” She started talking of her heartache and deep grief. She did not know how she had passed the days. I told her, “I can understand your heartache, but much time has passed and you are crying everyday. Your son, being as filial as he was, would certainly be pained to see you this way. I know you want your son to be liberated. But if you can't find peace, your son's spirit will never be at ease.”
She said, “What should I do? Does this mean his spirit is not liberated?” I replied, “It most certainly is not.”
“Master, what should I do then?” I replied, “If you can be at peace, his sprit will be at peace.”
She said, “I really can't think of a way to calm my heart.” I told her, “It is like flying a kite. The kite is already torn, so you ought to cut the string and let the kite drift freely to liberation. Afflictions in life come from the strings of affection. If you still hold onto this string, how can he be free and liberated?”
These words resonated with something in her heart like wonderful medicine. Her eyes lit up. She said, “Master, I understand now. I won't miss him again.” I said “Yes, there's no need to miss him.”
“Where should I devote my attention then?” I said, “All those who are your son's age are your children. There are so many suffering people who are about the same age as your son. Many are handicapped or impoverished. You can turn your thoughts toward them and think of them as your son. Love them as you loved your son. Why don't you join Tzu Chi?”
“Yes Master, I'm willing to join Tzu Chi.” That day she got a record book for donations and became a commissioner.
She was a very dedicated commissioner, who was more diligent than the youngsters. She no longer had other worries. Everyday she talked to others about Tzu Chi. She was wholeheartedly on the Bodhisattva Path. This heart of the Bodhisattva is called loving-kindness and compassion. She had the same universal kindness as Buddha to bring joy to sentient beings. Seeing her, others were filled with joy. Hearing her words, they were freed of afflictions. This is relieving suffering.
She taught the wealthy and helped the poor. She also took part in all our activities. She changed in thousands aspects from one awakening. This simple phrase “Cut the kite string. When you're at peace, your son will be at peace”, truly resonated with her and liberated her. Resonance comes from the wonderful Dharma. It only works when used. So to liberate the mind, we must internalize Dharma. Only then will we have peace and Dharma joy.
For practitioners, please always be mindful. Do not slacken in external or internal practice. Please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2173
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