Wondrous Dharma Arises from Clarity of Mind
「慈悲水忏」当中这么说：「一切诸佛，悯念众生，为说水忏。」
心心念念，念出本性的佛心；能够同体大慈，悯念众生，这就是念佛的工夫。
「悯念众生」，其实我们每一个人都知道，佛、众生和心是三无差别。只要人人心中有佛，前佛、后佛都是互相启发，都是教导。人人都有成佛的机会，人人也都能学得与佛相同的悲悯心；所以佛陀有「同体大慈，悯念众生」。
「同体大慈」我们要很用心去体会，这就是表示十方、过去、现在、未来的诸佛，必定是共同具有大慈心怀。所以我常常对大家说：「将凡夫心转换成诸佛心，这就是我们念佛的功夫。」
以法水洗心，涤除烦恼垢秽，就是佛陀为我们，开示水忏的用意。
但是这个心念是否人人都有呢？人人都有，只是我们被无明遮蔽了。佛陀教我们学功夫，要下的功夫就是洗心。洗涤心中无明烦恼够秽，那就是要用法。「法譬如水」，法像水一样，脏的东西一定要用水来洗，心灵的烦恼必定要用法来教导。所以水忏就是要清除我们心灵烦恼垢秽的方法。
覆藏过失，会让无明烦恼的种子，层层掩埋，造成垢秽深重难清。
「忏」也是洗的意思，用水来洗涤、来「忏」。若是我们不但是心中有了烦恼，更把这些烦恼，或者是自己过去的过错、错误，都覆盖埋藏起来，这就叫做「覆藏」。覆藏烦恼，就等于把无明烦恼的种子，一层一层地盖起来。我们现在有许多人，会将贫穷的过去，或是做了错误的事情，或是父母生活较不风光，这一些不敢让别人知道的事情，把这些种种的事情，加以埋藏、掩饰的行为，都是称作「覆藏」。
「忏」就是要将过去的错误、不名誉、不光彩的事情，我们都能够很勇敢打开我们的心门，把内心的烦恼、罪过，一一都揭发出来。我常常都在说：「漏气求进步。」很多人都有过错误的人生。有错误，就不要自己覆藏，所以要勇敢揭发，自己主动说出来，这就是忏。
忏了过去的烦恼过错，才有清新的重生。
忏了过去的烦恼垢秽，才能有一个清新的人生，再度出生。所以常常可以听到人说：「我重生了。昨天、过去的我，昨天已经死去了，今天这个现在我重获新的人生。」这就是忏的意思。就如我们现在的人都在用电脑，电脑桌面有时候满了，我们就会去清一清，没用的东西将之清除，这样又是一片，很好用、很干净的画面，让我们重新写文章，让我们再重新建立好的记忆。意思都一样，忏就是忏过去，洗涤过去的意思，所以我们要用佛陀智慧的法水，来洗除我们心中的秽垢。
佛言，众生垢重，何人无罪，何者无愆。
佛言：「众生垢重！何人无罪？何人无愆？」
「众生垢重」，这是我们每个人都知道。凡是学佛者，都会说「众生垢重」这句话。但是那是什么样的垢？垢就是污垢、脏污，而这些脏污已经积得很厚。
人人皆有清净本性，只因一念无明，生起贪嗔痴等烦恼，遮蔽了天真本性。
要知道我们人人有清净的本性，就是都没有受过污染，也有句话说是：「天真本性」。而后天的污染，就将我们明澈的道理遮盖住，烦恼丛生起来。所以我们应该要知道「一念不觉」让这些污染遮盖的过失。
之前我们也曾经说过：「一念无明生三细，境界为缘长六粗。」上人也经常和大家分享，每个人清明的本性，就是因为一念无明产生出来，所以生起了贪、嗔、痴。有了「贪、嗔、痴」，这些「色、声、香、味、触」等等，就会使我们的心，对外面的境界起了贪爱与执着。也因为这些贪爱与执着，所以当「眼、耳、鼻、舌、身」透过六根对六尘的反应，也就跟着生起了六种粗相的烦恼，罪恶也就不断地产生出来。于是，这些罪恶也就遮蔽每个人，清净妙明的心。等等接触外境，就会做出很多罪恶的行动，这就是「境界为缘长六粗」。
世间一切的法，善恶的法，只要我们的心明，妙法就会出来。所以妙明的道理，就在我们的生活中，在我们的周围，所以我们应该要好好向内自省，向内观照。如果这个妙明，被烦恼遮盖了起来，就「从迷入迷」。一念迷心起，迷就会不断地累积，这就是迷茫的众生。迷愚的众生，就是在一念不觉中。所以因为如此，我们在六道轮回，历劫不断的轮回累积。
心明妙法生，则处处欢喜自在，一念心迷烦恼生，便入六道轮回中
那一念妙明是什么？就是人人的本性。无明是什么？就是迷。无知、迷茫，所以不断在轮转。不过因为有了这些种种的垢、烦恼的垢秽不断的累积遮盖，于是众生就相当垢重了。那些烦恼、垢秽、脏污的东西，一层一层地一直叠上去，所以让我们清明的本性，失色无光。原来的本性完全失去了，光明也已经被覆盖住了。
所以因为如此，「何者无愆，何人无罪？」每个人都有罪，大家不要认为：「我又没有犯错，为什么我的业会这样一层一层地过来？不如意的事情，不断地发生在我的身上？」其实这就是我们过去的造作，无明一层一层的覆盖，罪恶一层一层的造作。我们现在就要一层一层的掀开。
碰到一项业力现前，我们就要以一分的智慧去善解，才有办法经过一件困难的事。我们要用很感恩的心去思考：「终于这个困难，我已经解开、解困了。」所以要用感恩心，才不会业障来时，我们无明又起。如果让无明又起，这个业不但不会消除，又再加重无明。
遇到困难，要以智慧善解，感恩有机会消业障。
就像有时不小心出了车祸，开始就会说：「我又没做坏事，为什么我会遇上车祸？我也做得不错，为什么我们会生病？」这样想就不对了。车祸不是没原因，车祸是人与人之间相撞，街上的车这么多，为什么他不会去碰到别人，为什么偏偏撞到我们呢？这就是那颗种子的因，现在「因成果就」，所以有这个缘会碰上。
应该要说：「幸好，经过抢救之后，经过治疗之后，我又重生了。感恩让我消了一场业。我们可以重业轻受，感恩啊！」再留下来的人生要做什么呢？要赶快精进，否则人骨脆弱，人肉也没多坚固，一碰就烂了、断了，所以生命就是这么危脆。过去所作的无明垢秽，现在碰到了要欢喜接受，若能如此，他就是在消业了。
有其果必有其因，若能欢喜接受，不再起烦恼，业就消了。
有的人虽然没有埋怨，但是他会偏差。倘若生病了，他就说：「因为发了大愿，所以才会有魔来考。」这样想也不对，如果是这样谁敢发愿？谁又敢发心？不对！不是因为你发心、发愿就会有魔来考，过去你如果没有业因，现在怎么可能会有这个缘来结果呢？
不是发心就有魔，有烦恼现前。不是，要想：「还好我有发心，让我可以在这一段时间当中，让我得以了解佛法。我知到了道理，这段时间我真的有付出，很感恩在我发病之前，就让我发现原来有这么好的事情。让我了解这么多的道理，还好我有机会可以做到。真是幸运！」应该是要这么想。
随缘消旧业，莫更造新殃。
所以众生垢重，每个人都带着业的种子来，所以人人有业就有罪，所以谁敢说没有？佛陀来人间，他也有业的余报，他也会头痛、腰酸，脚也会踩到竹刺，也有破伤风的时候，这也是他过去生余业未尽。佛陀也很甘愿的接受，这就是我们应该要知道、去了解。
谁无过？谁无错？只是有的人早就觉悟了。当一层一层的罪业不断地来了，欢喜接受、善解、感恩。这样，法就如清水一样为他洗涤，业来了欢喜过去，这就是除，为他除去这层的无明，为他消除了一层的业。
身在六道，就是带着业种，常求忏悔，以法水洗除罪垢，终能恢复清净本。
各位，假使有罪垢，我们要常常求忏悔，以清净的法水，来洗除我们的垢秽，所以这也是一念心，我们要时时多用心，顾好我们的心。用法水来洗涤我们内心的垢秽，那就是忏。用法来忏除我们的烦恼，所以复杂的苦难，就是以很单纯的法能破解。
诸位，心念要照顾好，凡是都是从心起，所以我们要多用心。
The Compassionate Water Repentance indicates, “Out of compassion for sentient beings”, “all Buddhas spoke the Water Repentance practice“.
Our mind and thoughts should always focus on our intrinsic nature, the Buddha-mind so that we can realize universal loving-kindness and have compassion for all sentient beings. This is mastery in being mindful of the Buddha.
As we know, the mind, Buddha and all beings are undifferentiated. Everyone has the Buddha-nature. The Buddhas inspire each other, and they are all teachers. We all have the potential to attain Buddhahood and everyone is capable of learning the same great compassion of the Buddha. Therefore, the Buddha has “Universal loving-kindness and compassion for all”.
”Universal loving-kindness” is something we should mindfully experience. All Buddhas of the ten directions in the past, present, and future share the same heart of loving-kindness. I often talk about transforming the ordinary mind into that of all Buddhas. This is mastery in being mindful of the Buddha.
The Buddha expounded the Water Repentance so we can cleanse our minds with Dharma-water to eliminate afflictions and defilements.
But do we all possess this mind? Yes, but it is obscured by our ignorance. The Buddha taught us to master cleansing the mind. We need Dharma to cleanse the filth of ignorance and affliction.
Dharma is like water, which is needed to clean dirty objects. One with mental afflictions needs the guidance of Dharma teachings. The Water Repentance is a method to cleanse afflictions and impurities in our minds.
When we hide our mistakes, we cover up the seeds of ignorance and affliction, layer by layer. This creates deep defilements that are difficult to clean.
Repentance means cleansing. We repent when there are afflictions in our minds. Our afflictions are our past transgressions. When we cover up and hide our wrongdoings or afflictions, it is like burying the seeds of affliction and ignorance. Many people who were once poor, who previously engaged in wrongdoings, or whose parents lived in humble conditions, try to hide these truths from others. This is covering up past mistakes.
Repentance is about facing past mistakes, disreputable or dishonorable affairs. We must be brave in opening our hearts to bring all afflictions and impurities into the light. I often say,”After revealing one's mistakes, one will improve”. Many people have led misguided lives. We should not hide our past mistakes. We must bravely uncover them and take the initiative to confess. This is repentance.
Repenting past afflictions and mistakes leads to a refreshing, new start.
Only by repenting our past afflictions and impurities can we be reborn and lead a fresh new life. People often say, “I am reborn. The 'me' of yesterday is now dead. I'm a brand-new person today”. This is the meaning of repentance.
It is like the computers we use today. When the hard drive is full, we will clear it and delete useless files. Then the hard drive functions are well again, allowing us to input new and useful files.
Repentance is like this. Repentance is to repent or cleanse the past. We must use the Dharma-water of Buddha's wisdom to cleanse the impurities from our minds. This is spiritual cultivation.
The Buddha said Sentient beings are steeped in defilement. Who is without transgression? Who is without fault?
The Buddha said Sentient beings are steeped in defilement. Who is without transgression? Who is without fault? Sentient beings are steeped in defilement.” We all know this. All Buddhists can quote the verse, “Sentient beings are steeped in defilement”. But what are defilements? They are impurities and filth that have accumulated over time.
Everyone has a pure, intrinsic nature. The rise of an ignorant thought leads to afflictions of greed, anger and ignorance which obscure one's innocent, intrinsic nature.
We all have a pure, intrinsic nature that is unpolluted. It is also called innocent, intrinsic nature. The accumulated defilements obscure our capacity to perceive true principles, so afflictions develop. Therefore, we should be aware of each unenlightened thought.
I've said before, “An ignorant thought causes the Three Subtleties; external conditions cause the Six Coarse Marks”. I often share about the rise of an ignorant thought in our bright, intrinsic nature that leads to greed, anger and ignorance.
With greed, anger and ignorance, external states such as sights, sounds, smells, tastes etc, start to drive our minds to react. When our eyes, ears, nose, tongue and body contact the outside world, they give rise to many unwholesome activities. “External conditions cause the Six Coarse Marks”. With the six coarse afflictions, one continues to commit wrongdoings. Then one's original, pure and clear mind is obstructed.
If our minds are clear, we can discern wondrous Dharma from everything in this world, be it good or bad. These wonderful principles can be found in our daily life they are all around us. We should look within and thoroughly self-reflect.
If our brilliance within is covered by afflictions we become more deluded. With the rise of one deluded thought, delusions will constantly accumulate. Deluded and confused sentient beings arise in the midst of unenlightened thoughts. As a result, they are constantly reborn in the Six Realms.
With clarity of mind, wondrous Dharma arises; one is joyfully at ease everywhere. With a deluded thought, affliction arises; one falls into rebirth in the Six Realms.
What is wondrous brilliance? It is the intrinsic nature within everyone. What is ignorance? It is confusion, not knowing, delirium. It causes our endless rebirths.
Sentient beings already have very heavy defilements from afflictions. Various afflictions, ignorance and impurities have been built up layer by layer. So the light of our pure, intrinsic nature no longer shines. The brightness of our intrinsic nature has been completely concealed.
Consequently it's said,”Who is without fault? Who is without wrongdoing?” Everyone has committed transgressions. We should not think,” I haven't made any mistakes, why is my karma so heavy? Why do I constantly encounter unfavorable circumstances?” Actually this is due to our past actions. Layers upon layers of ignorance have accumulated from the wrongs we have created. Now we are uncovering them layer by layer.
When our karmic retributions manifest, we need to use our wisdom to be understanding. That's the only way. After enduring a difficult situation, we must be grateful to be freed of this difficulty. We must have a grateful heart, so that when the karmic retributions appear, ignorance does not arise in our minds. Otherwise, not only will this karma not be exhausted, we will add another layer of ignorance.
When encountering difficulties, use wisdom to be understanding, and be grateful for the chance to eliminate karmic obstructions.
If we are not careful and a car accident occurs, some of us might say, “I haven't done anything wrong, why is this happening to me? I've been a good person, so why am I sick?” This is wrong. Car accidents do not occur without cause. With so many people on the road, why were we hit and not others? It's due to the seed of a cause which has matured into this effect.
So when we encounter these conditions, we should say, ”Luckily, after emergency rescue and treatment, I am reborn again. I am grateful to have exhausted this heavy karma by suffering lightly. I am truly grateful.” What should we do next? We should be more diligent. The human body is very fragile. It can easily be damaged or broken. So life is very delicate. We must joyfully accept the retributions of ignorance that we have already accumulated. In this way, we can eliminate karma.
There is a cause for every effect. If we accept everything joyfully, without affliction, karma will be eliminated.
Although some people do not complain, they are still not correct. When they become ill, they say that it was because they made a great vow and are being tested by demons. This is an improper view. If this were the case, who would dare to make vows to practice? It is incorrect to believe that one's vow will be tested by demons. Without a karmic seed, there would be no fruition of such an effect.
It's not true that demons and afflictions manifest when one makes a resolve. Instead, we should think, “Luckily I made a resolve, and learned the Dharma and principles for a period of time. I truly gave for the benefit of others. I am so grateful that I was able to discover such wonderful truths before I was ill. I was able to understand so many principles and finally practice them. Thank goodness!” This is how we should think.
Take every condition we face as a way to exhaust our past karma. Do not ever create new seeds.
Sentient beings are steeped in defilement. Everyone is born with karmic seeds. With karma, everyone commits wrongdoings. Who can say they don't? When the Buddha was alive, He also had residual karmic retributions. Buddha suffered headaches, back pains and illnesses. He also stepped on thorns and had tetanus. This was the unexhausted karma from His past lives. The Buddha willingly accepted it.
We should understand that no one is without transgressions. Some have awakened earlier; when negative karma ceaselessly manifests, they joyfully accept it with understanding and gratitude. Consequently, Dharma, like pure water, cleanses them. When one faces karmic retributions with joy, it is cleansing. It cleanses one's ignorance and exhausts one's negative karma.
We carry karmic seeds into the Six Realms. Constantly repent and cleanse wrongdoings with Dharma-water. Eventually we can rediscover our pure, intrinsic nature.
Fellow practitioners, if there are defilements we must constantly repent and cleanse our impurities with the pure waters of Dharma. This is also based on our mindset. We must always be mindful, and look after our minds.
Cleansing defilements with Dharma-water is repentance. Use the Dharma to repent and remove afflictions. Thus, complicated difficulties can be overcome with very simple Dharma. Everyone, we must safeguard our minds. Everything arises from the mind.
So everyone please always be mindful!
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2175
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