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
Subscribe to:
Post Comments (Atom)
No comments:
Post a Comment