Giving with a Pure Mind
我们听法若不想再去温习，法很快就像在太阳晒得很干的石头上，一盆水往石头泼下去，水泼到石头是湿了，但是因为它很烫，水很快泼下去之后，很快就流掉了。水流掉了再去看，石头过了一会儿还是干的，所以我们无论有什么事情，我们一定要温故而知新。
除灭三障当兴七种心，一者惭愧，二者恐怖，三者厌离，四者发菩提心，五者怨亲平等，六者念报佛恩，七者观罪性空。
七种心我们说到，第三种是厌离，第四就是发菩提心。把我们过去的烦恼、染着、爱除掉，以清净心去付出，这叫做菩提心。觉悟之后的有情，这叫作菩提之心。
贪著名利而行善，福报仅能得生人天，仍在六道轮回之中。唯有发心立愿，以清净心去付出，未来才有可能，脱离六道觉悟成佛。
如果我们不能觉悟，耽在名利而去做好事，这还不是菩提。这只不过是人天福报。我们所要的不只是修人天福，我们所要的，所要修的是佛道，我们要真正彻底离开六道，所以我们要走的路是佛道。佛道乃是大觉，就是彻底觉悟的人，这就是我们所要追求的。
除灭三障第五种心，怨亲平等。
修行不能离开菩提心，所以我们第四就是要发菩提心。菩提心发起之后，我们的爱与情，爱就是普天下一切的众生，我们都以平等心去爱，所以这就叫做第五「怨亲平等」。
以清净无染的心，追求成佛之道，以平等无私的爱，普度一切众生，生生世世不离娑婆。
这就是觉悟的众生、觉悟的人，觉悟天下一切万物、生命都是平等的。所以发菩提心之后，才能怨亲平等。发菩提心，除了是今生此世，爱大地一切众生、生命共同等之外，就是随着众生来来回回，所以佛与菩萨就是不离娑婆，常常都是倒驾慈航，来娑婆世界度众生。
娑婆世界苦乐参半，利于策励修行之心，因此若要救度众生，令其修行而得解脱，娑婆人间是最佳去处。
所有的弟子，若是在临命终之时，师父都会跟他们说：「快去快回。」脱离了人身，还是要再回到人间来，因为我们修行，不是贪求要去哪个地方！我们要有一个心愿，就是如何能救人？哪一个地方才能有机会去救？唯有娑婆世界。娑婆世界苦乐参半，除了人类以外，还有很多很多不同形体，有共同的生命，这就是在人间才有的。所以如果你要救度众生，唯有来到娑婆。
所以诸佛菩萨他们，就是不离众生，生生世世不断随着众生，不舍众生，这就是发菩提心，就是怨亲平等心。我们不分是人类，或是其他的生灵，我们不分这是我爱的，这是我不爱的。
慈悲与智慧兼备，无微不至，普遍地爱一切众生，同时了解到，众生平等皆有佛性。
记得弘一大师他在临终前，交代他的弟子，交代：「将来我的尸体，如果要帮我入龛之前，在龛的周围要放水，四周都要放水。」问他这是什么意思呢？就说：「因为入龛之后，不会很快就去火化，通常大家都会放几天的时间，所以这个期间尸体会腐烂，期间就会有蚂蚁跑来。放上水，可以预防蚂蚁跑进来，才不会蚂蚁跑进尸体里，去火化时，有很多的小生命会随着这具尸体受火伤、受火烧。为了保护那些小生命。」
看，这位一代祖师，他已经把他的心，完全放在众生的身上。哪怕是小生命，这么微小的蚂蚁的生命，他到了最后的念头还是关心。尤其是能启发这些弟子，这些生命虽然微小，我们的爱却无微不至。这叫做慈悲的爱、智慧的爱、普遍的爱。爱一切众生。
在这个世间，人类和其他动物的物命，应该是平等的，同样有感情。只要我们用爱，细心观察所有的生命，哪怕是蚂蚁。蚂蚁，你看小小的蚂蚁，它们如果团结起来，也是很大的力量。我们经常可以看到这么小的蚂蚁，当它们去搬运食物的时候，我们的东西掉下去时，它们一只蚂蚁拖不动，它们就会集中很多蚂蚁，很多蚂蚁共同把食物搬回蚂蚁洞里，大家来分享。
看，蚂蚁它们也有团结的精神，蚂蚁它们也有普遍的爱心，不只自己享受就好，还会用很多力量，把这些东西搬回去共同分享。道理就和「情」一样。众生万物的情都是一样的，只是人类就是被很多烦恼覆蔽，昧了良知，使我们的良知转变成为一种残酷，良知已经被遮蔽了。
这种欲念的心情生起，所以对一切万物都是以轻视，甚至吃尽众生的物命，所以我们人应该要起惭愧心、要起恐怖心、要起厌离心，这样我们才能真正发菩提心。发出菩提心，才能有这种众生平等心，我们视众生平等，生命既然是共同体，就没有私心，没有私心就不会去造恶业。我们这种菩提心也好，平等心也好，我们能通情达理，这叫做通情达理！
除灭三障第六种心，念报佛恩。
对一切众生的感情，我们能够了达人生的真理，这是从哪里来的？释迦牟尼佛，佛陀的教育。所以第六「念报佛恩」！若不是释迦牟尼佛来启发我们的良知，若不是释迦牟尼佛来指导我们，让我们知道——「原来众生和佛本来平等」，佛心、众生心，在佛不增、在众生不减。慈悲、智慧都是一样的，只是我们不知道。
求衣食自济，资生甚艰难，得少便为足，更不愿好者，不觉内衣。- 「大乘妙法莲华经•五百弟子授记品第八」
就像在「法华经」中，一位穷子、贫穷的人，他流离失所，非常狼狈。有一位长者除了让他饱餐一顿，之后还帮他放了一颗宝珠。之后他就和这个长者分离了，这位贫穷子，还是一样到处流浪。贫穷者到处流浪，非常狼狈，只是一再向外乞讨。
后来这位长者又遇到这位贫穷子，就问：「为什么你到今天还是这么狼狈呢？」贫穷子说：「是啊！我本来就是这么贫穷。」这位长者说：「你错了！其实你的身上有一颗无价的宝珠啊！」贫穷子说：「哪有啊？」他就伸手去摸摸看，摸到这颗宝珠，然后说：「是啊！原来我有这颗宝珠！我怎么都不知道呢？」
怀宝珠而不自知，这和我们每一个人不都一样吗？我们每个人，同样有这分清净的本性，无量的智慧。就像这颗宝珠它会发光，是世间的无价之宝。和我们人都一样，在每个人的内心都有这念清净的本性，我们都有无限量的智慧，但是我们都不会用，都是被无明不断地遮蔽，所以久了就没有光亮，失色了，光明被无明盖住了。
因为佛陀的教导，我们才能得知方法，去除无明、迈向觉悟，感报佛恩最好的做法，即是「依教奉行」。
所以我们现在知道了方法，要如何去除无明，将一层一层的无明去除！我们已经知道众生平等，我们能体会我们的生命，和大地一切是一个共同体。你们想，这样的智慧已经发出了，是不是应该要念佛报佛恩呢？我们若能报佛恩，才能真正和佛一样的心态，不舍娑婆，就是要再回来救度众生。
你若要回入娑婆救度众生，就是要发挥和众生结好缘。所以我们和人人结好缘，付出爱心，其实也是在感报佛恩。因为佛陀启示我们，让我们明白了道理，我们往这条路认真实行，去报佛恩。
除灭三障第七种心，观罪性空。
其实所说的报佛恩，是自性佛恩。因为我们人人心中都有这颗宝珠，我们是一个怀珠之人。所以我们要很感恩，能让我们的生命丰富，就是因为我们心中有这颗宝珠，有这分智慧。所以我们要时时珍惜、感恩，这样我们才能进一步到达「观罪性空」。
罪性本空由心造，心若灭时罪亦亡，心亡罪灭两俱空，是则名为真忏悔。-「忏悔偈」
我们一直在说无明、烦恼，很多的业、惑、报、苦，很多的无明罪恶，到底要如何消除，这些无明罪恶呢？其实我们若能真正通彻道理之后，这些罪恶、无明、惑业，它自然能消除。各位，「观罪性空」是已经到了，我们真正通彻道理的时候，我们若能真正通彻道理了，那时候惑、业、报就能消除，那时候罪行本来就是空的。
所以，请各位在每一天，我们要温故而知新。这七种心，就是要让我们有个次序——「如何才能够真正体会佛法的真理」？体会了真理之后，我们才有方法，洗涤我们内心的垢秽。
「法譬如水」，所以我们要时时接受点滴的水来滋润我们。所以我们要接受点滴的法水来滋润心地，就是要「温故」，不断不断再回顾「到底昨天是什么？」我才能了解我今天应该做什么？所以希望诸位时时要多用心啊！
If we do not review the teachings after we hear them, they will disappear like a bucket of water poured on a sun-baked rock. When the water is poured, the stone gets wet. But because it is so hot, the water will quickly flow off or evaporate. When we look at the rock after a while it will still be dry. So no matter what we learn, we must take the time to review it anew.
Develop Seven States of Mind to eliminate the Three Obstructions. First is a sense of shame. Second is a sense of fear. Third is a sense of renunciation. Fourth is developing Bodhicitta. Fifth is impartiality toward all beings. Sixth is repaying the Buddha's grace. Seventh is contemplating the empty nature of evil.
In these Seven States of Mind, was said that the third is a sense of renunciation. The fourth is to develop Bodhicitta. We should eliminate past afflictions, impure attachments and cravings, then contribute with a pure heart. This is Bodhicitta. The love of sentient beings, once awakened, is called Bodhicitta.
Doing good out of desire for fame and wealth, leads to blessings in Heavenly and Human Realms, but we stay in the Six Realms of cyclic existence. Only by resolving and vowing, to give with a pure heart, can we possibly transcend the Six Realms, became enlightened and attain Buddhahood.
If we have not awakened, we will cling to fame and benefit as we do good. This still does not lead to Bodhi, just blessing in Heavenly and Human Realms. We do not want to just cultivate blessings; we want to follow the way of Buddha. We want to completely transcend the Six Realms, so we must walk the path of Buddha, which leads to a Great Awakening. Then we can become a fully enlightened person. This is what we seek.
The fifth state of mind is impartiality toward all beings.
We need Bodhicitta in spiritual practice. So the fourth state of mind is to develop Bodhicitta. After we do so, we will have love and affection for all sentient beings in the world. We will love all beings impartially. So the fifth state of mind is impartiality toward all beings.
With a pure and undefiled mind, we seek the path to Buddhahood. With impartial and unselfish love, we transform all sentient beings. Life after life, we will not leave the Saha World.
This means enlightened beings enlightened people, have awakened to the truth that all life is equal. So after we develop Bodhicitta we can be impartial toward all beings. Bodhicitta is not limited to this lifetime. In addition to loving all sentient beings and feeling interconnected with them in this lifetime, we also return to accompany them, life after life. Buddhas and Bodhisattva never leave the Saha World, they constantly return out of compassion to transform all sentient beings.
In the Saha World, suffering and joy are intermixed, which is beneficial for cultivating the mind. Thus to save and transform sentient beings, and attain liberation through spiritual practice, being born in the Saha World is the best.
When my disciples reach the end of their lives, I will tell them, "Go and return quickly." After leaving this human body, we still must return to the Human Realm. In our practice, we do not seek to be reborn in a particular place. Rather, our vow is to save people. Where do we have the opportunity to save others? Only in the Saha World, where both joy and suffering exist in addition to humans, life also exists in many other forms. In this world we all live inter-connectedly. So to save and transform sentient beings, we must come to the Saha World.
So Buddhas and Bodhisattvas never leave sentient beings. Life after life they accompany sentient beings and don't give up on them. This is expressing Bodhicitta and being impartial toward all beings. We make no distinction between humans and other living beings. We do not discriminate between what we like and dislike.
With compassion and wisdom, we extend our love to all sentient beings and care for them meticulously. At the same time we realize that, all beings are equal and have the Buddha-nature.
Before Venerable Hong-Yi died, he told his disciples, "Before you place my body in the coffin, surround the coffin with water." They asked him why. He explained that, "After the body is placed in the coffin, it will not be cremated immediately. It typically sits for a few days. During that time, the body will begin to decompose and attract ants. The water prevents ants from entering the coffin. So when the body is cremated, the ants on the corpse will not be killed or harmed."
It was done to protect life. See, this great Dharma Master gave his whole heart to sentient beings, even tiny life forms like ants. Even his last thoughts were about sentient beings. He showed his disciples that though these life forms were small, we should still care for them meticulously. This is called compassionate love. It is a wise and inclusive love that embraces all beings.
In this world, the lives of humans and all other living creatures are equal. If we lovingly and carefully observe all living creatures, we can discover that they all have feelings, even ants. If ants work together, they can muster great strength. Do we not often see really tiny ants carrying away food? When a place of food falls to the ground and it is too big for one ant to carry, many will work together to carry it back to their nest for everyone to share.
See, ants also have the spirit of teamwork and inclusive love. Instead of just enjoying the food alone, one ant will recruit others to carry it back to share with all. In principle, all living beings feel the same affection, but many afflictions cover our human conscience. So instead of being conscientious, we are ruthless.
When our conscience is obscured, desires and cravings arise. We belittle all other life-forms and even consume them. We humans should develop a sense of shame, a sense of fear and a sense of renunciation. Only by doing so can we develop Bodhicitta. In developing Bodhi-mind, we can be impartial toward all beings. If we see all beings as equal and know, we are all interconnected, we will not be selfish. Without selfishness, we will not create bad karma. With Bodhicitta, with impartial minds, we will be understanding and reasonable.
Therefore, the sixth state of mind is repaying the Buddha's grace.
We will feel for all beings and comprehend the Truths of life. How can we do this? Because of Sakyamuni Buddha's teachings. It was Sakyamuni Buddha who awakened our conscience. Sakyamuni Buddha taught us that sentient beings were originally equal to Buddha. The minds of Buddha and sentient beings are equal, neither one is greater or lesser in compassion and wisdom. We just do not realize it.
Finding it difficult to make a living, he was content with little, sought nothing better and was unaware of the priceless jewel in his clothing. - Lotus Sutra, Ch.8: Foretelling for 500 Disciples
In the Lotus Sutra, there is a parable about a poor, homeless man who wandered destitute, with no place to go. An elder sewed a jewel into the lining of his clothes after feeding him. After he parted ways with the elder, this poor man still continued to drift about. He was homeless and destitute. He kept begging for a living.
One day, the elder saw him again and asked, "Why are you still impoverished?" "Well, I have always been this poor." The elder said, "You are mistaken. Actually, there is a priceless jewel on you." "How could that be?" "Reach inside your clothes and see." The poor man reached in. "Yes! I actually have this jewel. Why didn't I know it?"
He had a jewel but was unaware. Are we not all like this? All of us have the same pure nature and infinite wisdom as the Buddha. If this precious jewel shines, it is a priceless treasure. We are the same. We possess this pure, intrinsic nature and boundless wisdom, but we do not know how to use it. Instead, it has been covered by ignorance so it gives off no light and has lost its shine. Its light is covered by ignorance.
Due to the Buddha's teaching, we have attained methods to, eliminate ignorance and move toward enlightenment. The best way to repay the Buddha's grace is to follow and practice His teachings.
Now we have learned the method to strip away every bit of ignorance, layer by layer. We know that all living beings are equal. We realize that our lives are interconnected with everything in the world. So now that our wisdom is shining through again, should we not repay the Buddha's grace? Only by working to repay the Buddha's grace, can we truly achieve the same mindset as Buddha. Thus we would not give up on the Saha World and will return to transform sentient beings.
To do so, we need to create good affinities with all beings. As we form good connections with others and give our love, we are actually repaying the Buddha's grace. The Buddha guided us to realize the Truth, so we should diligently travel this path to repay His grace.
The 7th state of mind is realized evil has no inherent nature.
When we speak of repaying the Buddha’s grace, we refer to the Buddha of our intrinsic nature. Within each of us already lies this precious jewel. All of us carry this treasure. We should be very grateful for this jewel, this wisdom that enriches our lives. We must always cherish and be grateful for it. Then we can take the next step and realize evil has no inherent nature.
Evil has no inherent nature, it was created by the mind. When the mind ceases, evil dies. If the mind dies and evil ceases, they are both empty. This is called true repentance. - Verse of Repentance
We keep talking about ignorance, karma, delusion and suffering. There is so much ignorance and evil, how do we eliminate it all? Actually, if we can truly and thoroughly understand the Truth, these evils; ignorance, and negative karma will naturally be eliminated.
When we realize the empty nature of evil, we have thoroughly understood the Truth. If we really understand the Truth, we can eliminate afflictions, karma and retribution and realize the inherent nature of evil is empty.
So everyone, please review and renew these Seven States of Mind every day. They give us a specific order in which to truly comprehend the Truth of Buddha-Dharma. After we realize the Truth, we will have methods to wash away the defilements in our minds.
So Dharma is like water, we must constantly nature our minds with drops of Dharma-water. To receive these drops of water that moisten the fields of our minds, we need to review the teachings and constantly reflect on what happened yesterday so we can understand what we need to do today. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2253
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