静思晨语 - 2011年4月28日 - 36 - 律己戒他

Be An Example Of Self-discipline; Show The Precepts For Others



大家是否把心照顾好了？我们长久以来在凡夫地浮浮沉沉，在六道中一直无法找出脱离六道的方法，就是因为我们心中，充满烦恼。烦恼不断覆盖，所以使我们那份本来清净智慧的光明，一直发挥不出来，所以我们才要学佛、烦恼要如何消除？

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。

已经跟大家说过「七种心」。这七种心有先后次序，第一我们要先有惭愧心，才能升起恐怖之念。我们如果没有惭愧，就不能缩小自己，我们无法了解周围的人我是非，我们无法体会罪业产生。罪业产生之后又会变成什么果报？过去不知道，但现在知道了，就要生「恐怖心」。恐怖就知道六道轮回是苦，光是一个人道，就有这么多不堪的苦难。何况除了人以外，还有地狱、饿鬼、畜生。

六道：天道、人道、阿修罗道、畜生道、饿鬼道、地狱道

在六道中，有天道、人道，也才占了六分之二，其他六分之四的恶道，是占大部分。何况我们起心动念，造作阿修罗，多嗔恚，一天到晚看到事情都不顺眼，动不动就发脾气，这是多痛苦的事情？何况地狱、恶鬼、畜生！在六道中，天道虽然是享福，但是福尽仍然要堕落，同样没有出离的机会。人道虽然有苦有乐，但是就是再幸福的人，都无法得到满足。

何况在五浊三灾中，有钱、有地位，还是一样要有惶恐的心。在人间其实是造业的机会多，修善的机会少。所以我们要起「厌离心」，厌离六道。有厌离心，我们才会想要修习佛法，所以要发「菩提心」。有了菩提心，就开始知道生命是共同体，我们想要平安，就要使人人平安。我们想要法喜充满，就要使人人离苦得乐，这叫做「平等心」。

我们现在来讲「念报佛恩」，如果不是有佛，我们怎么知道这么多的道理呢？这六分之四的苦难，我们如何能体会呢？六分之二的苦乐参半，或是福尽堕落，这也没有什么好留恋的。这些道理我们应该都知道了，知道之后我们就要心安，安住我们的心。

说了那么多，只不过是要让大家知道七心的次序。其实到了能报佛恩时，我们的身与心，就已经与佛贴近了。所以就是有「身」，也是得到清净的法身，到那时「观罪性空」，其实「惑」没有了，「业」也没有了，哪还有什么「报」呢？所以这就是我们修习的次序。

第一惭愧者，自惟我与释迦如来同为凡夫，而今世尊成道以来，已经尔所尘沙劫数，而我等相与耽染六尘，轮转生死永无出期。此实天下可惭可愧，可羞可耻。

再来深入了解「惭愧心」。经文说：「第一惭愧者，自惟我与释迦如来同为凡夫，而今世尊成道以来，已经尔所尘沙劫数，而我等相与耽染六尘，轮转生死永无出期。此实天下可惭可愧，可羞可耻。」

在这段经文说「自惟」就是「我要自己好好反省」，自己要想，想想自己，我们原来跟佛是平等的，佛不知道在多久以前，和我们一样也是凡夫，和我们都一样。「而今」，现在我们都是佛的弟子，释迦牟尼佛他成佛以来，已经很久了。多久呢？就是尘沙劫数那么久，不适用一年、一百年、一千年来计算，已经无法用数字去计算，成佛的时间已经有那么久了。

佛陀从来没有离开过娑婆世界，不断生生世世倒驾慈航回来。他来人间，还是一样以佛弟子的身分，以身作则带着我们走，不知道已经过几生几世了？他出生的背景，他在人间生活的方式，用什么方法来带人，来教导，这是无法计算的方式。

所以现在所说的，成佛是无央数劫，是以尘沙劫数来计算。所以释迦牟尼佛，他八相成道在人间，只不过是尘沙数劫，其中的一粒沙这样而以。我们就知道，以一粒沙算作一劫，「已经尔所尘沙劫数」，这就表示已经无法以数字评估到底有多久？这段经文的意思是说，佛，他已经成就那么久了，说不定当时我们是凡夫，与他同世、同样修道，同样修行，但是我们还是沉沉浮浮在凡夫地，所以说起来真的是很惭愧。

我们过去应该和佛也有缘，所以我们现在听闻佛法，会起欢喜心，甚至甘愿自称为佛的弟子，皈依佛、法、僧，这如果不是起欢喜心，现在世间有那么多的宗教，我们怎么不去选择其他的宗教呢？我们偏偏对佛教很投机，有缘、欢喜，所以选择佛教。
有的人是在家信佛、修在家行，修在家行也要持五戒、行十善。有的人更积极，愿意追随佛陀的芳踪，所以出家人，按照佛陀修行的次序而行，一样要守戒、修善法。戒比在家人严格多了，但是我们在丛林中的生活，到底我们的戒，有没有常常律己？戒律是否能够律己、戒他人？

「戒」就是止恶，以身作则戒己戒人；「律」就是守规则。戒律守好、路就不会偏了。

「戒」就是一个范围，我们就是要止恶，我们要行善。什么样的恶不能造？我们自己不能做，我们要以身作则，让人知道这不能做，这就是戒己戒人。「律」就是守规则，我们自己有没有守？不只是做一次、修一次，不是，我们是终身守戒。我们是否把戒律、原则守好？如果有，这条路我们就不会偏了。

因为我们都是凡夫，浮的时候对佛法很精进，但是烦恼心再起，道念就会再沉下去。我们的路差之毫厘，就会失之千里。这就是我们不能够进步，常常都在原地踏步的原因。时光不断过去，但是我们的凡夫心，还是不断地纠缠在凡夫中，真的是很可怜。所以释迦牟尼佛，都已经成佛那么久了，我们还是在凡夫地当中。

彼佛灭度已来，甚大久远，譬如三千大千世界，所有地种。- 「妙法莲华经•化城喻品第七」

在「法华经」当中，我们也看过经文。佛陀他成佛以来，是什大久远！不只是「水忏」这么说——佛是在尘沙劫数之前，就已经成佛了，我们还沉迷在凡夫地。「法华经」也是这样说，「地藏经」也是这样说。

总而言之，佛陀二千多年前生在这个世间现八相成道，只是在此劫当中，他现八相成道，并对大家说：「我永远都在娑婆世界，娑婆世界是我的化土，凡是娑婆世界的众生，都是我的孩子，都是我的弟子。」所以我们应该要感佛恩。劫有多长，他一定都在人间，在娑婆世界。

六根：眼、耳、鼻、舌、身、意；六尘又称六境：色、声 、香、味 、触、法。六根染着于六尘，而起六识：眼识、耳识、鼻识、舌识、身识、意识，造作无量无数业。

所以我们真正要以惭愧的心，来体会佛的心。所以我们现在仍然是沉沦在这种苦恼的众生中，所以说要惭愧、要忏悔。

六尘不断在诱引我们，六根不断在耽着六尘。六根耽着六尘，我们就会起六识，六识开始作用，多数都是贪瞋痴，所以还是一样，招来很多果报。因为我们凡夫，多数都是造善和造恶，但是最可怕的就是「恶多善少」！

各位，我们应该要常常提高警觉，因为外面的六尘不断来诱引我们的六根，由我们的六根去起六识，由六识去动作，回过来因就成了。因就是种子，真的很可怕。所以孔夫子也这样说：「两类众生，一种上根下愚不移。」

就是说，上智就是上根机的人，闻一千悟、道心稳定，绝对不受周围的尘境染着。就像释迦牟尼佛，他已经体会之后，他的道心坚定，无论外在的境界如何都动不了他的心，这叫做上根器的人。另外一种就是下愚、下根器的人，下根器的人怎么说都是执着，还是无法转变，他执着的念头，这也是很难度。

有的是中根器的人，中根器的人也是很难度，就是刚才所说的——「浮、沉、沉、浮」，听起来好像对，人间可怕、六道可畏，我要赶紧修行。但是修行到底是否道心坚定呢？当境界现前同样无明浮现，无明浮现同样就又在造业，这就是众生。

各位，希望我们人人，应该在众生轮回中，赶紧自我警惕，我们应该要做个上根器的人。因为我们与佛平等，平平等等的佛性，我们有与佛同等的慈悲，同样有。只是佛陀他已经一闻千悟，所以他的根机能早日完成，我们还沉沦在这个人间。所以因为这样，我们真的要起惭愧心。

诸位，不能疏忽自己，每天一个小小动作，更不要任凭我们的念头浮现。我们有不当的念头，就要自我警惕，消灭了不应该有的念头。各位，听就是要能体会，如果不能体会，我们听得再多，还是「不知」！经文看起来也是很简单，但是我们真的要深入思惟。

要深入思惟，我们如果没有好好自我反省，没有好好深入思惟，只是看经文就觉得「知道了！全部都了解了！」但其实仍然无法「悟」与「解」，所以大家要多用心啊！

Are we all taking good care of our minds? For a long time we have been adrift in the state of ordinary people, unable to find a way to escape this cyclic existence in the Six Realms. This is because our minds are full afflictions, and constantly reproducing them. They cover the brightness of our pure wisdom so it cannot shine through. This is why we need to learn Buddhism and eliminate afflictions.

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.

I have discussed the Seven States of Mind. There is an order to the seven states. First, we must have a sense of shame. With that, we can generate a sense of fear. If we do not feel shame, we cannot humble ourselves and understand the interpersonal conflicts around us, or realize how bad karma is produced and how it turns into retributions. In the past we did not know these things. Now that we know, we need to develop a sense of fear and realize that rebirth in the Six Realms is suffering. There is so much suffering just in the Human Realm. Then there are the Realm of Hell, Hungry Ghosts and Animals.

Then there are the Six Realms of Heaven, Human, Asuras, Hell, Hungry Ghosts and Animals.

The Heaven and Human Realms are just two of the Six Realms. The Four Evil Realms make up the majority of the Six Realms. When thoughts arise unchecked, anger and hatred appear, and Asuras are created. When everything you see is always displeasing, and easily causes you anger, this is great suffering.

The Hell, Hungry Ghost and Animal Realms are even more agonizing. In cyclic existence, though one may enjoy blessings in Heaven, once blessings are exhausted, one will still fall. There is no opportunity for transcendence. The Human Realm has both suffering and joy. However, even the most fortunate still cannot feel content.

Moreover, in a world of Five Impurities and Three Calamities, even those with money or status still need a sense of fear. In the Human Realm there are truly many opportunities to create karma and few chances to cultivate goodness. Hence we must develop a sense of renunciation toward the Six Realms. Once we have that sense, we will strive to practice Buddha-dharma. We must also develop Bodhicitta. When we realize Bodhi-mind, we will begin to understand that all life is interconnected. If we wish to attain peace we need to help others be at peace. If we wish to attain Dharma-joy, we need to help others shed suffering and attain joy. This is called impartiality.

Let us now speak about repaying the Buddha's grace. Without the Buddha, how could we know so many truths? How could we realize that, in the Six Realms, four are filled with suffering? Of the other two, one is joy and suffering intermixed; while in the other, we exhaust blessings and fall. So we should not be attached to them. These are Truths we should know, and now that we know, we should calm and settle our minds.

I say all this to let you understand the sequence of the Seven States of Mind. At the state of repaying Buddha's grace, our bodies and minds are already close to Buddha. In addition to our physical body, we also have attained a pure Dharma- body. When we realize that the nature of evil is empty, there will be no delusions and thus no karma, so how can retribution exist? This is the sequence of these states.

First, one who is shamed is aware that Sakyamini Tathagata was also an ordinary person, once. Yet He has already been enlightened for Kalpas as countless as sand. While we are still wallowing in the Six Sense Objects and are caught in cyclic rebirth without end. We should truly feel guilty and ashamed. It is a shame and a disgrace.

Let us now further explore and understand the sense of shame. The text states, “First, one who is shamed is aware that Sakyamini Tathagata was also an ordinary person, once. Yet He has already been enlightened for Kalpas as countless as sand, while we are still wallowing in the Six Sense Objects and are caught in cyclic rebirth without end. We should truly feel guilty and ashamed. It is a shame and a disgrace.”

This passage talks about self-awareness. We must carefully engage in self-reflection. Originally, we were the same as the Buddha. A long time ago, the Buddha was an ordinary person just like us. Now we are the Buddha's disciples. It has been a long time since Sakyamuni Buddha attained enlightenment. How long has it been? It has been Kalpas as countless as sand. Such time cannot be measured in units of a year, a century or a millennium. It cannot be numerically calculated. That is how long age He attained Buddha-hood.

The Buddha has never left the Saha World. Out of compassion, He returns life after life. When he returns to this world, He always manifests as a Buddhist disciple and leads us by example. We cannot know how many times He has done this, cannot know the places He was born, the ways He lived, or the methods He used to teach people. This is impossible to figure out.

He attained Buddha-hood countless Kalpas ago. The number of Kalpas is as countless as sand. The Buddha's life and enlightenment in this world, with its Eight Aspects, was but one of the countless grains of sand that represent the number of Kalpas. We use each grain to represent a single Kalpa. Here we say “Kalpas as countless as sand” to signify that we have no way to numerically express that length of time.

This sutra passage tells us the Buddha attained enlightenment a long time ago. Perhaps we were His contemporaries who studied and practiced alongside Him. However today we are still adrift in the state of ordinary people. So this is truly shameful.

We must have had past connections with the Buddha. Therefore, when we hear His Teachings, a sense of joy arises in us, and we willingly call ourselves His disciples by taking refuge in Buddha, Dharma and Sangha. If we did not feel such joy, would we not have chosen one of the many other religions in this world? We feel a sense of affinity to Buddhism. It makes us happy, so we chose this faith.

Some people are lay Buddhist practitioners. Lay practitioners also need to uphold Five Precepts and Ten Good Deeds. Some are even more diligent in following the Buddha's footsteps so they renounce the lay life and practice in the order the Buddha practiced. They also uphold precepts and practice good deeds. Monastic practitioners follow stricter precepts. When we live in this monastic community, are we using precepts to discipline ourselves and help others do the same?

Precepts are to stop evil. We lead by example to show the precepts for ourselves and others. Discipline is to follow rules. When we follow precepts, we will not stray from the path.

Precepts lay out boundaries. We need to stop doing evil and do good deeds. Precepts tell us the evils to avoid and what we should not do. We must set an example for others and let them know to refrain from such acts. These are the precepts for us and others.

Discipline is following rules. Have we upheld them faithfully? It is not enough to follow them once. We must abide by them for the rest of our lives. Are we staying true to these precepts? If we are, we will not stray from this path.

Because we are ordinary people, during smooth sailing we diligently practice Dharma. But once afflictions arise, our motivation to practice sinks again. With a slight deviation on the path, we can veer far off course. This is why we cannot make progress and always remain in place. Time continuously goes by, but our minds are still entangled in ordinary afflictions. What a pity! Sakyamuni Buddha attained enlightenment so long ago, yet we are still in the state of ordinary people.
The Lotus Sutra also describes how a tremendous amount of time has passed since the World Honored One attained Buddha-hood. It is not only the Water Repentance that talks about how the Buddha attained enlightenment innumerable Kalpas ago, while we are still caught up in the state of ordinary people. The Lotus and Earth Treasury Sutras mention it too.

The Buddha manifested Eight Aspects in his life when he lived in the world over 2,000 years ago. It was in this Kalpas particularly that He manifested those Eight Aspects to tell us, “I will forever be in the Saha World. The Saha World is my land of transformation. Sentient beings in the Saha World are like my children; they are all my disciples.” So we should be grateful for the Buddha's grace. No matter how much time passes, He will remain in the Human Realm, in the Saha World.

The Six Roots, or Six Sense Organs, include: eyes, ears, nose, tongues, body and mind. The Six Sense Objects, or Six Conditions, include: form, sound, smell, taste, touch and thought. When the Six Sense Organs are defiled by the Six Sense Objects, the Six Consciousnesses arise. They are seeing, hearing, smelling, tasting, feeling and thinking, and they create countless, innumerable karma.

So we truly need to use a sense of shame to realize the Buddha's mind. We are still caught up in the sufferings and afflictions of sentient beings. So we need to feel ashamed and repent.

The Six Sense Objects constantly tempt our Six Sense Organs to indulge in them. When this happens, the Six Consciousnesses will begin to function and mainly create greed, anger, ignorance. Thus we will attract many karmic retributions. We ordinary people often do both good and evil. But the scariest is when evil outweighs the good.
Everyone, we should always heighten our vigilance. The Six Sense Objects will continuously tempt our Six Sense Organs. Together they give rise to Six Consciousnesses. When the consciousnesses initiate action, we produce karma, which become seeds. This is truly frightening.

So Confucius also said that there are two types of beings one with superior capabilities the other with inferior. Those with superior capabilities can realize many truths from one teaching and be firm in their will to cultivate. They will not be defiled by external conditions. Sakymuni Buddha was one of those people. Once He realized the truth, His determination never wavered. No external condition could away His resolve. This is a person with superior capabilities. Others have inferior capabilities. Nothing can alter them or make them give up their attachments. They are difficult to transform.

There are some people with average capabilities. They are also difficult to transform. They are those who continually drift up and down. They seem to hear teachings and feel, “The world and the Six Realms are frightening I must quickly practice.” But can their resolve remain firm? No. When various circumstances appear, ignorance arises and they create karma once again. Such are the ways of sentient beings.

Everyone, while we are at this cycle of rebirth, amongst sentient beings, we must quickly raise our self-awareness and strive to be a person with superior capabilities. Our Buddha-nature and compassion are equal to the Buddha's. But He already realized many things from one teaching so He was able to attain enlightenment long ago. Meanwhile, we are still adrift in this world. This compassion should make us feel ashamed.

Remember, we cannot overlook any small actions. Furthermore, we cannot allow improper thoughts to surface in our minds. If they do, we must quickly alert ourselves and eliminate them. Everyone, as we listen to the teachings, we must experience them. If we cannot, no matter how much we hear, we will still know nothing. Sutras seem easy to understand but we must deeply contemplate the text.

If we do not self-reflect and deeply contemplate the teachings, we may never truly realize and understand their meaning. So everyone, please always be mindful.

出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2255