Benefit Humanity with Our Positive Potential
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。
在「以身载道借假修真」当中已经说过了，要起厌离心。世间如果想到我们哪里有任何一点不太好，就是「惑、业、报」。在六道中轮转无穷尽，所以我们要赶快起厌离心，这是我们在「以身载道借假修真」说过的。
因为人生无常，充满了五浊三灾，尤其是生命短暂好像是水上泡一般。而且，我们在「以身载道借假修真」看到经文中看到人身有卅六物，非常不清净。这么不清净的身体，我们怎么还能再为它贪恋？为它起心动念？为它造业？不能这样，因为我们已经知道这些都是不清净的。所以我们现在应该要发菩提心。
时时观身不净，透彻生命的真谛，付出良能造福人群，以身载道就是修行。
佛陀循循善诱，发心的次序，这「发菩提心」就是第四层发心。前面如果没有发起惭愧心，后面就无法生起警惕的心；没有警惕的心，就不知道人生一切都是不清净，一切都是无常，好像水上泡一般。佛陀设法让我们能够一层一层的深入去了解，我们在了解了之后，我们应该知道身为载道器。因为难得人身，既得人身，「此身不向今生度，更向何生度此身？」我们要如何自度？我们要利用这个身体，利用这个身体来修行。所以身是载道器。
第四发菩提心者，经言：当乐佛身，佛身者，即法身也。从无量功德智慧生。
所以我们如果想要修行，就要由内心启发，启发菩提心。所以发菩提心是排在第四。所以经文这样说：「第四发菩提心者，经言：当乐佛身，佛身者即法身也，从无量功德智慧生。」
我们先看这一段文，我们要知道如何发菩提心？佛陀开示又是教导我们，第一个条件开始我们就要「当乐佛身」，就是应当要对佛身起欢喜心。这个「乐」字就是要很欢喜。看看佛教徒进入寺院，都是很虔诚恭敬的先礼佛，从内心敬爱，这就是「乐佛身」。
佛法蕴藏无量真理，学佛者应以至诚之心，礼敬佛身，敬爱佛的教法。
「佛身者，即法身也」，其实我们向佛教敬礼，再深入一层就是尊重佛的法身，法身就是佛法。佛陀离开人间，虽然已经两千多年，但是这两千多年来，佛陀的教法绵延流传到现在，尤其是佛法，是经得起世间的考验。两千多年前，佛陀用很简单的话语来说，就已经可以让现代很多的科学家、学者，分科别门去做研究。
光是很简单的，当初佛陀行走在山路上，觉得口渴。就说：「阿难我口渴了。」阿难就赶紧往山林中去寻找，看到一条河沟。阿难看到河沟的水很清，就用钵盛了一钵的水起来，赶紧拿到佛陀的面前，恭敬虔诚的呈给佛陀。佛陀把水接过来，在面前看一看，佛陀就对阿难说：「阿难，这钵水有很多虫。」
阿难探头看：「没有啊！佛啊！水很清啊！」佛陀说：「水中有八万四千虫。」在这当中，阿难就想：「怎么会有这样的事情呢？明明就是清水啊！」佛陀就跟阿难说：「你看起来是清清的水，但是里面其实有无数的生命、昆虫在里面。」到后来，我们现在如果去受戒，戒场给我们一个钵、一只刷子、一块白布袋，这就是要让我们洗钵，让我们把要喝的水要先经过这个白袋子过滤过，这个白袋子就是滤水囊。
我们如果凭这一点去想，佛陀的智慧真的是很科学。现在我们所喝的水，也都说要先过滤过。对啊！要先过滤过，这在两千多年前，佛陀就已经发明了。佛陀是一位发现天地万物真理的人，所以佛陀的教法绵绵流传到了现在，科学怎样发达，就怎样证明佛陀的教法。所以佛的智慧、法身，确实令我们尊重、敬爱。所以我们对佛，必定要在心中生起那份「乐佛身」的心念，敬爱佛的教法。
佛陀「从无量功德智慧生」，佛陀成佛已经累积无量功德智慧。前面也说过，无量尘沙数劫。佛陀成佛以来已经是无量尘沙数劫，既然成佛在无量尘沙数劫，那就表示时间已经过了很久很久了。何况在这之前修行的时候，也已经用了很长很长的时间来累积修行的时间。在六道中，来来回回疼爱六道一切众生。
我们佛陀的本生经当中，常常都可以看到佛陀修行的经历，不单只是在人身，其实在六道当中也是一样的。有一段经文说到：佛陀在修行的时后，在一个大丛林中，是一只孔雀。这只孔雀心怀慈悲。有一天在丛林中，看到一只猛虎，那只猛虎在扑杀其他的动物，得意洋洋的样子，他看了觉得心很痛。等到这只猛虎吞食了小动物之后，却不知道为什么就在那边打滚。
孔雀看到了，赶紧靠近过去看，原来这只老虎，把动物吞食之后，有一支骨头插进他的牙缝当中。很长的骨头整支插进去，老虎的嘴无法合起来，很痛苦，所以在那里哀鸣，在那里打滚挣扎。
这只孔雀，和猛虎相比，不过只是一只小鸟而已。但是他看猛虎这样很不忍心，他就缩小身体，走入这只老虎的嘴中，用他的喙去啄那支骨头。经过了几天，老虎得到解脱了，孔雀赶紧飞出来，停歇在树上，就跟那只老虎说：「天地万物都有他的生命的价值，共生在大地上，必定要共生共存，天地有好生之德，不要再扑杀其他的生灵，不要为了自己的生命来杀害其他的众生。」
他用很轻柔的语调，和老虎说了这些话，但是这只猛虎非常生气，就说：「你刚刚才飞出我的虎口，现在你竟然敢对我说教。」非常愤怒的面对这只孔雀。当时这只孔雀看这只虎发怒，实在是不可理喻，所以就怀着怜悯以及无奈的心，飞离开那个地方。
佛陀就说：「阿难！我说得这个故事，那是在无量数劫之前。你可知到那只孔雀就是我，现在的释迦牟尼佛；那只猛虎就是在僧团当中的提婆达多。 」
看，在当时佛陀已经在六道中教导众生，当然也曾经有出生在畜生道中，而且在畜生道当中的故事也有很多。你看，在当时他以经心怀慈爱，视天地万物生灵如己子，怀着一份慈母心来看待。明知道这只老虎这么的猛恶，他一样冒着生命的危险去救他。救了希望他能改过，但是换来的是怒目相向，所以他要忍、没有哀怨，只是觉得无奈。这就是佛陀修行已经无量数尘沙劫，如此不断累积。
修行不是一生一世，而是累世的学习，学佛念佛只在一念心，念念佛心。
既然我们知道佛陀在修行时是那样的忍辱，那样的尊重天地万物。那现在我们做人，我们要修行，不是一生一世，必定要抱着无量数劫的决心。而且同样在这样的时间当中，也不能够一念间有所疏忽。所以我们学佛一定要有这样的耐心，并且还要有慈悯心，要尊重生命、敬爱天地万物。
我们前面已经说过「厌离心」，我们不要为了不净身而起了污染心去造惑、造业，然后招来受到六道轮回生生世世的报应，不要这样。因为这样，我们对于六道要起厌离心。但是我们要修行，所以不能离开六道。要先顾好我们的心，然后同样要回入娑婆。释迦牟尼佛不舍众生，在人、天，甚至三恶道他都去过，如同地藏菩萨说：「地狱不空，誓不成佛。」我们要来，就是要以「倒驾慈航」而来，不要乘着业报而来，这样苦就无量了。
诸位，我们要「好乐佛身」，佛身就是法身。我们要依教奉行，因为佛是由无量功德智慧，才能够成就他的法身，所以无量智慧而生此身。所以我们要时时记得，看到天地万物的一切，我们都要起敬爱的心。无论你看到什么东西都是「佛法」，我们都要尊重，因为一切的事物无不是法，无不是在教育我们，所以请诸位要「好乐佛身」、「好乐佛法」。将无量的功德累积起来，这才是真正的学佛者。
所以请大家要多用心。
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.
Yesterday I spoke of developing a sense of renunciation. In this world, our weaknesses give rise to afflictions, karma and retribution, which lead us to endlessly transmigrate in the Six Realms. So we must quickly develop a sense of renunciation. This is what we discussed yesterday.
Life is impermanent filled with 5 impurities and 3 Calamities, and as ephemeral as water bubbles. Yesterday we also read passages about how all 36 elements of the body are unclean. The body is so filthy, why are we still so attached to it? Why do we think unwholesome thoughts and create karma on its behalf? We should not do this because we already know that it is completely impure. So let us now develop Bodhicitta.
Constantly contemplate the body as impure. Thoroughly understand the Truths of life. Benefit humanity with your positive potential. Use the body to travel the Path. This is Spiritual Practice.
This is the fourth stage in Buddha's sequence of training the mind. If we do not first have a sense of shame, we will not develop a sense of vigilance. Without such vigilance, we will not realize that in life, everything is unclean, and impermanent like water bubbles.
Step by step, the Buddha has deepened our understanding. Once we understand we see that the body is a vessel for spiritual practice. It is not easy to be born human. If we do not transform ourselves in this lifetime, in which lifetime will we do so? How do we transform ourselves? By utilizing this physical body to engage in spiritual practice. So the body is the vessel for spiritual practice.
This is the fourth in the sequence. As the text states, We should take joy in realizing the Buddha-body. The Buddha-body is the Dharma-body, it arises from immeasurable merit and wisdom.
To engage in spiritual practice, we must develop Bodhicitta in our minds. This is the fourth in the sequence. As the text states, "We should take joy in realizing the Buddha-body. The Buddha-body is the Dharma-body, it arises from immeasurable merit and wisdom."
By looking at this passage, we know that we need to develop Bodhicitta. The Buddha also taught us that the first step toward doing so is to feel joy. Thus we should derive joy from the Buddha-body. Joy means to be happy. When we see the Buddha-body, we should be happy. When Buddhists enter a temple, they always first sincerely and respectfully pay respect to the Buddha. By deeply revering Him, we "take joy in the Buddha-body."
Buddha-dharma encompasses infinite Truths. Buddhist practitioners must pay respect, to the Buddha-body with utmost sincerity, and revere His teachings.
"The Buddha-body is the Dharma-body." When we pay respect to His image, on a deeper level it signifies our respect for His Dharma-body. The Dharma-body is Buddha-dharma, it has been over 2000 years since the Buddha departed from this world. However, His teachings have been passed down till this day. Buddha-dharma has withstood the test of time. Over 2000 years ago, the Buddha taught using very simple language. Yet His simple words have spurred the research of many modern scientists and scholars in various fields.
Once while the Buddha was traveling on a mountain road. He became thirsty. "Ananda, I am thirsty." Ananda immediately looked for water in the forest. He found a stream. The stream water was very clear so Ananda quickly used the alms bowl to scoop up some water and brought it to the Buddha. He presented it with utmost reverence. The Buddha took the bowl and looked at it. The Buddha then told Ananda, "Look there are many worms in the water."
Ananda looked and said, "Venerable Buddha, I don't see any. The water is very clear." The Buddha said, "There are 84,000 worms." Ananda thought to himself, "How can it be? The water looks so clear." The Buddha then told Ananda, "To you, the water looks clean, but there are countless living beings in it. There are many insects." When monastic practitioners are ordained, they are given an alms bowl, a scrubber, and a sack made of white cloth. The scrubber is used to wash the bowl. The sack is used to filter water for drinking.
If we think about this practice, we realize the science in Buddha's wisdom. The water we drink today must also be filtered. Did the Buddha not invent this process over 2000 years ago? He discovered the Truths of the universe. This is why His teachings have been passed on to the present day. The more advanced science becomes, the more it validates His teachings. Therefore, the Buddha's wisdom and Dharma-body are truly worthy of our respect and veneration. Hence, joy must arise in our minds when we see the Buddha-body. Thus we revere the Buddha's teachings.
The Buddha was able to attain enlightenment, because He accumulated infinite merit and wisdom. Earlier we talked about "Kalpas as countless as grains of sand." The Buddha has already been enlightened for Kalpas as countless as grains of dust. That means it has been a very long time. Before that moment, He must have also practiced for a very long time. He continued to return to the Six Realms because He cherished all sentient beings therein.
In the Jataka Sutra, we see the process of Buddha's spiritual practice. He did not solely take human forms. He has actually been in all Six Realms. A passage in that sutra, describes how, in the course of his practice. He took the form of a peacock in the jungle. This peacock was full of compassion. One day, it came across a fierce tiger. Seeing this fierce tiger kill other animals, the peacock was truly pained. The tiger was very pleased with itself. Yet after it devoured one little animal, it began rolling on the ground in pain.
The peacock quickly took a closer look. Apparently after the tiger devoured its prey, a long piece of bone got caught between its teeth, so it was unable to close its mouth. It was in pain, so it wailed, rolled around and struggled. This peacock could not bear its suffering so it crouched over and went into the tiger's mouth to peck at the bone with its beak. After several days, the tiger was freed of the bone. The peacock quickly flew away and perched on a tree. The peacock said to the tiger, "All life in this world is equally valuable. Since we all live on this great land, we must peacefully coexist. All beings in the universe want to live. Do not kill any more living creatures. Do not kill other sentient beings for the sake of your own life."
It said this to the tiger in a very gentle manner, but the fierce tiger was very angry. "You just flew out of my mouth and now you dare to preach at me?" The tiger was furious with the peacock. The peacock felt that the tiger's rage was truly unreasonable. It felt great pity and helplessness. Then it flew away.
The Buddha told Ananda, "This story took place innumerable Kalpas ago. Do you know that the peacock is I, the present Sakyamuni Buddha? Devadatta, a number of our monastic community, was that fierce tiger."
While the Buddha was in the Six Realms, He was also born in the Animal Realm. There are many stories of the Buddha as an animal. See, as a peacock He was full of compassion. He treated all beings as His own children and possessed the compassionate love of a mother. He knew how savage the tiger was, but He still risked His life to save him in the hopes of changing him. In return, He received the tiger's wrath. So He had to endure it without complaint, and only felt helpless. That was the Buddha's spiritual practice, which lasted for innumerable Kalpas, he continuously accumulated merits and wisdom.
Spiritual practice takes more than one lifetime. We need to accumulate lifetimes of learning. Buddhist practice is about being mindful. Every thought we have should be inseparable, from the heart of the Buddha.
We know that the Buddha cultivated such patience and respect for all living creatures. We are human now, yet we need to practice for more than one lifetime. We must be prepared to do this in the same way, for innumerable Kalpas. We must not let up for even a single moment. Thus, when we learn Buddhism, we must have patience. We also need kindness, compassion, respect for life and reverence for everything in the universe.
Earlier, we spoke about a sense of renunciation. We should not defile our minds or create ignorance and karma for the sake of this impure body, or we will face endless retribution in the Six Realms. Let us avoid this. Therefore we must develop a sense of renunciation toward the Six Realms.
However, for our spiritual practice, we cannot leave the Six Realms. So we must take good care of our minds, when we return to the Saha World. Sakyamuni Buddha will not abandon sentient beings. He went to the Human Realm, Heaven, and even the Three Evil Realms. As the Earth Treasury Bodhisattva said, "I vow not to be a Buddha until Hell is empty." Let us come to this world out of compassion and not because of karmic retribution. The latter brings immeasurable suffering.
Fellow practitioners, we must feel joy at seeing the Buddha-body, which is also the Dharma-body. We must follow and practice the teachings. The Buddha accumulated infinite merits and wisdom to perfect His Dharmakaya. So His Dharma-body arises from infinite wisdom.
Therefore, we must always remember to have love and respect toward everything in the world. According to Dharma, we must respect whatever we see. Everything is a manifestation of Dharma and has something to teach us. So, fellow practitioners, let us feel joy at seeing the Buddha-body and take joy in Buddha-Dharma. This comes from endless cumulative merits and virtue. This is the way of a true Buddhist practitioner.
So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2263
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