30 April 2011
人间菩提 - 2011年4月30日 - 转念净化行善道
入经藏 觉迷返正
【证严上人4月30日志工早会开示】
新闻报导臺东外海发生规模六点多的地震，花莲多数人一夜好眠无感觉，四月卅日志工早会上，证严上人再次强调：「我们天天都要用感恩心，平安就是福啊！」
天堂灾变苦不堪 欲深难填无止尽
美国阿拉巴马州一天之内有一百七十几个龙捲风来袭，造成严重灾情，二百多人往生。美国总统欧巴马宣告此地为重灾区，并将前往巡视、勘灾。上人表示，纵然人称天堂的美国，遭遇天灾时，同样苦不堪。
现今台湾慈济人全力进行「大忏悔」运动，以洗涤内尘垢入经藏。上人举「法譬如水」偈诵的「一朝钻营入官署，又恨官小职位低。」歌词表示，想要求官，可是官太小，一直想再往上爬，但就算得到了官位，权力，仍朝思暮想登基，上天堂；这种的，人的心一段一段的没有止境，求高、求大，求很多，总是求不完的，叫做节节高。
上人感言，凡夫所想之事真多，最好我们要入经忏，才能懂得忏悔，也才懂得知足、善解与感恩；否则人生毛病难治，就是心灵的病态。「我们要多入经藏，才懂得来到人间一趟，要如何去造福人生，才是人生正向的精进。」
年少得志习气缠 困中学道脱尘劳
举一位新竹慈济志工叶钟奇的例子。他一生中起起落落；年少时家庭环境差，为帮家庭生计，十几岁开始去学泥水工，一年多就出师。肯吃苦，认真学习的态度，深获师傅的疼惜，因而少年得志，在臺湾建筑突飞勐进时，赚了不少钱。习性喜爱玩摩托车的他，常常换新车，十七年中换了十七台的摩托车，甚至从国外原装进口在所不惜。
看见人家有什么，他就跟人比什么。然而人生无常，一九九八年结婚的他，四个月后发生车祸受伤。养伤期间，他思考转业，却总是亏本、认赔。原本做家庭手工的太太，为维持家计，接手娘家的洗衣店，顺利经营。从少年就得志的他，难以转换身分听从太太的，因而郁卒，不服气，成天往外跑，不离菸、酒、槟榔。
二００二年，慈济手语剧《父母恩重难报经》展开，一位邻居是慈济委员，邀请他一同去观赏；进一步送他一本《无量义经》讲记。他见内文提到吞食一切众生命，与下地狱，进入六道轮迴的故事，而自我觉醒与忏悔。
三个月里菸了戒，而后再戒槟榔与酒，并同步茹素，改掉了恶口骂人的习性，进而参与慈诚培训。每慈诚开会时需要记录，少小没读多少书的他，精进用功。从环保中回收一本字典，用环保回收的纸写字。
感于伦理观念重要，要尊重「资深」慈济人，一位资深的张居士跟他说，不是进来慈济很久，就算资深。能法入心，增长慧命，做个师父好弟子的，就叫做资深。叶居士因而用心学习精进，夫妻同行菩萨道。
上人开示：「所以人生，到底我们的欲念要开多大？要如何享受？曾经享受过的，也碰到了无常，转变了他的人生命运。他现在真是人间菩萨了，天天做得开心，法喜充满。所以每一天把握时间，每一秒钟都是生命中的歷史。」
天子一怒战祸启 善士布施解枯涸
上人开示，生命中的歷史我们天天都有，一念偏差，可能引起人间祸端，造成世间苦不堪。举越南慈济举办义诊时，常见诸多病患是先天畸型者。那起于越战时期，化学武器落叶剂的使用。
一九七五年四月三十日，越战结束，当地人民的苦难，却没有跟着结束，跟着残留的落叶剂，长久在这片土地中挥之不去。上人说：「这都是人的心，就是一点偏差，就会造成这么多的苦难。」
「但是心的方向对了，就是造福人间。」上人举例，甘肃，歷史性的长年以来，因为人们的砍伐加上气候变迁，导致当地干旱，形成一片黄土大漠。一九九八年的四月三十日，慈济人前往勘灾，感于人民缺水的困境，进而为其建造水窖，至今超过二万口。
然而好景不常，气候变迁导致当地久旱不雨，是故慈济人进一步规划，为其盖房迁村至接近黄河一带。政府支援「堤灌」建设，引黄河之水到新村，让人民可以耕种，改变生活环境与家庭经济。上人恺言：「这都是歷史。一九九八年，没有这一趟到甘肃，也不知道他们如何改变生活。」
「总而言之，歷史的今天，天天我们要把握，只要我们起个心念，正向就是造福人间；一念偏差，差之毫厘，可能祸延后代子孙，真的实在是一念心。」
29 April 2011
人间菩提 - 2011年4月29日 - 法入六根端心行
观利害 觉世间无常
【证严上人4月29日志工早会开示】
时间匆匆，度秒如年的人生，天灾频仍。新闻报导指出，一个多月以来，超过两百个龙捲风重袭美国中南部七州，造成大规模的破坏与毁损；年年復是。
台湾阿里山小火车，4月26日瞬间遭断裂倒下的大树重压，车厢翻覆，导致五人往生，上百人受伤；4月29日志工早会，证严上人感恩大林慈济医院的大医王、白衣大士及志工菩萨们，发挥及时的肤慰与陪伴。
利而后害山体毁 灾祸频繁世世受
「所以世间都是无常。高高兴兴、欢欢喜喜，从大陆来到臺湾，要看闻名已久的臺湾阿里山。」世界景点之一的阿里山，特殊的气候下，有品质上好的桧木。1899年，日本于统治臺湾期间进行开发，大量砍伐树木，并修筑铁路为木材、工人等运输。
费时六年兴建铁路，1912年完工之后，阿里山森林遭受大量的砍伐，并出口至海外，前后有近六十年的时间，直到1970年才转型发展观光业。然而转型观光业，亦是人、游览车不断走动、进出；观光饭店持续开发，是座山体全然受伤。
大爱台新闻记者许文玲，忆起在2003年3月1日阿里山小火车大车祸现场採访时，亲眼所见伤者哀嚎、痛苦呻吟的景象，犹然歷歷在目。而八年前，上山的路，沿途仍有林木，山峦青翠；如今，入眼所见，却是遍体鳞伤的山体。
慨嘆人为的开发及天然的灾害，导致八年来山崩、土石流不断，上人开示，我们人心为了一个「利」字，可以不惜破坏一切，殊不知利字后面，紧接着的，是个「害」字。「人类的欲念，为了利，害了后世子孙，祸害于现在与未来，真的很令人担心。」
欲深无穷祸百出 为利误国民生苦
忆及早期社会，人民所住屋宇，抬头可望天，出门可踏地；而今，高楼大厦一层一层的盖，抬头望见天花板，也因诸多地下室的建盖，踏上的地，也已不再是地。华厦四起，人类却依然不满足，「盖得高楼华厦起，床前又怨没娇妻，娶得娇妻颜似玉，忽虑出门没马骑，买下千里金鞍马，又嫌出入跟从稀。」举《法譬如水》偈诵歌词的一段，上人感嘆现代的人，永远欲念无穷尽；因而还要争权夺利，造成很多人祸与天灾。
「像海地，灾难已经过一年多了，还无法復建；因为总统还没有产生出来。为了这样的人心效应，受灾苦难人无法得到身心安住；阿拉伯国家的世界，『茉莉花革命』的效应，几个月来，一个个国家跟着发生政变，争得也是权与利......权、势、利等，造成了整个国家、社会不断在战火中，难民四处。」
争权夺势殃黎民 人生颠倒浑不知
一位泰国的卫生署长，参与培训慈诚，也跟着慈济人到医院当志工，却没显露身分，跟着团进、团出，缩小自己。4月28日，他接获泰国而来的讯息，柬埔寨跟泰国边境因世界文化遗产之争又起，造成泰国边境出现难民潮，因而需求卫生署长回国，处理难民们医疗及人道精神救济事宜。
「为什么要这样的争呢？造成无辜善良百姓要逃离家乡，要这样的受苦受难......」上人开示，这都是人的欲念。少数人为了争权夺势力，才会造成社会的动盪不安。「所以说，人生苦难偏多，我们民间的人人都是浑然不觉，在生活中颠倒人生，为了享受误入歧途。」
诵法入心忏愆过 迷茫终悔万事和
今年以来，台湾所有慈济人日日、天天，展开「大忏悔、诚斋戒」运动 (专题网站)，无不是要提醒人人，欲念的无穷无尽，警惕人人要有警世的觉悟。而上人强调，人人天天都在唱、诵，最重要的是法要入心，心要入藏经。
大忏悔中有小故事，精进共修的人人，深入、了悟经藏之余，法入心来，因而纷纷发露忏悔过去颠倒的人生。上人恺言，发露忏悔的人生故事很多，幸而有慈济的大环境改变他的人生方向，让他的家庭能祥和。
「一个个从迷茫的人生中，最后归依处在慈济，然后清醒的看到人世间的苦难，就会珍惜自己的家人，而开始改变人生。所以多一个慈济人，少了一个家庭社会的问题人，家和万事兴，就是社会祥和了。」上人开示，人世间只要每一个人有一个觉悟，守护好这一念心，让社会能祥和，天下能无灾，人人也就能平安。
静思晨语 - 2011年4月29日 - 37 - 正思见明因果
With Right Thinking, Understand Cause and Effect
这几天，我们每天都在说，烦恼心多障碍，去除烦恼的方法，那就是七种心。
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。
第一就是惭愧心，有惭愧心的人才能精进，有惭愧心的人，才真的能体会道理，探讨了道理之后，就能多了解惑、业、报。所以我们要时时谨慎，因为世间很多都是在引诱我们的这念心，所以我们要时时起恐怖心，有恐怖的心我们才能精进。
第二恐怖者既是凡夫，身口意业常与罪相应，以是因缘，命终之后应堕地狱、畜生、饿鬼，受无量苦。如此实为可惊可恐，可怖可惧。
所以说「第二恐怖者，既是凡夫，身口意业常与罪相应。以是因缘，命终之后，应堕地狱、畜生、饿鬼，受无量苦。如此实为可惊、可恐、可怖、可惧。」
身业不善造三恶：杀生、偷盗、邪淫。
我们应该知道，凡夫在身、口、意这三项，这都是业。身业不善造三恶「杀生、偷盗、邪淫」。
口业不善造四恶：恶口、妄语、绮语、两舌。
口业不善造四恶「恶口、妄语、绮语、两舌」。
意业不善造三恶：贪、瞋、痴。
意业不善造三恶「贪、瞋、痴」。这三项合起来，所造出来的就是十恶。凡夫造恶的比为善的多，心起动时都是自私的心，比去体会别人的心多。所以我们平时的一切动作，都是以自己为中心，我爱、我怨、我欢喜、我恨，都是一个「我」，面对眼前的境界起这种分别——怨的人来了，我们的心就起那分恨；假使我喜欢的人来了，内心就很欢喜——这种分别心很痛苦。
欢喜的时候，那种执着嫉妒的心也是一样会生起。因为我们喜欢的人，在和别人说话，对别人表达得比较亲切，这样我们也受不了。你想，只是这么简单，人对人之间也容易起这样的心。何况天下物欲据为己有，我们会造出多少动作呢？无论是身行的恶，或是口头的恶，都很容易就造出来。不过我们都是不觉不知。
所以经文里说，我们所做的身口意业，常常都是与罪相应，所以我们应该常常警惕自己「一失人身，万劫难再」。如果我们一失这个人身，命终之后，就「应堕地狱、畜生、饿鬼」这种境界，这就是我们要恐怖的地方。
佛在世时，常常在行动中应机说法。有一次阿难和释迦牟尼佛，走在市集中，看到一位老人，在那里卖鱼。一边叫卖，一边在哭、叫苦，是苦什么呢？老人就说：「为什么上天对我这么不公平，本来这个生意是我儿子在做的，为什么我的儿子会突然间死了？我年纪这么大了，我苦啊！」
佛陀看到这位老人在叫苦，佛陀也一个微微的苦笑；看看那些鱼在生死中挣扎，探头看了，佛陀还是摇摇头，也微微地笑了一下。出了市集，就在乡村的路上走，一只猪全身涂得满是猪粪，在路上走，看到佛陀走过来，它也一直走近来，身上很臭。但是佛陀看到这只诸，还是一样很无奈，还是微微一笑。
阿难平时对于佛陀的行动，一举一动都很细心在留意，看到这样，阿难赶紧走近佛陀。阿难一边走，一边就问佛陀：「佛啊！我觉得很奇怪，刚才在市集中，那位老人在叫苦、在埋怨，看到佛陀您的表情好像很无奈，不过看到您微微一笑，这一定有因缘，佛陀，这位老人，他到底是有什么因缘呢？再看到佛陀探头去看那些鱼，也是一样摇摇头，无奈地苦笑，到底这些鱼，又有什么样的因缘？到现在看到那只猪，佛陀您的形态也是一样，能否请佛陀开示其中因缘？」
佛就就说：「是啊！这就是因缘！你看这个老人，他会那么苦，就是舍不得他的儿子突然死了。再来是为自己的生活怨叹，但是他没有想到，一辈子在捕鱼，鱼在水中的生态，在水中有亲，同样也有子。他在捕鱼时他没有考虑到，鱼也有它们生活的境界。忽做此网，所以亲情分离，所以现在自己的儿子过世了，他就不断叫苦、不断在埋怨。他不知道当初所造的业，亲情分离、残杀生命，他没有感觉，只感受到自己失去一个儿子的苦。我觉得他很令人怜悯、无奈，所以就微微一笑。世间人的愚痴啊！」
佛陀接着说：「再来，看到那些鱼，过去有天人，他能飞天逍遥自在，承着过去生所造的福能够生在天上，好像飞天皇帝一样。我看到鱼中，有这样的人在那里，现在落得在缸瓮中。」
阿难就问：「怎么会那么恐怖啊！本来是天人，飞来飞去那样的逍遥自在，怎么才一转眼就变成在鱼瓮水缸中呢？尤其是在那里待价而沽。」佛陀说：「为善者，得福生天，天福享尽之后，难免恶报难逃。现在只是刚开始而已，未来要受得苦还多著呢！」阿难听了，觉得真的是非常的恐怖。
阿难又接着问佛陀：「您看那头猪，我看刚才它一直跟过来时，佛陀向它微微一笑，这又是什么样的因缘呢？」佛陀说：「说来话长，这只猪在无央数劫之前，有一个小乡村，有两位年轻人。其中一个就是仗着神通，行邪道，以神威作符催咒，对人做一些蛊毒，去损害很多人。不过另外一位年轻人，他很好乐佛法，乐善好施。而这两个人是朋友。这位信奉佛法的年轻人，常常就会跟那位行在邪道中的人说：『信仰要正确。来，我带你去听僧人、出家人，我们去听他们说法，这样我们就能够了解很多人间的道理。』但是这位行邪道的年轻人都会说：『我没空，我还有事情，你先去！』一个是向正道行，另外一个向往偏私的路去。」
佛陀说：「阿难！你知道吗？当时那位向正道精进，身逢佛法，谨慎于自己的行为，持清净戒律的那位年轻人，就是今天的我——释迦牟尼佛。而当时那位行邪道的年轻人，就此往邪道上走，步步陷入邪思、邪见、邪行。所以他今天不只是落入畜生道，他在三恶道中不断轮转，到现在还没有离开畜生道。今天在这个地方遇见，虽然他是跟着我走，但是佛道和畜生道还是离得那么遥远。这只不过是起于当初的一念正与邪的念头，所以现在道路就离得那么远。我看了很无奈，所以我微微一笑。笑是笑众生愚痴！」
佛陀接着说：「六道中，没有一道是常道。就算生为天人，福尽了一样要堕落，堕落在苦难轮回之处。有的是现在才开始，有的历来已久，都是在三恶道中。有的人，现在还是不断在造恶，稍微得到一点的报应，就一直怨天怨地，这都是众生的愚痴。」
听了佛陀对阿难的解释佛的三事微笑，我们应该也要好好警惕。看那位天人，虽然能生在天上，但是难免如果有恶，就算恶小还是要再堕落。两个人都是朋友，这位行于正道的人，也会来劝导他，但是这位行邪道的人还是坚持要走不一样的路。
就算在现代，我们看人与人之间就还是这样。说不定同道，一起来修行，但是在修行当中，身、口、意业，同样不平齐。有的人来修行会很精进，一听就能够理解十样。再利根一点的，能够一闻千悟，听了一点点，他就能了解很多的道理，这就是利根的人。
有的人中等，至少听了能知道十样。再下根机的人，说一样我了解一样。但是如果根机低劣的人，他虽然听是听了，但是听不入心，行为、心念一样我行我素。像这样，虽然他自己说有在修行，但是心偏邪了，这也一样已经失去了正思、正见，所以他就无法正语、正行。很多都只是一念偏差，所以我们现在修行，最重要的就是了解之后，要起那一份的恐怖心。
当下正在做的「因」，导致下一刻的「果」，起心动念、举手投足，无不是业，无不是罪。
开口动舌、语默动静、举手投足，无不是业、无不是罪。因为我们凡夫的心，都是在我自己，一旦私我的心生起，所动作的都是恶多善少。因为这样，所以我们要时时提高警觉，「一失人身，堕落三途，是可惊、可恐、可怖、可惧的事情。」
所以请大家真的时时要多用心啊！记得「惭愧心、怖畏心」，不能从我们的心中消失，要时时警觉！
We have spent the last few days talking about how afflictions can be obstructive. To eliminate afflictions, we need the Seven States of Mind.
Develop Seven States of Mind to eliminate 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.
The first is a sense of shame. Only those who feel shame can practice diligently and truly realize the Truth. After investigating the Truth, they can understand delusion, karma and retribution. We must constantly be cautious in this world, there are countless temptations. So let us constantly be apprehensive. Only with a sense of fear can we be diligent.
Second is a sense of fear. As ordinary people, the karma we create through body, speech and mind is often negative. Due to these causes and conditions, after this life ends, accordingly we fall into Hell, Animal or Hungry Ghost Realms. We should truly feel alarmed and terrified. It is horrible and dreadful.
"Second is a sense of fear. As ordinary people, the karma we create through body, speech and mind is often negative. Due to these causes and conditions, after this life ends, accordingly we fall into Hell, Animal or Hungry Ghost Realms to experience immeasurable suffering. We should truly feel alarmed and terrified. It is horrible and dreadful.”
Body: We kill, steal, and commit sexual misconduct.
We should recognize that ordinary people create Threefold karma of body, speech and mind
Speech: We lie, flatter, gossip and speak harshly.
Speech: We lie, flatter, gossip and speak harshly.
Mind: We are greedy, angry and ignorant
Mind: We are greedy, angry and ignorant. All together, these are the Ten Evils. Ordinary people do more evil than good. Whenever thoughts arise, they are mostly selfish, rather than having empathy for others.
So every action we take normally centers around ourselves. "I love, I resent, I like, I hate." We always focus on the "I". As external conditions appear, discrimination arises. When we see someone we resent, hatred arises in our minds. However, when we see someone we like, our minds are filled with joy. This kind of discrimination brings much suffering.
When it comes to someone we like, our attachment will give rise to jealousy. For example, when a person we like speaks with others and seems to be more intimate with them, we cannot bear it. This happens so easily in our relationships, it is so easy for these thoughts to arise. If we desire to posses everything, we will create countless negative acts. It is very easy to commit evil deeds through our actions and speech, but we do so unknowingly and without awareness.
As it states in the text, "the karma we create through body, speech and mind is often negative." Therefore, let us always be vigilant. If we lose this human form, we may not regain it for countless kalpaks. After this life ends, accordingly we will "fall into Hell, Animal or Hungry Ghost Realms." These Realms are places we must fear.
When the Buddha was alive, He often gave specific teachings as He traveled. Once Ananda and Skamania Buddha were in a marketplace, and saw an old man selling fish. As he peddled his wares, he cried and lamented his sufferings. What caused his suffering? The old man said, "Why has fate been so unfair to me? This business was handled by my son. Why did he die so suddenly? I am already so old I suffer so much!"
Listening to the old man's lament, the Buddha gave a slight, sad smile. When He looked down, He saw the fish struggling for their lives, so He shook his head and smiled slightly.
Then they exited the market and continued on the village road. They saw a pig covered in its own excrement. When it saw the Buddha, it walked toward Him. It had a terrible smell. When the Buddha saw the pig, he again looked helpless, then gave a slight smile.
Ananda had always been very observant of the Buddha's every action. When he saw this, he quickly approached the Buddha and asked as they continued walking, "Venerable Buddha! I am puzzled. At the market, when the old man complained about his troubles, You had a helpless expression on your face, but then you smiled slightly. There must be a reason. Venerable Buddha, what causes and conditions did you see in the old man? Then you looked at the fish and shook your head and gave a helpless sad smile. So what causes and conditions did the fish have? And just now when we saw the pig, you responded in the same way. Can you please explain this to me?"
The Buddha said, "Yes. These are causes and conditions. The old man suffers because he cannot let go of his son's sudden death. Moreover he lamented his life. Yet he never thought about how he spent his life catching fish. Those fish also had relatives and offspring. When he fished did he consider that the fish also had a life? With his net he separated many loved ones. Now that his son is dead he continually laments his suffering and complains because he does not know the karma he created before He separated loved ones and took lives. Yet he feels nothing about this, he only feels the pain of the loss of his son. He was pitiable and helpless. So I smiled slightly at the ignorance of people in the world.
Then I looked at those fish. In the past there were Devas, heavenly beings who flew around freely. They were born in heaven due to the blessings accumulated in previous lives. They were like emperors of Heaven. I saw some of them among the fish. Now they are confined in a bowl."
Ananda said, "How terrifying! They were Devas who flew around freely. How could they so quickly become fish trapped in a vat of water, especially fish waiting to be sold?"
The Buddha replied, "One who does good attains blessings, and is born in heaven. When blessings are exhausted, one cannot escape one's evil retributions. This is only the beginning. Much move suffering awaits them" Ananda said, "This is frightening"
"But Venerable Buddha, when you saw the pig come near us, you gave it a slight smile. Why is that?" The Buddha replied, "It is a long story. Innumerable Kalpaks ago, there were two young men in a small village. One of them walked the evil path, relying on his spiritual powers. He performed hexes and cast poison spells on others. He harmed many people. The other young man took joy in Dharma, enjoyed doing good and giving to others. These two young men were friends. This young man often said to his friend on the evil path, we must choose the right faith. I'll take you to a monk. When we hear him expound Dharma, we can understand many Truths of life. But the friend always replied, I'm busy. You go on ahead. So, one walked on the Right Path while the other went astray."
"Ananda, do you know? The one who diligently pursued the Right Path, encountered Dharma, behaved cautiously and abided by the precepts of purity was actually I, Skamania Buddha. The other young man continued on the deviant path and became more entrenched in evil thinking views and practices. So not only is he reborn as an animal today, he has been cycling through the. Three Evil Realms without a chance for escape. Today, we met again. Even though he kept following me, there remains a great distance between Buddha hood and the Animal Realm. We were separated by just one right thought and one evil thought. Now our two paths are so far apart. That is why I felt helpless. So I just smiled slightly at sentient beings ignorance.
There is no permanence in the Six Realms. Even a heavenly being, a Deva, will fall when blessings are exhausted, and be reborn into a place of suffering. Some arrived there recently. Others have spent a long time in the Three Evil Realms. Some people are still committing evil deeds. When they face just a tiny bit of retribution, they complain and blame others. This is the ignorance of sentient beings.
Upon hearing the Buddha's explanation to Ananda of the three occasions of slight smiles, we should heighten our vigilance. Even though the Deva was born in Heaven, he inevitably committed some wrongdoings. Even the smallest act of evil leads one to fall. The two men were friends. The one who followed the Right Path tried to counsel the other, but they still ended up choosing different paths.
That is how people interact these days. We may be on the same path and practice together, but in our practices, the karma of body, speech and mind are unequal. Some are diligent in their spiritual practice. They realize ten things from one teaching. For those with superior capabilities, from one teaching, they realize 1000 things and can understand many Truths. These are people with superior capabilities.
Some people are average. At least they realize ten things from one teaching. Those of inferior capabilities will realize only one thing from one teaching. However, those with the lowest aptitudes will hear the teachings but learn nothing. They will continue to think and act as they please. Though they say they are practicing, their minds have strayed. They do not have Right Thinking or Right Views so they no longer have Right Speech and Right Actions.
This often happens with just one incorrect thought. So as we practice, once we understand this, we must have a sense of fear in our minds.
What we are doing now is the cause that will lead to an effect in the next moment. Every thought that arises, every action we take can lead to karma and wrongdoing.
With every word we speak, every action we take, whether speaking or silent, moving or still, we create karma and wrongdoings. As ordinary people our minds are focused on ourselves. When selfish thoughts arise, we tend to do more evil than good. Therefore, let us constantly heighten our vigilance. Losing the human form and falling into the Three Evil Destinies is alarming terrifying, horrible and dreadful.
So everyone, please always be mindful. Remember to keep that sense of shame and fear in your minds, and constantly be vigilant.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2257
这几天，我们每天都在说，烦恼心多障碍，去除烦恼的方法，那就是七种心。
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。
第一就是惭愧心，有惭愧心的人才能精进，有惭愧心的人，才真的能体会道理，探讨了道理之后，就能多了解惑、业、报。所以我们要时时谨慎，因为世间很多都是在引诱我们的这念心，所以我们要时时起恐怖心，有恐怖的心我们才能精进。
第二恐怖者既是凡夫，身口意业常与罪相应，以是因缘，命终之后应堕地狱、畜生、饿鬼，受无量苦。如此实为可惊可恐，可怖可惧。
所以说「第二恐怖者，既是凡夫，身口意业常与罪相应。以是因缘，命终之后，应堕地狱、畜生、饿鬼，受无量苦。如此实为可惊、可恐、可怖、可惧。」
身业不善造三恶：杀生、偷盗、邪淫。
我们应该知道，凡夫在身、口、意这三项，这都是业。身业不善造三恶「杀生、偷盗、邪淫」。
口业不善造四恶：恶口、妄语、绮语、两舌。
口业不善造四恶「恶口、妄语、绮语、两舌」。
意业不善造三恶：贪、瞋、痴。
意业不善造三恶「贪、瞋、痴」。这三项合起来，所造出来的就是十恶。凡夫造恶的比为善的多，心起动时都是自私的心，比去体会别人的心多。所以我们平时的一切动作，都是以自己为中心，我爱、我怨、我欢喜、我恨，都是一个「我」，面对眼前的境界起这种分别——怨的人来了，我们的心就起那分恨；假使我喜欢的人来了，内心就很欢喜——这种分别心很痛苦。
欢喜的时候，那种执着嫉妒的心也是一样会生起。因为我们喜欢的人，在和别人说话，对别人表达得比较亲切，这样我们也受不了。你想，只是这么简单，人对人之间也容易起这样的心。何况天下物欲据为己有，我们会造出多少动作呢？无论是身行的恶，或是口头的恶，都很容易就造出来。不过我们都是不觉不知。
所以经文里说，我们所做的身口意业，常常都是与罪相应，所以我们应该常常警惕自己「一失人身，万劫难再」。如果我们一失这个人身，命终之后，就「应堕地狱、畜生、饿鬼」这种境界，这就是我们要恐怖的地方。
佛在世时，常常在行动中应机说法。有一次阿难和释迦牟尼佛，走在市集中，看到一位老人，在那里卖鱼。一边叫卖，一边在哭、叫苦，是苦什么呢？老人就说：「为什么上天对我这么不公平，本来这个生意是我儿子在做的，为什么我的儿子会突然间死了？我年纪这么大了，我苦啊！」
佛陀看到这位老人在叫苦，佛陀也一个微微的苦笑；看看那些鱼在生死中挣扎，探头看了，佛陀还是摇摇头，也微微地笑了一下。出了市集，就在乡村的路上走，一只猪全身涂得满是猪粪，在路上走，看到佛陀走过来，它也一直走近来，身上很臭。但是佛陀看到这只诸，还是一样很无奈，还是微微一笑。
阿难平时对于佛陀的行动，一举一动都很细心在留意，看到这样，阿难赶紧走近佛陀。阿难一边走，一边就问佛陀：「佛啊！我觉得很奇怪，刚才在市集中，那位老人在叫苦、在埋怨，看到佛陀您的表情好像很无奈，不过看到您微微一笑，这一定有因缘，佛陀，这位老人，他到底是有什么因缘呢？再看到佛陀探头去看那些鱼，也是一样摇摇头，无奈地苦笑，到底这些鱼，又有什么样的因缘？到现在看到那只猪，佛陀您的形态也是一样，能否请佛陀开示其中因缘？」
佛就就说：「是啊！这就是因缘！你看这个老人，他会那么苦，就是舍不得他的儿子突然死了。再来是为自己的生活怨叹，但是他没有想到，一辈子在捕鱼，鱼在水中的生态，在水中有亲，同样也有子。他在捕鱼时他没有考虑到，鱼也有它们生活的境界。忽做此网，所以亲情分离，所以现在自己的儿子过世了，他就不断叫苦、不断在埋怨。他不知道当初所造的业，亲情分离、残杀生命，他没有感觉，只感受到自己失去一个儿子的苦。我觉得他很令人怜悯、无奈，所以就微微一笑。世间人的愚痴啊！」
佛陀接着说：「再来，看到那些鱼，过去有天人，他能飞天逍遥自在，承着过去生所造的福能够生在天上，好像飞天皇帝一样。我看到鱼中，有这样的人在那里，现在落得在缸瓮中。」
阿难就问：「怎么会那么恐怖啊！本来是天人，飞来飞去那样的逍遥自在，怎么才一转眼就变成在鱼瓮水缸中呢？尤其是在那里待价而沽。」佛陀说：「为善者，得福生天，天福享尽之后，难免恶报难逃。现在只是刚开始而已，未来要受得苦还多著呢！」阿难听了，觉得真的是非常的恐怖。
阿难又接着问佛陀：「您看那头猪，我看刚才它一直跟过来时，佛陀向它微微一笑，这又是什么样的因缘呢？」佛陀说：「说来话长，这只猪在无央数劫之前，有一个小乡村，有两位年轻人。其中一个就是仗着神通，行邪道，以神威作符催咒，对人做一些蛊毒，去损害很多人。不过另外一位年轻人，他很好乐佛法，乐善好施。而这两个人是朋友。这位信奉佛法的年轻人，常常就会跟那位行在邪道中的人说：『信仰要正确。来，我带你去听僧人、出家人，我们去听他们说法，这样我们就能够了解很多人间的道理。』但是这位行邪道的年轻人都会说：『我没空，我还有事情，你先去！』一个是向正道行，另外一个向往偏私的路去。」
佛陀说：「阿难！你知道吗？当时那位向正道精进，身逢佛法，谨慎于自己的行为，持清净戒律的那位年轻人，就是今天的我——释迦牟尼佛。而当时那位行邪道的年轻人，就此往邪道上走，步步陷入邪思、邪见、邪行。所以他今天不只是落入畜生道，他在三恶道中不断轮转，到现在还没有离开畜生道。今天在这个地方遇见，虽然他是跟着我走，但是佛道和畜生道还是离得那么遥远。这只不过是起于当初的一念正与邪的念头，所以现在道路就离得那么远。我看了很无奈，所以我微微一笑。笑是笑众生愚痴！」
佛陀接着说：「六道中，没有一道是常道。就算生为天人，福尽了一样要堕落，堕落在苦难轮回之处。有的是现在才开始，有的历来已久，都是在三恶道中。有的人，现在还是不断在造恶，稍微得到一点的报应，就一直怨天怨地，这都是众生的愚痴。」
听了佛陀对阿难的解释佛的三事微笑，我们应该也要好好警惕。看那位天人，虽然能生在天上，但是难免如果有恶，就算恶小还是要再堕落。两个人都是朋友，这位行于正道的人，也会来劝导他，但是这位行邪道的人还是坚持要走不一样的路。
就算在现代，我们看人与人之间就还是这样。说不定同道，一起来修行，但是在修行当中，身、口、意业，同样不平齐。有的人来修行会很精进，一听就能够理解十样。再利根一点的，能够一闻千悟，听了一点点，他就能了解很多的道理，这就是利根的人。
有的人中等，至少听了能知道十样。再下根机的人，说一样我了解一样。但是如果根机低劣的人，他虽然听是听了，但是听不入心，行为、心念一样我行我素。像这样，虽然他自己说有在修行，但是心偏邪了，这也一样已经失去了正思、正见，所以他就无法正语、正行。很多都只是一念偏差，所以我们现在修行，最重要的就是了解之后，要起那一份的恐怖心。
当下正在做的「因」，导致下一刻的「果」，起心动念、举手投足，无不是业，无不是罪。
开口动舌、语默动静、举手投足，无不是业、无不是罪。因为我们凡夫的心，都是在我自己，一旦私我的心生起，所动作的都是恶多善少。因为这样，所以我们要时时提高警觉，「一失人身，堕落三途，是可惊、可恐、可怖、可惧的事情。」
所以请大家真的时时要多用心啊！记得「惭愧心、怖畏心」，不能从我们的心中消失，要时时警觉！
We have spent the last few days talking about how afflictions can be obstructive. To eliminate afflictions, we need the Seven States of Mind.
Develop Seven States of Mind to eliminate 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.
The first is a sense of shame. Only those who feel shame can practice diligently and truly realize the Truth. After investigating the Truth, they can understand delusion, karma and retribution. We must constantly be cautious in this world, there are countless temptations. So let us constantly be apprehensive. Only with a sense of fear can we be diligent.
Second is a sense of fear. As ordinary people, the karma we create through body, speech and mind is often negative. Due to these causes and conditions, after this life ends, accordingly we fall into Hell, Animal or Hungry Ghost Realms. We should truly feel alarmed and terrified. It is horrible and dreadful.
"Second is a sense of fear. As ordinary people, the karma we create through body, speech and mind is often negative. Due to these causes and conditions, after this life ends, accordingly we fall into Hell, Animal or Hungry Ghost Realms to experience immeasurable suffering. We should truly feel alarmed and terrified. It is horrible and dreadful.”
Body: We kill, steal, and commit sexual misconduct.
We should recognize that ordinary people create Threefold karma of body, speech and mind
Speech: We lie, flatter, gossip and speak harshly.
Speech: We lie, flatter, gossip and speak harshly.
Mind: We are greedy, angry and ignorant
Mind: We are greedy, angry and ignorant. All together, these are the Ten Evils. Ordinary people do more evil than good. Whenever thoughts arise, they are mostly selfish, rather than having empathy for others.
So every action we take normally centers around ourselves. "I love, I resent, I like, I hate." We always focus on the "I". As external conditions appear, discrimination arises. When we see someone we resent, hatred arises in our minds. However, when we see someone we like, our minds are filled with joy. This kind of discrimination brings much suffering.
When it comes to someone we like, our attachment will give rise to jealousy. For example, when a person we like speaks with others and seems to be more intimate with them, we cannot bear it. This happens so easily in our relationships, it is so easy for these thoughts to arise. If we desire to posses everything, we will create countless negative acts. It is very easy to commit evil deeds through our actions and speech, but we do so unknowingly and without awareness.
As it states in the text, "the karma we create through body, speech and mind is often negative." Therefore, let us always be vigilant. If we lose this human form, we may not regain it for countless kalpaks. After this life ends, accordingly we will "fall into Hell, Animal or Hungry Ghost Realms." These Realms are places we must fear.
When the Buddha was alive, He often gave specific teachings as He traveled. Once Ananda and Skamania Buddha were in a marketplace, and saw an old man selling fish. As he peddled his wares, he cried and lamented his sufferings. What caused his suffering? The old man said, "Why has fate been so unfair to me? This business was handled by my son. Why did he die so suddenly? I am already so old I suffer so much!"
Listening to the old man's lament, the Buddha gave a slight, sad smile. When He looked down, He saw the fish struggling for their lives, so He shook his head and smiled slightly.
Then they exited the market and continued on the village road. They saw a pig covered in its own excrement. When it saw the Buddha, it walked toward Him. It had a terrible smell. When the Buddha saw the pig, he again looked helpless, then gave a slight smile.
Ananda had always been very observant of the Buddha's every action. When he saw this, he quickly approached the Buddha and asked as they continued walking, "Venerable Buddha! I am puzzled. At the market, when the old man complained about his troubles, You had a helpless expression on your face, but then you smiled slightly. There must be a reason. Venerable Buddha, what causes and conditions did you see in the old man? Then you looked at the fish and shook your head and gave a helpless sad smile. So what causes and conditions did the fish have? And just now when we saw the pig, you responded in the same way. Can you please explain this to me?"
The Buddha said, "Yes. These are causes and conditions. The old man suffers because he cannot let go of his son's sudden death. Moreover he lamented his life. Yet he never thought about how he spent his life catching fish. Those fish also had relatives and offspring. When he fished did he consider that the fish also had a life? With his net he separated many loved ones. Now that his son is dead he continually laments his suffering and complains because he does not know the karma he created before He separated loved ones and took lives. Yet he feels nothing about this, he only feels the pain of the loss of his son. He was pitiable and helpless. So I smiled slightly at the ignorance of people in the world.
Then I looked at those fish. In the past there were Devas, heavenly beings who flew around freely. They were born in heaven due to the blessings accumulated in previous lives. They were like emperors of Heaven. I saw some of them among the fish. Now they are confined in a bowl."
Ananda said, "How terrifying! They were Devas who flew around freely. How could they so quickly become fish trapped in a vat of water, especially fish waiting to be sold?"
The Buddha replied, "One who does good attains blessings, and is born in heaven. When blessings are exhausted, one cannot escape one's evil retributions. This is only the beginning. Much move suffering awaits them" Ananda said, "This is frightening"
"But Venerable Buddha, when you saw the pig come near us, you gave it a slight smile. Why is that?" The Buddha replied, "It is a long story. Innumerable Kalpaks ago, there were two young men in a small village. One of them walked the evil path, relying on his spiritual powers. He performed hexes and cast poison spells on others. He harmed many people. The other young man took joy in Dharma, enjoyed doing good and giving to others. These two young men were friends. This young man often said to his friend on the evil path, we must choose the right faith. I'll take you to a monk. When we hear him expound Dharma, we can understand many Truths of life. But the friend always replied, I'm busy. You go on ahead. So, one walked on the Right Path while the other went astray."
"Ananda, do you know? The one who diligently pursued the Right Path, encountered Dharma, behaved cautiously and abided by the precepts of purity was actually I, Skamania Buddha. The other young man continued on the deviant path and became more entrenched in evil thinking views and practices. So not only is he reborn as an animal today, he has been cycling through the. Three Evil Realms without a chance for escape. Today, we met again. Even though he kept following me, there remains a great distance between Buddha hood and the Animal Realm. We were separated by just one right thought and one evil thought. Now our two paths are so far apart. That is why I felt helpless. So I just smiled slightly at sentient beings ignorance.
There is no permanence in the Six Realms. Even a heavenly being, a Deva, will fall when blessings are exhausted, and be reborn into a place of suffering. Some arrived there recently. Others have spent a long time in the Three Evil Realms. Some people are still committing evil deeds. When they face just a tiny bit of retribution, they complain and blame others. This is the ignorance of sentient beings.
Upon hearing the Buddha's explanation to Ananda of the three occasions of slight smiles, we should heighten our vigilance. Even though the Deva was born in Heaven, he inevitably committed some wrongdoings. Even the smallest act of evil leads one to fall. The two men were friends. The one who followed the Right Path tried to counsel the other, but they still ended up choosing different paths.
That is how people interact these days. We may be on the same path and practice together, but in our practices, the karma of body, speech and mind are unequal. Some are diligent in their spiritual practice. They realize ten things from one teaching. For those with superior capabilities, from one teaching, they realize 1000 things and can understand many Truths. These are people with superior capabilities.
Some people are average. At least they realize ten things from one teaching. Those of inferior capabilities will realize only one thing from one teaching. However, those with the lowest aptitudes will hear the teachings but learn nothing. They will continue to think and act as they please. Though they say they are practicing, their minds have strayed. They do not have Right Thinking or Right Views so they no longer have Right Speech and Right Actions.
This often happens with just one incorrect thought. So as we practice, once we understand this, we must have a sense of fear in our minds.
What we are doing now is the cause that will lead to an effect in the next moment. Every thought that arises, every action we take can lead to karma and wrongdoing.
With every word we speak, every action we take, whether speaking or silent, moving or still, we create karma and wrongdoings. As ordinary people our minds are focused on ourselves. When selfish thoughts arise, we tend to do more evil than good. Therefore, let us constantly heighten our vigilance. Losing the human form and falling into the Three Evil Destinies is alarming terrifying, horrible and dreadful.
So everyone, please always be mindful. Remember to keep that sense of shame and fear in your minds, and constantly be vigilant.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2257
28 April 2011
人间菩提 - 2011年4月28日 - 慈无量‧缘无限
人贪苦欲深 祸起念无常
【证严上人4月28日志工早会开示】
昨天（27日），嘉义阿里山铁路神木线因一棵大树断裂倒下，击中正在行驶中的小火车，造成车厢意外翻覆，已有五人往生，多人轻重伤……
28日志工早会上，证严上人描述小火车翻覆意外发生后，慈济社区志工现场陪伴肤慰、大林慈济医院医护团队急救的过程，「虽然提到阿里山的这则意外是缓缓地说，但是无常是在一瞬间，往往都还没办法反应，就已发生！」
除昨日意外之外，相近的事发地点，相似的意外情景，在2003年3月也曾发生，如今意外再起，无常令人难料……
瞬时无常鼻息间 善轮转动未歇止
无常发生的瞬间往往令人措手不及，上人提及1994年4月26日的日本名古屋空难事件，即将落地的飞机却不幸坠毁的意外，日本慈济志工获得关怀勘灾的允许，进入管制区陪伴家属认尸；而此次「东日本大地震」也发挥及时的功能，多次前往灾区发放关怀。
上人感恩日本慈济人从3月11日地震发生起，即以爱坚守救灾关怀的岗位；如今，慈济人的付出更已获得当地政府的认同，在寒冬转暖之际，受邀再次前往崎玉县进行发放，「慈济人天天在付出，无论时间经过多久多长，慈济人永远行在菩萨道上，用心用爱付出，真是人间菩萨！」
上人说，「慈济四十五年了，这四十五年来，慈济从台湾为起点，从花莲为开头，一直扩展到国际，慈济人遵循着『静思法脉』与『慈济宗门』，殷勤精进不断向前走。」
虔诚一念修忍辱 守持心性勿染贪
不断向前的力量，在四十五周年朝山时一一展现，除台湾外，不论在菲律宾、马来西亚或是澳洲等地，人人虔诚一心。例如菲律宾人医会负责人史美胜医师，身形虽然「宽大」，但仍全程参与跪拜；还有老菩萨带着小枕头衬着疼痛的膝盖，也要坚持跟着队伍朝山……
在天地告急灾难频传的时刻，上人期许，人人应该要自我反省，每个国度的慈济人要开始启动大忏悔、大斋戒，「慈济菩萨道，遍布在人间，人人共一念，一同精进，就是大忏悔大斋戒，并互相改变习性，思考如何涤心垢，把人生不知觉的一念无明扫除。」
上人叮咛，无明的扫除还是要回归「一念心」，然而人心却常因贪念染着，让欲望深且无底……
死亡忽至彻悔悟 口欲贪止观音现
《法譬如水》偈文：「人生恰似一场戏，戏的剧码叫贪欲，贪如深海万丈谿，欲壑难填苦来袭；辛劳只是为医饥，医得饥来又思衣，绫罗绸缎身上穿，抬头却嫌房屋低。」
上人说，人生这场戏，人人的剧本都是「贪」，光是鼻下横－－嘴，就是总填不满，贪求美食、贪求享受，住了平房还贪求高楼豪宅，欲念层层而下，无法测量，人的一生为了填不满的欲望而忙碌奔波……
上人以慈济志工蔡晋宏为例，十二岁时成为小留学生的他，半工半读的工资还吃不起一个便当，吃尽苦头时，他下定决心，未来一定要成为大富翁。多年后，蔡晋宏果然成为科技新秀，然而欲念也不断扩张，开名车、上餐馆，只要能吃的，无论是天上飞、地上爬、水里游，都成为他盘中味，一餐甚至挥霍一千元美金……
好景不常，就在人生最风光时期，却被医师宣判罹患罕见疾病「尤因氏癌」 ，只剩六个月的寿命，看遍名医、受尽治疗的种种折磨……直到一次看到了地藏经，流肠剖肚、上油锅的种种景象，不就是自己荤食杀生造业的过程！
「他开始忏悔一切都是自造，除了开始茹素，也立愿行菩萨道，要闻声救苦，学习观世音菩萨的慈悲，而他的癌细胞不可思议的消失，连医生都觉得不可思议，可见其愿力之无穷！」
上人说，「心灵欲门一开就如无底洞，假如不是一场大病，他能醒过来吗？现在五十出头的他，成为人间菩萨用心付出，时时现身说法度人。」
断过止非改旧识 大觉大悟众合和
「各位菩萨，期待人人能斋戒、人人要能觉悟，人生的无常，就如阿里山的小火车意外，就如名古屋空难发生的瞬间，就如日本地震后迅速引发的复合式灾难，这都是瞬间发生。」
上人期待，人人能及时觉悟忏悔、不断精进，以虔诚的心祈祷消弭灾难，而这都是每个人都可以做到的！
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
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
27 April 2011
人间菩提 - 2011年4月27日 - 愿将法水化为髓
法水化髓 惭愧知罪消三障
【证严上人4月27日志工早会开示】
「时间不断地消逝，不断地迎接未来；未来充满希望，过去的充满遗憾，要如何把时间的希望成为事实，不要让妄想杂念让时间空过？就是要好好的把握每一秒钟。」
今日（27日）的志工早会，证严上人叮咛，「人生最大惩罚是后悔，该做而没做就是后悔，不该做而做则要忏悔！」
光阴流逝世间动 心静定起忏消罪
上人提醒，时间对每个人都很重要，每一秒的心念都在分秒中度过，失掉一个正念，则三障即生，因此更要笃定地迎接每一秒。
上人以《法譬如水》偈文教示，「消除三障有妙方，惭愧知罪与忏悔」，消除三种业障有妙方，如佛陀教育我们，要能赞叹他人、学习他人，自己做不到时更要能尊重贤能之人，如有错也要生起惭愧心，才能知罪起忏悔。
「忏悔法门如净水，能洗一切众生罪」。上人说，物品的污秽能以水洗净，而心灵垢秽则需要法水洗涤。「法水不只能洗心之垢秽，人人应该要将法水化为法髓；水能洗心的垢秽，髓则能增长人人的慧命。」
上人开示：「人人在接收法水之后，就要用以改变我们的习气，否则爱发脾的还是发脾气，要戒菸、戒酒的还是很难戒，有肉瘾的要斋戒吃素的也很难做到，这就是因为法没有留在心中。」
老翁持戒杜有漏 发露微恶拔习气
上人以大陆退伍军人张爷爷为例，原本有高血压、肾炎、甲状腺等疾病的他，在接触慈济人后，开始投入环保，他以诚恳忏悔的心改往修来，开始戒菸戒酒，不只身行环保爱护大地，就连原本的疾病也消失了，上人赞叹张爷爷是所谓真正的身心清净，「他从心开始，重新洗涤过，这样的法是真的在内心，如果听了法心生欢喜但是却不改生活习气，这是有漏，法没有入心，有水没有髓，慧命没有增长；听进去、做到了，才是造福人间！」
上人敍谈偈文，「洗净诸恶众垢秽，发露过愆忏前非」。发露，就是人人愿将自己犯的过错说出，一般人犯了错常会覆藏掩盖，因此一犯再犯、没有悔悟。上人以手背上的刺为例，「手上的一根小刺，没有碰到不知道（它的存在），但是摸到了却知道痛，所以要赶紧发现、赶快拔起，发露发现自己的罪恶，才不会再犯过失。」
行经步稳队浩荡 紧随师疾趋菩提
每一秒累积成时间，一念心的坚持也能缔造歷史。上人回顾，慈济起于45年前克难的「竹筒岁月」，在1988年最后一次举办「佛七」时，诵的也是药师经，至今年，已有18个国家的慈济人，在全球一百多个分支点共同精进。
在1988年的「佛七」法会中，上人以身教传承弟子，从坐姿、唿吸、手掌高度等一一指点，上人更亲自走入绕佛的行列中，以口令调整众人的脚步与佛号，「左脚、右脚，左脚……」上人感恩地说，「在那段时间里，跟着慈济人那样走过来，虽然严格(教导)，可是人人都能接受！」
昨天(24日)适逢慈济45周年，12个国家的慈济人回到心灵故乡花莲，共同精进、共享法喜，而慈济医疗志业也纷纷透过视讯的方式与上人连线，人人发心立愿、精进忏悔，上人也感恩人人的紧紧跟随。
上人说：「我一直向前走，很少有时间回顾观望。我常常跟大家提醒，我一步八脚印，所以大家跟的很快……」
「感恩有这么多的种子，我向前走，他们在后面帮忙调整队伍，现在所有的队伍动作都不用我操心，一个教一个，也是那样的整齐。真的很感恩，不论时间、空间与人与人之间，队行浩荡长还是那样整齐，很感动！」
众生劫浊颠倒念 明心改愆止乱纷
天灾人祸频传，人心因而不调和，在这样动乱的时代，人人都要大忏悔，上人强调「大时代需要大是非，大动乱需要大忏悔」，上人忧心，人在稠密的时刻，假如不明是非，心则乱而不安。
上人感恩：「即使时间经过四十五年，没有那么多人共同成就，哪有今天的慈济，师父还是感恩啊！」
静思晨语 - 2011年4月27日 - 35 - 以清净心去付出
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
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
26 April 2011
人间菩提 - 2011年4月26日 - 慈济四十五周年庆
把握秒关 行入菩萨道
【证严上人4月26日志工早会开示】
「回想四十五年前的这一天，农历三月二十四日，第一个药师法会开始，一路过来四十五个年头了。我们以农历五年两闰，每个月一次来算，已经有五百五十二次的药师法会。」
慈济今日届满四十五周年，证严上人在26日的志工早会上提醒人人，一天八万六千四百秒，人人要用心过秒关，以无常心把握每个当下。「人的生命在世间延续，在空间生活，在人与人之间互动；可是偏偏生命在唿吸间，唿吸什么时候要停止下来，没有人会知道。所以我常常说，不知生命的长度有多长，可是我们很有幸，得了人身、闻了佛法，同时也行入菩萨道……」
竹筒岁月不忘本 日日精勤守规戒
人身难得、佛法难闻，慈济人能共行菩萨道，缘于一份不捨众生苦的慈悲力量，而这份慈悲的力量，也贯穿四十五年的时光岁月，沉淀为一份精进的大愿力。
今早，微亮的天色中，浩荡长的朝山队伍，整齐地三步一拜，虔敬迈向精舍。「静思精舍」是所有慈济人的心灵故乡，这仅有三十八坪的空间，却是上人从小木屋、普明寺后，以克难生活修行传法、济贫行善的地方，「1969年我们有了小静思，睡觉、办公、开会都在大殿里，那样小小的小静思，三十八坪可以发挥这么大的功能，从竹筒岁月而小静思，一路走过来，一直到现在……」
四十五年来，上人日日过秒关，也期许弟子能内修外行，精进不息，「慈济人，人人的内心从诚正信实开始，还要有戒定慧，人人守十戒，心要定。」
传法无碍入经藏 恭敬三宝息秽气
从花莲静思精舍到全球五十个国家地区设有慈济分支会点，慈济人已走过五大洲、超过七十个国家地区，而今日的药师法会也将透过网路视讯，十八个国家地区、一百二十一个慈济道场都将同步精进，「看着这样的数字，我很感动，现在的科技发达，全球慈济人都可以接收到讯号，一起同时诵药师经，人人同时分享这一分法喜的心，真的很令人感动！」
深入经藏、身体力行，上人期许，慈济人身为三宝弟子就是要听闻佛法，洗涤内心的烦恼，于经藏中体会佛法的内涵，进而起忏去无明。
上人开示，「现在大家在读书会中深入经藏，体会佛法的内涵，体会之后更要忏悔，再用忏悔的心入经藏。希望我们在全台每个地方，有个大道场推动全民大忏悔、人人祈福；大家要虔诚地祈祷，但愿天下无灾无难、风调雨顺、国泰民安，四大调和就能消弭灾难，社会祥和人心就更加平和。」
无常鍊心调诸性 去除三业秉正信
无论是天灾意外或是无常造访，考验着人心是否能少一些怒骂、多一些互助关怀。上人说，面对无常，能防患未然才是明智。
上人开示，「佛陀就是要我们要有调和的平常心，所以《法譬如水》的一段偈文，『一是烦恼二是业，三是果报受轮迴，三者均能障圣道，又障人天诸胜妙。』我们的业有三，烦恼、业障、果报，烦恼障就是贪瞋痴，它会障碍我们，不能行佛之正法，心中有贪就不能做到『付出无所求』。」
上人说，「付出却贪功德求平安，就不是究竟的、正确的信仰，正确的信是要去除贪瞋痴，佛教徒要时时刻刻明白道理才是无障碍，假如我们还有贪瞋痴的烦恼， 会障碍我们走入正法。」
引法正道阻恶缘 时时感恩戮力行
除「烦恼」外，「业」与「果报」也会障碍修行，五逆十恶不孝父母，又或因缘难成，入地狱、饿鬼、畜生道，如此种种业力因缘，难闻佛法、难得正道，唯有人道才能入法行善，因此能得此身、能闻正法，人人更该把握因缘。
上人说，「芸芸众生，有多少人能真正开悟？每天可以看到人世间，你抢我夺、你斗我争，南亚泰国与柬埔寨相争好几十年，最近又开战，前线的士兵牺牲不少，边界逃难的人也很多，只是为了柬埔寨与泰国边界的一座寺庙(柏威夏古寺)……联合国将它列为世界文化遗产，两边都说是他的，因为这样而牺牲许多人的生命……」
世间灾难频传，人心不调、社会自然难安，上人期许，人身难得、佛法难闻，何况今世能行入菩萨道，「四十五年来，一日八万六千四百秒，秒秒都在感恩中，大家要把握当下，做就对了，成就我们的四大志业，感恩所有的慈济人！」
静思晨语 - 2011年4月26日 - 34 - 惭愧怖畏厌离入菩提
Enter Bodhi through Shame, Fear, and Renunciation
这几天我们已经知道，烦恼会覆蔽我们清净的本性，知道烦恼覆蔽要如何打开？打开烦恼的方法有七种：
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。
第一种就是要有惭愧心，人人都应该「惭愧」。我们不如人，或是自己非常愚昧，别人看得很清楚，一条道路很明显，能往前精进直走，偏偏我们不能在康庄的大道上好好直走，就原地踏步无法精进，像这样就是我们该要好好忏悔的时候。惭己不如人，这种愧己不断造过失，所以我们时时都要有惭愧的心。我们有「惭愧」，才能生出「恐怖」。我们要知道「恐怖」。恐怖什么呢？因为我们要相信因缘果报，我们要相信造恶一定堕地狱。
就像我们昨天说过的，哪怕是佛陀的弟子，尤其是佛陀同父异母的弟弟难陀，佛陀最亲的人，还是希望他能永远解脱，所以他以方法将他诱引到精舍，让他出家。但是凡夫心爱欲念难除，佛陀还是以权巧方便来劝导他，人生如果做得好，只不过是上天堂，享受天福。但是假使心性不定，权愈大、位愈高，所做的恶会愈多。将来一不小心犯了罪恶，就要堕入地狱。所以佛陀希望他能完全脱离，脱离这种六道轮回的苦难，所以要让他起惭愧心——「别人能安安静静、轻安自在地修行，为什么我不能呢？」
当心中对三恶道苦难，生起恐怖心后。厌离心也随之而起。
看到天堂、地狱，尤其是地狱的境界，起了「恐怖」的心。所以他有了「恐怖」的心，就知道有三恶道的苦难，之后他才能开始起「厌离」心。
厌离心起，未觉醒者会嫉恶世间，觉醒者将发菩提心，入菩萨道。
恐怖为第二，第三就是「厌离」。要厌离什么呢？ 「厌离」这种人间的苦乐相随。有的人在世间受尽了苦，但是他没有觉醒，他觉得「为什么这些灾难这些苦报都在我的身上。为什么呢？」所以他对人世间就起了「嫉」与「恶」两个心态。 「嫉」，他会嫉妒别人，为什么能过着那么悠闲？那么富有的生活？ 「妒」，也会妒恨，甚至也会厌恶。像这样的心情生起，会变成卑劣慢。那种自己不能反省过去，回过头他会嫉恶世间。
在慈济大藏经里面，有很多的故事，真人实事。有一位邱居士，小时候让人当养子，养父母是因为没有生育，才把他抱来。后来养父母又生了一个，他们对抱养的这个儿子非常虐待，只让他做不给他吃，养父开口就是骂他垃圾，所以他觉得他的人生就是垃圾一般。
等到他长大了，他的养父母也帮他娶妻，帮他娶妻的原因是想娶一个媳妇来侍候婆婆。但是这个婆婆，虽然是娶自己亲戚的女儿，但是有疼吗？不疼惜！因为怨儿及媳，所以让他们做、让他们拖、让他们磨，却没有让他们过一天好日子。他们曾经两夫妻偷偷带出去，但是也是一样。
后来因为这个弟弟长大了，有一天车祸医不好，养母迷信去问神，应该是说神庙的乩童。乩童也有点善心，知道这对父母很虐待养子，所以他就跟她说：「如果你想要让你的儿子好起来，除非就是贵人邱文吉，他们夫妻如果能回来，而且你们可以好好疼惜人家，这个儿子的生命才保得住。」所以夫妻又带回来了。
但是他们回来之后，是否能够得到养父母的感恩，能把他当成一个人？把他当成这个家庭的一员呢？没有。还是很多工作都要他们承担！甚至当这养父母的年纪大了，她最怕的是万一有这间房子、有一点钱，万一年老了时，是不是他们会分掉她亲生儿子的财产？所以，还是以千方百计去折磨他们。因为她的儿子已经好了，所以再一次把他们赶出去。养母虽然把他赶出去了，却到处去说坏话，在跟村里人说：「你们有工作不要让他做，这是一个多不孝、多不孝的儿子。」就是说他很多坏话。
所以整个村子的人，虽然知道他是很可怜的人，但若雇佣他，会被他的养父母怨，所以也没有人敢雇他，所以找不到工作可以做。但是因为生活的压迫，所以他去码头做工。但是那时候他开始喝酒了，自暴自弃喝酒了，从此就开始过着自暴自弃的生活。喝酒，每天都是醉茫茫，喝醉了又回家打老婆、打小孩。到了后来他引发肝病，已经是很严重的肝病，但是酒还是没有戒掉，一直打妻小。
打到儿子长大了，儿子交女朋友的时候，对方的家庭知道他是一个会打太太的人，所以人家不肯嫁女儿。后来他深深体会：「我真的做人做得这么垃圾，连我的儿子那么乖，都娶不到太太。」所以他就很懊恼。那段时间，虽然懊恼，但是酒还是一样喝。
有一天去公园里坐，自己也是在半醉半醒之间，看到慈济人在那里做垃圾回收、资源回收，扫地、垃圾分类，在那里他看到了就想：「奇怪怎么会有这群人？这群人看起来好像品格都不错，怎么都在那边捡垃圾？」
这时我们的委员走过去，因为他的身边有铝罐，喝酒之后随手丢下去的铝罐。她走过去之后就跟他打个招呼，去捡罐子。他就很好奇，就问她。她就开始跟他说：「我们这是在回收，这是慈济在做的。」他的心开始觉得：「捡垃圾也能够救人啊？」
从此开始，如果在那里坐，就又会看到慈济人，慈济人也会慢慢接近他。知道他天天醉，所以慢慢带他。等到我们的委员已经能跟他谈心，了解他的家庭环境，知道他现在最烦恼的，就是因为儿子娶不到太太，儿子很痛苦。所以我们这位委员就跟他说：「没有其他的方法，唯有改变你自己，你赶快做个好家庭、好模范，这样人家才肯嫁给你们。」「是这样吗？」
从此开始，他就很努力，他还说：「要不然师姊，我来跟你们做这个工作好不好？」委员说：「当然很好！」开始师兄师姊就开始带他做。一开始做环保回收，酒也就慢慢少喝了。对慈济也愈来愈了解。这群师兄师姊，大家相处的都那么的欢喜，每个人也都很尊重他，他不觉得自己是垃圾，他觉得大家都很爱护他，很看重他，所以在这个环境中，慢慢人性已经开始改变过来了。
当然改变的这个过程当中，有谁肯相信他呢？没有！不过他既然决定要改，真的是彻底改，那段时间人家不相信，被人家辱骂等等，他都忍下来。这段时间也经过了好几年，因为他已经开始决心，要厌离过去错误的人生，他懂得珍惜现在，能向上精进的机会，所以他要戒酒。其实他已经喝酒喝到上了酒瘾，没有喝很痛苦，不过同样志气、毅力很坚强地提起来了。虽然很痛苦，但是他也改了。
这种煎熬，这段时间这么多年，真的让他度过了，彻底改了。他说现在都是叫太太「阿嬷」，因为他觉得过去，对待太太都很过份，现在要用孙子孝顺阿嬷的心情来弥补、来忏悔。所以他在家里改过来以后，现在不但会帮太太洗衣服，也会帮太太洗碗筷。
不过好景不常，他本来就已经喝酒喝到伤了肝，酒毒也已经进入体内，等到他改过来之后，有几年的时间很坚强，抱着病体在做。他说这辈子的业，这辈子要赶紧消掉，才不用拖到下辈子，所以他很用心。
到了最后医生跟他说：「你要有心理准备喔！可能在这两、三个月的时间。」他听了一点都不觉得害怕，他觉得这就是他人生的结束。虽然只剩下两、三个月的时间，更是要把握时间，所以还是一样功德费照收，准备要把这些事情，都交给他的太太、他的儿子。
他的儿子总算是娶到老婆了，这位媳妇也很乖，也支持他的先生，接手公公的慈济志业。而他的太太也是一样，过去虽然被他打得那么惨，但是在这几年的时间当中，那分疼惜、那分尊重，真的她也会舍不得，唯一能留念的、能感恩的，就是慈济，慈济能够让她的先生改变，所以她也愿意要把慈济承担起来。
到了最后一个月回来了，回到慈济的心莲病房。平时他也没在病床上，他也是到处去说话，去现身说法，这段时间他也度了很多人。到了最后，他要求我一件事情，就是要帮他证婚。他说：「我那时候很鲁莽，我们结婚的照片也都撕破了，现在人生的最后，我来穿个新郎的衣服，我太太穿个新娘嫁纱，来让师父证明我们有结婚。」真的在心莲病房当中的那个时候，两夫妻新郎、新娘穿得很美，来到慈济部让我证婚，为他们祝福。
实在是很难得，过去大恶的人，因为他本身受尽人生的折磨，所以内心充满了那种「妒」与「恶」。他嫉妒人人的生活，他厌恶世间人人对他很不好，所以自暴自弃，这种人没有惭愧心，没有恐怖心。现在已经开始「惭愧」了。知道过去生中带来的业缘，还有自己来生来世的业力，所以起了恐怖心。起了「恐怖」心，他就能「厌离」过去的错误，才能向前精进，才能真正发「菩提心」。
他在后面很多年的时间，虽然带着肝病，那时医生跟他说，已经很严重了，才开始投入慈济。他也还有坚定的心情去做，真的不只是做去「抵』，他真的也有做来「囤」。这种发菩提心，到最后安详往生，也是在大体老师的行列中。这种人生转变非常难得。
这七种心，是每个学佛者，进入佛道的修行次第。先有惭愧、恐怖心，才能起厌离生死心，方能真正发菩提心、怨亲平等心、念报佛恩心、观罪性空心依序而生。
各位知道「惭愧」的心情，才能起「怖畏」，才会「厌离」，才能慢慢进入「菩提道」。所以大家要用心啊！
The past few days we have talked about how affliction can obscure pure, intrinsic nature. How do we remove the obscuration of afflictions? There are seven ways to do so.
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.
The first is having a sense of shame. We should all be ashamed for being foolish or not as good as others. Others can see clearly an obvious path and they can move forward diligently. But we cannot follow such a broad and open path. Instead, we stay the same and cannot advance. This is when we should feel ashamed.
Let us feel shame when we are not as good as others or when we constantly commit wrongs. So we must always have a sense of shame. We need that to give rise to a sense of fear. We need to know fear. Why do we need to be afraid? Because we need to believe in karmic retribution, that doing evil will cause us to descend into Hell.
As I said yesterday, this even applies to Buddha's disciples. Particularly the Buddha's half-brother, Nanda; Buddha hoped that even His closest relatives would attain eternal liberation. So He found a way to entice His brother to the monastery to become a monk. But eliminating cravings and desires from ordinary person's mind is difficult. The Buddha used skillful and ingenious ways to show him that doing good only allows people to enjoy blessings in Heaven. If a person's mind is not stable, greater power status will lead him to create even more evil. With an accidental mistake, he can fall into Hell.
So Buddha hoped Nanda could fully escape the suffering of cyclic rebirth in the Six Realms. Thus the Buddha wanted him to feel shame. "Others can calmly, peacefully, comfortably practice. Why can't I?"
The Buddha showed him Heaven and Hell. Hell, in particular, aroused great fear. Nanda developed a sense of fear when he learned of the suffering in the Three Evil Realms. Only then did he develop a sense of renunciation.
When we develop a sense of fear toward suffering in the Three Evil Destines, a sense of renunciation will arise. When a sense of renunciation arises, the unenlightened will loathe the world, while the enlightened will develop Bodhicitta and enter the Bodhisattva-oath.
So the second step is fear. The third is renunciation. What do we need to renounce? The human world of pain and pleasure. Some people suffer a great deal in this world, yet they have not awakened. Instead, they ask "Why are these disasters and painful retributions happening to me? Why?" So, toward this world, they develop an attitude of envy and hostility. They envy others. "Why can they enjoy such a relaxing and wealthy lifestyle?" Envy will become jealousy, resentment and disgust. Such an attitude can turn into abject pride. Not only will they not self-reflect, even worse they will loathe the world.
In the Tzu Chi Archive, there are many real life stories. One is about Mr. Qui. He was adopted at a young age. The parents were childless, so they adopted him, but they later had a child. From then on they abused their adopted son very badly. He was given work, but no food. His adopted father addressed him as garbage. So he felt that his life as garbage. This is how he grew up.
When he reached adulthood, his adoptive parents arranged a marriage for him. They did so with the intention of finding a daughter-in-law to serve his mother. Although the daughter-in-law was a relative, did his mother treat her well? No, she did not. She despised both the son and his wife. She worked them hard, harassed them, tormented them, and did not give them a single day of peace. Eventually the couple fled, but that was not the end of the story.
One day, the little brother got into a car accident and could not recover. The mother was superstitious and asked a spiritual medium for help. He was kind, and knew how this couple had abused their adopted son. So he said to her, "The only way for your son to recover is for your precious benefactor, Qiu Wen-ji and his wife to return home and for you to treat them well. Only then will your son's life be saved." So the couple returned.
Once they did, were the parents grateful? Did they treat him as a person? Did they treat him as part of the family? No, they still gave them a lot of work. As the adoptive parents got older, what the mother feared most was that if they died while this couple was in the house, the couple could get a share of her son's inheritance. So she tormented them in many ways and once her son recovered, she threw them out of the house again.
After she drove them out, she bad-mouthed them everywhere. She told the villagers "Do not give him any work. He is such an unfilial son." She said many bad things about him.
The entire village pitied him. But if they hired him, they would have to face the wrath of his adoptive parents. So no one cared to hire him. He could not find any work. The financial pressure drove him to work at the dock. That was when he began drinking. He gave on himself and just drank. He resigned himself to being a failure. He got drunk every day, then came home and beat his wife and son. Later, he was diagnosed with liver disease. Though his condition was already critical, he still continued to drink and beat his wife and son.
When his son grew up, he fell in love with a girl. When her family found out Mr. Qui beat his wife, they refused to let their daughter marry his son. He deeply felt that he was really a piece of garbage. His son was great, but could not marry because of him. So he was very frustrated. He was miserable and kept drinking.
One day he was sitting in the park half-drunk. He saw Tzu Chi volunteers, collecting garbage and recyclables. They swept the grounds and sorted the garbage. He saw them and wondered, "That's strange. What are they doing? They seem like people with good character. Why are they picking up garbage?"
At that moment, a Commissioner walked over because there was aluminum can next to him. It was a beer can he had thrown away. She greeted him as she picked up the can. He was very curious and asked her questions. She told him, "We are collecting recyclables. We are doing this for Tzu Chi." He realized that, "Picking up garbage can save people, too!"
From then on, he was occasionally in the park when Tzu Chi people were there. They gradually got to know him. They knew he got drunk every day, so they guided him patiently. In time, he began sharing with our Commissioners. They understood his background and knew that what bothered him the most was that his son was miserable because he could not marry his girlfriend. So, our Commissioner told him, "There is no other solution. You have to change yourself. You must create a happy family, be a good father. Then they will allow the marriage." "Is that the way?"
Thus he began changing himself. He said, "What if I join you in doing this volunteer work?" "That would be great!" From then on, the volunteers began to guide him. Gradually, he drank less and understood more about Tzu Chi. This group of volunteers got along very well. They really respected him. He no longer felt like garbage. He felt that everyone loved him and respected him. So, in this environment, his personality gradually improved.
As he was changing, no one believed he could do it. But since he was determined to change, he truly and thoroughly changed. When people did not believe him, they humiliated and insulted him. He faced it all with forbearance. The whole process took quite a number of years. However, because he was determined to renounce his mistaken ways, he knew to cherish the opportunity to diligently improve himself. He needed to stop drinking. Since he was already addicted to alcohol, not drinking was agonizing. But with determination and perseverance, he strengthens his resolve. Though the process was painful, he changed.
It was excruciating and took many years. He dealt with it and thoroughly transformed. He started calling his wife "grandma" because he felt that he was absolutely terrible to her. He wanted to treat her with the filial piety of a grandchild to atone for the past. After he changed his ways, he helped her with laundry and dish-washing.
Unfortunately, the good times did not last. He already had liver disease. Drinking damaged his liver and alcohol poisoned his body. After he reformed, he stayed strong for many years. He volunteered despite being ill. He said, "I need to eliminate the karma I've created this lifetime promptly. So I do not carry it to the next life." Therefore he was very devoted.
Eventually the doctor told him, "You have to be mentally prepared. You may only have another two to three months." He was not frightened when he heard this. He felt that it was just the end of this life. Since he only had two or three months left, he had to make full use of his time. So he continued to collect donations and prepared to and these matters over to his wife and son.
His son was able to marry his girlfriend and she was a very good daughter-in-law. She was supportive of her husband continuing her father-in-law's Tzu Chi work. The same was true of his wife. Even though he used to beat her badly, in the last couple of years, he cherished her and respected her. She was reluctant to part with him. She was grateful toward Tzu Chi for transforming her husband. So she was willing to shoulder his Tzu Chi duties.
During his last month of life, he was admitted to our palliative ward in Hualien. He did not stay in bed. He walked around and shared his experience with others. During this time, he transformed many people.
Toward the end, he asked me for one thing, to serve as a witness to his marriage. He said, "I was very rush. I even tore our wedding picture to pieces. Now, at the end of my life, I want to put on the groom's attire to stand with my wife so you can bear witness to our marriage." In the Heart Lotus Palliative Care Ward, they dressed beautifully as bride and groom so I could give them my blessings.
This is truly precious. He was such a terrible person, jealous and evil because of the great suffering he went through. He envied others' lives and resented them because they mistreated him. Thus he gave up on himself. A person like him has no sense of shame, no sense of fear. But he became ashamed and aware of the karmic conditions he brought from past lives and the karmic forces leading to future lives. Therefore he developed a sense of fear and was able to renounce his mistaken ways. He was able to progress diligently and thus truly develop Bodhicitta.
For many years, even after his doctor told him he had a serious liver disease, he still participated in Tzu Chi. He was determined to volunteer. He was not just making up for his past; he wanted to sow blessings for the future. Thus he developed Bodhicitta. In the end, he passed away peacefully. He became one of our "Silent Mentors". Such a transformation is truly precious.
Every Buddhist must cultivate the Seven States of MInd in sequence. First with shame and fear, renounce worldly existence. Then truly develop Bodhicitta, be impartial toward all beings, repay the Buddha's grace, and lastly, realize evil has an empty nature.
Everyone, only with a sense of shame can fear and renunciation arise, thus allowing one to enter the Bodhi-path. So everyone, please be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2251
这几天我们已经知道，烦恼会覆蔽我们清净的本性，知道烦恼覆蔽要如何打开？打开烦恼的方法有七种：
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。
第一种就是要有惭愧心，人人都应该「惭愧」。我们不如人，或是自己非常愚昧，别人看得很清楚，一条道路很明显，能往前精进直走，偏偏我们不能在康庄的大道上好好直走，就原地踏步无法精进，像这样就是我们该要好好忏悔的时候。惭己不如人，这种愧己不断造过失，所以我们时时都要有惭愧的心。我们有「惭愧」，才能生出「恐怖」。我们要知道「恐怖」。恐怖什么呢？因为我们要相信因缘果报，我们要相信造恶一定堕地狱。
就像我们昨天说过的，哪怕是佛陀的弟子，尤其是佛陀同父异母的弟弟难陀，佛陀最亲的人，还是希望他能永远解脱，所以他以方法将他诱引到精舍，让他出家。但是凡夫心爱欲念难除，佛陀还是以权巧方便来劝导他，人生如果做得好，只不过是上天堂，享受天福。但是假使心性不定，权愈大、位愈高，所做的恶会愈多。将来一不小心犯了罪恶，就要堕入地狱。所以佛陀希望他能完全脱离，脱离这种六道轮回的苦难，所以要让他起惭愧心——「别人能安安静静、轻安自在地修行，为什么我不能呢？」
当心中对三恶道苦难，生起恐怖心后。厌离心也随之而起。
看到天堂、地狱，尤其是地狱的境界，起了「恐怖」的心。所以他有了「恐怖」的心，就知道有三恶道的苦难，之后他才能开始起「厌离」心。
厌离心起，未觉醒者会嫉恶世间，觉醒者将发菩提心，入菩萨道。
恐怖为第二，第三就是「厌离」。要厌离什么呢？ 「厌离」这种人间的苦乐相随。有的人在世间受尽了苦，但是他没有觉醒，他觉得「为什么这些灾难这些苦报都在我的身上。为什么呢？」所以他对人世间就起了「嫉」与「恶」两个心态。 「嫉」，他会嫉妒别人，为什么能过着那么悠闲？那么富有的生活？ 「妒」，也会妒恨，甚至也会厌恶。像这样的心情生起，会变成卑劣慢。那种自己不能反省过去，回过头他会嫉恶世间。
在慈济大藏经里面，有很多的故事，真人实事。有一位邱居士，小时候让人当养子，养父母是因为没有生育，才把他抱来。后来养父母又生了一个，他们对抱养的这个儿子非常虐待，只让他做不给他吃，养父开口就是骂他垃圾，所以他觉得他的人生就是垃圾一般。
等到他长大了，他的养父母也帮他娶妻，帮他娶妻的原因是想娶一个媳妇来侍候婆婆。但是这个婆婆，虽然是娶自己亲戚的女儿，但是有疼吗？不疼惜！因为怨儿及媳，所以让他们做、让他们拖、让他们磨，却没有让他们过一天好日子。他们曾经两夫妻偷偷带出去，但是也是一样。
后来因为这个弟弟长大了，有一天车祸医不好，养母迷信去问神，应该是说神庙的乩童。乩童也有点善心，知道这对父母很虐待养子，所以他就跟她说：「如果你想要让你的儿子好起来，除非就是贵人邱文吉，他们夫妻如果能回来，而且你们可以好好疼惜人家，这个儿子的生命才保得住。」所以夫妻又带回来了。
但是他们回来之后，是否能够得到养父母的感恩，能把他当成一个人？把他当成这个家庭的一员呢？没有。还是很多工作都要他们承担！甚至当这养父母的年纪大了，她最怕的是万一有这间房子、有一点钱，万一年老了时，是不是他们会分掉她亲生儿子的财产？所以，还是以千方百计去折磨他们。因为她的儿子已经好了，所以再一次把他们赶出去。养母虽然把他赶出去了，却到处去说坏话，在跟村里人说：「你们有工作不要让他做，这是一个多不孝、多不孝的儿子。」就是说他很多坏话。
所以整个村子的人，虽然知道他是很可怜的人，但若雇佣他，会被他的养父母怨，所以也没有人敢雇他，所以找不到工作可以做。但是因为生活的压迫，所以他去码头做工。但是那时候他开始喝酒了，自暴自弃喝酒了，从此就开始过着自暴自弃的生活。喝酒，每天都是醉茫茫，喝醉了又回家打老婆、打小孩。到了后来他引发肝病，已经是很严重的肝病，但是酒还是没有戒掉，一直打妻小。
打到儿子长大了，儿子交女朋友的时候，对方的家庭知道他是一个会打太太的人，所以人家不肯嫁女儿。后来他深深体会：「我真的做人做得这么垃圾，连我的儿子那么乖，都娶不到太太。」所以他就很懊恼。那段时间，虽然懊恼，但是酒还是一样喝。
有一天去公园里坐，自己也是在半醉半醒之间，看到慈济人在那里做垃圾回收、资源回收，扫地、垃圾分类，在那里他看到了就想：「奇怪怎么会有这群人？这群人看起来好像品格都不错，怎么都在那边捡垃圾？」
这时我们的委员走过去，因为他的身边有铝罐，喝酒之后随手丢下去的铝罐。她走过去之后就跟他打个招呼，去捡罐子。他就很好奇，就问她。她就开始跟他说：「我们这是在回收，这是慈济在做的。」他的心开始觉得：「捡垃圾也能够救人啊？」
从此开始，如果在那里坐，就又会看到慈济人，慈济人也会慢慢接近他。知道他天天醉，所以慢慢带他。等到我们的委员已经能跟他谈心，了解他的家庭环境，知道他现在最烦恼的，就是因为儿子娶不到太太，儿子很痛苦。所以我们这位委员就跟他说：「没有其他的方法，唯有改变你自己，你赶快做个好家庭、好模范，这样人家才肯嫁给你们。」「是这样吗？」
从此开始，他就很努力，他还说：「要不然师姊，我来跟你们做这个工作好不好？」委员说：「当然很好！」开始师兄师姊就开始带他做。一开始做环保回收，酒也就慢慢少喝了。对慈济也愈来愈了解。这群师兄师姊，大家相处的都那么的欢喜，每个人也都很尊重他，他不觉得自己是垃圾，他觉得大家都很爱护他，很看重他，所以在这个环境中，慢慢人性已经开始改变过来了。
当然改变的这个过程当中，有谁肯相信他呢？没有！不过他既然决定要改，真的是彻底改，那段时间人家不相信，被人家辱骂等等，他都忍下来。这段时间也经过了好几年，因为他已经开始决心，要厌离过去错误的人生，他懂得珍惜现在，能向上精进的机会，所以他要戒酒。其实他已经喝酒喝到上了酒瘾，没有喝很痛苦，不过同样志气、毅力很坚强地提起来了。虽然很痛苦，但是他也改了。
这种煎熬，这段时间这么多年，真的让他度过了，彻底改了。他说现在都是叫太太「阿嬷」，因为他觉得过去，对待太太都很过份，现在要用孙子孝顺阿嬷的心情来弥补、来忏悔。所以他在家里改过来以后，现在不但会帮太太洗衣服，也会帮太太洗碗筷。
不过好景不常，他本来就已经喝酒喝到伤了肝，酒毒也已经进入体内，等到他改过来之后，有几年的时间很坚强，抱着病体在做。他说这辈子的业，这辈子要赶紧消掉，才不用拖到下辈子，所以他很用心。
到了最后医生跟他说：「你要有心理准备喔！可能在这两、三个月的时间。」他听了一点都不觉得害怕，他觉得这就是他人生的结束。虽然只剩下两、三个月的时间，更是要把握时间，所以还是一样功德费照收，准备要把这些事情，都交给他的太太、他的儿子。
他的儿子总算是娶到老婆了，这位媳妇也很乖，也支持他的先生，接手公公的慈济志业。而他的太太也是一样，过去虽然被他打得那么惨，但是在这几年的时间当中，那分疼惜、那分尊重，真的她也会舍不得，唯一能留念的、能感恩的，就是慈济，慈济能够让她的先生改变，所以她也愿意要把慈济承担起来。
到了最后一个月回来了，回到慈济的心莲病房。平时他也没在病床上，他也是到处去说话，去现身说法，这段时间他也度了很多人。到了最后，他要求我一件事情，就是要帮他证婚。他说：「我那时候很鲁莽，我们结婚的照片也都撕破了，现在人生的最后，我来穿个新郎的衣服，我太太穿个新娘嫁纱，来让师父证明我们有结婚。」真的在心莲病房当中的那个时候，两夫妻新郎、新娘穿得很美，来到慈济部让我证婚，为他们祝福。
实在是很难得，过去大恶的人，因为他本身受尽人生的折磨，所以内心充满了那种「妒」与「恶」。他嫉妒人人的生活，他厌恶世间人人对他很不好，所以自暴自弃，这种人没有惭愧心，没有恐怖心。现在已经开始「惭愧」了。知道过去生中带来的业缘，还有自己来生来世的业力，所以起了恐怖心。起了「恐怖」心，他就能「厌离」过去的错误，才能向前精进，才能真正发「菩提心」。
他在后面很多年的时间，虽然带着肝病，那时医生跟他说，已经很严重了，才开始投入慈济。他也还有坚定的心情去做，真的不只是做去「抵』，他真的也有做来「囤」。这种发菩提心，到最后安详往生，也是在大体老师的行列中。这种人生转变非常难得。
这七种心，是每个学佛者，进入佛道的修行次第。先有惭愧、恐怖心，才能起厌离生死心，方能真正发菩提心、怨亲平等心、念报佛恩心、观罪性空心依序而生。
各位知道「惭愧」的心情，才能起「怖畏」，才会「厌离」，才能慢慢进入「菩提道」。所以大家要用心啊！
The past few days we have talked about how affliction can obscure pure, intrinsic nature. How do we remove the obscuration of afflictions? There are seven ways to do so.
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.
The first is having a sense of shame. We should all be ashamed for being foolish or not as good as others. Others can see clearly an obvious path and they can move forward diligently. But we cannot follow such a broad and open path. Instead, we stay the same and cannot advance. This is when we should feel ashamed.
Let us feel shame when we are not as good as others or when we constantly commit wrongs. So we must always have a sense of shame. We need that to give rise to a sense of fear. We need to know fear. Why do we need to be afraid? Because we need to believe in karmic retribution, that doing evil will cause us to descend into Hell.
As I said yesterday, this even applies to Buddha's disciples. Particularly the Buddha's half-brother, Nanda; Buddha hoped that even His closest relatives would attain eternal liberation. So He found a way to entice His brother to the monastery to become a monk. But eliminating cravings and desires from ordinary person's mind is difficult. The Buddha used skillful and ingenious ways to show him that doing good only allows people to enjoy blessings in Heaven. If a person's mind is not stable, greater power status will lead him to create even more evil. With an accidental mistake, he can fall into Hell.
So Buddha hoped Nanda could fully escape the suffering of cyclic rebirth in the Six Realms. Thus the Buddha wanted him to feel shame. "Others can calmly, peacefully, comfortably practice. Why can't I?"
The Buddha showed him Heaven and Hell. Hell, in particular, aroused great fear. Nanda developed a sense of fear when he learned of the suffering in the Three Evil Realms. Only then did he develop a sense of renunciation.
When we develop a sense of fear toward suffering in the Three Evil Destines, a sense of renunciation will arise. When a sense of renunciation arises, the unenlightened will loathe the world, while the enlightened will develop Bodhicitta and enter the Bodhisattva-oath.
So the second step is fear. The third is renunciation. What do we need to renounce? The human world of pain and pleasure. Some people suffer a great deal in this world, yet they have not awakened. Instead, they ask "Why are these disasters and painful retributions happening to me? Why?" So, toward this world, they develop an attitude of envy and hostility. They envy others. "Why can they enjoy such a relaxing and wealthy lifestyle?" Envy will become jealousy, resentment and disgust. Such an attitude can turn into abject pride. Not only will they not self-reflect, even worse they will loathe the world.
In the Tzu Chi Archive, there are many real life stories. One is about Mr. Qui. He was adopted at a young age. The parents were childless, so they adopted him, but they later had a child. From then on they abused their adopted son very badly. He was given work, but no food. His adopted father addressed him as garbage. So he felt that his life as garbage. This is how he grew up.
When he reached adulthood, his adoptive parents arranged a marriage for him. They did so with the intention of finding a daughter-in-law to serve his mother. Although the daughter-in-law was a relative, did his mother treat her well? No, she did not. She despised both the son and his wife. She worked them hard, harassed them, tormented them, and did not give them a single day of peace. Eventually the couple fled, but that was not the end of the story.
One day, the little brother got into a car accident and could not recover. The mother was superstitious and asked a spiritual medium for help. He was kind, and knew how this couple had abused their adopted son. So he said to her, "The only way for your son to recover is for your precious benefactor, Qiu Wen-ji and his wife to return home and for you to treat them well. Only then will your son's life be saved." So the couple returned.
Once they did, were the parents grateful? Did they treat him as a person? Did they treat him as part of the family? No, they still gave them a lot of work. As the adoptive parents got older, what the mother feared most was that if they died while this couple was in the house, the couple could get a share of her son's inheritance. So she tormented them in many ways and once her son recovered, she threw them out of the house again.
After she drove them out, she bad-mouthed them everywhere. She told the villagers "Do not give him any work. He is such an unfilial son." She said many bad things about him.
The entire village pitied him. But if they hired him, they would have to face the wrath of his adoptive parents. So no one cared to hire him. He could not find any work. The financial pressure drove him to work at the dock. That was when he began drinking. He gave on himself and just drank. He resigned himself to being a failure. He got drunk every day, then came home and beat his wife and son. Later, he was diagnosed with liver disease. Though his condition was already critical, he still continued to drink and beat his wife and son.
When his son grew up, he fell in love with a girl. When her family found out Mr. Qui beat his wife, they refused to let their daughter marry his son. He deeply felt that he was really a piece of garbage. His son was great, but could not marry because of him. So he was very frustrated. He was miserable and kept drinking.
One day he was sitting in the park half-drunk. He saw Tzu Chi volunteers, collecting garbage and recyclables. They swept the grounds and sorted the garbage. He saw them and wondered, "That's strange. What are they doing? They seem like people with good character. Why are they picking up garbage?"
At that moment, a Commissioner walked over because there was aluminum can next to him. It was a beer can he had thrown away. She greeted him as she picked up the can. He was very curious and asked her questions. She told him, "We are collecting recyclables. We are doing this for Tzu Chi." He realized that, "Picking up garbage can save people, too!"
From then on, he was occasionally in the park when Tzu Chi people were there. They gradually got to know him. They knew he got drunk every day, so they guided him patiently. In time, he began sharing with our Commissioners. They understood his background and knew that what bothered him the most was that his son was miserable because he could not marry his girlfriend. So, our Commissioner told him, "There is no other solution. You have to change yourself. You must create a happy family, be a good father. Then they will allow the marriage." "Is that the way?"
Thus he began changing himself. He said, "What if I join you in doing this volunteer work?" "That would be great!" From then on, the volunteers began to guide him. Gradually, he drank less and understood more about Tzu Chi. This group of volunteers got along very well. They really respected him. He no longer felt like garbage. He felt that everyone loved him and respected him. So, in this environment, his personality gradually improved.
As he was changing, no one believed he could do it. But since he was determined to change, he truly and thoroughly changed. When people did not believe him, they humiliated and insulted him. He faced it all with forbearance. The whole process took quite a number of years. However, because he was determined to renounce his mistaken ways, he knew to cherish the opportunity to diligently improve himself. He needed to stop drinking. Since he was already addicted to alcohol, not drinking was agonizing. But with determination and perseverance, he strengthens his resolve. Though the process was painful, he changed.
It was excruciating and took many years. He dealt with it and thoroughly transformed. He started calling his wife "grandma" because he felt that he was absolutely terrible to her. He wanted to treat her with the filial piety of a grandchild to atone for the past. After he changed his ways, he helped her with laundry and dish-washing.
Unfortunately, the good times did not last. He already had liver disease. Drinking damaged his liver and alcohol poisoned his body. After he reformed, he stayed strong for many years. He volunteered despite being ill. He said, "I need to eliminate the karma I've created this lifetime promptly. So I do not carry it to the next life." Therefore he was very devoted.
Eventually the doctor told him, "You have to be mentally prepared. You may only have another two to three months." He was not frightened when he heard this. He felt that it was just the end of this life. Since he only had two or three months left, he had to make full use of his time. So he continued to collect donations and prepared to and these matters over to his wife and son.
His son was able to marry his girlfriend and she was a very good daughter-in-law. She was supportive of her husband continuing her father-in-law's Tzu Chi work. The same was true of his wife. Even though he used to beat her badly, in the last couple of years, he cherished her and respected her. She was reluctant to part with him. She was grateful toward Tzu Chi for transforming her husband. So she was willing to shoulder his Tzu Chi duties.
During his last month of life, he was admitted to our palliative ward in Hualien. He did not stay in bed. He walked around and shared his experience with others. During this time, he transformed many people.
Toward the end, he asked me for one thing, to serve as a witness to his marriage. He said, "I was very rush. I even tore our wedding picture to pieces. Now, at the end of my life, I want to put on the groom's attire to stand with my wife so you can bear witness to our marriage." In the Heart Lotus Palliative Care Ward, they dressed beautifully as bride and groom so I could give them my blessings.
This is truly precious. He was such a terrible person, jealous and evil because of the great suffering he went through. He envied others' lives and resented them because they mistreated him. Thus he gave up on himself. A person like him has no sense of shame, no sense of fear. But he became ashamed and aware of the karmic conditions he brought from past lives and the karmic forces leading to future lives. Therefore he developed a sense of fear and was able to renounce his mistaken ways. He was able to progress diligently and thus truly develop Bodhicitta.
For many years, even after his doctor told him he had a serious liver disease, he still participated in Tzu Chi. He was determined to volunteer. He was not just making up for his past; he wanted to sow blessings for the future. Thus he developed Bodhicitta. In the end, he passed away peacefully. He became one of our "Silent Mentors". Such a transformation is truly precious.
Every Buddhist must cultivate the Seven States of MInd in sequence. First with shame and fear, renounce worldly existence. Then truly develop Bodhicitta, be impartial toward all beings, repay the Buddha's grace, and lastly, realize evil has an empty nature.
Everyone, only with a sense of shame can fear and renunciation arise, thus allowing one to enter the Bodhi-path. So everyone, please be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2251
25 April 2011
人间菩提 - 2011年4月25日 - 守护道心恒精进
静思守住一念心
【证严上人4月25日志工早会开示】
「剎那间的一念心，才是真正永恆的道心，菩萨们！我们觉悟的那一剎那，就是我们要追求的！」人生无常，世事难料；过去的是执着，未来的是妄想，偏偏人生总是在无常中祈求永恆的降临，证严上人在25日的志工早会上提醒人人，何谓永恆？恆持剎那，即是永恆！
无明妄想境染着 业报现前恭自省
「凡夫啊凡夫，『或因三业获众罪，或因六根起过非，或因妄心生邪思，或因外境染诸着，如是辗转十恶生，增长万千诸劳尘，所作罪相虽无量，罪苦根源计有三……』」
上人以《法譬如水》偈文提醒，人人容易因烦恼而在不知觉中造业，身口意在不察觉下造作众业而生恶报；一旦业报来时，就要赶紧反省，反省是不是因六根的起心动念而造业？或者是因为妄想心起，生了邪思，而有了想入非非的心？又或者是因为外面的境界染着，而让身口意起了无明？种种反省，去垢起忏。
但是上人也提醒，「可是不要想的太多，想太多就是妄想，过去的、未来的都不务实，最重要的是把握现在这一念心最实在！我们妄念的心或者是杂乱的心，不要常常放在心里，这样反会迷失……」
心宽念纯事理圆 轻安无争境祥和
要如何能去除妄想与杂乱的心？上人说，要做到心宽念纯，「师父常说，人与人之间要结好缘、种好因，最重要的是要心宽，『没有我不能原谅的人，没有我不爱的人，没有我不信任的人』，把心放宽，不要计较、不要执着，争论我是你非如何人圆？事圆理圆人就圆。」
上人叮咛，辗转的恶业会不断不断地累积，若自己的心不安、外面的境界就不会祥和，因此人人更要打从内心将自己的心照顾好，如此才不会「辗转十恶生」，烦恼也才不会层层叠叠如「万千诸劳尘」。
贪瞋痴生无量罪 无常忽至瞬息间
上人叙谈偈文「所作罪相虽无量，罪苦根源计有三」。上人开示，「我们所造的罪，如前面所说的，外面的境界、思想上的偏向，这些都不断累积；而这么多的罪相，就是因为有三：贪、瞋、痴。」
「各位菩萨们，假如我们天天静静思考，普天之下有多少多少灾难……」美国东西部、中西部遭龙捲风肆虐，所扫过之处，逾七百户房舍遭到破坏；南美洲秘鲁的森林里，因饱藏金矿，人类为开採金脉而毁林炸山，为了利益不择手段。见天下灾难频传，上人也忧心地说，「地球受毁伤，你看这不都是贪婪心造成许许多多的业， 所以无量的罪都不离开三有。」
新北市五股金纸爆竹工厂爆炸意外发生以来，慈济人关怀不间断，除于爆炸当天动员投入肤慰、供应热食汤水之外，也持续家访受灾民众。上人感恩五股、三重、新庄、泰山地区的慈济人，虽然最近大家都忙于「大忏悔」入经藏，但访视关怀也没有休止，无时不在精进中。上人叮咛，「大家体会到，无常是在瞬间，灾难也许在身边，平常真的要精进，不能懈怠！」
四十又五恆踏实 心口相依循法脉
而昨日（24日），因慈济四十五週年，慈济志工们在静思精舍朝山，「昨天下午， 听到精舍的山门外，声声的佛号，好整齐！不由自己往外看，看到浩荡长的队伍，这就表示慈济四十五週年了！」
海内外慈济人共聚精舍，步步踏实、虔诚朝山，上人开示，「千里之路始于初步，第一步踏出去的方向要正确。朝山的队伍精进往前走，身口意都很整齐，口念佛、心想佛、身礼佛，身心不离佛，方向正确的往前走，这就是静思法脉，慈济人精进地依静思法脉而行走。」
身心向佛合众缘 一念永恆如初衷
「静思法脉勤行道，慈济宗门人间路」上人期许人人在朝山的同时，以一念虔敬心，静思佛心为己心；以师志为己志，行入慈济菩萨道。上人开示，「除了自己的虔诚佛心，还要广度有缘人行于菩萨道。各位菩萨，但愿我们人人共同一心，学佛就是目标－－要成佛之道，一定要走过这一段菩萨道，才能到达佛的境界。」
静思守住一念心，慈济力行菩萨道，上人叮咛，佛与法都已在人人的心中、都在人人的一念间，一念间的永恆就是妙有的佛法在心中，「感恩各位菩萨们，将所有的烦恼净空，将菩萨成佛之道、真空妙有的道理，在人人的觉悟中（展现）。」
静思晨语 - 2011年4月25日 – 33 – 法譬如水：兴七心得灭障
Seven States of Mind to Eliminate Obstructions
这几天来不断在说三障，如何除灭三障？到底要用什么心才能使这三障除灭？
当用何等心，可令此障灭除？先当兴七种心，以为方便，然后此障乃可得灭。
「水忏」这段忏文就这样说，我们要以什么心来除灭呢？就是「先当兴七种心，以为方便，然后此障乃可除灭。」应该先在内心起七种心。这七种心就是佛陀、诸佛菩萨，为我们所开启的法门、方便法。
何等为七？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。
因为众生长久以来，流转六道，根机已经暗钝了，所以佛菩萨必定要以种种方便，很有耐心地教导。但是八万四千的法门，开头要先用这七种心。我们若能时时日常生活中，运用这七种心，碰到了一层一层的烦恼、障碍，就都能将它们解开。所以我们常常要有这七种心。
这七种心，第一就是惭愧。惭就是惭自己，愧是愧他人。
我们要常常自己向内反省，为什么我们想要做的事情，常常都做不到，不如人呢？看到别人能那么精进，为什么我们比不上，他那么精进？世间千差万别，有很多的烦恼，别人能立刻改掉，为什么我还是重重复复，一错再犯，再犯再错？到底我是为什么呢？
惭愧心就是悔悟心、向道心；恐怖心则是警惕心、无常心。
所以惭愧就是向内自省，所以要惭愧，有惭愧心的人，才能生出恐怖。我们人如果没有惭愧，就不知道害怕了。就是只会想「怎样吗？我欢喜嘛！只要是我欢喜，没有什么不可以的！」就为所欲为，不会有「三人行必有我师焉」的念头。
惭愧心，由恐怖堕落恶道而发；恐怖心，由惭愧做错事情而生，两者是一体两面。
我们看到别人好的，我们要赶紧学习起来，把他当作是我们的老师。看到为非作歹的人，我们要赶紧警惕，我们也是把他当作老师，但是我们要警惕。我们要自己会感到害怕，害怕我们会和他一样，一错再错，错了之后受到人人唾弃。我们是不是会和他一样呢？我们是不是会有意造罪？无意犯错？我们有意造罪、无意犯错之后，我们要受报，就起了恐怖的心。所以我们人要懂得惭愧，我们才会有畏惧，知道我们如果受报，如果堕入三途会怎么样？这就是恐怖的心。
看看佛陀在世的时候，在他的弟子当中，有一位是他同父异母的弟弟，难陀。他的太太很美，是全国最美的美人。在结婚之后，他就耽着在色、声，享受、娱乐的环境，所以佛陀觉得难陀这样下去，会一直沉沦下去，他就想要如何去拯救难陀。
有一天难陀在楼上和他的夫人在那里观舞赏乐，在那里享受夫妻之间的欢乐。佛陀出去托钵的时候，从他的楼阁下经过，在楼上看到佛陀端着一个钵。因为他居高临下，难陀看到佛陀中的钵是空的。兄弟的感情，所以就赶紧下楼来，向佛陀恭敬作礼，对佛陀说：「来，这个钵我拿去添饭。」赶进拿进去，以很好的食物，装了一整钵出来。看到佛陀已经一直向前走去了，他就端着这个里面有十分丰富的食物的钵，在后面一直追，不知觉中已经到了佛陀的精舍。
佛陀看到他已经在自己的面前了，就跟难陀说：「人生无常，情是幻化，一失人身，万劫难在。」佛陀这样对难陀说。他就听，听佛陀对他说这一段人生的道理，知道是无常，知道是幻化，在那里沉思的时候，佛陀就对难陀说：「难陀，来出家吧！看，出家的生活无忧无虑，而且你如果能起一念出家的心，断了种种爱欲，你就能解脱。」就在这种半强半软的情形下，让难陀出家了。
出家后的难陀，其实知道佛法很好，对佛陀很恭敬，但是对这分情还是无法断，心心念念记挂在他的夫人身上，所以每天都很忧烦。有一天佛陀说他们都要出去托钵，他听了很欢喜，他就想如果留守在精舍，就可以偷跑回去看太太。佛陀知道了就跟他说：「你要去哪里呢？今天的因缘很好，我带你去看一些你这辈子可能要看的机会不多，趁这个时候，大家都去托钵的时候，这个环境很静，来，我们坐下来。」真的佛陀和难陀就在那里坐下来。
这之间仿佛佛陀带着他离开那个地方，到很远很远的境界去。那个境界很美，很多美女很美，看大家很用功在盖一栋房子，难陀就问佛陀：「世间怎么有这么美的境界？盖得这么堂皇的房子。」佛陀就说：「你可以去问看看，问问看这栋房子是谁的？」
好像有人在监工，他就上前去问了。他问说：「这间房子这么美，到底是为了谁而盖的？」这位监工的人就对他说：「这是为一位圣者，名叫难陀。他在人间有很好的地位，他也是佛陀的弟弟，他已经发心出家了，将来他能来到天堂享受。这里就是我们为他所建造的。」
难陀听了很欢喜，就顺便问了：「那些女孩子呢？」这位就跟他说：「现在她们就在训练天乐、舞姿，有朝一日，这栋房子的主人来到的时候，这些舞女、天女，就是要伺候他的。」他听了很欢喜、很感恩。
佛陀就说：「来，继续跟着我走，还有很多风景好看。」
又在很远的地方，发现很远就听到哀嚎的声音。难陀就请问佛陀：「到底这是什么地方，为什么会有这么多人在哀嚎、哀叫的声音呢？看起来铜墙铁壁，好像十分炎热，这个境界是这么恐怖，到底这是什么地方？」佛陀说：「来，向前走。去看那是什么样的境界！」
就像前走进城中，城理人很多，虽然人多但不是像人间的街道上，人来人往都在做生意，不是这样。到处都是恐怖的形态，什么刑具都有，人间没有的、极毒的刑具，在地狱才有的。看到牛头马面，很多夜叉饿鬼，就是在刑罚很多的罪人。之间又看到油锅，下面有人在生火，这锅油锅的油快要冒烟了。
他就指着油锅问佛陀：「佛陀到处每一种刑具，都有夜叉饿鬼在刑罚罪人，怎么这口油锅才开始在生火呢？」佛陀就又说了：「来，你去问。」
他就走近在扇风升火的人身边就问：「你升火烧这锅油是要做什么？」在升火的人他就说：「这是很遗憾的事情，那看这么多的罪人，这都是在人间造恶，有心造恶，无心犯过，有很多人不能改过，不断犯戒造业，很多罪业累积起来，一旦离开人间，就是要堕入这个地狱，各种刑具不同的受报。」
难陀就指着那一口锅子就问说：「那这里呢？」他就说：「这个地方，同样是在等着人间本来有机会修行，后来贪恋人间的欲念，所以将来他要脱离清净的僧团，他的身体不断再犯戒，他的心会回归到过去污浊染秽的地方，将来他权大为高，贪恋在这种场所，后来他的恶会造很多，那个时候若是离开人间后，这口锅的油就是在等待他。」
难陀就问：「是什么人啊？」他就回答说：「就像佛陀的弟弟难陀，他现在在修行，但是恩还是不断色情淫欲，回去之后，将来接掌江山，权力大了，到时候会迷失掉他纯真的本性，那时所造的业障就很大了。」
难陀听了之后很害怕，跑回佛陀身边，对佛陀说：「佛陀我都知道了，我们回去吧！」佛陀一个微笑，他就醒过来了。还是坐在那个地方，面对佛陀坐在哪里。
那时佛陀面带笑容，对难陀说：「这趟旅程，你的心境有什么感觉？」难陀就说：「我不敢再享受人间之福，天堂再好，总有一天福尽了我还是要堕落。不行！我很怕，害怕地狱中的那一口油锅。我还是跟着佛陀修行，我还是要断除六道轮回的苦难。人生确实是苦，我应该知道了。」
这样从内心起了不净观，自然对人与人之间的享福，他的心就会起恐怖。短暂的欲乐，还有未来那么长久的业报，所以他怕了。他就断了这分色情的心态，所以他安心出家。
各位，善恶杂揉。我们的内心如果没有惭愧心，看到外面的境界，又会被诱引过去，这和难陀是不是一样呢？所以我们人要懂得惭愧，才能生出恐怖的心。有恐怖的心，我们才会时时警惕自己。
所以我们要时时向内自己寻找：「我们今天的心，是否像大地接受法水的滋润？」我们要时时自问自己的心，所以大家要多用心啊！
In the past few days, we have continued to talk about how to eliminate the Three Obstructions. To do so, what mindset do we need to use?
First and foremost, develop the Seven States of Mind as skillful means, then these obstructions can be eliminated.
The Water Repentance states, "We must first develop Seven States of Mind as skillful means, then these obstructions can be eliminated." These are the skillful means and Dharma paths that Buddhas and Bodhisattvas established for us.
Which seven? 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.
Sentient beings have cycled through the 6 Realms for so long that their aptitudes have dulled. So Buddhas and Bodhisattva must patiently teach us many types of skillful means. However, the 84,000 Dharma paths originate with these Seven States of Mind.
If we can constantly utilize them in our daily living, we can resolve afflictions and obstacles, layer by layer, as we encounter them. So we must always keep these Seven States of Mind.
The first is a sense of shame. This means we have a conscience and feel guilt towards others.
Let us constantly self-reflect. Why can't we accomplish what we set out to do? Why are others better? Some people are so diligent, why can't we be as diligent as they are? There are various ways to create afflictions. Why can other people change their ways while we still repeat the same mistakes? Why am I like this?
To have a sense of shame is to be repentant and willing to practice. To have a sense of fear is to be vigilant and aware of impermanence.
Shame leads to self-reflection. So we need to feel shame. Only those who feel shame can produce fear. If we have no shame, we do not know to be afraid. Then our attitude would be, "As long as I am happy, I can do as I please." When we do as we please, we will not be able to learn from others.
A sense of shame begins with the fear of falling into Lower Realms; a sense of fear arises from the shame of making mistakes. They are two sides of the same coin.
If we see someone who is better than we are, we must quickly learn to see him as a teacher. If we see someone who does evil, we must quickly become alert not to do the same. Thus, we also treat such a person as our teacher. We must be vigilant and know to be afraid of becoming someone who constantly makes mistakes and is shunned by others. Will we be like this person? Will we intentionally commit transgressions and unintentionally make mistakes? Knowing that in doing so, we will face retributions, we become terrified. So we need a sense of shame to have fear. We need to know that retributions can lead us into the Three Lower Realms. This is the fearful mind.
In the Buddha's time, among His disciples was His half-brother, Nanda. His wife was considered the most beautiful woman in the kingdom. After they were married, Nanda became immersed in the pleasures of the senses, indulging in sights and sounds. The Buddha felt that if Nanda continued like this, he would sink into ruin. So the Buddha wished to save him.
One day, while the Buddha was asking for alms, Nanda and his wife were on a balcony enjoying the pleasures of song and dance as well as marital pleasures. Because they were out on the balcony, Nanda saw the Buddha pass below them and felt a brotherly affection toward him. When Nanda saw that the Buddha's bowl was empty as he looked down from above, he quickly came downstairs. He paid respect to the Buddha and said, "Come, give me your bowl. I'll fill it for you." He quickly went inside with the bowl and filled it with many fine foods. But Buddha had already moved on. So he carried this bowl of wonderful food and chased after the Buddha. Without realizing it, he arrived at the Buddha's monastery.
When the Buddha saw Nanda in front of him, he said, "Nanda, life is impermanent Worldly love is an illusion. Once human form is lost, it is hard to regain." As the Buddha spoke, Nanda listened. He heard Buddha explain the Truths of life. He knew everything to be impermanent and illusory. As Nanda pondered the Buddha's words, Buddha said, "Nanda, renounce the lay life. Look at how carefree the monastic life is? If you can become a monk and cut off your desires, you can attain liberation." So Nanda was half-coaxed and half-forced into a monastic life.
After Nanda became a monk, he knew the Buddha's teachings were wholesome and deeply respected Him. But he could not let go of his love. He still thought about his wife all day long. So every day, he felt agitated. One day, when Buddha was leaving to ask for alms, Nanda was overjoyed He secretly planned to sneak out of the monastery to see his wife after everyone had left. The Buddha knew what he was thinking, so He said, "Where are you going? Today you have a great opportunity, I will show you something you will seldom see in this lifetime. This is our chance while everyone is away begging for alms and our surroundings are very quiet. Come, sit down."
As Nanda and the Buddha sat down, it felt as if the Buddha took him to a place far away. That place was very beautiful. There were many beautiful women. People were working hard to build a house. He asked the Buddha, "How can there be such a beautiful place with such a magnificent house?" The Buddha said, "You can ask them who owns this house?"
Nanda went forward to ask the man who appeared to be the foreman. He said, "This is such a beautiful house. Who are you building it for?" The foreman said to him, "It is for a sage named Nanda. He was born a prince and is the Buddha's half-brother. He has already become a monk so he can enjoy the comforts of Heaven in the future. We are building this house for him."
Nanda was very happy and asked, "Who are those women?" The foreman told him, "They are rehearsing heavenly music and dancing. When the owner of this house comes, they will serve him." Nanda was overjoyed and grateful.
Then the Buddha said, "Come, follow me. There are still many things to see."
They went to another distant place. From afar, they could hear people wailing. "What kind of a place was this? Why were so many people screaming and crying in agony? The bronze and iron walls were searing! These conditions were frightening. What kind of a place is this?" Nanda asked the Buddha. The Buddha replied, "Come! Let us get a closer look at this place."
They walked into the city. As it turned out, there were many people. It was not crowded like a street in our world, full of people doing business. No, it was a terrifying scene. There were various torture devices that do not exist in the human world. Such vicious devices can only be found in Hell. There were ox-headed and horse-faced demons, many Yakshas and evil spirits punishing the many wrongdoers. In the midst of this was a pot of oil. Someone fanned the fire beneath the pot. The pot of oil was about to start steaming.
Nanda pointed to it and asked the Buddha, "Buddha, all the other torture devices are being used by demons to punish wrongdoers, so why is this pot of oil just being heated now?" The Buddha replied, "Why don't you go ask?"
So Nanda approached the person tending the fire. He asked, "What are you going to do with this pot of oil?" The man replied, "It is truly regrettable. All these people being punished here committed evil acts in the Human Realm. Some of it was intentional, some of it, not. Many were unable to change their ways, so they kept violating precepts and creating karma. After accumulating a lot of bad karma, they leave the Human Realm and they descend into this Hell. Different torture devices mete out different kinds of punishment."
Nanda pointed to the pot of oil and asked, "What about this pot here?" The man replied, "This pot awaits someone from the Human Realm. He had the chance to practice but he was attached to human desires. He will leave a pure monastic community and violate the precepts with his actions. His mind will revert to a turbid, defiled state. He will attain high status and power, and cling to them, so he will create a lot of evil. After he passes away, he will come here. This pot of oil will be awaiting him."
Nanda asked, "Who is this person?" The man replied, "I think it is Nanda, the Buddha's half-brother. He is a monk now but his mind still has many lustful desires. When he returns to lay life, he will take over the throne and become powerful. He will lose his pure and innocent nature, then create a lot of heavy karma."
Nanda was very scared He quickly ran back to the Buddha and told him, "Venerable Buddha, I understand now. Let us go back." The Buddha smiled. Suddenly, Nanda woke up and found that he was still sitting across from the Buddha.
The Buddha smiled and asked, "Nanda, how do you feel about the journey you just had?" Nanda replied, "I dare not indulge in worldly pleasures again. As great as Heaven is, some day when I exhaust my blessings, I will fall again. I cannot do that. I am very scared of that pot of boiling oil in Hell. I still want to follow you and practice. I want to end the suffering of rebirth in the 6 Realms. Human life is truly painful. I recognize that now."
He recognized the impurities of the body. So naturally he renounced and feared sensual pleasures. Momentary pleasures bring such long and torturous retribution, so he was terrified. He cut off his desire for sensual pleasures and peacefully focused on his spiritual practice.
Everyone, good and evil are intermixed. If we have no sense of shame, we will easily be seduced by external phenomena. Won't we be like Nanda? We all need to have a sense of shame to give rise to a sense of fear. Only when we are fearful can we remain on our guard.
So we must always look within. Have our minds been nourished by Dharma-water today? We must always ask ourselves this. Everyone, please always be mindful!
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2247
这几天来不断在说三障，如何除灭三障？到底要用什么心才能使这三障除灭？
当用何等心，可令此障灭除？先当兴七种心，以为方便，然后此障乃可得灭。
「水忏」这段忏文就这样说，我们要以什么心来除灭呢？就是「先当兴七种心，以为方便，然后此障乃可除灭。」应该先在内心起七种心。这七种心就是佛陀、诸佛菩萨，为我们所开启的法门、方便法。
何等为七？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。
因为众生长久以来，流转六道，根机已经暗钝了，所以佛菩萨必定要以种种方便，很有耐心地教导。但是八万四千的法门，开头要先用这七种心。我们若能时时日常生活中，运用这七种心，碰到了一层一层的烦恼、障碍，就都能将它们解开。所以我们常常要有这七种心。
这七种心，第一就是惭愧。惭就是惭自己，愧是愧他人。
我们要常常自己向内反省，为什么我们想要做的事情，常常都做不到，不如人呢？看到别人能那么精进，为什么我们比不上，他那么精进？世间千差万别，有很多的烦恼，别人能立刻改掉，为什么我还是重重复复，一错再犯，再犯再错？到底我是为什么呢？
惭愧心就是悔悟心、向道心；恐怖心则是警惕心、无常心。
所以惭愧就是向内自省，所以要惭愧，有惭愧心的人，才能生出恐怖。我们人如果没有惭愧，就不知道害怕了。就是只会想「怎样吗？我欢喜嘛！只要是我欢喜，没有什么不可以的！」就为所欲为，不会有「三人行必有我师焉」的念头。
惭愧心，由恐怖堕落恶道而发；恐怖心，由惭愧做错事情而生，两者是一体两面。
我们看到别人好的，我们要赶紧学习起来，把他当作是我们的老师。看到为非作歹的人，我们要赶紧警惕，我们也是把他当作老师，但是我们要警惕。我们要自己会感到害怕，害怕我们会和他一样，一错再错，错了之后受到人人唾弃。我们是不是会和他一样呢？我们是不是会有意造罪？无意犯错？我们有意造罪、无意犯错之后，我们要受报，就起了恐怖的心。所以我们人要懂得惭愧，我们才会有畏惧，知道我们如果受报，如果堕入三途会怎么样？这就是恐怖的心。
看看佛陀在世的时候，在他的弟子当中，有一位是他同父异母的弟弟，难陀。他的太太很美，是全国最美的美人。在结婚之后，他就耽着在色、声，享受、娱乐的环境，所以佛陀觉得难陀这样下去，会一直沉沦下去，他就想要如何去拯救难陀。
有一天难陀在楼上和他的夫人在那里观舞赏乐，在那里享受夫妻之间的欢乐。佛陀出去托钵的时候，从他的楼阁下经过，在楼上看到佛陀端着一个钵。因为他居高临下，难陀看到佛陀中的钵是空的。兄弟的感情，所以就赶紧下楼来，向佛陀恭敬作礼，对佛陀说：「来，这个钵我拿去添饭。」赶进拿进去，以很好的食物，装了一整钵出来。看到佛陀已经一直向前走去了，他就端着这个里面有十分丰富的食物的钵，在后面一直追，不知觉中已经到了佛陀的精舍。
佛陀看到他已经在自己的面前了，就跟难陀说：「人生无常，情是幻化，一失人身，万劫难在。」佛陀这样对难陀说。他就听，听佛陀对他说这一段人生的道理，知道是无常，知道是幻化，在那里沉思的时候，佛陀就对难陀说：「难陀，来出家吧！看，出家的生活无忧无虑，而且你如果能起一念出家的心，断了种种爱欲，你就能解脱。」就在这种半强半软的情形下，让难陀出家了。
出家后的难陀，其实知道佛法很好，对佛陀很恭敬，但是对这分情还是无法断，心心念念记挂在他的夫人身上，所以每天都很忧烦。有一天佛陀说他们都要出去托钵，他听了很欢喜，他就想如果留守在精舍，就可以偷跑回去看太太。佛陀知道了就跟他说：「你要去哪里呢？今天的因缘很好，我带你去看一些你这辈子可能要看的机会不多，趁这个时候，大家都去托钵的时候，这个环境很静，来，我们坐下来。」真的佛陀和难陀就在那里坐下来。
这之间仿佛佛陀带着他离开那个地方，到很远很远的境界去。那个境界很美，很多美女很美，看大家很用功在盖一栋房子，难陀就问佛陀：「世间怎么有这么美的境界？盖得这么堂皇的房子。」佛陀就说：「你可以去问看看，问问看这栋房子是谁的？」
好像有人在监工，他就上前去问了。他问说：「这间房子这么美，到底是为了谁而盖的？」这位监工的人就对他说：「这是为一位圣者，名叫难陀。他在人间有很好的地位，他也是佛陀的弟弟，他已经发心出家了，将来他能来到天堂享受。这里就是我们为他所建造的。」
难陀听了很欢喜，就顺便问了：「那些女孩子呢？」这位就跟他说：「现在她们就在训练天乐、舞姿，有朝一日，这栋房子的主人来到的时候，这些舞女、天女，就是要伺候他的。」他听了很欢喜、很感恩。
佛陀就说：「来，继续跟着我走，还有很多风景好看。」
又在很远的地方，发现很远就听到哀嚎的声音。难陀就请问佛陀：「到底这是什么地方，为什么会有这么多人在哀嚎、哀叫的声音呢？看起来铜墙铁壁，好像十分炎热，这个境界是这么恐怖，到底这是什么地方？」佛陀说：「来，向前走。去看那是什么样的境界！」
就像前走进城中，城理人很多，虽然人多但不是像人间的街道上，人来人往都在做生意，不是这样。到处都是恐怖的形态，什么刑具都有，人间没有的、极毒的刑具，在地狱才有的。看到牛头马面，很多夜叉饿鬼，就是在刑罚很多的罪人。之间又看到油锅，下面有人在生火，这锅油锅的油快要冒烟了。
他就指着油锅问佛陀：「佛陀到处每一种刑具，都有夜叉饿鬼在刑罚罪人，怎么这口油锅才开始在生火呢？」佛陀就又说了：「来，你去问。」
他就走近在扇风升火的人身边就问：「你升火烧这锅油是要做什么？」在升火的人他就说：「这是很遗憾的事情，那看这么多的罪人，这都是在人间造恶，有心造恶，无心犯过，有很多人不能改过，不断犯戒造业，很多罪业累积起来，一旦离开人间，就是要堕入这个地狱，各种刑具不同的受报。」
难陀就指着那一口锅子就问说：「那这里呢？」他就说：「这个地方，同样是在等着人间本来有机会修行，后来贪恋人间的欲念，所以将来他要脱离清净的僧团，他的身体不断再犯戒，他的心会回归到过去污浊染秽的地方，将来他权大为高，贪恋在这种场所，后来他的恶会造很多，那个时候若是离开人间后，这口锅的油就是在等待他。」
难陀就问：「是什么人啊？」他就回答说：「就像佛陀的弟弟难陀，他现在在修行，但是恩还是不断色情淫欲，回去之后，将来接掌江山，权力大了，到时候会迷失掉他纯真的本性，那时所造的业障就很大了。」
难陀听了之后很害怕，跑回佛陀身边，对佛陀说：「佛陀我都知道了，我们回去吧！」佛陀一个微笑，他就醒过来了。还是坐在那个地方，面对佛陀坐在哪里。
那时佛陀面带笑容，对难陀说：「这趟旅程，你的心境有什么感觉？」难陀就说：「我不敢再享受人间之福，天堂再好，总有一天福尽了我还是要堕落。不行！我很怕，害怕地狱中的那一口油锅。我还是跟着佛陀修行，我还是要断除六道轮回的苦难。人生确实是苦，我应该知道了。」
这样从内心起了不净观，自然对人与人之间的享福，他的心就会起恐怖。短暂的欲乐，还有未来那么长久的业报，所以他怕了。他就断了这分色情的心态，所以他安心出家。
各位，善恶杂揉。我们的内心如果没有惭愧心，看到外面的境界，又会被诱引过去，这和难陀是不是一样呢？所以我们人要懂得惭愧，才能生出恐怖的心。有恐怖的心，我们才会时时警惕自己。
所以我们要时时向内自己寻找：「我们今天的心，是否像大地接受法水的滋润？」我们要时时自问自己的心，所以大家要多用心啊！
In the past few days, we have continued to talk about how to eliminate the Three Obstructions. To do so, what mindset do we need to use?
First and foremost, develop the Seven States of Mind as skillful means, then these obstructions can be eliminated.
The Water Repentance states, "We must first develop Seven States of Mind as skillful means, then these obstructions can be eliminated." These are the skillful means and Dharma paths that Buddhas and Bodhisattvas established for us.
Which seven? 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.
Sentient beings have cycled through the 6 Realms for so long that their aptitudes have dulled. So Buddhas and Bodhisattva must patiently teach us many types of skillful means. However, the 84,000 Dharma paths originate with these Seven States of Mind.
If we can constantly utilize them in our daily living, we can resolve afflictions and obstacles, layer by layer, as we encounter them. So we must always keep these Seven States of Mind.
The first is a sense of shame. This means we have a conscience and feel guilt towards others.
Let us constantly self-reflect. Why can't we accomplish what we set out to do? Why are others better? Some people are so diligent, why can't we be as diligent as they are? There are various ways to create afflictions. Why can other people change their ways while we still repeat the same mistakes? Why am I like this?
To have a sense of shame is to be repentant and willing to practice. To have a sense of fear is to be vigilant and aware of impermanence.
Shame leads to self-reflection. So we need to feel shame. Only those who feel shame can produce fear. If we have no shame, we do not know to be afraid. Then our attitude would be, "As long as I am happy, I can do as I please." When we do as we please, we will not be able to learn from others.
A sense of shame begins with the fear of falling into Lower Realms; a sense of fear arises from the shame of making mistakes. They are two sides of the same coin.
If we see someone who is better than we are, we must quickly learn to see him as a teacher. If we see someone who does evil, we must quickly become alert not to do the same. Thus, we also treat such a person as our teacher. We must be vigilant and know to be afraid of becoming someone who constantly makes mistakes and is shunned by others. Will we be like this person? Will we intentionally commit transgressions and unintentionally make mistakes? Knowing that in doing so, we will face retributions, we become terrified. So we need a sense of shame to have fear. We need to know that retributions can lead us into the Three Lower Realms. This is the fearful mind.
In the Buddha's time, among His disciples was His half-brother, Nanda. His wife was considered the most beautiful woman in the kingdom. After they were married, Nanda became immersed in the pleasures of the senses, indulging in sights and sounds. The Buddha felt that if Nanda continued like this, he would sink into ruin. So the Buddha wished to save him.
One day, while the Buddha was asking for alms, Nanda and his wife were on a balcony enjoying the pleasures of song and dance as well as marital pleasures. Because they were out on the balcony, Nanda saw the Buddha pass below them and felt a brotherly affection toward him. When Nanda saw that the Buddha's bowl was empty as he looked down from above, he quickly came downstairs. He paid respect to the Buddha and said, "Come, give me your bowl. I'll fill it for you." He quickly went inside with the bowl and filled it with many fine foods. But Buddha had already moved on. So he carried this bowl of wonderful food and chased after the Buddha. Without realizing it, he arrived at the Buddha's monastery.
When the Buddha saw Nanda in front of him, he said, "Nanda, life is impermanent Worldly love is an illusion. Once human form is lost, it is hard to regain." As the Buddha spoke, Nanda listened. He heard Buddha explain the Truths of life. He knew everything to be impermanent and illusory. As Nanda pondered the Buddha's words, Buddha said, "Nanda, renounce the lay life. Look at how carefree the monastic life is? If you can become a monk and cut off your desires, you can attain liberation." So Nanda was half-coaxed and half-forced into a monastic life.
After Nanda became a monk, he knew the Buddha's teachings were wholesome and deeply respected Him. But he could not let go of his love. He still thought about his wife all day long. So every day, he felt agitated. One day, when Buddha was leaving to ask for alms, Nanda was overjoyed He secretly planned to sneak out of the monastery to see his wife after everyone had left. The Buddha knew what he was thinking, so He said, "Where are you going? Today you have a great opportunity, I will show you something you will seldom see in this lifetime. This is our chance while everyone is away begging for alms and our surroundings are very quiet. Come, sit down."
As Nanda and the Buddha sat down, it felt as if the Buddha took him to a place far away. That place was very beautiful. There were many beautiful women. People were working hard to build a house. He asked the Buddha, "How can there be such a beautiful place with such a magnificent house?" The Buddha said, "You can ask them who owns this house?"
Nanda went forward to ask the man who appeared to be the foreman. He said, "This is such a beautiful house. Who are you building it for?" The foreman said to him, "It is for a sage named Nanda. He was born a prince and is the Buddha's half-brother. He has already become a monk so he can enjoy the comforts of Heaven in the future. We are building this house for him."
Nanda was very happy and asked, "Who are those women?" The foreman told him, "They are rehearsing heavenly music and dancing. When the owner of this house comes, they will serve him." Nanda was overjoyed and grateful.
Then the Buddha said, "Come, follow me. There are still many things to see."
They went to another distant place. From afar, they could hear people wailing. "What kind of a place was this? Why were so many people screaming and crying in agony? The bronze and iron walls were searing! These conditions were frightening. What kind of a place is this?" Nanda asked the Buddha. The Buddha replied, "Come! Let us get a closer look at this place."
They walked into the city. As it turned out, there were many people. It was not crowded like a street in our world, full of people doing business. No, it was a terrifying scene. There were various torture devices that do not exist in the human world. Such vicious devices can only be found in Hell. There were ox-headed and horse-faced demons, many Yakshas and evil spirits punishing the many wrongdoers. In the midst of this was a pot of oil. Someone fanned the fire beneath the pot. The pot of oil was about to start steaming.
Nanda pointed to it and asked the Buddha, "Buddha, all the other torture devices are being used by demons to punish wrongdoers, so why is this pot of oil just being heated now?" The Buddha replied, "Why don't you go ask?"
So Nanda approached the person tending the fire. He asked, "What are you going to do with this pot of oil?" The man replied, "It is truly regrettable. All these people being punished here committed evil acts in the Human Realm. Some of it was intentional, some of it, not. Many were unable to change their ways, so they kept violating precepts and creating karma. After accumulating a lot of bad karma, they leave the Human Realm and they descend into this Hell. Different torture devices mete out different kinds of punishment."
Nanda pointed to the pot of oil and asked, "What about this pot here?" The man replied, "This pot awaits someone from the Human Realm. He had the chance to practice but he was attached to human desires. He will leave a pure monastic community and violate the precepts with his actions. His mind will revert to a turbid, defiled state. He will attain high status and power, and cling to them, so he will create a lot of evil. After he passes away, he will come here. This pot of oil will be awaiting him."
Nanda asked, "Who is this person?" The man replied, "I think it is Nanda, the Buddha's half-brother. He is a monk now but his mind still has many lustful desires. When he returns to lay life, he will take over the throne and become powerful. He will lose his pure and innocent nature, then create a lot of heavy karma."
Nanda was very scared He quickly ran back to the Buddha and told him, "Venerable Buddha, I understand now. Let us go back." The Buddha smiled. Suddenly, Nanda woke up and found that he was still sitting across from the Buddha.
The Buddha smiled and asked, "Nanda, how do you feel about the journey you just had?" Nanda replied, "I dare not indulge in worldly pleasures again. As great as Heaven is, some day when I exhaust my blessings, I will fall again. I cannot do that. I am very scared of that pot of boiling oil in Hell. I still want to follow you and practice. I want to end the suffering of rebirth in the 6 Realms. Human life is truly painful. I recognize that now."
He recognized the impurities of the body. So naturally he renounced and feared sensual pleasures. Momentary pleasures bring such long and torturous retribution, so he was terrified. He cut off his desire for sensual pleasures and peacefully focused on his spiritual practice.
Everyone, good and evil are intermixed. If we have no sense of shame, we will easily be seduced by external phenomena. Won't we be like Nanda? We all need to have a sense of shame to give rise to a sense of fear. Only when we are fearful can we remain on our guard.
So we must always look within. Have our minds been nourished by Dharma-water today? We must always ask ourselves this. Everyone, please always be mindful!
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2247
24 April 2011
人间菩提 - 2011年4月24日 - 菩提种子辗转生
善恶造作繫一念
【证严上人4月24日志工早会开示】
慈济四十五周年庆在即，陆续有全球慈济人回到花莲齐聚，4月24日志工早会，证严上人表示一堂的祥和、平安，平安就是福。然祥和平安之余，上人也提醒众人，佛说人生无常，世间人每一秒钟、每一个心念都在起起落落、生生灭灭中；「天地之间，不管是天灾、人祸、意外等等，都隐藏着一分的无常存在。」
因缘造作无常间 就地动员观音现
大爱臺新闻报导天下事，有天灾、有人祸。4月22日晚间八点多，臺湾五股一家炮烛工厂发生爆炸，将附近店家及车子的玻璃震碎，一位槟榔摊的小姐被弹得往后退，导致炮烛店里一对母子往生，厂外的路上也有两人受到波及而罹难。
当天，五股、芦洲、三重、泰山的慈济人动员到灾区关怀肤慰，同时提供救灾人员热水及点心，并在周围二百多户人家挨家挨户地进行安抚，也到收治伤者的六家医院进行关怀，直到凌晨三点多才退去。
4月23日，慈济人又动员前往灾区及临近学校协助清理，上人说：「人世间前一秒钟还好好的，哪知瞬间所发生的威力这么大，真的是人生无常；慈济人及时的肤慰，及时关怀，及时帮忙，真的是很快速。」
声声告急声声唤 心念无相自警惕
「所以诸佛声声唿唤，天地告急了，我们要时时提高警觉啊！」今年开始，全台慈济人动起来－－诚齌戒，大忏悔；上人以《法譬如水》忏悔文「善恶本空因缘有，善恶造作繫一念，无始以来人世间，罪相无边意无量，烦恼不分愚与贤，苦报不论贵与贱」开示，本来没有善与恶，皆因人与人之间的缘所造作；人世间的因缘会合了，才会有果报发生。
举爆炸事件的罹难者，他的父亲表示，孩子开车从没走过那条路，仅有一次路过即受到波及而丧失性命，上人开示，也许过去生中就是有这样的因缘，所以引来这一次的果与报，实在是因缘不可思议，我们不得不相信。
「所以善恶造作繫一念。」上人开示，是善、是恶，都是心念所造作出来的。而心念无相，无边亦无量，所以我们要时时警惕自己的心念。
智者若愚大智慧 好因好缘好修行
慈济人就像一群傻人，在各地付出无所求，上人咸认那是贤者的行为表现。「智者若愚，是很有智慧的人。我们做得很甘愿、很欢喜，所得到的法喜，未来就是好因、好缘，都是我们在平常修行的。」
南非诸多穷困地区，因缘殊胜地有慈济人的长情大爱，发挥清净智慧良能，扮演人间好农夫，耕耘当地人的心与土地，将爱的种子撒播，丰硕的成果陆续展现。一位三十岁出头的娜吉波，看见已受证慈济委员的邻居慈蕾，每天整齐服装仪容，快乐地出门、回家，更常有人快乐的来访。
好奇心使然，她趋前了解，听到了慈济人所做所为，羡慕之余徵求先生的同意后，毅然投入慈济助人的行列。不管访视或者是关怀爱滋病人等，娜吉波从不缺席，法喜之余将菩提的种子带回家乡。娘家的母亲、阿姨、邻居、姐妹等听闻慈济后，纷纷表达支持，将家屋后的一块土地，闢成了爱心菜园，提供社区五十四位孤儿食粮，全天开放。
求法真切精进勤 勇勐毅力传友爱
他们也长期居家关怀社区五个个案。其中一个家庭里，十一岁脑性麻痺的小女孩，父母因爱滋病而往生，主管照顾的阿嬷每天外出打工时，就将她反锁家中，整天没有进食。现今已受证慈济委员的娜吉波（法号：慈吉），带动阿姨发心去照顾这位小女孩，也带动一群慈青、慈少的孩子们前往互动。
上人赞叹：「种族不分；祖鲁族同样有爱心，肤色虽然跟你、我不一样，可是他们内心那一分爱不输于我们。他们的精进，克服万难，那一分毅力，勇勐精进，实在是很令人感动。」
慈吉亦在娘家的小小车库，分享慈济，宣扬慈济，以浇灌社区民众求法若渴的心，启发一分付出无所求的慧命、良能。上人说：「叫我如何不感动呢？在这一层黑黑皮肤里面，看到了那一分很热切的真情。」
遍洒苗种耕四方 点滴汗水自有成
亲见南非祖鲁族菩萨精勤做慈济事，上人感动之余亦感恩从台湾将成熟的爱的种子，带到当地的慈济人，「他们那样的不惜辛劳；十多年的耕耘，流的汗水......，这种的菩萨真的是人间之宝。」
南非慈济人精进做慈济事，也带动赖索托的菩萨们接受培训......普天之下慈济人如何耕耘每一个土地，每一个人的心地，上人鼓励大家多看大爱台，便能看见许许多动人的故事。
23 April 2011
人间菩提 - 2011年4月23日 - 六凡四圣源一念
心存善念境是善
【证严上人4月23日志工早会开示】
新北市五股区一座金纸香舖工厂，昨日晚间八时二十分发生爆炸并起火燃烧，由于厂区堆置大量爆竹，爆炸之威力引起百公尺内民宅玻璃碎裂，目前确知已造成四人往生，二十多人受伤……
「人生真的很无常，在一个闪失中发生，我们平常都要时时提高警觉，一不小心酿成的灾祸真的很严重！」证严上人在23日志工早会上，叮咛人人要时时注意细微的心念，特别是自己可能看不到的微细烦恼，也要细细思考。
细微之处慎思量 心之所向境现前
上人开示，「没有人能够一生没有过错、没有一个人一生没有造业，所以我们每个人都要细细思考，忏悔烦恼障是因为每个人的心脑动作很快，心脑一动，就如一位工巧的画师，想要画山，一笔而起，山水丛林都从脑海中构思出现，如同笔在手里一笔成型。」
人心思绪瞬间纷陈，《法譬如水》中即言，「心如工笔绘画师，能画各种诸颜色， 一切境界心所现， 心境又随意念转。」
上人开示，「文句里所说的，就像岁末祝福时，（静思手语队）在台上展示出来的，宁静的乡下，假如把它变成别墅，又从别墅变成高楼大厦，交通加上汽车、火车、捷运、飞机等等，心思如工画师一样『一切境界心所现，心境又随意念转』，一直一直想着不够、不够，画到后来撩乱了，脑筋乱了、心思也乱了，到头来得到什么？」
人生功禄转成空 念念善心造天堂
岁末祝福音乐手语剧中，也将人生歷歷搬上舞台，看见人的生老病死，即便功成名就却也转眼成空，上人感嘆，「短短的几分钟，看到人生舞台的开始和结束，人生如工画师、如舞台一样，所以『心境又随意念转，一心能现十法界， 十法界由一心显』，心念的转动永无停止……」
十法界为天、人、地狱、恶鬼、畜生、阿修罗与佛、菩萨、声闻、缘觉；上人说，十法界的差异就在一个「心」而已，因此人人更要顾好心念。
上人开示，「要成佛，还是要在六道轮迴中，要看一念心！『心存善念境是善，恶念存心恶无边』所以都是一念心，这是我们人人都可以做得到的，不论你要上天堂、下地狱，一念心都可以做到，总之，我们要发心立愿。」
信己无私立宏愿 一心向善救度众
有心有愿就有力，如台北的郑明纹师姊，虽是平凡的家庭主妇，而担任公务员的先生也无余力能再捐款助人，不过郑师姊在听闻到上人建院的宏愿时，她也发下了大愿。
「1986 年我为了要盖医院，在台北吉林路，每个月讲药师经三天，她揹着最小的女儿，晚上到吉林路讲堂，满满的人，只好挤到顶楼的门口，站着听扩音器……我说，『我什么都没有，只有信实诚正，还有命一条；我信我自己无私，相信人人有爱心，凭这样的爱心，我要把医院盖起来！』，听到这里，她的使命感在心中也建立起来！」
上人感恩地说，明纹师姊回去之后，立即打电话四处募款，然而女儿的一句话，「怎么能要别人捐钱，自己却不做呢？」于是她发愿，为人帮佣三年，捐助一间三十万的病房；之后，病床捐赠、大陆赈灾……等等募心募爱行动她都不缺席，为一家圆满三个荣董，并走入慈济用心付出。
上人赞叹，「这一切是虚空有尽，我愿无穷，她现在还是很认真、很用功在精进，度了她的家人，让她的儿女都要继承妈妈的心愿，所以一家都是菩萨，这就是发心啊！」
菩萨清净誓恆愿 起心动善泯恶业
上人开示，「十法界一心现，心存善念境是善，恶念存心恶无边，这一念的菩萨境界，（明纹）从我要盖医院一直到现在将近三十年，一念心不变，这都是永恆的菩萨心，家境单纯平淡，却可以发心立愿，很令人感动！」
上人叮咛，人人的起心动念，都是造作业力的开始，因此人人要发心立愿，一切唯心造！
22 April 2011
人间菩提 - 2011年4月22日 - 珍惜地球归简朴
知因果 护心地 如法修行
【证严上人4月22日志工早会开示】
四月廿二日，世界地球日，静思精舍志工早会上，证严上人对众开示，地球是我们天天不能离开的地方，然而人们却容易疏忽掉；佛陀来人间，看见我们众生垢重，人世间心灵病态、习气容易感染，是故说法教导众生，而偏偏我们不觉又不知佛法在世间不能缺少，就如地球运载着我们不知觉，还要再伤害地球。
三毒无明为苦本 高僧示相来人间
上人表示，自古以来多少贤人大德出现世间，示相而教育；正如悟达国师示相来人间，诉说自己过去生的因缘；「他示相，显示病体，就是这么苦，苦难堪，加上那个时代的背景，人类的残酷，人类的无明，人类的愚痴……等等，他打从心灵造忏，成为三昧法水宏愿。」
上人开示，「三昧」就是希望我们人人回归正路，依循佛陀所教育的正知、正见、正念、正思惟，而且正生活、正业等，莫非就是要我们人人返朴归真，依循正道去实行，把颠倒狂乱的人生轨道匡正过来，慈悲度化人间。
十恶爱欲苦不休 妄念一起灾难生
而「苦海茫茫无边」，举大爱剧场齣齣戏码，均改编自慈济人的真实故事，剧剧是苦的示现；上人说，人生，每一个家庭无不都是有这样的苦，苦海茫茫就该回头，明明是岸；要回归佛陀的清净本性来，不要再往前迷失在茫茫苦海中，一直在波浪里捲进去。
「现在佛法已经普遍在人间了，也在你、我身边，我们伸手拈来无不都是法，所以大家应该要珍惜它，『回头明明是岸，三障诸惑应断』，贪、瞋、痴这些烦恼我们要好好地去除；傲慢、怀疑要赶快断掉，不然，无法真的入佛门来。」
上人开示，劫浊乱时，众生垢重，我们也已经看到灾难频传，所以大家应该觉醒过来，改掉过去偏向的邪知、邪见、邪道，往正途精进，就是菩提大直道。
已得人身应珍惜 恐怖油然大忏悔
慈济世界，活生生的大藏经，每天都可看见。台北已受证五年的志工吴朝财，参与《法譬如水》读书会与入经藏排练，感于经文触动内心，他起心发露忏悔。曾经，自己沉迷于钓鱼，不管路多远、难走，总想尽办法克服万难，不只海钓、溪钓，更而剉鱼等无所不玩。纵然曾经有人规劝，他仍无法醒悟；直到有一天吃鱼，被一根鱼刺哽在喉咙，花费三个月时间寻遍医师，也难以疗治。
一根鱼刺让他坐立不安，苦不堪，他终于觉悟而发心立愿不再钓鱼，并走进慈济的慈悲道场，吃素并加入环保志工，哽在喉咙的鱼刺不药而癒。上人开示：「他那样的苦难拔，所以心生恐怖，当下忏悔。我们要知道因缘果报，真的就是要警惕自己，我们每一天到底在做什么，每一天到底生活在哪里，要知道我的心现在跑到哪里去了。」
大地忍痛身负重 珍惜资源且醒悟
上人开示：「护心地，如法修行。」提醒我们要好好保护我们的心地，如法修行，珍惜资源，以回归俭朴。世界地球日，省思地球的遍体鳞伤，上人强调天天，我们离不开地球事，离不开天地人间事，所以希望人人反省、省思，我们活在人间，到底为大地做了些什么？
「要了解这颗地球是众生万物共依止的地方，我们要疼惜它。然而我们人类总是可悲，悲在是非不分；佛陀说，众生就像狮子身上的虫，自食狮子肉；我们人世间真的都在自我伤害，总是不知感恩大地的忍痛负重。」
业力自招感果报 回归俭朴能造福
一九七０年开始，美国发现了含铅汽油，相关制造业排放大量的烟尘造成空气污染，因而有识人士开始唿唤人类要爱护地球、疼惜家园，展开一持续性的运动，而有了「世界地球日」的订定。
西班牙一位创意艺术人士，以欧洲各国海洋捞起的垃圾，建盖了一座旅馆，比喻人人都是垃圾堆中的过客，以警惕生活当该清平俭朴。上人说：「所以想来人是很悲哀，大家都是垃圾堆中的过客，那样的奢侈，那样的浪费；我们不应只是好奇去观摩，而是要自我警觉，以身体力行去护大地。」
淡欲淡爱清净心 三障诸惑至诚断
臺南慈济中学，师亲生等响应地球日，身体力行进行扫街，并挨家挨户地去宣导；高雄慈济人也上街头，走入市场，用广播的方式希望人人购物自备购物袋；中部的慈济环保志工林秀英，进行资源回收时，拾获一盒金子，赶紧送往警察局，找到了失主，物归原主，获台中市长表扬……
上人赞叹：「这都是我们慈济人的心清净，知道因果，所以真正的身体力行，去除贪、瞋、痴的障碍，自我反省，预防犯错。」上人开示，生活週遭诸多迷障，要做到真正内心清净不简单，然而难行能行，慈济人都做到了，期盼人人时时刻要多用心。
静思晨语 - 2011年4月22日 – 32 – 法譬如水：善缘一转恶缘消
Greate Good Affinities, and Bad Conditions Vanish
我们常常说：「这念心善恶杂揉。」
过去生有善有恶。当然，过去生不知道有几生几世的烦恼、善恶因缘一直都不断牵引、复制，当然来到了这一世，也是有善有恶。恶的种子现前时，所面对的环境都是不好的环境；就是在好的环境中，也不会遇到好的人；就是遇到好的人，我们的心也不会起欢喜心。这就是过去生的恶因、恶缘。
我们既然来到这一世，真是庆幸得遇佛法。更欢喜的就是，能在一个菩萨的团体中，我们能将过去的习气，自己好好提高警觉。就算你看到不是很欢喜的人，不是喜欢的人，他不一定是坏人。人家他和别人就很好，只是对于你的时候，你不是很欢喜。
同样的话，他对别人说的时候，别人可以很契机，别人觉得那个人所说的句句都是好话。都是法，为什么我们听了，就不能起欢喜心，不能接受对方呢？如果是这样，就要赶紧自我警惕，可能在过去生中有恶因，所以结了恶缘，我们这一世有了不好的因缘，现在借助菩萨的团体，我们要自我警惕，尽量培养好缘，再培养回来。
人随业而来，业力虽不可改，但缘可再造，若能自我警惕，多结好缘，诸业或可随缘了。
就像我们在大林慈济医院，有一位老先生，老太太来住院，老先生看起来他也是很关心太太，但是他就是不进去病房里面，都是在外面徘徊，感觉很矛盾。所以慈济的委员就过去询问：「你的什么人住在这里？我看你心事重重，你想不想跟我说话？把你的心事说出来。」
这位阿公就说：「小姐，我为什么看到我太太就不会起欢喜心，不过我也有关心她。说实在的，她生病我也很烦恼。但是为什么我很想去跟她说话，看到人就是说不出来。就是起不了欢喜心。」
委员就问他说：「你们夫妻在一起有多少年了？」阿公说：「算一算差不多也有四、五十年有了。」「这四、五十年间，你们的生活是怎么过的？」阿公说：「我是庄稼人，若是农作闲暇时，我都是在我家前埕的大树下坐，我们一群人就在哪里，喝一下酒、抽烟、吃槟榔，就在那里聊天。有的时候我太太很凶，看到我喝酒就开始来骂我，如果看到我抽烟，一进房子就开始骂我。我从年轻的时候被她骂到老。可是现在想到她生病了，我也是会担心啊！」
委员就说：「阿公，我们人不要有后悔，你看她病得站不起来，你也是会烦恼啊！我想你也有话要跟她说。」阿公说：「我也不知道为什么，每次走道她的面前，想要问她：『你会不会饿？会不会口渴？』连这样我也问不出来。」
阿公想了想，就对委员说：「我看妳真的很好，我的儿子如果可以娶到妳，可能我们家会很和谐。」委员说：「阿公你看我真的有这么好吗？你可知道，当初在我还没有加入慈济的时候，我有多凶吗？我如果看到男人，就像看到蚂蚁，想要把他捏死。」阿公就说：「妳有这么凶啊！」所以为委员就说：「师父教我们，做人不要比较，你比到好的，到你手上不一定很好。最好我们都不要比较，其实我们自己的最好，我们不要跟自己的人计较。」
「阿公你不要后悔，我想阿嬷的心和你是一样，她的心里也有话要跟你说，你赶紧去和阿嬷说说话。都已经这么多年了，这么大的年纪了，现在不说，你真的会后悔。我们师父说：『最折磨人的人就是后悔。』应该就是因为我们来不及，等到你想说的时候已经说不出来了，这是最重的惩罚。」阿公说：「嗯！我也是有这样想过。上次你们有一位师姊也跟我说不要有后悔，我实在是后悔了，但是不知道如何去消除后悔？」委员就说：「阿公，走！我陪你去。但是你到了阿嬷面前，你一定要勇敢说出来。」
阿公问说：「我要说什么？」委员说：「你第一句话要先表达，你是很关心阿嬷的，这就表示你爱她。你们几十年的时间，我相信你没有对阿嬷说过一次爱。」阿公说：「笑死人了，夫妻也要说这样的话啊？」委员说：「是啊！这个时候就是要说，说出来之后你会很欢喜，因为你说出爱她的心内话。阿嬷一定也会很快乐，因为她终于等到，等到她心里面想要的东西。」阿公说：「这么好用喔？」委员说：「就是这么好用！阿公，走…」
就陪着阿公到了阿嬷床前。志工就先跟阿嬷说：「阿嬷，今天有比较轻松吗？」阿嬷就说：「心烦都烦死了，身体怎么会轻松。」志工就说：「阿嬷，今天就可以让你很轻松了，阿公说有话要告诉妳。可能他对妳說这句话，对妳会很好用，心就不会烦了。」阿嬷说：「会有什么话？没话说了。」
志工就说：「阿公来，走近一点。你刚才对我说的那些话，赶紧对阿嬷说一下，说出你对阿嬷的想法，很想说的那句话。」阿公就很勇敢，不过也很粗鲁的说：「老婆，我爱妳！」好像不知道压了多久，突然间冲出来，实在说的很粗鲁。志工就说：「阿公，你这样讲实在是很粗鲁。来，再一次阿嬷才听得懂。因为你说得太快了，声音要放软一点，阿嬷才听得懂。」他就轻声细语的说：「老婆，我实在很爱你耶。不好意思，也谢谢妳这么多年来照顾我。」阿嬷听了之后，整个眼睛都睁大了：「你刚才所说的是你自己要说的话吗？」阿公说：「是啊！是我自己想说的，只是不好意思说而已。」阿嬷就笑了。
古早人就是这样，熟不拘礼，虽然是结婚了，但是太太对先生一切生活举止行动，她不喜欢就会直接说。尽管他们有很好的缘可以结为夫妻，但夫妻间的生活就是这样的话题而已。会结为夫妻一定是有很好的缘，如果没有缘怎么可能会结为夫妻？这个缘从过去的因，来到现在加上这个缘，撮和在一起，应该要疼惜。看这对阿公和阿嬷，如果不是遇到这个团体，如果不是有这个人来牵针引线，夫妻就像有一条鸿沟隔开了。阿公轻轻一句话，把所有几十年的怨都抹消掉了。阿公压理几十年得爱的种子，就是没有缘发芽，就是缺乏团体的因缘来撮和。
所以说起来，人生夫妻之间，不是为什么看别人都那么好？为什么看我们自己的就是好不起来？其实原来自己的太太实在很好。看别人的先生都是那么的体贴，看我们自己的先生就只是这样？其实自己的先生也很好，只是在那念心。
善缘一转恶缘消，会遇佛法，懂得珍惜与与感恩，就是增上胜心。
诸位，我们过去的因，现在的缘，这分缘如果能会合起来，好缘一转，不好的缘就消了。我们要常常感恩，感恩在这个团体中，我们能常常听到，听到很多人的身教，现身说法。每个人所说的话都是妙法，所以我们这念心，要以感恩心来面对外面的境界，如果能这样，就是增上胜心。
我们要很庆幸，我们每天都是在增上缘中，每一个人都在启发我们很好的心念，这种胜妙的好心，在这个环境中，我们要好好培养。
就像刚才所说的，阿嬷听到阿公一句好话，心开意解，烦恼就消了。就像阿公听到别人这样教他，他知道：「我过去的态度是错的，我现在要赶快改。」改过来就是忏悔，忏悔即清净，若是这样我们的三障就能消灭。
三障是烦恼、业、报，会障碍我们清明的智慧，唯有发露忏悔，才能清净累藏的垢秽。
「欲灭三障者，当用何等心？」我们现在知道，这三障就是「惑、业、报」，「烦恼叫做惑，惑就是无明，无明叫做烦恼。」
这三障到底要怎样做才能够消灭？忏文的前面也说过：「诸佛菩萨教作方便。」大家应该记得，已经说过了，诸佛菩萨来到人间，就是要来教育我们，用了种种方便方法，应我们的根基来教导我们，我们如果听得进去就得法了。
因为我们有八万四千的烦恼，所以开了八万四千的法门，所以我们的根机，也有八万四千种的根机。所以佛陀如同大医王看病下药，看众生有什么心病，应该用什么法来治疗他的心病，去除他的烦恼，这就是诸佛菩萨来人间，所以教作方便。教导我们各种方便，如何预防业不会再从内心产生出来！教导我们如何把惑、烦恼都能打开来。我们什么时候如何能够把惑、无明的阴霾打开来呢？这就是要用佛法。
欲灭三障者，当用何等心。
各位，我们在平时的生活中，绝对不离开佛法，每一项我们所学的，不要过去就没事了，还是要永远铭刻在我们的内心：「所以要用什么样的心，才能使此障灭除？」就像刚才所说过了，你不要认为：「师父只是在说别人的故事，和佛法有关系吗？」就是有关系！没有缘不会在一起，有缘相聚，如何培养来生来世的因？ 「因、缘、因缘果报」这都是连环性的，你既然有了因、有了缘，就会结果。
像那对阿公和阿嬷，过去有因，这辈子有缘，结果结为夫妻。但是结为夫妻之后，却是我看你和别人比起来，别人比你更好。这种不欢喜的心，就是一种心灵的感觉。阿嬷有时候听到阿公在嫌她，她心理就开始有怨了，这份怨埋在心里，夫妻间面对面就是直来直去，真的那分爱的种子，埋下心底，没有缘引发出来。所以那分缘如果没有引发出来，那个因会变成现在的报，又累积起来。一个人是不欢喜的因，因为他爱比较，一个人是感受到的怨，所以那种不喜而怨，结下来就是一个因。夫妻就把这种恩怨再带到来生，这个报又构造未来的因。如此因缘果报、因缘果报，实在是没完没了。
总而言之，我们应该要运用这念心，好好消除。人生果报实在很可怕，我们要赶紧从源头除掉「惑、业、报」。若能如此，大家惜福在佛法的道场中，在菩萨的环境中，我们应该要时时以感恩心来对待。所以请大家时时要多用心啊！
The Dharma as Water Episode 32 – 21 Apr 2011 - Create Good Affinities, and Bad Conditions Vanish
As we have often said, good and evil are intermixed in our minds.
We have done both good and evil in our past lives. For an unknown number of lifetimes good and evil causes and conditions have been replicating and influencing us. So we come to this life and, of course, have both good and evil [seeds].
When negative seeds manifest, the conditions we face will be unfavorable. Even if we live in a favorable environment, we will not meet good people. Even if we do meet good people, we will not be happy with them. This is due to evil causes and conditions from past lives.
In this life, we are truly fortunate to encounter Buddha-dharma. Furthermore, happily, we are among a group of Bodhisattvas. We can heighten our awareness of our accumulated habitual tendencies. So when we see someone we dislike, we realize that he may not be a bad person. Perhaps he gets along well with everyone else and we are the only ones who dislike him.
Other listens to him and finds his words very useful. They feel that every word he says is good is Dharma. Why is it that when we hear his words, we cannot be pleased? Why can't we accept him? If we in this situation we must be alert, for we may have planted a bad seed in our past lives that resulted in this bad affinity. Thus we have a bad relationship in this life. Now with the help of this group of Bodhisattvas, we must be self- vigilant so we can strengthen good affinities and improve our bad affinities.
Karma brings us to this world. Though we cannot change our past karma, we can create new conditions. If we can be self-vigilant and create more good conditions, perhaps we can reshape the manifestation of karma.
There is the story of an elderly man who visited his wife in Dalin Tzu Chi Hospital. He really cared about her, but he refused to enter her hospital room. He paced back and forth outside. It seemed rather contradictory. So, one of our Commissioners asked him, "Grandpa, who is in the hospital? You seem to have a lot on your mind. Would you like to talk about it? Tell me what's on your mind."
This elderly man replied, "Why can't I be happy when I look at my wife? I do care about her and am worried that she's ill. But when I wish to speak to her, I just can't say anything. I just can't be happy."
The Commissioner asked him, "Grandpa, how long have you been married?" He answered, "About 40 to 50 years." "How was your life together for those years?" He said, "I'm a farmer. When there's no work to be done in the fields, I am usually under the tree in the courtyard, in front of my house. My friends and I drink, smoke, chew betel nuts and chat. Sometimes, my wife would be very mean. She would scold me, when I drank or smoked. She has been scolding me my whole life. But now that she is ill. I am a worried."
The Commissioner then said, "Grandpa we do not want to have regrets. You are very worried when you see her bed-ridden. I believe you have things you want to say to her." He said, "I don't know why. When I'm next to her I want to ask if she is hungry or thirsty, but even those words won't come out.
As he thought about it, he looked at the Commissioner and said, "I think you are a very nice person. If my son had you for a wife, maybe our family would be more harmonious." There Commissioner said, "Grandpa, I am nice now, but do you know how mean I was before I joined Tzu Chi? When I saw men, I saw them as ants that I wanted to squash." He said, "You were that mean?" Our commissioner replied, "Grandpa, Master Cheng-yen taught us not to compete or compare. The grass is always greener on the other side. It's best not to take issue with anything. Actually, what we already have is the best. Do not take issue with other people."
"Grandpa, don't live with regrets. I think Grandma probably feels the same way, and has a lot she wants to say to you. Hurry up and talk to her and you are both quite old. If you don't say something now, you will truly regret it." Our master says," "Regret is the greatest torture; we lose the chance to say what we wish to say that is something we will deeply regret. It will be too late. That is the most punishment." The grandpa said, "Yes, I have thought about this volunteer told me to not have any regrets. I am truly regretful, but I do not know how to get rid of this regret." The commissioner said, "Grandpa, let's go. When you think of it, just do it. I will accompany you. But when you are standing before Grandma, you need to speak out bravely."
He asked, "What should I say?" "Your first words should convey that you care about her. Show your love for her. I think you probably have never told Grandma that you love her in all the decades you've been married." He said, "That is embarrassing. Do marred couples say this?" She replied, "Yes, now is the time to say it. You will be happy once you do. After you say what is in your heart, she will be very happy because she will finally have what she's always wanted." He said, "Is it really that effective?" "Yes, it really is. Now let's go, Grandpa."
She accompanied him to grandma's bedside and talked, to her first "Grandma, are you felling well today?" She answered, "I'm worried to death, how can I feel well?" Our volunteer said, "Grandma, you will be very happy today. Grandpa has something to tell you. Maybe what he is about to say is exactly what you need. You won't be worried anymore." "What does he have to say? Nothing."
Our volunteer then said, "Grandpa, come closer. Tell Grandma what you just told me. Tell her what you think about her, what you really want to say her." He gathered up his courage and barked out, "Wife, I love you." It was as if he has held it in for so long and it suddenly burst out. He said it very gruffly. So our volunteer told him, "Grandpa that was too gruff. Say it again so she can understand you, you said it too quickly. Please say it more gently more slowly, so grandma can understand you." So he said, "Wife, I really love you. I'm sorry and thank you for taking care of me all these years." The grandma's eyes grew wide and she asked, "What you just said, did you think of it yourself?" "Yes, I wanted to say that, I have just been too embarrassed." The grandma smiled.
Couples from older generations are devoted but very reserved. Though they are married, the wife disapproved of all of her husband's activities and expressed this bluntly. In their married life, this was pretty much all they talked about. Of course they had some good affinities, otherwise they would not have marred. They must have shared affinities. They sowed the seeds in the past and then conditions in this life brought them together. They should cherish each other. Look at this old couple. Had they not encountered Tzu Chi, and in particular, this volunteer who patiently encouraged them, there would still be a gulf between them. The grandpa's few words wiped away decades of resentment. He suppressed the seed of love for decades. It did sprout when this organization provided the right conditions.
So married couples should not think highly of other people's spouses and poorly of their own. Your own wife is actually pretty good. Do not think other peoples husbands are so considerate and wonder why your husband is not. Your husband is pretty good too. It is all in your state of mind.
When we create good affinities, bad conditions disappear. Once we encounter Dharma, if we learn to cherish it and be grateful for it, this is the Advantageous Superior Mind.
Everyone, observe your past karmic causes and present conditions. If the right elements come together to create good conditions bad conditions will vanish. Let us always be grateful that within this organization, we can often hear people share their experiences. They teach by example and their every word is wondrous Dharma. Let us face external conditions with gratitude. If we can do this, it is the working of the Advantageous Superior Mind.
We should feel very fortunate to live in advantageous conditions every day. Everyone around us inspires us to be good. Let us nurture a wondrous and wholesome mind in this environment.
As I said earlier, when the grandma heard her husband's kind words, her heart opened and her resentments dissolved. As for the grandpa, he listened to other people's advice. He knew that his old attitude was wrong and wanted to change. To reform is to repent and to repent is to cleanse. If we can do this, we can eliminate the Three Obstructions.
The Three Obstructions are affection, karma and retribution. They obstruct our pure and clear wisdom. Only by openly repenting can we wash away our accumulated defilements.
The Three Obstructions start with affliction, or delusion. Delusion is also known as ignorance, and ignorance is synonymous with affliction.
How can we eliminate delusion, karma and retribution the Three Obstructions? As the Buddha said, "All Buddhas and Bodhisattvas teach skillful means. A few days ago we said, that all Buddhas and Bodhisattvas come to the world and teach us various skillful means that are appropriate for our aptitudes. When we are receptive to Dharma, we can learn it.
The Buddha introduced 84,000 Dharma methods because we have 84,000 types of affliction. Therefore, we also have 84,000 different levels of aptitude. Therefore the Buddha is the Great Healer King. Based on the mental illnesses of sentient beings, he prescribed specific Dharma to treat those conditions and eliminate their affections. So Buddhas and Bodhisattvas came into this world to teach us skillful means. With these methods, we can keep our minds from creating karma and break through our delusions and afflictions. Delusion is another word for ignorance. How can we break through this haze of ignorance? We need to use Dharma.
What mindset must we use if we wish to eliminate the Three Obstructions?
Everyone, everything in our daily living is absolutely related to Dharma. Do not learn each lesson lightly, but forever etch it in your minds. So, what mindset do we need to eliminate these obstructions?
As I just said, do not think that I am just telling stories which are unrelated to Buddhism. Actually, they are closely related. Without affinities, we would not be together. Affinities enable us to meet. Let us learn to sow the seeds for the future. Causes, conditions effects and retributions are all interlinked in a cycle. Once we have causes and conditions, there will be fruitions.
That old couple sowed seeds for their marriage in the past, and this life provided the conditions for them to become husband and wife. But they each felt that their spouse was not as good as someone else. Such feelings of unhappiness are a state of mind. Hearing her husband's constant complaints, the old woman became resentful. She harbored resentment toward him. They were very direct with each other. The seed of love that they felt was buried deeply. The conditions were not right for it to emerge. If these conditions for growth were never present, negative causes would accumulate. The husband planted the seeds of unpleasantness because he was always comparing. The wife felt resentful and her grudge was becoming a negative cause. They would have carried this conflict with them to their next lives. The present effects would create new causes. Thus the cycle of cause and effect repeats itself endlessly.
In short, we should try to stop this vicious cycle. Karmic retributions are truly frightening. We should eliminate them at the source by eliminating delusion, karma and retribution. Let us cherish the opportunity to be in this place of spiritual practice among Bodhisattvas. We should constantly be grateful towards each other. So everyone please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2245
我们常常说：「这念心善恶杂揉。」
过去生有善有恶。当然，过去生不知道有几生几世的烦恼、善恶因缘一直都不断牵引、复制，当然来到了这一世，也是有善有恶。恶的种子现前时，所面对的环境都是不好的环境；就是在好的环境中，也不会遇到好的人；就是遇到好的人，我们的心也不会起欢喜心。这就是过去生的恶因、恶缘。
我们既然来到这一世，真是庆幸得遇佛法。更欢喜的就是，能在一个菩萨的团体中，我们能将过去的习气，自己好好提高警觉。就算你看到不是很欢喜的人，不是喜欢的人，他不一定是坏人。人家他和别人就很好，只是对于你的时候，你不是很欢喜。
同样的话，他对别人说的时候，别人可以很契机，别人觉得那个人所说的句句都是好话。都是法，为什么我们听了，就不能起欢喜心，不能接受对方呢？如果是这样，就要赶紧自我警惕，可能在过去生中有恶因，所以结了恶缘，我们这一世有了不好的因缘，现在借助菩萨的团体，我们要自我警惕，尽量培养好缘，再培养回来。
人随业而来，业力虽不可改，但缘可再造，若能自我警惕，多结好缘，诸业或可随缘了。
就像我们在大林慈济医院，有一位老先生，老太太来住院，老先生看起来他也是很关心太太，但是他就是不进去病房里面，都是在外面徘徊，感觉很矛盾。所以慈济的委员就过去询问：「你的什么人住在这里？我看你心事重重，你想不想跟我说话？把你的心事说出来。」
这位阿公就说：「小姐，我为什么看到我太太就不会起欢喜心，不过我也有关心她。说实在的，她生病我也很烦恼。但是为什么我很想去跟她说话，看到人就是说不出来。就是起不了欢喜心。」
委员就问他说：「你们夫妻在一起有多少年了？」阿公说：「算一算差不多也有四、五十年有了。」「这四、五十年间，你们的生活是怎么过的？」阿公说：「我是庄稼人，若是农作闲暇时，我都是在我家前埕的大树下坐，我们一群人就在哪里，喝一下酒、抽烟、吃槟榔，就在那里聊天。有的时候我太太很凶，看到我喝酒就开始来骂我，如果看到我抽烟，一进房子就开始骂我。我从年轻的时候被她骂到老。可是现在想到她生病了，我也是会担心啊！」
委员就说：「阿公，我们人不要有后悔，你看她病得站不起来，你也是会烦恼啊！我想你也有话要跟她说。」阿公说：「我也不知道为什么，每次走道她的面前，想要问她：『你会不会饿？会不会口渴？』连这样我也问不出来。」
阿公想了想，就对委员说：「我看妳真的很好，我的儿子如果可以娶到妳，可能我们家会很和谐。」委员说：「阿公你看我真的有这么好吗？你可知道，当初在我还没有加入慈济的时候，我有多凶吗？我如果看到男人，就像看到蚂蚁，想要把他捏死。」阿公就说：「妳有这么凶啊！」所以为委员就说：「师父教我们，做人不要比较，你比到好的，到你手上不一定很好。最好我们都不要比较，其实我们自己的最好，我们不要跟自己的人计较。」
「阿公你不要后悔，我想阿嬷的心和你是一样，她的心里也有话要跟你说，你赶紧去和阿嬷说说话。都已经这么多年了，这么大的年纪了，现在不说，你真的会后悔。我们师父说：『最折磨人的人就是后悔。』应该就是因为我们来不及，等到你想说的时候已经说不出来了，这是最重的惩罚。」阿公说：「嗯！我也是有这样想过。上次你们有一位师姊也跟我说不要有后悔，我实在是后悔了，但是不知道如何去消除后悔？」委员就说：「阿公，走！我陪你去。但是你到了阿嬷面前，你一定要勇敢说出来。」
阿公问说：「我要说什么？」委员说：「你第一句话要先表达，你是很关心阿嬷的，这就表示你爱她。你们几十年的时间，我相信你没有对阿嬷说过一次爱。」阿公说：「笑死人了，夫妻也要说这样的话啊？」委员说：「是啊！这个时候就是要说，说出来之后你会很欢喜，因为你说出爱她的心内话。阿嬷一定也会很快乐，因为她终于等到，等到她心里面想要的东西。」阿公说：「这么好用喔？」委员说：「就是这么好用！阿公，走…」
就陪着阿公到了阿嬷床前。志工就先跟阿嬷说：「阿嬷，今天有比较轻松吗？」阿嬷就说：「心烦都烦死了，身体怎么会轻松。」志工就说：「阿嬷，今天就可以让你很轻松了，阿公说有话要告诉妳。可能他对妳說这句话，对妳会很好用，心就不会烦了。」阿嬷说：「会有什么话？没话说了。」
志工就说：「阿公来，走近一点。你刚才对我说的那些话，赶紧对阿嬷说一下，说出你对阿嬷的想法，很想说的那句话。」阿公就很勇敢，不过也很粗鲁的说：「老婆，我爱妳！」好像不知道压了多久，突然间冲出来，实在说的很粗鲁。志工就说：「阿公，你这样讲实在是很粗鲁。来，再一次阿嬷才听得懂。因为你说得太快了，声音要放软一点，阿嬷才听得懂。」他就轻声细语的说：「老婆，我实在很爱你耶。不好意思，也谢谢妳这么多年来照顾我。」阿嬷听了之后，整个眼睛都睁大了：「你刚才所说的是你自己要说的话吗？」阿公说：「是啊！是我自己想说的，只是不好意思说而已。」阿嬷就笑了。
古早人就是这样，熟不拘礼，虽然是结婚了，但是太太对先生一切生活举止行动，她不喜欢就会直接说。尽管他们有很好的缘可以结为夫妻，但夫妻间的生活就是这样的话题而已。会结为夫妻一定是有很好的缘，如果没有缘怎么可能会结为夫妻？这个缘从过去的因，来到现在加上这个缘，撮和在一起，应该要疼惜。看这对阿公和阿嬷，如果不是遇到这个团体，如果不是有这个人来牵针引线，夫妻就像有一条鸿沟隔开了。阿公轻轻一句话，把所有几十年的怨都抹消掉了。阿公压理几十年得爱的种子，就是没有缘发芽，就是缺乏团体的因缘来撮和。
所以说起来，人生夫妻之间，不是为什么看别人都那么好？为什么看我们自己的就是好不起来？其实原来自己的太太实在很好。看别人的先生都是那么的体贴，看我们自己的先生就只是这样？其实自己的先生也很好，只是在那念心。
善缘一转恶缘消，会遇佛法，懂得珍惜与与感恩，就是增上胜心。
诸位，我们过去的因，现在的缘，这分缘如果能会合起来，好缘一转，不好的缘就消了。我们要常常感恩，感恩在这个团体中，我们能常常听到，听到很多人的身教，现身说法。每个人所说的话都是妙法，所以我们这念心，要以感恩心来面对外面的境界，如果能这样，就是增上胜心。
我们要很庆幸，我们每天都是在增上缘中，每一个人都在启发我们很好的心念，这种胜妙的好心，在这个环境中，我们要好好培养。
就像刚才所说的，阿嬷听到阿公一句好话，心开意解，烦恼就消了。就像阿公听到别人这样教他，他知道：「我过去的态度是错的，我现在要赶快改。」改过来就是忏悔，忏悔即清净，若是这样我们的三障就能消灭。
三障是烦恼、业、报，会障碍我们清明的智慧，唯有发露忏悔，才能清净累藏的垢秽。
「欲灭三障者，当用何等心？」我们现在知道，这三障就是「惑、业、报」，「烦恼叫做惑，惑就是无明，无明叫做烦恼。」
这三障到底要怎样做才能够消灭？忏文的前面也说过：「诸佛菩萨教作方便。」大家应该记得，已经说过了，诸佛菩萨来到人间，就是要来教育我们，用了种种方便方法，应我们的根基来教导我们，我们如果听得进去就得法了。
因为我们有八万四千的烦恼，所以开了八万四千的法门，所以我们的根机，也有八万四千种的根机。所以佛陀如同大医王看病下药，看众生有什么心病，应该用什么法来治疗他的心病，去除他的烦恼，这就是诸佛菩萨来人间，所以教作方便。教导我们各种方便，如何预防业不会再从内心产生出来！教导我们如何把惑、烦恼都能打开来。我们什么时候如何能够把惑、无明的阴霾打开来呢？这就是要用佛法。
欲灭三障者，当用何等心。
各位，我们在平时的生活中，绝对不离开佛法，每一项我们所学的，不要过去就没事了，还是要永远铭刻在我们的内心：「所以要用什么样的心，才能使此障灭除？」就像刚才所说过了，你不要认为：「师父只是在说别人的故事，和佛法有关系吗？」就是有关系！没有缘不会在一起，有缘相聚，如何培养来生来世的因？ 「因、缘、因缘果报」这都是连环性的，你既然有了因、有了缘，就会结果。
像那对阿公和阿嬷，过去有因，这辈子有缘，结果结为夫妻。但是结为夫妻之后，却是我看你和别人比起来，别人比你更好。这种不欢喜的心，就是一种心灵的感觉。阿嬷有时候听到阿公在嫌她，她心理就开始有怨了，这份怨埋在心里，夫妻间面对面就是直来直去，真的那分爱的种子，埋下心底，没有缘引发出来。所以那分缘如果没有引发出来，那个因会变成现在的报，又累积起来。一个人是不欢喜的因，因为他爱比较，一个人是感受到的怨，所以那种不喜而怨，结下来就是一个因。夫妻就把这种恩怨再带到来生，这个报又构造未来的因。如此因缘果报、因缘果报，实在是没完没了。
总而言之，我们应该要运用这念心，好好消除。人生果报实在很可怕，我们要赶紧从源头除掉「惑、业、报」。若能如此，大家惜福在佛法的道场中，在菩萨的环境中，我们应该要时时以感恩心来对待。所以请大家时时要多用心啊！
The Dharma as Water Episode 32 – 21 Apr 2011 - Create Good Affinities, and Bad Conditions Vanish
As we have often said, good and evil are intermixed in our minds.
We have done both good and evil in our past lives. For an unknown number of lifetimes good and evil causes and conditions have been replicating and influencing us. So we come to this life and, of course, have both good and evil [seeds].
When negative seeds manifest, the conditions we face will be unfavorable. Even if we live in a favorable environment, we will not meet good people. Even if we do meet good people, we will not be happy with them. This is due to evil causes and conditions from past lives.
In this life, we are truly fortunate to encounter Buddha-dharma. Furthermore, happily, we are among a group of Bodhisattvas. We can heighten our awareness of our accumulated habitual tendencies. So when we see someone we dislike, we realize that he may not be a bad person. Perhaps he gets along well with everyone else and we are the only ones who dislike him.
Other listens to him and finds his words very useful. They feel that every word he says is good is Dharma. Why is it that when we hear his words, we cannot be pleased? Why can't we accept him? If we in this situation we must be alert, for we may have planted a bad seed in our past lives that resulted in this bad affinity. Thus we have a bad relationship in this life. Now with the help of this group of Bodhisattvas, we must be self- vigilant so we can strengthen good affinities and improve our bad affinities.
Karma brings us to this world. Though we cannot change our past karma, we can create new conditions. If we can be self-vigilant and create more good conditions, perhaps we can reshape the manifestation of karma.
There is the story of an elderly man who visited his wife in Dalin Tzu Chi Hospital. He really cared about her, but he refused to enter her hospital room. He paced back and forth outside. It seemed rather contradictory. So, one of our Commissioners asked him, "Grandpa, who is in the hospital? You seem to have a lot on your mind. Would you like to talk about it? Tell me what's on your mind."
This elderly man replied, "Why can't I be happy when I look at my wife? I do care about her and am worried that she's ill. But when I wish to speak to her, I just can't say anything. I just can't be happy."
The Commissioner asked him, "Grandpa, how long have you been married?" He answered, "About 40 to 50 years." "How was your life together for those years?" He said, "I'm a farmer. When there's no work to be done in the fields, I am usually under the tree in the courtyard, in front of my house. My friends and I drink, smoke, chew betel nuts and chat. Sometimes, my wife would be very mean. She would scold me, when I drank or smoked. She has been scolding me my whole life. But now that she is ill. I am a worried."
The Commissioner then said, "Grandpa we do not want to have regrets. You are very worried when you see her bed-ridden. I believe you have things you want to say to her." He said, "I don't know why. When I'm next to her I want to ask if she is hungry or thirsty, but even those words won't come out.
As he thought about it, he looked at the Commissioner and said, "I think you are a very nice person. If my son had you for a wife, maybe our family would be more harmonious." There Commissioner said, "Grandpa, I am nice now, but do you know how mean I was before I joined Tzu Chi? When I saw men, I saw them as ants that I wanted to squash." He said, "You were that mean?" Our commissioner replied, "Grandpa, Master Cheng-yen taught us not to compete or compare. The grass is always greener on the other side. It's best not to take issue with anything. Actually, what we already have is the best. Do not take issue with other people."
"Grandpa, don't live with regrets. I think Grandma probably feels the same way, and has a lot she wants to say to you. Hurry up and talk to her and you are both quite old. If you don't say something now, you will truly regret it." Our master says," "Regret is the greatest torture; we lose the chance to say what we wish to say that is something we will deeply regret. It will be too late. That is the most punishment." The grandpa said, "Yes, I have thought about this volunteer told me to not have any regrets. I am truly regretful, but I do not know how to get rid of this regret." The commissioner said, "Grandpa, let's go. When you think of it, just do it. I will accompany you. But when you are standing before Grandma, you need to speak out bravely."
He asked, "What should I say?" "Your first words should convey that you care about her. Show your love for her. I think you probably have never told Grandma that you love her in all the decades you've been married." He said, "That is embarrassing. Do marred couples say this?" She replied, "Yes, now is the time to say it. You will be happy once you do. After you say what is in your heart, she will be very happy because she will finally have what she's always wanted." He said, "Is it really that effective?" "Yes, it really is. Now let's go, Grandpa."
She accompanied him to grandma's bedside and talked, to her first "Grandma, are you felling well today?" She answered, "I'm worried to death, how can I feel well?" Our volunteer said, "Grandma, you will be very happy today. Grandpa has something to tell you. Maybe what he is about to say is exactly what you need. You won't be worried anymore." "What does he have to say? Nothing."
Our volunteer then said, "Grandpa, come closer. Tell Grandma what you just told me. Tell her what you think about her, what you really want to say her." He gathered up his courage and barked out, "Wife, I love you." It was as if he has held it in for so long and it suddenly burst out. He said it very gruffly. So our volunteer told him, "Grandpa that was too gruff. Say it again so she can understand you, you said it too quickly. Please say it more gently more slowly, so grandma can understand you." So he said, "Wife, I really love you. I'm sorry and thank you for taking care of me all these years." The grandma's eyes grew wide and she asked, "What you just said, did you think of it yourself?" "Yes, I wanted to say that, I have just been too embarrassed." The grandma smiled.
Couples from older generations are devoted but very reserved. Though they are married, the wife disapproved of all of her husband's activities and expressed this bluntly. In their married life, this was pretty much all they talked about. Of course they had some good affinities, otherwise they would not have marred. They must have shared affinities. They sowed the seeds in the past and then conditions in this life brought them together. They should cherish each other. Look at this old couple. Had they not encountered Tzu Chi, and in particular, this volunteer who patiently encouraged them, there would still be a gulf between them. The grandpa's few words wiped away decades of resentment. He suppressed the seed of love for decades. It did sprout when this organization provided the right conditions.
So married couples should not think highly of other people's spouses and poorly of their own. Your own wife is actually pretty good. Do not think other peoples husbands are so considerate and wonder why your husband is not. Your husband is pretty good too. It is all in your state of mind.
When we create good affinities, bad conditions disappear. Once we encounter Dharma, if we learn to cherish it and be grateful for it, this is the Advantageous Superior Mind.
Everyone, observe your past karmic causes and present conditions. If the right elements come together to create good conditions bad conditions will vanish. Let us always be grateful that within this organization, we can often hear people share their experiences. They teach by example and their every word is wondrous Dharma. Let us face external conditions with gratitude. If we can do this, it is the working of the Advantageous Superior Mind.
We should feel very fortunate to live in advantageous conditions every day. Everyone around us inspires us to be good. Let us nurture a wondrous and wholesome mind in this environment.
As I said earlier, when the grandma heard her husband's kind words, her heart opened and her resentments dissolved. As for the grandpa, he listened to other people's advice. He knew that his old attitude was wrong and wanted to change. To reform is to repent and to repent is to cleanse. If we can do this, we can eliminate the Three Obstructions.
The Three Obstructions are affection, karma and retribution. They obstruct our pure and clear wisdom. Only by openly repenting can we wash away our accumulated defilements.
The Three Obstructions start with affliction, or delusion. Delusion is also known as ignorance, and ignorance is synonymous with affliction.
How can we eliminate delusion, karma and retribution the Three Obstructions? As the Buddha said, "All Buddhas and Bodhisattvas teach skillful means. A few days ago we said, that all Buddhas and Bodhisattvas come to the world and teach us various skillful means that are appropriate for our aptitudes. When we are receptive to Dharma, we can learn it.
The Buddha introduced 84,000 Dharma methods because we have 84,000 types of affliction. Therefore, we also have 84,000 different levels of aptitude. Therefore the Buddha is the Great Healer King. Based on the mental illnesses of sentient beings, he prescribed specific Dharma to treat those conditions and eliminate their affections. So Buddhas and Bodhisattvas came into this world to teach us skillful means. With these methods, we can keep our minds from creating karma and break through our delusions and afflictions. Delusion is another word for ignorance. How can we break through this haze of ignorance? We need to use Dharma.
What mindset must we use if we wish to eliminate the Three Obstructions?
Everyone, everything in our daily living is absolutely related to Dharma. Do not learn each lesson lightly, but forever etch it in your minds. So, what mindset do we need to eliminate these obstructions?
As I just said, do not think that I am just telling stories which are unrelated to Buddhism. Actually, they are closely related. Without affinities, we would not be together. Affinities enable us to meet. Let us learn to sow the seeds for the future. Causes, conditions effects and retributions are all interlinked in a cycle. Once we have causes and conditions, there will be fruitions.
That old couple sowed seeds for their marriage in the past, and this life provided the conditions for them to become husband and wife. But they each felt that their spouse was not as good as someone else. Such feelings of unhappiness are a state of mind. Hearing her husband's constant complaints, the old woman became resentful. She harbored resentment toward him. They were very direct with each other. The seed of love that they felt was buried deeply. The conditions were not right for it to emerge. If these conditions for growth were never present, negative causes would accumulate. The husband planted the seeds of unpleasantness because he was always comparing. The wife felt resentful and her grudge was becoming a negative cause. They would have carried this conflict with them to their next lives. The present effects would create new causes. Thus the cycle of cause and effect repeats itself endlessly.
In short, we should try to stop this vicious cycle. Karmic retributions are truly frightening. We should eliminate them at the source by eliminating delusion, karma and retribution. Let us cherish the opportunity to be in this place of spiritual practice among Bodhisattvas. We should constantly be grateful towards each other. So everyone please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2245
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