21 April 2011
人间菩提 - 2011年4月21日 - 惜水无漏如守戒
造福因 消业障 自受果报
【证严上人4月21日志工早会开示】
人需要水，天地也需要水。证严上人在21日的志工早会上开示，水的珍贵，有水才能天地平衡；法水才能净化人心。
上人开示，「水在天地之间不断地轮迴，要有『因』与『缘』才能循环顺畅，假如因缘不足也无法成就；同样的道理，人生活在人间，是福或是祸也是要看『因缘』，好因好缘就是好的循环，恶因恶缘就是因缘不聚足。」
自造业因自受苦 福缘享尽报现前
要能结下好因缘，就要能知业力。上人从《法譬如水》偈文，「悟达国师宏愿，广演慈悲水忏，慈悲道场庄严，忏悔法门无上。」提及业力对人的影响。
上人说，悟达国师的十世修行，却因一时的骄慢心而受业报，业力对人的影响，不可不慎；而悟达国师也因此写下《水忏》，期望人人不要再因随心所欲、贪婪欲念而造业。
「佛说，业重如须弥山，只要造业就无法消除，除非有报才能消，所以我们要知道自造业就要自受苦。」上人以人世百态为例，有人心地善良、用心工作，但却屡遭困难、事事不顺，旁人看来不知为何？也有人心中贪吝、对人苛薄，但却诸事顺遂、事业成功，旁人看来也不知是为何？
「为什么？许许多多的『为什么』，要能了解就要知道因缘果报。」上人说，「过去曾经造的福、做了好事，就如同钱存在银行里，怎么用还是有存款；但是，福享尽了，后面业报也是会呈现出来。」
堪忍修行知因果 及时觉悟欢喜受
上人开示，天人享尽福后也会五衰现前，因此人人学佛正法，就要能了解因果、自我修练，守好本分事。
「在这一条菩提觉悟的道路，我们要步步向前，假如过去有不好的因缘，还是要顾好自己时时刻刻的心念，守好不偏；当业力现前时，只要你的心保持平静，业就可以消除，就可以跨过业力的障碍，所以每一天无不都是在消业障，每一天无不都是在造福因。过去是消业障，未来是造福因，人人要顾好自己的一念心！」
慈济环保志工有的人命运多舛、有的人家境贫困，虽然生人不顺遂，但能及时省悟，把握付出的机会，透过环保守护大地。上人赞叹，「草根菩提」的智慧，知道忍一下，业力就会消了；欢喜受、甘愿还的道理，而此即是知因缘果报。
「所以悟达国师现相让我们知道，不是修行就可以消业，最重要的要觉悟，如果病痛来磨、障碍来时，我们应该要提高警觉、欢喜接受，所以他广演慈悲水忏，慈悲道场庄严，忏悔法门无上……」
自律度他洗恶浊 守戒无漏净天地
上人续谈，「三昧法水能洗，净尽众生罪愆，摄心断恶处善，火焰能化红莲。」
上人开示，「净尽众生罪愆」不只是自净其意，还要度化众生，「少数人清净，大地还是一片浑浊，所以我们要自净其意，还要度化他人，要做到净尽众生罪愆。」 用以达「摄心断恶处善，火焰能化红莲」。
自度自他，就如挑水者和用水者的关系。上人提一故事，一位僧人轮值挑水，要先下山，再爬山入林地辛苦取水，回寺以供僧团生活中使用，这日，僧团恰好洗衣，用水者哗啦啦地取水，让辛苦挑水的僧人，看在眼里忍不住地说了一句，「同修们，《水忏》难诵啊！」
上人说，「各位菩萨，我们用水要好好节省，对一切万物都要心存感恩，敬天爱地惜物命。水，哪怕是点滴都要珍惜，有水才能滋润大地，才有生机，所以惜水就如守戒，我们守戒，有了戒定才能生慧。」
天水流失地水缺 点滴忏悔惜物命
上人开示，法就是在戒、定、慧中累积我们的智慧，「忏悔的法水可以滋润慧命，自己的心地不调，贪、瞋、痴、慢、疑打乱了我们的心地，而大地也因为人类破坏，让水大不调，如果人不知缺水的苦，等到干旱的时刻，人人感觉到时，那就苦不堪了！」
地球水资源逐年缺乏，中东三国约旦、以色列、巴勒斯坦为了抢夺约旦河的河水资源而纷争不断，甚至动起干戈；东非苏丹普遍缺水，部分家庭需牵马与骆驼，长途跋涉至五十公里外的南方取水，但也因此引起南部游牧民族对于水源不足的忧虑，社群之间为了抢水而紧张冲突。
见天下四大不调、水资源短缺，上人再次叮咛，人人平日即要惜水如惜金，甚至要比金子更加珍惜，一旦真正缺水时，哪怕是金子也换不得水源。
上人提醒，「平安就是福，各位菩萨们，人人要平安，就要打从内心惜福，惜福惜物命就要多忏悔，这是我们人人，日日要精进，要了解法水哪里来？大地之水要如何用？人人用心精进，还要影响他人一起珍惜物命！」
静思晨语 - 2011年4月21日 – 31 – 法譬如水：深心胜心平等爱心
A Penetrating Superior Mind of Impartial Love
今日运此增上胜心，忏悔三障，欲灭三障者，当用何等心，可令此障灭除。
我们在过去几天当中，不断在说如何降服这念心？
烦恼的心，好像尘劳、尘沙一般，法水能让沙尘的大地得到滋润，只要我们能接受到法，滋润我们的心地，就「皆悉清净」。所以人人应该都要发心，从今天开始，我们要运用「增上胜心」好好的忏悔。
增上就是增上缘，刚好在这个时刻，大家有缘合在一起，能在这里共同修行、共同礼佛、共同听讲忏文。我们能了解，如何用什么方法对治什么烦恼，殊胜的因缘，所以我们听了之后，应该要发起那分很殊胜的心。我们既然知道佛法好，就要开始发愿行「胜行心」。
人身难得今已得，佛法难闻今已闻，把握殊胜因缘，以等心、胜心、深心，在佛法的道路上精进，称为「胜行心」。
什么叫做「胜行的心」？第一就是「众生平等心」。我们人都没有将众生平等化，我们都常常以为「我们智慧比别人高、比别人聪明；地位比别人高、环境比别人好。」或是别人能有那么高的地位，别人有这样的享受，一直要去追求，这叫做分别心。无论是向上不断的追求没有满足，或是向下起贡高的心，这都是烦恼。
我们现在已经听了那么多如何降服烦恼？第一我们就是要有平等心。高的没有比我们高多少，他能这样做，我也能选择他的优点来学习。我们常说：「三人行必有我师焉，得其善而从之，其不善而改之。」人家如果有好的模范，我们学起来就对了；如果有别人那种不好的习惯，我们要赶紧改。
不要轻视自己，以为别人永远都比我优秀。其实优秀或是迟钝，要看自己。好的方法我们有没有去用功？我们有没有精进？我们有用功，我们有精进，他学得到，我们同样也学得到。不过这不是自大，而是谦虚，别人那么精进在学，我也要很精进。对学不会的人，我们不能轻视，如果他发愤精进，我们只是稍微停一下，同样会被他追过去。我们要尊重未学，虽然他比我们晚来，但是有一天他也会和我们一样，会学得很多，他也能很精进。这都叫做平等心。
以平等之心与爱心，对待一切有情众生，谓之「等心」。
人与人之间有很多应该要平等看待，何况人与一切动物，我们要起那分尊众生命。所有生命都是平等的，只要他有生命，都是贪生怕死的，和我们一样。所以我们一定要去疼他、去爱他。这种十分平等的爱，这叫做「等心」。
既以发心，就不能懈怠，把握殊胜因缘，努力精进，谓之「胜心」。
「胜心」就是不能懈怠，我们应该知道自己，既然发了这分心，只要保持「发心如初」，就能「成佛有余」！一个殊胜的因缘，我们要好好把握。
深入佛法，以法水浸润心田，洗涤尘垢，谓之「深心」。
「深心」就是要深入，之前说过，烦恼侵蚀是深侵。就是当你接受了之后，它就会不断地侵透进去，那是烦恼。我们现在要说的是去除烦恼，那就要用佛法好好的浸润，浸润我们的内心。就像我们刚才所说的一样，心地的烦恼如同尘沙一般，欠法水的滋润。我们现在已经接受了佛法，我们应该经常将法水，常常让我们的心地，有佛法的滋润。所以我们必定要对佛法的潜修更深入一些，这叫做「深心」。
我们既然已经接受到佛法，我们要更用心，还要更深入法。在我们的日常生活中，无不是法，无不是妙法。只要我们去用心，每一样都是很奥妙的法。
我常常说：「慈济是一个道场，无论是四大志业，或是八大脚印，每一项都是让我们学，让我们修的道场。」我们凡夫难免都有习气，就是因为有习气所以才叫做「凡夫」。来到这里，就是要改掉我们的习气，才能转凡修圣。凡夫的习气如果不转，要如何去修行圣人的道路呢？所以要先转变凡夫的习气，才能「增心」向圣道走去。
有一位慈诚队张居士，他那天在分享，听了让人很感动。他说：「慈济好像是自己的一面照妖镜。」想到他的过去，很大男人主义，所以每天在外面应酬，都是在喝酒，喝得天天醉，喝醉了才回家，酒品不好，一回到家就是骂妻打子，所以家里的妻小，如果听到他回来了，大家都很害怕。
他说，有时候很晚回家，那些孩子如果听到他在开门的声音，大家都跑光了，大家都去睡了。他自己内心知道，明明刚回家的时候大家才一哄而散，怎么叫的时候，大家都睡着了。实在有时候心里也很懊恼，气无处发。等到天亮了之后，他自己也会觉得：「人生实在有点孤单，我为什么要做到让太太怕，孩子怕，没有人要理我。那我所有的打拼工作、应酬又是为了什么？我应该要改了。」
不过一旦到了外面，想要改似乎就很困难，不是很好改。所以过着这样的日子。有一次慈济在办亲子营，在互动之间，听到慈济的曾汉荣教授，就对这些作父母的说：「教育并非全部都是学校的事情，家庭非常重要。父母是孩子的模，你想要你的孩子怎么样，成为怎么样的孩子，你就要先成为那样的父亲、那样的母亲。因为父母是孩子的模！」这句话让他有很深刻的感受：「对啊，我作父亲做到这样的程度，将来我的孩子是否会和我一样呢？我应该要改一下。」
当时有一个活动，就是父子要互相拥抱一下。因为小时候，父亲就是这样抱他，母亲也是这样拥抱孩子。等到孩子长大了，已经有疏离感了，亲子营就是要再拉回来，让有疏离感的关系可以在合拢起来，不要再有那样疏离的感觉。所以那个时候，当父子相拥在一起，孩子在父亲的耳边说：「对不起！」爸爸也会跟孩子说：「对不起。」从此回去之后，父子的感情互动得很好，就是因为父亲改变了。
就这样一步一步走入慈济，甚至志愿参加慈诚队的培训。所以经过一两年，通过慈诚队的见习、培训期间，不断和这些资深的慈诚队的人在一起，经过九二一的活动，无论是盖慈济村，无论是劝募，无论是做志工，每一样都做了。
他说有一回他心脏病，后来就是去开刀，好在很平安。那时候太太、孩子以及慈诚，我们的慈诚团队都很照顾，大家也很关心。
他又说有一次回慈济医院当志工的时候，那天他在ICU（加护病房）门外值勤。已经中午了，他看到有一位中年人，大摇大摆的走进去，他赶紧拿了一件隔离衣要让他穿，然后他就顺口问他：「你怎么没有早上来？早上没有看到你。」这位中年人就说：「我现在是要来看我爸死了没有。」他吓了一跳，就问说：「怎么会是来看父亲死了没有？」中年人说：「你可知道，我也是一位受害者。我爸爸从我小时候，他年轻的时候，就一直打我打到大。如果提到我爸，我就恨。」当然就在那边讲了很多爸爸和孩子的家庭问题。
他听了就很惊怕，心里面就在想：「好在我已经进入慈济了，我改变过来了，不然我可能也会和他父亲一般，让人怨、让人恨。」他说：「好在我早就已经进入慈济，这段时间借这个道场来修行，有这面镜子可以时时照着我，这是一个大环境。有了这个大环境，我就不敢做坏事情，我害怕我自己的恶习现前，这面镜子会把这些都照出来。所以我时时提高警觉。因为慈济人很多，无论去到哪里都会遇到，所以我要照顾好自己的行为。」所以这几年的时间，在慈济当中，他也是一位相当精进的师兄。
这叫做「增上胜心」，忏悔，如果不是有这种增上缘，有这种道场来忏悔；还有这个可以常常看得到，让我们能心生警惕的环境。所以我们必定要好好借重这个因缘、增上胜心、增上的好缘。既然我们要修，当然我们就要往胜心，殊胜的心态，绝对不要再有凡夫的劣性，我们应该要用殊胜的心态，在佛法的道路上要好好精进。
所以我们要记得，在人与人之间，我们要用平等心。人和一切的生灵，我们要用爱心。这叫做「等观众生平等」。我们要用「胜心」，不要用那分劣性，我们人常说：「我也不知道为什么，就是学不会，习气重。」明明知道习气重，就要赶快改。所以人人都有成佛的可能，只要回归我们清净的本性，那就是与佛平等的佛性，所以不要自己轻视自己，所以我们要有这分胜心，以「殊胜的心」来更加的精进。更要有「深心」，不要今天听一听就忘记了，我们若能运用增上胜心，好好的忏悔。若能如此，三障（烦恼、业、果报）这些障碍自然就会慢慢消除。
总而言之，学佛没有其他的法门，也没有其他的方法，最好的方法就是「多用心」啊！
Today we use the Advantageous Superior Mind to repent the Three Obstructions. What kind of mindset must we apply if we wish to eliminate the Three Obstructions?
Over these last few days, we have continually discussed how to tame our minds. Afflictions in the mind are like dust in the air. Dharma-water can moisten and settle the dust. As long as we accept Dharma we can moisten the land of the mind so it "will be completely purified." So we must all resolve that starting today, we will use our "Advantageous Superior Mind" to earnestly repent.
"Advantageous" refers to Advantageous Conditions. Right now we have the affinity to gather here, to practice together. Together, we pay respect to Buddha and listen to the repentance text. From this, we understand which method to use to address each affliction. This is a truly exceptional opportunity. So after we listen, we should make an exceptional resolve. Since we know how great Buddha-dharma is we must vow to walk the Superior Path.
Now that we have attained this rare and precious human form and heard this rare and precious Buddha- dharma, we must seize this exceptional opportunity and use an impartial, superior and penetrating mind to diligently travel the path of Buddha- dharma. This is the mind on the Superior Path.
What is a mind on the Superior Path? First, we must have a "Mind of Equality". We do not treat sentient beings as equals. We always think we are wiser, smarter, have a higher social status or have better living conditions. Or we envy others high status and luxuries so we seek to obtain them. This is called discriminating mind. Whether we are discontent and try to pursue those above us or we are arrogant toward the less fortunate, these are both afflictions.
We have already heard so much about taming our afflictions. Fist, we must have a Mind of Equality. Those above us are not that far above. If they can do it, we can learn from their strengths and their successes. We often say, "In a group of three, my teacher is always there. I will follow what is good and avoid what is bad." If others set a good example, let us follow suit. If they have faults, let us correct our same failings.
Let us not disparage ourselves and think that others are always better. Whether we are better or worse depends on us. Have we worked hard to master good practices? Have we been diligent? If we work hard and are diligent, we can achieve what others have achieved. But this is not called arrogance, this is humility. When we see others practice diligently, we must also be diligent. As for those learning more slowly, we cannot look down on them. As long as they keep at it, they can overtake us if we pause for a moment. We should respect those who know less. Even though they started after us, one day they will know as much as we do. They can also be very diligent. This is called a Mind of Equality.
Treat all sentient beings with an impartial and loving mind. This is called the Mind of Equality.
In our relationships we should treat each other as equals. Moreover, in dealing with animals, we should respect all forms of life. All living beings are equal. As long as they are alive, they desire to live, and fear dying. Just as we do. Therefore, we must cherish and love them. This completely impartial love is called the Mind of Equality.
Once we make a resolve, we cannot be lax. Seize exceptional circumstances to work hard and be diligent. This is the Superior Mind.
"Superior Mind" means we can never be lax. We should know that "if we can maintain our initial intention; that is enough to attain Buddha-hood." Let us seize these exceptional circumstances.
Penetrate deeply into the Dharma and use Dharma-water to moisten the field in the mind, to wash away dusts and defilements. Such is a penetrating mind.
Next is a "penetrating mind." Last time, we spoke of how afflictions unceasingly encroach on and deeply penetrate our minds once they arise. These are afflictions. To eradicate them, we must immerse ourselves in Dharma, allow it to sink into our minds. As I said earlier, when the mind lacks the moisture of Dharma-water, afflictions are like dust filling the air. Now that we have accepted Dharma we should constantly use Dharma- water to moisten the land of our minds. So we must delve deeply into the practice of Dharma. This is a penetration mind.
We are already moistened by the Dharma. We must put in more effort to penetrate more deeply into Dharma. In our daily living, everything is wondrous Dharma. Everything is profound Dharma as long as we are mindful.
I often say that Tzu Chi is a training ground. Our Four Main Missions and Eight Footprints all provide training grounds for us to learn and practice. Inevitably, we ordinary people have bad habits. Because of these, we are called ordinary people. We come here to change our habits so we can turn away from the ordinary to cultivate the sagely. If we do not transform our ordinary minds, how can we cultivate the way of sages? First, we must change our habits so we can strengthen our practice of the Noble Path.
One day, one of our Faith Corps members, Mr. Chang shared his experienced; I was truly moved by his story. He expressed his gratitude to Tzu Chi for being a mirror that revealed his flaws. He used to be very chauvinistic. Every day he went to business functions and returned home drunk. Since he behaved badly after drinking, he would yell at his wife or beat his children. So his wife and children were scared every time he returned.
Sometimes he came home very late. When his children heard the door open, they would quickly go to bed. Deep down he knew that when he came home, they would all scatter and run. When he called them, they seemed to be asleep. Sometimes he was annoyed because he had no way to vent his anger. In the morning, he felt very lonely "Why do I behave so badly that my wife and children are scared of me? No one wants to be near me. What am I working so hard for? I should change."
But outside of his home, changing seemed very difficult. So he continued to live the same way. Then he came to a Parent-Child Camp. At the camp he heard Professor Tseng tell parents that schools are not solely responsible for their children's education. The family plays a very important role. Parents are children's role models. If you wish for your child to act a certain way, you have to set an example. Children will model themselves after their fathers and mothers. These words had a deep impact on him. "Indeed! I examined myself and thought, will my children turn out like me? I must change." He started in that moment.
There was also an activity where parents and children embraced each other. When children are young, their parents hold them this way. When children are older, there is a sense of distance. The purpose of the Parent-Children camp was to bring them closer together again so there is no sense of distance. As he embraced his son, his son whispered to him, "Dad, I am sorry." He also said, "Son, I am sorry." From then on, he and his sons got along very well. This was due to his change.
He gradually become involved in Tzu Chi, and even volunteered to train for the Faith Corps. In two years he went from a novice to a trainee. He spent a lot of time with senior members of the Faith Corps. He participated in 9/21 Earthquake relief efforts, from building temporary homes to fundraising and volunteering. He has done everything.
Once time, he suffered a heart attack and had to undergo surgery. Fortunately, he recovered. During that time, his wife, children, members of the Faith Corps, and other Tzu Chi volunteers took very good care of him.
Then he came to volunteer. One day, he was at our hospital's Intensive Care Unit. Around noontime, he saw a middle-aged man who strutted into the ICU. He handed the man a protective gown and asked, "I didn't see your morning, right?" The man replied, "I'm only here to see if my father is dead yet." The words shocked him so he said, "How can you say that?" The man replied, "You don’t understand, I'm the victim here. Since my father was young and I was small, he has been beating me. He beat me until I grew up. So whenever someone mentions my father, I become very hateful." Then this man shared some stories about his problems with his father.
These stories really scared Mr. Chang. He kept thinking to himself, "Fortunately I have joined Tzu Chi and have changed. Otherwise, I would be resented and hated like his father. Thank goodness I've already joined Tzu Chi I have spent time practicing here. Here is a mirror that always reflects me. At Tzu Chi, I do not dare to do anything bad. I am afraid that as soon as I so something bad, this mirror will reflect it. So, I am always on my guard. There are so many Tzu Chi volunteers. I run into them wherever I go. So I always have to watch my behavior." Over these few years, he has become a very diligent member of Faith Corps.
He repented with the Advantageous Superior Mind. If it were not for these Advantageous Conditions, he would not have this training ground to repent. We can often witness people like this, who remind us to be vigilant. Therefore, we must take this opportunity, this Advantageous Superior Mind and these Advantageous Conditions, to cultivate our minds. Since we are practicing, we should aim for a Superior Mind, an exceptional mindset. We must not keep the negative traits of ordinary people. We should apply an exceptional mindset to be diligent on this path of Buddha-dharma.
Remember to have a Mind of Equality toward all people. Treat all people and all living beings with love. Thus we perceive the equality of sentient beings. Practice with a Superior Mind, not with those negative traits. People often say, "I do not know why, but I can't change. My habits are deeply ingrained." Actually, if we know that, we should correct them quickly. Everyone has the potential to become a Buddha. Our pure, intrinsic nature is a nature equal to that of the Buddha. So do not look down on yourselves. Have a Superior Mind. With an exceptional mind, be diligent and penetrate the Dharma. Do not listen to something today and then promptly forget it. If we practice with an Advantageous Superior Mind arid thoroughly repent, the Three Obstructions, afflictions, karma, and retribution, will naturally and gradually be eliminated.
In conclusion, there is no other way to learn Buddhism. The best method is to always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2243
今日运此增上胜心，忏悔三障，欲灭三障者，当用何等心，可令此障灭除。
我们在过去几天当中，不断在说如何降服这念心？
烦恼的心，好像尘劳、尘沙一般，法水能让沙尘的大地得到滋润，只要我们能接受到法，滋润我们的心地，就「皆悉清净」。所以人人应该都要发心，从今天开始，我们要运用「增上胜心」好好的忏悔。
增上就是增上缘，刚好在这个时刻，大家有缘合在一起，能在这里共同修行、共同礼佛、共同听讲忏文。我们能了解，如何用什么方法对治什么烦恼，殊胜的因缘，所以我们听了之后，应该要发起那分很殊胜的心。我们既然知道佛法好，就要开始发愿行「胜行心」。
人身难得今已得，佛法难闻今已闻，把握殊胜因缘，以等心、胜心、深心，在佛法的道路上精进，称为「胜行心」。
什么叫做「胜行的心」？第一就是「众生平等心」。我们人都没有将众生平等化，我们都常常以为「我们智慧比别人高、比别人聪明；地位比别人高、环境比别人好。」或是别人能有那么高的地位，别人有这样的享受，一直要去追求，这叫做分别心。无论是向上不断的追求没有满足，或是向下起贡高的心，这都是烦恼。
我们现在已经听了那么多如何降服烦恼？第一我们就是要有平等心。高的没有比我们高多少，他能这样做，我也能选择他的优点来学习。我们常说：「三人行必有我师焉，得其善而从之，其不善而改之。」人家如果有好的模范，我们学起来就对了；如果有别人那种不好的习惯，我们要赶紧改。
不要轻视自己，以为别人永远都比我优秀。其实优秀或是迟钝，要看自己。好的方法我们有没有去用功？我们有没有精进？我们有用功，我们有精进，他学得到，我们同样也学得到。不过这不是自大，而是谦虚，别人那么精进在学，我也要很精进。对学不会的人，我们不能轻视，如果他发愤精进，我们只是稍微停一下，同样会被他追过去。我们要尊重未学，虽然他比我们晚来，但是有一天他也会和我们一样，会学得很多，他也能很精进。这都叫做平等心。
以平等之心与爱心，对待一切有情众生，谓之「等心」。
人与人之间有很多应该要平等看待，何况人与一切动物，我们要起那分尊众生命。所有生命都是平等的，只要他有生命，都是贪生怕死的，和我们一样。所以我们一定要去疼他、去爱他。这种十分平等的爱，这叫做「等心」。
既以发心，就不能懈怠，把握殊胜因缘，努力精进，谓之「胜心」。
「胜心」就是不能懈怠，我们应该知道自己，既然发了这分心，只要保持「发心如初」，就能「成佛有余」！一个殊胜的因缘，我们要好好把握。
深入佛法，以法水浸润心田，洗涤尘垢，谓之「深心」。
「深心」就是要深入，之前说过，烦恼侵蚀是深侵。就是当你接受了之后，它就会不断地侵透进去，那是烦恼。我们现在要说的是去除烦恼，那就要用佛法好好的浸润，浸润我们的内心。就像我们刚才所说的一样，心地的烦恼如同尘沙一般，欠法水的滋润。我们现在已经接受了佛法，我们应该经常将法水，常常让我们的心地，有佛法的滋润。所以我们必定要对佛法的潜修更深入一些，这叫做「深心」。
我们既然已经接受到佛法，我们要更用心，还要更深入法。在我们的日常生活中，无不是法，无不是妙法。只要我们去用心，每一样都是很奥妙的法。
我常常说：「慈济是一个道场，无论是四大志业，或是八大脚印，每一项都是让我们学，让我们修的道场。」我们凡夫难免都有习气，就是因为有习气所以才叫做「凡夫」。来到这里，就是要改掉我们的习气，才能转凡修圣。凡夫的习气如果不转，要如何去修行圣人的道路呢？所以要先转变凡夫的习气，才能「增心」向圣道走去。
有一位慈诚队张居士，他那天在分享，听了让人很感动。他说：「慈济好像是自己的一面照妖镜。」想到他的过去，很大男人主义，所以每天在外面应酬，都是在喝酒，喝得天天醉，喝醉了才回家，酒品不好，一回到家就是骂妻打子，所以家里的妻小，如果听到他回来了，大家都很害怕。
他说，有时候很晚回家，那些孩子如果听到他在开门的声音，大家都跑光了，大家都去睡了。他自己内心知道，明明刚回家的时候大家才一哄而散，怎么叫的时候，大家都睡着了。实在有时候心里也很懊恼，气无处发。等到天亮了之后，他自己也会觉得：「人生实在有点孤单，我为什么要做到让太太怕，孩子怕，没有人要理我。那我所有的打拼工作、应酬又是为了什么？我应该要改了。」
不过一旦到了外面，想要改似乎就很困难，不是很好改。所以过着这样的日子。有一次慈济在办亲子营，在互动之间，听到慈济的曾汉荣教授，就对这些作父母的说：「教育并非全部都是学校的事情，家庭非常重要。父母是孩子的模，你想要你的孩子怎么样，成为怎么样的孩子，你就要先成为那样的父亲、那样的母亲。因为父母是孩子的模！」这句话让他有很深刻的感受：「对啊，我作父亲做到这样的程度，将来我的孩子是否会和我一样呢？我应该要改一下。」
当时有一个活动，就是父子要互相拥抱一下。因为小时候，父亲就是这样抱他，母亲也是这样拥抱孩子。等到孩子长大了，已经有疏离感了，亲子营就是要再拉回来，让有疏离感的关系可以在合拢起来，不要再有那样疏离的感觉。所以那个时候，当父子相拥在一起，孩子在父亲的耳边说：「对不起！」爸爸也会跟孩子说：「对不起。」从此回去之后，父子的感情互动得很好，就是因为父亲改变了。
就这样一步一步走入慈济，甚至志愿参加慈诚队的培训。所以经过一两年，通过慈诚队的见习、培训期间，不断和这些资深的慈诚队的人在一起，经过九二一的活动，无论是盖慈济村，无论是劝募，无论是做志工，每一样都做了。
他说有一回他心脏病，后来就是去开刀，好在很平安。那时候太太、孩子以及慈诚，我们的慈诚团队都很照顾，大家也很关心。
他又说有一次回慈济医院当志工的时候，那天他在ICU（加护病房）门外值勤。已经中午了，他看到有一位中年人，大摇大摆的走进去，他赶紧拿了一件隔离衣要让他穿，然后他就顺口问他：「你怎么没有早上来？早上没有看到你。」这位中年人就说：「我现在是要来看我爸死了没有。」他吓了一跳，就问说：「怎么会是来看父亲死了没有？」中年人说：「你可知道，我也是一位受害者。我爸爸从我小时候，他年轻的时候，就一直打我打到大。如果提到我爸，我就恨。」当然就在那边讲了很多爸爸和孩子的家庭问题。
他听了就很惊怕，心里面就在想：「好在我已经进入慈济了，我改变过来了，不然我可能也会和他父亲一般，让人怨、让人恨。」他说：「好在我早就已经进入慈济，这段时间借这个道场来修行，有这面镜子可以时时照着我，这是一个大环境。有了这个大环境，我就不敢做坏事情，我害怕我自己的恶习现前，这面镜子会把这些都照出来。所以我时时提高警觉。因为慈济人很多，无论去到哪里都会遇到，所以我要照顾好自己的行为。」所以这几年的时间，在慈济当中，他也是一位相当精进的师兄。
这叫做「增上胜心」，忏悔，如果不是有这种增上缘，有这种道场来忏悔；还有这个可以常常看得到，让我们能心生警惕的环境。所以我们必定要好好借重这个因缘、增上胜心、增上的好缘。既然我们要修，当然我们就要往胜心，殊胜的心态，绝对不要再有凡夫的劣性，我们应该要用殊胜的心态，在佛法的道路上要好好精进。
所以我们要记得，在人与人之间，我们要用平等心。人和一切的生灵，我们要用爱心。这叫做「等观众生平等」。我们要用「胜心」，不要用那分劣性，我们人常说：「我也不知道为什么，就是学不会，习气重。」明明知道习气重，就要赶快改。所以人人都有成佛的可能，只要回归我们清净的本性，那就是与佛平等的佛性，所以不要自己轻视自己，所以我们要有这分胜心，以「殊胜的心」来更加的精进。更要有「深心」，不要今天听一听就忘记了，我们若能运用增上胜心，好好的忏悔。若能如此，三障（烦恼、业、果报）这些障碍自然就会慢慢消除。
总而言之，学佛没有其他的法门，也没有其他的方法，最好的方法就是「多用心」啊！
Today we use the Advantageous Superior Mind to repent the Three Obstructions. What kind of mindset must we apply if we wish to eliminate the Three Obstructions?
Over these last few days, we have continually discussed how to tame our minds. Afflictions in the mind are like dust in the air. Dharma-water can moisten and settle the dust. As long as we accept Dharma we can moisten the land of the mind so it "will be completely purified." So we must all resolve that starting today, we will use our "Advantageous Superior Mind" to earnestly repent.
"Advantageous" refers to Advantageous Conditions. Right now we have the affinity to gather here, to practice together. Together, we pay respect to Buddha and listen to the repentance text. From this, we understand which method to use to address each affliction. This is a truly exceptional opportunity. So after we listen, we should make an exceptional resolve. Since we know how great Buddha-dharma is we must vow to walk the Superior Path.
Now that we have attained this rare and precious human form and heard this rare and precious Buddha- dharma, we must seize this exceptional opportunity and use an impartial, superior and penetrating mind to diligently travel the path of Buddha- dharma. This is the mind on the Superior Path.
What is a mind on the Superior Path? First, we must have a "Mind of Equality". We do not treat sentient beings as equals. We always think we are wiser, smarter, have a higher social status or have better living conditions. Or we envy others high status and luxuries so we seek to obtain them. This is called discriminating mind. Whether we are discontent and try to pursue those above us or we are arrogant toward the less fortunate, these are both afflictions.
We have already heard so much about taming our afflictions. Fist, we must have a Mind of Equality. Those above us are not that far above. If they can do it, we can learn from their strengths and their successes. We often say, "In a group of three, my teacher is always there. I will follow what is good and avoid what is bad." If others set a good example, let us follow suit. If they have faults, let us correct our same failings.
Let us not disparage ourselves and think that others are always better. Whether we are better or worse depends on us. Have we worked hard to master good practices? Have we been diligent? If we work hard and are diligent, we can achieve what others have achieved. But this is not called arrogance, this is humility. When we see others practice diligently, we must also be diligent. As for those learning more slowly, we cannot look down on them. As long as they keep at it, they can overtake us if we pause for a moment. We should respect those who know less. Even though they started after us, one day they will know as much as we do. They can also be very diligent. This is called a Mind of Equality.
Treat all sentient beings with an impartial and loving mind. This is called the Mind of Equality.
In our relationships we should treat each other as equals. Moreover, in dealing with animals, we should respect all forms of life. All living beings are equal. As long as they are alive, they desire to live, and fear dying. Just as we do. Therefore, we must cherish and love them. This completely impartial love is called the Mind of Equality.
Once we make a resolve, we cannot be lax. Seize exceptional circumstances to work hard and be diligent. This is the Superior Mind.
"Superior Mind" means we can never be lax. We should know that "if we can maintain our initial intention; that is enough to attain Buddha-hood." Let us seize these exceptional circumstances.
Penetrate deeply into the Dharma and use Dharma-water to moisten the field in the mind, to wash away dusts and defilements. Such is a penetrating mind.
Next is a "penetrating mind." Last time, we spoke of how afflictions unceasingly encroach on and deeply penetrate our minds once they arise. These are afflictions. To eradicate them, we must immerse ourselves in Dharma, allow it to sink into our minds. As I said earlier, when the mind lacks the moisture of Dharma-water, afflictions are like dust filling the air. Now that we have accepted Dharma we should constantly use Dharma- water to moisten the land of our minds. So we must delve deeply into the practice of Dharma. This is a penetration mind.
We are already moistened by the Dharma. We must put in more effort to penetrate more deeply into Dharma. In our daily living, everything is wondrous Dharma. Everything is profound Dharma as long as we are mindful.
I often say that Tzu Chi is a training ground. Our Four Main Missions and Eight Footprints all provide training grounds for us to learn and practice. Inevitably, we ordinary people have bad habits. Because of these, we are called ordinary people. We come here to change our habits so we can turn away from the ordinary to cultivate the sagely. If we do not transform our ordinary minds, how can we cultivate the way of sages? First, we must change our habits so we can strengthen our practice of the Noble Path.
One day, one of our Faith Corps members, Mr. Chang shared his experienced; I was truly moved by his story. He expressed his gratitude to Tzu Chi for being a mirror that revealed his flaws. He used to be very chauvinistic. Every day he went to business functions and returned home drunk. Since he behaved badly after drinking, he would yell at his wife or beat his children. So his wife and children were scared every time he returned.
Sometimes he came home very late. When his children heard the door open, they would quickly go to bed. Deep down he knew that when he came home, they would all scatter and run. When he called them, they seemed to be asleep. Sometimes he was annoyed because he had no way to vent his anger. In the morning, he felt very lonely "Why do I behave so badly that my wife and children are scared of me? No one wants to be near me. What am I working so hard for? I should change."
But outside of his home, changing seemed very difficult. So he continued to live the same way. Then he came to a Parent-Child Camp. At the camp he heard Professor Tseng tell parents that schools are not solely responsible for their children's education. The family plays a very important role. Parents are children's role models. If you wish for your child to act a certain way, you have to set an example. Children will model themselves after their fathers and mothers. These words had a deep impact on him. "Indeed! I examined myself and thought, will my children turn out like me? I must change." He started in that moment.
There was also an activity where parents and children embraced each other. When children are young, their parents hold them this way. When children are older, there is a sense of distance. The purpose of the Parent-Children camp was to bring them closer together again so there is no sense of distance. As he embraced his son, his son whispered to him, "Dad, I am sorry." He also said, "Son, I am sorry." From then on, he and his sons got along very well. This was due to his change.
He gradually become involved in Tzu Chi, and even volunteered to train for the Faith Corps. In two years he went from a novice to a trainee. He spent a lot of time with senior members of the Faith Corps. He participated in 9/21 Earthquake relief efforts, from building temporary homes to fundraising and volunteering. He has done everything.
Once time, he suffered a heart attack and had to undergo surgery. Fortunately, he recovered. During that time, his wife, children, members of the Faith Corps, and other Tzu Chi volunteers took very good care of him.
Then he came to volunteer. One day, he was at our hospital's Intensive Care Unit. Around noontime, he saw a middle-aged man who strutted into the ICU. He handed the man a protective gown and asked, "I didn't see your morning, right?" The man replied, "I'm only here to see if my father is dead yet." The words shocked him so he said, "How can you say that?" The man replied, "You don’t understand, I'm the victim here. Since my father was young and I was small, he has been beating me. He beat me until I grew up. So whenever someone mentions my father, I become very hateful." Then this man shared some stories about his problems with his father.
These stories really scared Mr. Chang. He kept thinking to himself, "Fortunately I have joined Tzu Chi and have changed. Otherwise, I would be resented and hated like his father. Thank goodness I've already joined Tzu Chi I have spent time practicing here. Here is a mirror that always reflects me. At Tzu Chi, I do not dare to do anything bad. I am afraid that as soon as I so something bad, this mirror will reflect it. So, I am always on my guard. There are so many Tzu Chi volunteers. I run into them wherever I go. So I always have to watch my behavior." Over these few years, he has become a very diligent member of Faith Corps.
He repented with the Advantageous Superior Mind. If it were not for these Advantageous Conditions, he would not have this training ground to repent. We can often witness people like this, who remind us to be vigilant. Therefore, we must take this opportunity, this Advantageous Superior Mind and these Advantageous Conditions, to cultivate our minds. Since we are practicing, we should aim for a Superior Mind, an exceptional mindset. We must not keep the negative traits of ordinary people. We should apply an exceptional mindset to be diligent on this path of Buddha-dharma.
Remember to have a Mind of Equality toward all people. Treat all people and all living beings with love. Thus we perceive the equality of sentient beings. Practice with a Superior Mind, not with those negative traits. People often say, "I do not know why, but I can't change. My habits are deeply ingrained." Actually, if we know that, we should correct them quickly. Everyone has the potential to become a Buddha. Our pure, intrinsic nature is a nature equal to that of the Buddha. So do not look down on yourselves. Have a Superior Mind. With an exceptional mind, be diligent and penetrate the Dharma. Do not listen to something today and then promptly forget it. If we practice with an Advantageous Superior Mind arid thoroughly repent, the Three Obstructions, afflictions, karma, and retribution, will naturally and gradually be eliminated.
In conclusion, there is no other way to learn Buddhism. The best method is to always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2243
20 April 2011
人间菩提 - 2011年4月20日 - 忏除过患养慧命
持法入心拭无明
【证严上人4月20日志工早会开示】
「宇宙长空，生灭变异，六道轮迴，不由自己；业从何来，识从何去，无明闇覆，果报相依……」
20日志工早会上，证严上人以《法譬如水》之偈文，开示佛陀之智慧「生灭变异」，期许人人在入经藏的同时，法入心、拭无明。
是日已过不再现 一念意起生变异
「我们不断在生灭异常中，身体是这样，宇宙间无不也是这样。」上人说，无论是成住坏空、生住异灭，或是生老病死，其「三理四相」无不皆是「生灭变异」。
上人开示，「今天非昨天，昨天的你我他都已不同于今日，我们老去一天就是减少一天，所以我们不断在生灭异常中……」
近年来全球天灾不断，以美国为例，中南部森林火灾漫烧二十多日仍难以控制，中东部三日之内发生两百多起龙捲风；而西班牙巴塞隆纳知名的百年古蹟教堂酿纵火意外，导致千名观光客紧急逃生。
天地告急，四大不调，上人说，不论是人为或是天灾，一切皆从「意」起，一切的「生灭变异」需要人人多用心理解体会。
开口动舌业力现 因缘会遇自受报
上人开示，「人间生物，离不开六道轮迴。各位菩萨，哪一个人能笃定自己离开这一生后，来生会到哪里去？没有人有把握，要看今生所造的因缘；总之，万般带不去，唯有业随身，要到天堂或地狱，畜生道或是人间，都由不得自己！」
「业从何来，识从何去？」上人说，业即是在六识里，六根六尘的起心动念与行为造作，都会让清净的本性因无明而被遮覆。
「我们众生凡夫因为无明闇覆、果报相依，原本与佛同等光明智慧与亮丽的本性，就是因为贪、瞋、痴、慢、疑这五大病，遮盖了我们的本性，就造了业，所以因缘果报、善恶相应就如影随行！」
上人叮咛，除了善恶如影随行外，「何人无罪、何人无愆」。开口动舌无不是业，上人感嘆，民以食为天，吃最重要，虽不断劝戒人人斋戒素食，但人类为了满足一剎那的口欲，难以改变心性；因果相关连，杀猪之人，同样为了满足人人之口欲，反而造成杀业…
智慧本性覆无明 苦难之中觉有情
上人开示：「要相信『慧根常隐，苦海常现』，人人虽有智慧，可惜智慧本性没有现前在日常生活！」
人人反观自心，心中的一念悲悯、一念单纯，能维持多久？上人感嘆，习气已经代替了本性，所以「发心容易恆心难」，且又因苦海茫茫、爱欲无涯，因此人人难识本性。要能识得本性就要拭去无明，在苦难中而能觉有情。
千手观音度众生 悲心恆持愿无穷
泰国今年三月底之豪大雨造成南部十府的严重水患，泰国慈济人成立赈灾中心，前往勘灾发放，触目所及灾民餐风露宿，苦相令人心疼，志工们连续三日发放，济助灾民……
上人感恩泰国慈济人的难行能行，「慈济人相信众生可成佛，如有五百人同心的千手观音肤慰苦难人，这是观世音菩萨的悲心愿力。」
走过步步的艰辛，皆是成就慈济的经藏。《法譬如水》言，「慧根常隐，苦海常现，慈悲水忏，细说因缘。」上人期望人人与佛同等的善念，不再被无明五毒所覆盖，只要生起一念善，即可写下丰富的慈济大藏经。
静思晨语 - 2011年4月20日 – 30 – 法譬如水：三障灭除清净现
With the Three Obstruction Eliminated Purity Appears
我们这念心能成佛，这念心也会堕入三途，能把心保持清净，大慈悲心保持好，这样我们的智慧，对世间万物能够很清楚，看得透彻，不受世间万物人我是非所迷惑。
记得要盖花莲慈济医院的时候，常常往台北去，在那边讲经。大企业家的夫人如果来的时候，彼此之间都很有话题，动则说：「我何时和先生去哪里应酬！我以前我穿这样已经很漂亮了，我所戴着的这颗钻石也已经很大了。看到人时候，才发现我只有五克拉，但他有七克拉。」这实在是比较不完。
在那个地方懊恼的时候，刚好被我听到，我就问说：「五克拉和七克拉到底是差多少呢？你要买这个东西的时候，是花了多少的钱买的？」她就说：「我也不知道，当初我先生买的时候，不晓得是用几百万买的。」那个时候我有看了一下，就说：「看起来是有漂亮啦！我知道世间有这么贵重的东西。知道就好了，而且也看到了。但是你戴那一颗，实在是很危险耶！」
其中就有一位说：「师父你刚才说得那句话，我听了实在很忏愧。」我问说：「你为什么忏愧呢？」她就回答说：「我平常都没有什么特殊的嗜好，我就只是喜欢买宝石。所以出门都很担心，怕人知道这个东西价值多少，我出门会有危险。」
这种对于世间的石头，有的是白色的，有的是蓝色的，有的是红色的，给它名称一个名称「钻石」、「蓝宝石」、「红宝石」。只是名称不同，但同样都是石头。所以那个时候我就想：「实在很可怜，这些女人真的是很可怜！倒底是为了什么破铜烂铁戴了一身？」
我又说：「你们虽然穿了这么漂亮来，也带了这些珠宝来，但是对我而言毫无感觉。不觉得这是富贵。但是我只有一样感觉，你们戴来的时候说价值多少，让我看了一下，欣赏之后我知道价值多少，就这样而已。危险的事情由你们去负责，欣赏的事情由我来欣赏，所以我要感恩你们。」他们听过之后，觉得说：「是啊！我们为什么要跟她们比呢？当她把手指头伸出来的时候，说她那一只戒指比我们的大，我们欣赏一下就好了。心境就是这样转一下，其实世间万物有什么好让我们罣礙的呢！」
心若贪求有，烦恼必丛生，心若无所求，知足又常乐。
我们如果有，就有烦恼了，不但烦恼有，也烦恼失，就这样「患得患失」，这就是凡夫。还记得同样在那个时候，有一个女人穿得很朴素、很简单。当时在吉林路，大家都准备要上楼听经，但是一直等不到电梯，所以她就直接走楼梯爬上楼，爬了七楼。她爬上楼时，喘咻咻的，看到人很多，她就说：「师父，请您给我几分钟就好，我要赶紧回去。」那时候我就想：「不知道有什么事情需要我们帮忙？」认真去听她讲，她说：「我只是要送这个东西给师父。」
认真的把包装一层一层的拆开来，打开来之后，里面就是一个可乐的罐子，这个罐子拿出来给我，很重。我就想说：「只不过是一个可乐的罐子，为什么要特别骑了两个钟头的脚踏车来？是为什么呢？」等到把这个可乐罐子接起来的时候，觉得很重、很沉，打开来看，里面都是金条。十几条的金条放在罐子里。
我吓了一跳，问她说：「这是怎样？」她就说：「师父，请您收下就对了，您不必烦恼。这都是用我的劳力去赚来的钱，因为我一辈子都是租房子住，而且都是租那种在阁楼上的房子，所以本来是想要买房子。孩子也有三、四个，我和先生都是在磨手皮（做工），只是期待能有一间房子。」
我说：「这样，你应该可以去换一间房子了吧？」她就说：「师父，这只是十几条的金条而已，还要积多久才能有一间房子呢？但是师父您现在正在盖医院，医院很快就能够启用了，我赶紧先拿来给您。其实我想通了，向别人租的房子和自己买的房子差不多。我有听到师父的录音带，我了解了，所以请您安心。」我问说：「那你先生知道吗？」她说：「我都已经和他说好了，他也知道，也很赞成。」
这个故事，到现在再拿出来说的时候，心里都还是很感动、很激动。这就是智慧，这就是毅力，这就是大爱。和另外那些贵妇人比较起来，反而觉得那些贵妇人还只是富中之贫而已，她们还是「缺」。和这位女士比较起来，刚开始还以为她是要来求帮助的，然而她竟然是来帮助建造医院的人。这是不是贫中之富呢？人生的价值就是在这边。
学佛者，应时时以至诚之心，发露忏悔，除灭烦恼、业、报，三障灭即清净。
我们要用感恩心，感恩生为人身在人间。更要感恩，我们有这个缘可以得遇佛法。还要感恩我们在佛法中，我还能够实行菩萨道。所以我们要以感恩心，要用在我们的日常生活。我们要了解众生人人都有业，过去既然造业了，现在我们要好好地求佛法。佛法已经进入我们的内心，我们就要好好彻底改过，这样我们的业才能消。要不然做的又囤积进来，这样业永远都不会消。
在「三轮体空，无求无念」当中说过，所以「诸佛菩萨教作方便，忏悔除灭」。用很多的方法来教我们，应我们的根机来让我们能够受到很多的教法，无非是要让我们起忏悔心。「忏悔则清净」，一层一层的肮脏垢秽，我们发现了，我们就要用心好好洗干净，这样才能够消除业障。
六根：眼、耳、鼻、舌、身、意；
六尘又称六境：色、声、香、味、触、法。
除灭此三障，「此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。」三障如果除灭，就是我们的六根十恶都能够清净。
人都是靠着六根的作用，才能对六尘加以分别，而对外境产生六识，眼识、耳识、鼻识、舌识、身识、意识。
六根大家都知道，就是「眼、耳、鼻、舌、身、意」。这六根缘外面的六尘，六根缘了六尘就起识，我们的心、意识就起来了。
就像开头所说的那些女人，珠光宝气你要叫她舍，能舍多少？总是有限。过着这种日子，天色稍暗就不敢出门了，怕人抢劫。因为眼睛所看到的，眼根对色尘起了贪念，所以她就颠倒了。那些东西如果捐出来，不知道可以做多少好事？但是既然有了这念贪，她就有那分悭吝，她就会可不得。对她而言：「这些是我最爱的！」既然是「我最爱的」，那就难断了。
这就是我们的习气，在意识上想要消灭掉这种根尘很难。眼睛看到了这些东西，要消灭贪爱的意识，不要生爱、不要生贪，实在是有点难。因为这是一种习气。无始以来，已经藏在我们内心的习气，这个习气还是存在。所以我们的六根缘六尘，起了这个心识，引动过去所藏的习气、习性，他表现出来的行为就是会悭贪。
十恶业：
身业：杀、盗、淫
口业：恶口、妄语、绮语、两舌
意业：贪、嗔、痴
举这个为例也就知道，六根贪着，就会造作十恶。十恶在「修行者的本分事」中也说过了，十恶包括「身三、口四、意三」，身三是「杀、盗、淫」，口四是：「恶口、忘语、两舌、绮语」，合起来称为七支，就像七个放射线一样。
一切都是从内心生起的，当内心起了一念贪，七支很快就会放射出去，动作很快。所以意境三毒，会指使我们身、口造恶。如果合起来，十恶就完成了。只要意和身和心合起来，很快十恶就会同时发生。所以，我们若能除灭三障，这样自然我们的「眼、耳、鼻、舌、身、意」这六根，和外面的境界就不会纠缠不休，我们的心境就能很清楚。
独觉又名缘觉，或辟支佛，是于无佛之世，靠自己的力量觉悟，脱离生死的圣者。
智者观境，每一个境界、一草一木无不是在说法中，这就是智者看天地万物。你看「缘觉」他能独觉，就只是缘着境界，四季的春、夏、秋、冬，他就能够体会到人间无常。知道身体有新陈代谢，所以生命也是无常。所以他能很快就觉悟，这叫做「独觉」。
有智慧者，来观天下万物，看得很清楚。若是愚痴者就不是了，愚痴者会被境界所纠缠、绑捆，所以使我们在业中加倍不断地造业。所以我们若是能三障灭，灭了三障，六根十恶，乃至八万四千诸尘劳门，都能够清净。
六道众生，无明烦恼覆心，随业轮回不息，惟有法水，能洗涤本性。
说了这么久「法譬如水」，「众生垢秽」，因为众生的内心垢秽，所以要用法水来洗涤这一念心。这样这么简单的一股水，这么单纯的一念心，心水合一，这样是不是就能够福慧双俱呢！这念心，有爱心就会去造福，有慈悲心。而水，水就是法，喜舍就是智慧了。既然能够造福，我们也要能够喜舍。所以福慧能够「慈、悲、喜、舍」，慈悲者造福，喜舍有智慧。这都是佛法。
所以说心法合一，也能说心和水能够合起来，这不就是每天都很清净吗？八万四千尘劳都能清净！其实尘劳门就是烦恼门，只要有个缝隙，烦恼就会跑进去了，所以我们要努力关好一道一道的烦恼门。我们不只是门要关，甚至连里面的垃圾也要倒一倒。如果能够这样，那就清净了。尘劳是非常微细的，如同尘沙一样，无孔不入。
如果能让我们的心常常有法水滋润，就算是有风，灰尘也不会飞起来。就算外面有什么境界，我们的心也一样很宁静，所以心一定要有法。唯有法水才能够清净我们的心，所以我们既然知道了，知道了之后，我们应该就是要好好利用，利用这个机会，「运此增上胜心」来忏悔。
「我们既得人身，也能听闻佛法」，这是很殊胜的因缘。在这么殊胜的因缘，我们要赶紧把握，这叫做「运」。运此殊胜因缘，大乘的心能发出，请大家要互相启动，互相勉励，互相照顾好这念心。
With this mind we can attain Buddhahood. With this mind we can also fall to three Lower Realms. Let us maintain purity of mind and great compassion, so we will have the wisdom to clearly understand phenomena and see things as they truly are. Then we will not be deluded by worldly things or interpersonal conflicts.
When we began planning the construction of Hualien Tzu Chi Hospital, I often went to Taipei to give lectures on sutras. When the wives of successful entrepreneurs came, they always had a lot to say. One said, "Once I went to a business function with my husband. Before I arrived I thought that my clothes were quite beautiful. I thought my diamond was pretty big. Mine was five carats, but hers was seven carats." The comparisons never ended.
She was very vexed about this. I said, "What is the difference between 5 and 7 carats? How much did you pay for it?" She replied, "I don't know, my husband bought it. Probably a few million NTD." I took a look at it and said, "Yes, it is truly beautiful. It is enough for me to know and see that, there are such valuable things in the world. But wearing it is dangerous for you."
Another woman said, "Master, after hearing what you just said, I truly feel so ashamed.” “Why do you feel ashamed?" She said, "I don't really have a hobby except buying gems. I worry whenever I leave the house. I worry that others will know how much these are worth and try to rob me."
These are all stones from the earth. Some are clear, some are blue, and some are red. They have names like sapphire, ruby and diamond. The names are different, but they are still stones. So at that moment I said, "This is really pity. I feel very sad for women. Why do you wear this useless metal all over your body?
Although you dress beautifully and wear such valuable things, to me it does not mean anything. It does not show wealth or nobility. If you tell me how much it is worth. I will look, appreciate it and then I understand. That is all. "You can deal with the dangers, I will just admire it. Therefore, I am grateful to you." After hearing what I said, the women said, "Yes, why should we compete with others? If they show us their rings and say their gemstones are bigger than ours, we can just admire it. This is how our perspectives shift. There is nothing in this world that can trouble us."
If the mind craves something, afflictions will surely arise. If the mind craves nothing, it will be content and always joyful.
When we "possess" something, we possess afflictions. We worry over whether we can obtain it. We worry that we may lose it. We worry about gains and losses. Such are ordinary people.
I still remember, around the same time, there was another woman who dressed plainly and simply. We were at Jilin Road. She took the stairs because the elevator was full of people coming to my talk. When she reached the 7th floor, she was out of breath. When she saw the crowd, she said, "Master. Please give me just a few minutes. I need to rush back." Frankly, at that time I wondered what kind of help she needed. I listened carefully. She said, "I just came to give this to you."
She unwrapped layers of newspaper to reveal a soda can. She gave me the can. It was very heavy. I wondered why she would make a two-hour journey by bicycle to deliver a can of soda. When I took the can from her, it was really heavy. I opened it. It was filled with gold bars. There were more than ten gold bars in the can.
I was shocked and asked, "What is this about?" She said, "Master please accepts this. Don't worry. I earned this money with my own labor. Originally, I planned to buy a house. All my life, I have always rented from others, always lived in an attic. I have four children. My husband and I both work as laborers, in hopes of buying our own home." I told her, "Then you should quickly use this to buy a home." She said, "Master, there are less than 20 gold bars. We will have to save much longer to buy a home. But right now you are building a hospital, which can commence operations soon, so I quickly brought this for you. I have clearly thought it through. There is not much difference between owning and renting a home. I have listened to tapes of your talks. I understand. So please do not worry." I asked her, "Does your husband know about this?" She said, "He knows and he approves."
To this day, whenever I tell this story, it still moves me deeply. This is wisdom. This is willpower. This is Great Love. Compared to her, I feel that those wealthy women are the poor amongst the rich. They still feel lacking. Based on her appearance, I assumed she came to ask for help. But she actually came to help me. So isn't she the rich amongst the poor? Herein lies the value of life.
Buddhist practitioners need to always openly repent with utmost sincerity to eliminate afflictions, karma, and retributions. Eliminating the Three Obstructions leads to purity.
Eliminate these Three Obstructions. "By eliminating these Three Obstructions, everything from the Six Roots and Ten Evils to the 84,000 types of afflictions, is completely purified."
Let us be grateful for being born human and living in this Human Realm. We must be even more grateful for the affinity to encounter Buddha-dharma and the opportunity to practice the Bodhisattva-path. Therefore, receive the Buddha's teachings with gratitude and apply them in daily living. Know that all sentient beings have karma. We have already created karma so we should now earnestly seek Buddha-dharma. Once Dharma has entered our hearts, we must quickly and completely correct our faults. Only then can our karma be eliminated. Otherwise, we will just keep creating and accumulating more karma. Then we will never eliminate our karma.
Yesterday we said, "All Buddhas and Bodhisattvas taught skillful means to repent and eliminate." They taught us many different Skillful Means based on our aptitudes. We receive many teachings all leading us to repentance. Repentance is cleansing. When we discover the accumulation of filth and defilement, we need to focus on washing them away. Thus we can eliminate them.
The Six Roots are: eyes, ears, nose, tongues, body and mind. The Six Sense Objects, or Six external conditions, are form, sound, smell, taste, touch and thought.
The Three Obstructions are associated with the Six Roots and Ten Evils.
Humans use the Six Roots, to discern the Six Sense Objects. Thus, encountering external conditions, the Six Consciousnesses arise – seeing, hearing, smelling, tasting, feeling and thinking.
Everyone knows the Six Roots are eyes, ears, nose, tongue, body and mind. When the Six Roots come in contact with the Six Sense Objects, then consciousness arises. Thoughts in the mind thus emerge.
The women we mentioned earlier were resplendent with jewelry. Yet, if you ask them to give, their giving is always limited. Each day they were afraid to leave the house after dusk for fear of being robbed. When their eyes saw certain forms, desire arose and they became confused. If they donated these objects, they could do so much good. But with greedy thoughts come stinginess. They could not bear to give. They felt, "This is what I love most. That is most precious to me." Thus, it was very difficult for them to give it up.
This is an example of our habits. It is very difficult to eliminate mental attachments, to no longer crave and desire these things on sight. This is difficult because it is an ingrained habit. Since Beginningless Time, this has been embedded in our consciousness. This habit still exists, so when our Six Roots encounter the Six Sense Objects, certain thoughts arise along with our ingrained habits and tendencies. Some will react with greed.
The Ten Evils: Three of body, four of speech, and three of mind.
The three evils of the body are, killing, stealing and sexual misconduct.
The four evils of speech are: lying, flattery, gossip and harsh words.
We know that the activity of the Six Roots leads us to commit Ten Evils. We have mentioned the Ten Evils: three of body, four of speech, and three of mind. The three evils of the body are, killing, stealing and sexual misconduct .The four evils of speech are: lying, flattery, gossip and harsh words. These are called the Seven Branches. They are like 7 rays that radiate from the mind.
When a greedy thought arises, these Seven Branches quickly shoot outwards. The Three Poisons of the mind lead us to create evil with body and speech. These three complete the list of Ten Evils. When mind body and conditions converge, the Ten Evils will quickly arise.
So if we can eliminate the Three Obstructions, naturally our Six Roots, our eyes, ears, nose, tongue, body and mind will not become entangled with external conditions. They will be free and clear.
Pratyekabuddhas are called Solitary Realizers; their realizations come from observing conditions. Born in the time without Buddhas, they attained enlightenment through their own abilities, and became sages who transcended life and death.
When the wise observe conditions, every blade of grass and every tree teaches them Dharma. This is how the wise see everything in the world. Look at Pratyekabuddhas. Solely by observing the external world and the changing of the four seasons, spring, summer, fall, winter, they realized the impermanence of the world. New cells constantly replace old ones in the body. This is the impermanence of life. So Pratyekabuddhas quickly attained enlightenment. This is called wisdom.
When the wise observe the world, they see everything clearly. It is different for the foolish and ignorant. Ignorant people are entangled and bound by external conditions, thus they are trapped in karma and will exponentially create more karma. So if we can eliminate the Three Obstructions everything from the Six Roots and Ten Evils to the 84,000 types of afflictions will be purified.
The minds of sentient beings in the Six Realms are covered with ignorance and afflictions. They are continuously reborn according to karma. Only with Dharma-water can they cleanse, and uncover their intrinsic nature.
For a long time, I have said, "Dharma is like water." The minds of sentient beings are filthy. We need water to clean the mind. When this simple water and this pure mind come together, we will have both blessings and wisdom. With a loving and compassionate mind, we will create blessings. Water is Dharma. With it, we will give joyfully. Joyful giving is wisdom. As we create blessings, we can joyfully let go. With blessings and wisdom we have kindness, compassion, joy and giving. With kindness and compassion, we create blessings. Joyful giving is an act of wisdom. These are all teachings of the Buddha.
When the mind and Dharma unite, we can also say when mind and water unite, then won't our minds always be pure? We can wash away all 84,000 types of afflictions. Afflictions are like dust. They can enter through the slightest opening. So we must work hard to seal these possible openings. Not only must we seal all the cracks, we must get rid of all the garbage inside. If we can do so, everything will be clean. Afflictions can be very fine and subtle, like dust that enters through any crevice.
Therefore, if our minds are constantly moistened by Dharma-water, a blowing wind cannot stir up these dust-like afflictions. Regardless of external conditions, our minds will still remain serene. So we must have teachings in our minds. Only Dharma-water can purify our minds. Since we now know this, we must seize this opportunity, "this advantageous superior mind," to repent.
We have such an excellent opportunity. We have attained human form and can listen to the Buddha's teachings. These are truly precious circumstances. So seize this moment to make the most of these favorable circumstances; vow to benefit others with a Great Vehicle mind. Please motivate and encourage each other to take good care of the mind.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2240
我们这念心能成佛，这念心也会堕入三途，能把心保持清净，大慈悲心保持好，这样我们的智慧，对世间万物能够很清楚，看得透彻，不受世间万物人我是非所迷惑。
记得要盖花莲慈济医院的时候，常常往台北去，在那边讲经。大企业家的夫人如果来的时候，彼此之间都很有话题，动则说：「我何时和先生去哪里应酬！我以前我穿这样已经很漂亮了，我所戴着的这颗钻石也已经很大了。看到人时候，才发现我只有五克拉，但他有七克拉。」这实在是比较不完。
在那个地方懊恼的时候，刚好被我听到，我就问说：「五克拉和七克拉到底是差多少呢？你要买这个东西的时候，是花了多少的钱买的？」她就说：「我也不知道，当初我先生买的时候，不晓得是用几百万买的。」那个时候我有看了一下，就说：「看起来是有漂亮啦！我知道世间有这么贵重的东西。知道就好了，而且也看到了。但是你戴那一颗，实在是很危险耶！」
其中就有一位说：「师父你刚才说得那句话，我听了实在很忏愧。」我问说：「你为什么忏愧呢？」她就回答说：「我平常都没有什么特殊的嗜好，我就只是喜欢买宝石。所以出门都很担心，怕人知道这个东西价值多少，我出门会有危险。」
这种对于世间的石头，有的是白色的，有的是蓝色的，有的是红色的，给它名称一个名称「钻石」、「蓝宝石」、「红宝石」。只是名称不同，但同样都是石头。所以那个时候我就想：「实在很可怜，这些女人真的是很可怜！倒底是为了什么破铜烂铁戴了一身？」
我又说：「你们虽然穿了这么漂亮来，也带了这些珠宝来，但是对我而言毫无感觉。不觉得这是富贵。但是我只有一样感觉，你们戴来的时候说价值多少，让我看了一下，欣赏之后我知道价值多少，就这样而已。危险的事情由你们去负责，欣赏的事情由我来欣赏，所以我要感恩你们。」他们听过之后，觉得说：「是啊！我们为什么要跟她们比呢？当她把手指头伸出来的时候，说她那一只戒指比我们的大，我们欣赏一下就好了。心境就是这样转一下，其实世间万物有什么好让我们罣礙的呢！」
心若贪求有，烦恼必丛生，心若无所求，知足又常乐。
我们如果有，就有烦恼了，不但烦恼有，也烦恼失，就这样「患得患失」，这就是凡夫。还记得同样在那个时候，有一个女人穿得很朴素、很简单。当时在吉林路，大家都准备要上楼听经，但是一直等不到电梯，所以她就直接走楼梯爬上楼，爬了七楼。她爬上楼时，喘咻咻的，看到人很多，她就说：「师父，请您给我几分钟就好，我要赶紧回去。」那时候我就想：「不知道有什么事情需要我们帮忙？」认真去听她讲，她说：「我只是要送这个东西给师父。」
认真的把包装一层一层的拆开来，打开来之后，里面就是一个可乐的罐子，这个罐子拿出来给我，很重。我就想说：「只不过是一个可乐的罐子，为什么要特别骑了两个钟头的脚踏车来？是为什么呢？」等到把这个可乐罐子接起来的时候，觉得很重、很沉，打开来看，里面都是金条。十几条的金条放在罐子里。
我吓了一跳，问她说：「这是怎样？」她就说：「师父，请您收下就对了，您不必烦恼。这都是用我的劳力去赚来的钱，因为我一辈子都是租房子住，而且都是租那种在阁楼上的房子，所以本来是想要买房子。孩子也有三、四个，我和先生都是在磨手皮（做工），只是期待能有一间房子。」
我说：「这样，你应该可以去换一间房子了吧？」她就说：「师父，这只是十几条的金条而已，还要积多久才能有一间房子呢？但是师父您现在正在盖医院，医院很快就能够启用了，我赶紧先拿来给您。其实我想通了，向别人租的房子和自己买的房子差不多。我有听到师父的录音带，我了解了，所以请您安心。」我问说：「那你先生知道吗？」她说：「我都已经和他说好了，他也知道，也很赞成。」
这个故事，到现在再拿出来说的时候，心里都还是很感动、很激动。这就是智慧，这就是毅力，这就是大爱。和另外那些贵妇人比较起来，反而觉得那些贵妇人还只是富中之贫而已，她们还是「缺」。和这位女士比较起来，刚开始还以为她是要来求帮助的，然而她竟然是来帮助建造医院的人。这是不是贫中之富呢？人生的价值就是在这边。
学佛者，应时时以至诚之心，发露忏悔，除灭烦恼、业、报，三障灭即清净。
我们要用感恩心，感恩生为人身在人间。更要感恩，我们有这个缘可以得遇佛法。还要感恩我们在佛法中，我还能够实行菩萨道。所以我们要以感恩心，要用在我们的日常生活。我们要了解众生人人都有业，过去既然造业了，现在我们要好好地求佛法。佛法已经进入我们的内心，我们就要好好彻底改过，这样我们的业才能消。要不然做的又囤积进来，这样业永远都不会消。
在「三轮体空，无求无念」当中说过，所以「诸佛菩萨教作方便，忏悔除灭」。用很多的方法来教我们，应我们的根机来让我们能够受到很多的教法，无非是要让我们起忏悔心。「忏悔则清净」，一层一层的肮脏垢秽，我们发现了，我们就要用心好好洗干净，这样才能够消除业障。
六根：眼、耳、鼻、舌、身、意；
六尘又称六境：色、声、香、味、触、法。
除灭此三障，「此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。」三障如果除灭，就是我们的六根十恶都能够清净。
人都是靠着六根的作用，才能对六尘加以分别，而对外境产生六识，眼识、耳识、鼻识、舌识、身识、意识。
六根大家都知道，就是「眼、耳、鼻、舌、身、意」。这六根缘外面的六尘，六根缘了六尘就起识，我们的心、意识就起来了。
就像开头所说的那些女人，珠光宝气你要叫她舍，能舍多少？总是有限。过着这种日子，天色稍暗就不敢出门了，怕人抢劫。因为眼睛所看到的，眼根对色尘起了贪念，所以她就颠倒了。那些东西如果捐出来，不知道可以做多少好事？但是既然有了这念贪，她就有那分悭吝，她就会可不得。对她而言：「这些是我最爱的！」既然是「我最爱的」，那就难断了。
这就是我们的习气，在意识上想要消灭掉这种根尘很难。眼睛看到了这些东西，要消灭贪爱的意识，不要生爱、不要生贪，实在是有点难。因为这是一种习气。无始以来，已经藏在我们内心的习气，这个习气还是存在。所以我们的六根缘六尘，起了这个心识，引动过去所藏的习气、习性，他表现出来的行为就是会悭贪。
十恶业：
身业：杀、盗、淫
口业：恶口、妄语、绮语、两舌
意业：贪、嗔、痴
举这个为例也就知道，六根贪着，就会造作十恶。十恶在「修行者的本分事」中也说过了，十恶包括「身三、口四、意三」，身三是「杀、盗、淫」，口四是：「恶口、忘语、两舌、绮语」，合起来称为七支，就像七个放射线一样。
一切都是从内心生起的，当内心起了一念贪，七支很快就会放射出去，动作很快。所以意境三毒，会指使我们身、口造恶。如果合起来，十恶就完成了。只要意和身和心合起来，很快十恶就会同时发生。所以，我们若能除灭三障，这样自然我们的「眼、耳、鼻、舌、身、意」这六根，和外面的境界就不会纠缠不休，我们的心境就能很清楚。
独觉又名缘觉，或辟支佛，是于无佛之世，靠自己的力量觉悟，脱离生死的圣者。
智者观境，每一个境界、一草一木无不是在说法中，这就是智者看天地万物。你看「缘觉」他能独觉，就只是缘着境界，四季的春、夏、秋、冬，他就能够体会到人间无常。知道身体有新陈代谢，所以生命也是无常。所以他能很快就觉悟，这叫做「独觉」。
有智慧者，来观天下万物，看得很清楚。若是愚痴者就不是了，愚痴者会被境界所纠缠、绑捆，所以使我们在业中加倍不断地造业。所以我们若是能三障灭，灭了三障，六根十恶，乃至八万四千诸尘劳门，都能够清净。
六道众生，无明烦恼覆心，随业轮回不息，惟有法水，能洗涤本性。
说了这么久「法譬如水」，「众生垢秽」，因为众生的内心垢秽，所以要用法水来洗涤这一念心。这样这么简单的一股水，这么单纯的一念心，心水合一，这样是不是就能够福慧双俱呢！这念心，有爱心就会去造福，有慈悲心。而水，水就是法，喜舍就是智慧了。既然能够造福，我们也要能够喜舍。所以福慧能够「慈、悲、喜、舍」，慈悲者造福，喜舍有智慧。这都是佛法。
所以说心法合一，也能说心和水能够合起来，这不就是每天都很清净吗？八万四千尘劳都能清净！其实尘劳门就是烦恼门，只要有个缝隙，烦恼就会跑进去了，所以我们要努力关好一道一道的烦恼门。我们不只是门要关，甚至连里面的垃圾也要倒一倒。如果能够这样，那就清净了。尘劳是非常微细的，如同尘沙一样，无孔不入。
如果能让我们的心常常有法水滋润，就算是有风，灰尘也不会飞起来。就算外面有什么境界，我们的心也一样很宁静，所以心一定要有法。唯有法水才能够清净我们的心，所以我们既然知道了，知道了之后，我们应该就是要好好利用，利用这个机会，「运此增上胜心」来忏悔。
「我们既得人身，也能听闻佛法」，这是很殊胜的因缘。在这么殊胜的因缘，我们要赶紧把握，这叫做「运」。运此殊胜因缘，大乘的心能发出，请大家要互相启动，互相勉励，互相照顾好这念心。
With this mind we can attain Buddhahood. With this mind we can also fall to three Lower Realms. Let us maintain purity of mind and great compassion, so we will have the wisdom to clearly understand phenomena and see things as they truly are. Then we will not be deluded by worldly things or interpersonal conflicts.
When we began planning the construction of Hualien Tzu Chi Hospital, I often went to Taipei to give lectures on sutras. When the wives of successful entrepreneurs came, they always had a lot to say. One said, "Once I went to a business function with my husband. Before I arrived I thought that my clothes were quite beautiful. I thought my diamond was pretty big. Mine was five carats, but hers was seven carats." The comparisons never ended.
She was very vexed about this. I said, "What is the difference between 5 and 7 carats? How much did you pay for it?" She replied, "I don't know, my husband bought it. Probably a few million NTD." I took a look at it and said, "Yes, it is truly beautiful. It is enough for me to know and see that, there are such valuable things in the world. But wearing it is dangerous for you."
Another woman said, "Master, after hearing what you just said, I truly feel so ashamed.” “Why do you feel ashamed?" She said, "I don't really have a hobby except buying gems. I worry whenever I leave the house. I worry that others will know how much these are worth and try to rob me."
These are all stones from the earth. Some are clear, some are blue, and some are red. They have names like sapphire, ruby and diamond. The names are different, but they are still stones. So at that moment I said, "This is really pity. I feel very sad for women. Why do you wear this useless metal all over your body?
Although you dress beautifully and wear such valuable things, to me it does not mean anything. It does not show wealth or nobility. If you tell me how much it is worth. I will look, appreciate it and then I understand. That is all. "You can deal with the dangers, I will just admire it. Therefore, I am grateful to you." After hearing what I said, the women said, "Yes, why should we compete with others? If they show us their rings and say their gemstones are bigger than ours, we can just admire it. This is how our perspectives shift. There is nothing in this world that can trouble us."
If the mind craves something, afflictions will surely arise. If the mind craves nothing, it will be content and always joyful.
When we "possess" something, we possess afflictions. We worry over whether we can obtain it. We worry that we may lose it. We worry about gains and losses. Such are ordinary people.
I still remember, around the same time, there was another woman who dressed plainly and simply. We were at Jilin Road. She took the stairs because the elevator was full of people coming to my talk. When she reached the 7th floor, she was out of breath. When she saw the crowd, she said, "Master. Please give me just a few minutes. I need to rush back." Frankly, at that time I wondered what kind of help she needed. I listened carefully. She said, "I just came to give this to you."
She unwrapped layers of newspaper to reveal a soda can. She gave me the can. It was very heavy. I wondered why she would make a two-hour journey by bicycle to deliver a can of soda. When I took the can from her, it was really heavy. I opened it. It was filled with gold bars. There were more than ten gold bars in the can.
I was shocked and asked, "What is this about?" She said, "Master please accepts this. Don't worry. I earned this money with my own labor. Originally, I planned to buy a house. All my life, I have always rented from others, always lived in an attic. I have four children. My husband and I both work as laborers, in hopes of buying our own home." I told her, "Then you should quickly use this to buy a home." She said, "Master, there are less than 20 gold bars. We will have to save much longer to buy a home. But right now you are building a hospital, which can commence operations soon, so I quickly brought this for you. I have clearly thought it through. There is not much difference between owning and renting a home. I have listened to tapes of your talks. I understand. So please do not worry." I asked her, "Does your husband know about this?" She said, "He knows and he approves."
To this day, whenever I tell this story, it still moves me deeply. This is wisdom. This is willpower. This is Great Love. Compared to her, I feel that those wealthy women are the poor amongst the rich. They still feel lacking. Based on her appearance, I assumed she came to ask for help. But she actually came to help me. So isn't she the rich amongst the poor? Herein lies the value of life.
Buddhist practitioners need to always openly repent with utmost sincerity to eliminate afflictions, karma, and retributions. Eliminating the Three Obstructions leads to purity.
Eliminate these Three Obstructions. "By eliminating these Three Obstructions, everything from the Six Roots and Ten Evils to the 84,000 types of afflictions, is completely purified."
Let us be grateful for being born human and living in this Human Realm. We must be even more grateful for the affinity to encounter Buddha-dharma and the opportunity to practice the Bodhisattva-path. Therefore, receive the Buddha's teachings with gratitude and apply them in daily living. Know that all sentient beings have karma. We have already created karma so we should now earnestly seek Buddha-dharma. Once Dharma has entered our hearts, we must quickly and completely correct our faults. Only then can our karma be eliminated. Otherwise, we will just keep creating and accumulating more karma. Then we will never eliminate our karma.
Yesterday we said, "All Buddhas and Bodhisattvas taught skillful means to repent and eliminate." They taught us many different Skillful Means based on our aptitudes. We receive many teachings all leading us to repentance. Repentance is cleansing. When we discover the accumulation of filth and defilement, we need to focus on washing them away. Thus we can eliminate them.
The Six Roots are: eyes, ears, nose, tongues, body and mind. The Six Sense Objects, or Six external conditions, are form, sound, smell, taste, touch and thought.
The Three Obstructions are associated with the Six Roots and Ten Evils.
Humans use the Six Roots, to discern the Six Sense Objects. Thus, encountering external conditions, the Six Consciousnesses arise – seeing, hearing, smelling, tasting, feeling and thinking.
Everyone knows the Six Roots are eyes, ears, nose, tongue, body and mind. When the Six Roots come in contact with the Six Sense Objects, then consciousness arises. Thoughts in the mind thus emerge.
The women we mentioned earlier were resplendent with jewelry. Yet, if you ask them to give, their giving is always limited. Each day they were afraid to leave the house after dusk for fear of being robbed. When their eyes saw certain forms, desire arose and they became confused. If they donated these objects, they could do so much good. But with greedy thoughts come stinginess. They could not bear to give. They felt, "This is what I love most. That is most precious to me." Thus, it was very difficult for them to give it up.
This is an example of our habits. It is very difficult to eliminate mental attachments, to no longer crave and desire these things on sight. This is difficult because it is an ingrained habit. Since Beginningless Time, this has been embedded in our consciousness. This habit still exists, so when our Six Roots encounter the Six Sense Objects, certain thoughts arise along with our ingrained habits and tendencies. Some will react with greed.
The Ten Evils: Three of body, four of speech, and three of mind.
The three evils of the body are, killing, stealing and sexual misconduct.
The four evils of speech are: lying, flattery, gossip and harsh words.
We know that the activity of the Six Roots leads us to commit Ten Evils. We have mentioned the Ten Evils: three of body, four of speech, and three of mind. The three evils of the body are, killing, stealing and sexual misconduct .The four evils of speech are: lying, flattery, gossip and harsh words. These are called the Seven Branches. They are like 7 rays that radiate from the mind.
When a greedy thought arises, these Seven Branches quickly shoot outwards. The Three Poisons of the mind lead us to create evil with body and speech. These three complete the list of Ten Evils. When mind body and conditions converge, the Ten Evils will quickly arise.
So if we can eliminate the Three Obstructions, naturally our Six Roots, our eyes, ears, nose, tongue, body and mind will not become entangled with external conditions. They will be free and clear.
Pratyekabuddhas are called Solitary Realizers; their realizations come from observing conditions. Born in the time without Buddhas, they attained enlightenment through their own abilities, and became sages who transcended life and death.
When the wise observe conditions, every blade of grass and every tree teaches them Dharma. This is how the wise see everything in the world. Look at Pratyekabuddhas. Solely by observing the external world and the changing of the four seasons, spring, summer, fall, winter, they realized the impermanence of the world. New cells constantly replace old ones in the body. This is the impermanence of life. So Pratyekabuddhas quickly attained enlightenment. This is called wisdom.
When the wise observe the world, they see everything clearly. It is different for the foolish and ignorant. Ignorant people are entangled and bound by external conditions, thus they are trapped in karma and will exponentially create more karma. So if we can eliminate the Three Obstructions everything from the Six Roots and Ten Evils to the 84,000 types of afflictions will be purified.
The minds of sentient beings in the Six Realms are covered with ignorance and afflictions. They are continuously reborn according to karma. Only with Dharma-water can they cleanse, and uncover their intrinsic nature.
For a long time, I have said, "Dharma is like water." The minds of sentient beings are filthy. We need water to clean the mind. When this simple water and this pure mind come together, we will have both blessings and wisdom. With a loving and compassionate mind, we will create blessings. Water is Dharma. With it, we will give joyfully. Joyful giving is wisdom. As we create blessings, we can joyfully let go. With blessings and wisdom we have kindness, compassion, joy and giving. With kindness and compassion, we create blessings. Joyful giving is an act of wisdom. These are all teachings of the Buddha.
When the mind and Dharma unite, we can also say when mind and water unite, then won't our minds always be pure? We can wash away all 84,000 types of afflictions. Afflictions are like dust. They can enter through the slightest opening. So we must work hard to seal these possible openings. Not only must we seal all the cracks, we must get rid of all the garbage inside. If we can do so, everything will be clean. Afflictions can be very fine and subtle, like dust that enters through any crevice.
Therefore, if our minds are constantly moistened by Dharma-water, a blowing wind cannot stir up these dust-like afflictions. Regardless of external conditions, our minds will still remain serene. So we must have teachings in our minds. Only Dharma-water can purify our minds. Since we now know this, we must seize this opportunity, "this advantageous superior mind," to repent.
We have such an excellent opportunity. We have attained human form and can listen to the Buddha's teachings. These are truly precious circumstances. So seize this moment to make the most of these favorable circumstances; vow to benefit others with a Great Vehicle mind. Please motivate and encourage each other to take good care of the mind.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2240
19 April 2011
人间菩提 - 2011年4月19日 - 建立心灵的道场
人人 立心忏道场
【证严上人4月19日志工早会开示】
「无常的道理是『缘起缘灭』，有缘的时候碰在一起，缘尽的时候，就消灭掉了；就如我们每天的这个时候，昨天的你是你吗？今天的我是我吗？其实昨天的我已经不是今天的我，一天八万六千四百秒个关卡过去，假如不好好的把握昨天的人事物，也许一念无明就会推翻了昨天早上我说的话……」
无常即为缘起缘灭，而缘分的起灭则来自于一念心，今日（19日）志工早会上，证严上人强调一念心的重要，而让心心相繫、念念相续的则是因缘果报。
明因果念无常 心镜照彻天地物
「我常常提醒大家，看到别人（有错）能反省自己，你这一天就受用了；知无常要把握当下，一念间的时刻都不要放松。」上人说，人能反省但却常常无法顾好自己的心念，一转身与人的一个碰撞，可能就忘了律己而就对他人恶言相向，种种日常生活中的起心动念，看似简单，而此即是缘起缘灭的无常。
而缘起缘灭的因由还是起于因缘，上人开示，《法譬如水》的「恶因恶报恶缘，必须纤毫明鑑，因果歷歷不爽，造业岂能不忏。」 就是要我们在生活中时时用心，除去心中的无明尘埃，让心性清净亮洁、时刻反省忏悔，心中的明镜才能照彻天地万物。
「各位菩萨，这就是我们要常常去回顾，我们入经藏、入大忏文的时候，就是要提醒自己的心念，纤毫不要沾染上一点点的脏污……希望大家要记得一首首、一段段的经文，时时放在脑海中，碰到事要赶快拿来用，这样我们就能步步接近一性圆明的自然本性。」
入善门履悲愿 处众忏悔菩萨行
上人说，慈济已四十五年，成立之初即是为了要净化人心，引导人人走入佛法，让佛心入心，以法水洗无明，因此忏悔法门早已成立，只是当时，道理难以让人入心，因此将「法化作为路，经化作为道」，引导众生行善，力行慈济见苦知福。
「忏悔道场不是念的，而是在人群中心宽念纯、善解包容，等等方法，彼此互爱互动、彼此勉励走入菩萨道，所以那个时候开始，就希望能启发人人无染光明的大爱，这是四十五年前的用心，希望人人心入经藏、身体力行！」
顺天理铺坦途 拨乱反正共善业
慈济四十五年，志工们以师志为己志，心中有法、步步踏实，走过坎坷的道路而铺起爱的菩提大道，上人说，慈济就像是用连锁砖铺出的道路，既是为人间让他人能平坦好走，也是为天地，让大地唿吸、水能迴流。上人开示，「这就是顺着天地道理的循环，为了净化人心而起步创立慈济的道场！」
《法华经》里说「劫浊乱时众生垢重」，这是佛陀时代即指出现代社会的问题，人人的无明烦恼重重叠叠，造成众生共业共因缘，而所看到的即是种种乱象，是非不分、善恶难明，人心轨道已经偏移。
上人忧心地说，就如现在校园霸凌的问题，学生不尊师长，是非不分、伦理淡化，而这即是众生共受的业报。「霸凌无法可治，用批判的方式，反而会善恶不分……所以我们要知道业因，人人要回归源头，要赶快提醒、追踪自己现在的心态，虽然过去已造自己的因，我们仍要赶快觉悟。」
引法泉袪习气 忏过省思自在身
上人开示，「我们人人要知道，业因从心起、由身口意造，我最期待就是人人立心忏道场，假如人人心中没有忏悔的道场，很可怕！天天接触到这世界的讯息与科学家的资讯，真的都很令人担心，所以要好好建立起心灵道场，要忏悔！」
修行即是要修去习气，上人期许人人入经藏的时候，要以甘泉法水洗去恶习，「习气不除，心再好也是常犯错，心入忏反省，很自然就会得法喜、心轻安、意自在。」
勤精进法入心 妙手修行断烦恼
以手语的入经藏练习的过程，也是一项修行，上人鼓励人人不要有压力、不要起烦恼，用心入忏，要让自我「得法喜、心轻安、意自在」。
上人说，「现在全台各地无处不道场，相信这一片祥和之气会让社会祥和，各位一定要精进，不要半途而废、不要给自己压力，请大家要多用心，彼此互相勉励，看你们精进，师父很欢喜，感恩与祝福大家，多多用心！」
静思晨语 - 2011年4月19日 – 29 – 法譬如水：三轮体空无念无求
Three Spheres of Emptiness in Giving
我们在「谨言慎行，随缘消旧业」当中已经说过三种障碍，那就是「惑、业、报」。「惑」就是「烦恼、无明」，很多的无明在我们的心中。有了无明，而起了动作，就造做了「业」。
障碍我们成就人身，或生天的恶业，称为恶法障人天道。
有了业力一定要受报，只是我们做的业，有善恶业。恶的业，当然就是障碍，障碍我们将来成就人身，或是障碍我们生天。为善也一样，为善虽然是好事情，但是也会障碍我们。因为做好事之后，太自大了，这就是障碍我们的道心。做不好，则是感到很懊恼，这也是障碍道心。
三轮体空意指，布施时，对施者、受施者、所施物，抱持无求无念之心。
我们若能修学为善，必定要有三轮体空。善无分大小，看到的时候当下即是。在我们面前，哪怕说一句话，那怕一个小小的动作，说不定这就是很大的善。只要你们没去分别，你如果没有分别，世间的善事无大小，你若是起分别，心就有障碍。
为善若是过于执着，起了计较分别之心，因而障碍学佛的道路，称为善法障出世道。
分别心实在是我们修学佛法最大的障碍，所以叫做「善法障出世道」。我们如果能够学到三轮体空：「没有我是去做好事的人」的想法，凡是做就对了；也没有「我已经做了多少量的好事」的念头，做了就是做了，何必在哪里计较量；也没有「哪一个人接受我多少」的计较，受我帮助的人有多少的计算。
若能这样「无物相、无人相、无我相」若能如此应该就是三轮体空，这样我们就能做得很欢喜，我们就能每天海阔天空。我们能心无一物，没有罣礙，这样什么都没有障碍了。
所以在昨天已经说过了，这很重要－－不要内心很多烦恼不断覆盖，这样愈来对世间的万事万物，疑惑就愈大，人我是非也愈多，这就叫做烦恼。
所动的、所做的一切，开口动舌、言语动作无不是业，这些东西都像是一颗颗的种子进入你的心田当中，到时要业相现前，这就是「报」了。所以说「三种法，能障圣道及以人天胜妙好事。」这三种法「惑(烦恼)、业、果报」能够障碍人天的胜妙好事。
学佛若是修到不动境界，失去悲悯众生心，障碍行菩萨道之路，称为不动法障菩提道。
再下来又是一种障，就是「不动法」。不动法我们在「谨言慎行，随缘消旧业」当中也说过了，就是好坏不动心。这样也会障碍我们的菩提道。
学佛教是要学得能够「慈、悲、喜、舍」，真的要学得佛心、菩萨心，不忍众生苦，人伤我痛、人苦我悲，这叫做「中道」。虽然我们没有其他凡夫种种层层叠叠的烦恼，我们对人间事事都能够善解，我们能包容；我们能时时感恩、时时知足；这样我们的心就都没有烦恼了，该做的我们也会去做，也不会到好坏事都和我没关系。
若是一切好事、坏事都和我没关系，分得那么清楚，这样人生就会很冷漠。把所有世俗的事都当成和我没关系，这样也不行。像这样就会障碍我们发大心、发菩萨心、行菩萨道的路。所以这种不动法，苦乐都没有感受，修这样的行只是为了独善其身，也是很可怕。
三种障圣道法，恶法障人天法，善法障出世法，不动法障菩提法。
所这样合起来，是三种障圣道法，所以「经中目为三障」，经文中说三障：「恶法是障人天法；善法障出世法；不动法障菩提法。」这叫做三障。
接着忏文中说：「所以诸佛菩萨教作方便。」所谓「教作方便」就是说——诸佛菩萨知道我们有这么多的毛病，所以开方便门，应众生的根机而应机说法，就像应病下药。我们要知道，我们的佛菩萨就如大医王，他能「观机」——随着众生的根机不同，他能随着时、地、人、物，以及他的根机利钝，他能去分别什么时候要设什么样的环境、引导什么样的人进来受教。这叫做「应机逗教」。
对佛法来说，我们众生的心病实在很多，习气、烦恼就很难改了。如何让一个人改掉习气、烦恼，除了靠他本人以外，就是要靠整个环境，所以诸佛教作方便。诸佛菩萨就如同大医王，能够判断众生病的种类，所以能开出很多方便。就像我们慈济「四大志业、八大脚印」任你选择。
有的人有忧郁症，忧郁症如果整天待在家里面，他的症状发作时会很懊恼。有时会发脾气，有时很多事情会想不开，有时和自己过不去，有时后用暴力的方法去对待别人，或是伤害自己。这种病若只是靠药物，功效有限。虽然一时药物压下去了，但过了一段时间后又发做了。最好的办法是：药物要吃，但还要设置一个环境，让他可以和很多人互动、做事情，这样他在做事情的时候就会忘记身心的毛病。身体有事情做，心有很多人互相开导，这种病情过了一段时间之后，度过这种忧郁期，病就好了，他的心就开朗起来了。
也有的人脾气很坏，习气常常会暴发出来。在平常的时候是很好的人，就是有一点习气要改很难改。在新竹有一位慈诚队，现在也是很投入在大队部中，在九二一那个时候，差不多都是在工地里面，而精舍的改建工程也多数都会回来精舍做。这位陈居士，他很善良，但是在年轻时，就有一个赌博的习惯。虽然他对家庭、对妻子都很好，他也是一位很孝顺的人，没有其他的嗜好，只是有一个习气就是喜欢赌博。
说道脾气，他的脾气也很好；说他为人，无论孝道或是疼惜妻小他也都有做到。只是每次一赌博下去，就没日没夜了，真的很辛苦。每次赌博回来之后，怕太太生气、怕母亲生气，就会说很多的理由，很多的话去欺骗父母、老婆。一直到最后，家里的人都不信任他了，他自己也很懊恼，一直想改，总是想要改。屡次都会改，但是就这样一、二十年下来，每一回赌博的朋友招一下手，他就控制不了自己跟着去了。有时候通宵达旦，他也知道这样不行，他就会想：「我回去要用什么理由和妻小说？」但是只要往赌桌坐下去，就顾不得昏天暗地。
太太很有智慧，后来就请慈济人设法慢慢带他。当时刚好是新竹的联络处要开始整理，他下去忙，在忙得时候就忘了要赌博了。因为有一群人不断在约他，一忙下去，赌博的朋友就慢慢疏远去了。过了一段时间，当工程差不多都要完成了，杂事已经比较空闲了，又跑去了，真的是自己不能自拔。让他能够彻彻底底的改过来，就是在九二一之后，很长的时间都处在这么大的环境当中，不断有密密麻麻的爱时时都在笼罩着他，最后就真的「滴赌不沾」了。
他常常很感恩，他的慧命就是这个团体救他的。生命也是。有一次我在工地看到他，跟他说：「奇怪，你的脸怎么那么红呢？要去看医生。」我又交代大队长说：「马上找人把他押去大林慈济医院看看。」一看才知道是脑瘤，而且是在最深处的中心，很难开刀治疗。还好现在医疗发达，可以开刀了。花莲慈济医院的林院长到了大林医院，配合大林的神经外科为他开刀，总算在那个最危险的状况当中，把他救了回来。
之后他对我说：「师父，我的生命也是我们慈济医院所救的。」当时要他开刀的时候他非常的害怕，他说能够让他最安心的，就是我们林欣荣院长，在他要开刀之前去看他的时候：「你是师兄，我是师弟，我会把你照顾得很好。」所以他安心了。果然麻醉下去，到开完刀之后，恢复精神，第一个感觉就是肚子饿。从这样开始，不过两天就可以转入普通病房了。
看看现在，他还是又继续投入，哪里有工程，他就去哪里负责。如果都没有，四大志业，无论是「慈善、医疗、教育、文化」，哪一个地方需要志工，他就去。甚至社区带志工活动、带慈诚队，环保他也带环保志工。国际救灾同样也承担，无论哪个地方需要，他就去。看看，本来是一个被赌桌黏住，只要一坐下去就昏天暗地，现在也可以改变为这样。
这就是一个方便法门。慈济的大环境是一个方面法门，只要你的脚走得进来、踏得进来，都能够应机受教，这就是这个时代，要如何将佛法化为清流，注入人人的心中，这一定要用方便法。
所以诸佛菩萨教作方便，忏悔除灭。此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。
所以忏文中就这样说：「诸佛菩萨教作方便」教我们做很多种方便。「忏悔除灭，此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。」
诸佛菩萨就像医生，方便的法门就像开药的处方笺一样，只要医生把药开出来，照这个药方、处方笺去拿药。所以礼忏或是诵忏，就像我们找药方一样。我们礼拜之后，我们的心情就可以很轻安、自在，所以能够改，这样病自然就消除了。病消除了，就如同我们一切的业障都消除了一般。所以叫做方便法。
看佛陀讲《法华经》，就是真正要开启一个真实法门。所以说起来在四十二年之间一切所讲的，都不过是方便法。真正要开启一个真实、直指人心、见性的法，实在是不简单。想要走这一条大直道，必定也是很困难，必定要拉藤摘豆，慢慢地拉、慢慢地教。以各种方法，合什么样的时代，用什么样的环境？这无不是法！
所以对大家说：「日常生活中，那一样生活不是在佛法中呢？」请大家用心。一草一木无不是在为我们说法，所以请大家要多用心。
Yesterday we spoke of the Three Obstructions, delusion, karma and retribution. Delusion is the same as affliction, or ignorance. Our mind is filled with ignorance. With ignorance, we will create bad karma through our actions.
Bad karma will naturally prevent us form attaining human in the future or being reborn in the Heavenly Realm.
Once we create karma, we will face retribution. The karma we create can be good or bad. Bad karma will naturally prevent us form attaining human in the future or being reborn in the Heavenly Realm. Doing good deeds, though positive, can also create obstructions if we are too proud of ourselves. This hinders our mind on its spiritual path. If we are upset when we are unsuccessful, this also obstructs cultivation.
Three Spheres of Emptiness means that when giving, we must remain pure and free of judgment. Toward the giver, the recipient, and the gift, we maintain an unconditional mind.
We cultivate and practice kindness; we must realize Three Spheres of Emptiness. Good deeds cannot be categorized as big or small. We must be present with whatever is in front of us. Perhaps a few words or small gestures can be a great act of kindness, as long as we do not make distinctions. If we do not discriminate, good deeds cannot be big or small. If we discriminate, then our minds will be obstructed.
A discriminating mind is indeed the greatest obstacle to spiritual cultivation. So “goodness obstructs the path to transcendence”.
If we cultivate the Three Spheres of Emptiness, when we give, we do not think of ourselves as the giver. We will just do it. We do not keep track of how much we have given. We just do it; we do not try to quantify it. We also do not keep track of how much help someone has received from us.
If we can give without thinking about the giver, recipient or gift, we have attained the Three Spheres of Emptiness. Then we can be very joyful in our giving and live each day openly and freely. Our minds can be empty and free of vexations. There will be no obstructions.
As we discussed yesterday, it is very important not to cover the mind with afflictions. Otherwise, we will feel more doubt about everything in this world and have more disputes with others. These are all afflictions. Our every word and every action creates karma. Each is a seed that enters the field of the mind. When the seed bears fruit, that is called retribution.
So we say there are Three Obstructions to the Noble Path and good deeds that lead to Heavenly and Human Realms. These three things will prevent our rebirth in the Heavenly and Human Realms.
Unmoving Dharma means we are unmoved by good and bad. This can also obstruct our path to Buddhahood.
The next obstruction is Unmoving Dharma. We also spoke of Unmoving Dharma yesterday. It means we are unmoved by good and bad. This can also obstruct our path to Buddhahood.
We learn Buddhism to develop kindness, compassion, joy and giving. We strive to attain Buddha- and Bodhisattva-mind so we cannot bear others' suffering and we feel their pain as our own. This is the Middle Way. Even though we do not have the many accumulated afflictions others have, we can face everything with understanding, accommodation, gratitude, and contentment. Thus our minds are free of afflictions. We will do what needs to be done. We will not be apathetic to the good and bad things around us.
If we completely disengage ourselves, we will be cold and uncaring. If we feel disconnected from worldly affairs, that is not right, either. In this way, we will obstruct our great vow, our Bodhisattva-vow, to walk the Bodhisattva-path. Hence, cultivating Unmoving Dharma, being impervious to suffering or joy, and practicing only for our own benefit is also very frightening.
These are the Three Obstructions to the Noble Path. Evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to Transcendence. Unmoving Dharma obstructs the way to Buddhahood.
These are the Three Obstructions to the Noble Path. The Sutras describe the Three Obstructions. Evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to transcendence. Unmoving Dharma obstructs the way to Buddhahood. These are the Three Obstructions.
“Thus Buddhas and Bodhisattvas taught skillful means,” Buddhas and Bodhisattvas understand that sentient beings have many problems. Thus, they use skillful means to teach sentient beings according to their capabilities, like medicine prescribed according to the illness. We need to know that Buddhas and Bodhisattvas are like great doctors. They can observe sentient beings' capabilities. They can teach based on time, place, people, matters, and capacity for understanding. They can discern what circumstances they need to create to guide different types of people to receive the teachings. This is teaching based on people's aptitudes.
According to Buddha-dharma, sentient beings truly possess many illnesses of the mind. Habits and afflictions are difficult to correct. How bad habits and afflictions are eliminated not only depends on the person, but also on the entire environment. Thus, all Buddhas teach skillful means. They are like great doctors who can diagnose the illnesses and provide expedient ways to treat sentient beings. Take Tzu Chi, for example, People can choose among the four Missions and eight Footprints.
Some people suffer from depression, if they stay at home all day long, the onset of depression will cause them to feel agitated or to lose their tempers. They may take things too hard, feel self-loathing, act violently towards others or hurt themselves. The effectiveness of medication is limited. It can suppress the symptoms but after some time, there will be another outbreak. The best treatment is to take medicine and set up an environment where they can interact with others and do something. This way, they will forget their own troubles. Their bodies are being productive and their minds are being counseled by others. After some time, this period of depression will pass, and they will be healed. As they open their hearts, they will be healed.
But there are people who are bad-tempered and have bad tendencies. They are basically good, but find it hard to eliminate their bad habits. There is a Faith Corps member in Xinzhu. He is now a very devoted volunteer. After the 9/ 21 Earthquake, he spent most of his time at our construction sites. When construction began at the Jing Si Abode, he also often came to help. Mr. Chen is a very kind-hearted person. But when he was young he had a gambling habit. He treated his wife and children very well and was filial to his parents. He just had no bad interests except gambling.
He had a good temper. As for his character, he was filial to his parents and great to his family. But every time he gambled, he lost track of time. It was very difficult as he made excuses every time he came home. He was afraid that his wife or mother would be angry, so he lied to his wife and his parents. Eventually, no one trusted him. He was very frustrated with himself. He wanted to change and tried many times. But for 10, 20 years, whenever his gambling buddies invited him, he could not control himself. Sometimes he gambled until dawn, “I knew I couldn't keep doing this. What excuse can I give my wife and children? But whenever I started gambling, I lost track of everything.”
His wife was very wise. She asked Tzu Chi volunteers to guide him. At that time, our Tzu Chi office in Xinzhu was being set up. When he helped out, he became so busy that he forgot about gambling. The volunteers continually invited him to help. He became distant from his gambling buddies. After a period of time, when the construction was almost finished and he had more free time, he started to gamble again. He could not control himself. What made him change completely was his involvement in rebuilding after the 9/21 quake. It took a long time and he was enveloped in a loving environment. He has never gambled since.
He has remained truly grateful to Tzu Chi for saving his Wisdom-life and his physical life. One day, I saw him at the construction site. I said, “Why is your face so flushed? Go see a doctor” I told the group leader, “Make sure someone take him to the Dalin Tzu Chi Hospital.” It turned out that he had a brain tumor, deep in the center of his brain, which made it difficult to remove. Fortunately, medical technology is very advanced. The Superintendent from our Hualien hospital operated on him with the Dalin neurosurgeons. Fortunately they were able to save him despite very dangerous circumstances.
Later he said to me, Master, Tzu Chi Hospital saved my life. He was very scared of the surgery but he said it was the Superintendent who made him at ease. When the Superintendent saw him before the surgery, he said, “You are my senior Dharma-brother, I will take very good care of you.” With his mind at ease, he was anaesthetized. When he woke up, his first reaction was that he was hungry. Thus began his recovery. The next day, he was moved to the general ward.
And now he still volunteers actively. Wherever we have construction project, he travels there to take charge. When other missions, like Medicine, Education or Culture need volunteers, he is there. He even leads local community volunteers, the Faith Corps, and the recycling volunteers. On top of that, he also joins international relief trips. Wherever he is needed, he is there. He was once addicted to gambling. Once he started, he lost track of everything.
The Tzu Chi environment is one of skillful means. As long as you are willing to step into Tzu Chi, you will receive the appropriate teachings. In this era, how can we transform Buddha's teachings into a pure stream that flows into people's minds? This requires Skillful Means.
All Buddhas and Bodhisattvas teach skillful means to repent and eliminate the Three Obstructions. Thus everything from the Six Roots and Ten Evils to the 84,000 types of afflictions is completely purified.
So the Text states, “All Buddhas and Bodhisattvas teach skillful means.” They teach us various expedient ways to “repent and eliminate the Three Obstructions. Thus everything from the Six Roots and Ten Evils to the 84,000 types of afflictions is completely purified.”
The Buddhas and Bodhisattvas are like doctors. The skillful means they prescribe are like medication for our particular illnesses. If we follow the doctor's orders, we fill the prescription and obtain the medicine. Hence, repenting through bowing or recitation is akin to finding the medicine. After such practices, our minds will be happy and at peace. Thus we can change our ways. In this way, our illness will be cured. If the illnesses are eliminated, it is as if our karmic obstructions have disappeared. This is known as Skillful Means.
With the Lotus Sutra, the Buddha began to speak the True Dharma. In the prior 42 years, what he taught was all Skillful Means. To Reveal True Dharma that directly addresses the mind and Buddha-nature is truly difficult. To practice this direct path is really hard. He had to slowly pull us along, slowly teach us. He used various teachings that were well-suited to the era and the environment. Everything can be a teaching. That is why I say, “In our daily living, everything is Buddha-dharma.”
Please be mindful. Every blade of grass and every tree is speaking the Dharma for us. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2239
我们在「谨言慎行，随缘消旧业」当中已经说过三种障碍，那就是「惑、业、报」。「惑」就是「烦恼、无明」，很多的无明在我们的心中。有了无明，而起了动作，就造做了「业」。
障碍我们成就人身，或生天的恶业，称为恶法障人天道。
有了业力一定要受报，只是我们做的业，有善恶业。恶的业，当然就是障碍，障碍我们将来成就人身，或是障碍我们生天。为善也一样，为善虽然是好事情，但是也会障碍我们。因为做好事之后，太自大了，这就是障碍我们的道心。做不好，则是感到很懊恼，这也是障碍道心。
三轮体空意指，布施时，对施者、受施者、所施物，抱持无求无念之心。
我们若能修学为善，必定要有三轮体空。善无分大小，看到的时候当下即是。在我们面前，哪怕说一句话，那怕一个小小的动作，说不定这就是很大的善。只要你们没去分别，你如果没有分别，世间的善事无大小，你若是起分别，心就有障碍。
为善若是过于执着，起了计较分别之心，因而障碍学佛的道路，称为善法障出世道。
分别心实在是我们修学佛法最大的障碍，所以叫做「善法障出世道」。我们如果能够学到三轮体空：「没有我是去做好事的人」的想法，凡是做就对了；也没有「我已经做了多少量的好事」的念头，做了就是做了，何必在哪里计较量；也没有「哪一个人接受我多少」的计较，受我帮助的人有多少的计算。
若能这样「无物相、无人相、无我相」若能如此应该就是三轮体空，这样我们就能做得很欢喜，我们就能每天海阔天空。我们能心无一物，没有罣礙，这样什么都没有障碍了。
所以在昨天已经说过了，这很重要－－不要内心很多烦恼不断覆盖，这样愈来对世间的万事万物，疑惑就愈大，人我是非也愈多，这就叫做烦恼。
所动的、所做的一切，开口动舌、言语动作无不是业，这些东西都像是一颗颗的种子进入你的心田当中，到时要业相现前，这就是「报」了。所以说「三种法，能障圣道及以人天胜妙好事。」这三种法「惑(烦恼)、业、果报」能够障碍人天的胜妙好事。
学佛若是修到不动境界，失去悲悯众生心，障碍行菩萨道之路，称为不动法障菩提道。
再下来又是一种障，就是「不动法」。不动法我们在「谨言慎行，随缘消旧业」当中也说过了，就是好坏不动心。这样也会障碍我们的菩提道。
学佛教是要学得能够「慈、悲、喜、舍」，真的要学得佛心、菩萨心，不忍众生苦，人伤我痛、人苦我悲，这叫做「中道」。虽然我们没有其他凡夫种种层层叠叠的烦恼，我们对人间事事都能够善解，我们能包容；我们能时时感恩、时时知足；这样我们的心就都没有烦恼了，该做的我们也会去做，也不会到好坏事都和我没关系。
若是一切好事、坏事都和我没关系，分得那么清楚，这样人生就会很冷漠。把所有世俗的事都当成和我没关系，这样也不行。像这样就会障碍我们发大心、发菩萨心、行菩萨道的路。所以这种不动法，苦乐都没有感受，修这样的行只是为了独善其身，也是很可怕。
三种障圣道法，恶法障人天法，善法障出世法，不动法障菩提法。
所这样合起来，是三种障圣道法，所以「经中目为三障」，经文中说三障：「恶法是障人天法；善法障出世法；不动法障菩提法。」这叫做三障。
接着忏文中说：「所以诸佛菩萨教作方便。」所谓「教作方便」就是说——诸佛菩萨知道我们有这么多的毛病，所以开方便门，应众生的根机而应机说法，就像应病下药。我们要知道，我们的佛菩萨就如大医王，他能「观机」——随着众生的根机不同，他能随着时、地、人、物，以及他的根机利钝，他能去分别什么时候要设什么样的环境、引导什么样的人进来受教。这叫做「应机逗教」。
对佛法来说，我们众生的心病实在很多，习气、烦恼就很难改了。如何让一个人改掉习气、烦恼，除了靠他本人以外，就是要靠整个环境，所以诸佛教作方便。诸佛菩萨就如同大医王，能够判断众生病的种类，所以能开出很多方便。就像我们慈济「四大志业、八大脚印」任你选择。
有的人有忧郁症，忧郁症如果整天待在家里面，他的症状发作时会很懊恼。有时会发脾气，有时很多事情会想不开，有时和自己过不去，有时后用暴力的方法去对待别人，或是伤害自己。这种病若只是靠药物，功效有限。虽然一时药物压下去了，但过了一段时间后又发做了。最好的办法是：药物要吃，但还要设置一个环境，让他可以和很多人互动、做事情，这样他在做事情的时候就会忘记身心的毛病。身体有事情做，心有很多人互相开导，这种病情过了一段时间之后，度过这种忧郁期，病就好了，他的心就开朗起来了。
也有的人脾气很坏，习气常常会暴发出来。在平常的时候是很好的人，就是有一点习气要改很难改。在新竹有一位慈诚队，现在也是很投入在大队部中，在九二一那个时候，差不多都是在工地里面，而精舍的改建工程也多数都会回来精舍做。这位陈居士，他很善良，但是在年轻时，就有一个赌博的习惯。虽然他对家庭、对妻子都很好，他也是一位很孝顺的人，没有其他的嗜好，只是有一个习气就是喜欢赌博。
说道脾气，他的脾气也很好；说他为人，无论孝道或是疼惜妻小他也都有做到。只是每次一赌博下去，就没日没夜了，真的很辛苦。每次赌博回来之后，怕太太生气、怕母亲生气，就会说很多的理由，很多的话去欺骗父母、老婆。一直到最后，家里的人都不信任他了，他自己也很懊恼，一直想改，总是想要改。屡次都会改，但是就这样一、二十年下来，每一回赌博的朋友招一下手，他就控制不了自己跟着去了。有时候通宵达旦，他也知道这样不行，他就会想：「我回去要用什么理由和妻小说？」但是只要往赌桌坐下去，就顾不得昏天暗地。
太太很有智慧，后来就请慈济人设法慢慢带他。当时刚好是新竹的联络处要开始整理，他下去忙，在忙得时候就忘了要赌博了。因为有一群人不断在约他，一忙下去，赌博的朋友就慢慢疏远去了。过了一段时间，当工程差不多都要完成了，杂事已经比较空闲了，又跑去了，真的是自己不能自拔。让他能够彻彻底底的改过来，就是在九二一之后，很长的时间都处在这么大的环境当中，不断有密密麻麻的爱时时都在笼罩着他，最后就真的「滴赌不沾」了。
他常常很感恩，他的慧命就是这个团体救他的。生命也是。有一次我在工地看到他，跟他说：「奇怪，你的脸怎么那么红呢？要去看医生。」我又交代大队长说：「马上找人把他押去大林慈济医院看看。」一看才知道是脑瘤，而且是在最深处的中心，很难开刀治疗。还好现在医疗发达，可以开刀了。花莲慈济医院的林院长到了大林医院，配合大林的神经外科为他开刀，总算在那个最危险的状况当中，把他救了回来。
之后他对我说：「师父，我的生命也是我们慈济医院所救的。」当时要他开刀的时候他非常的害怕，他说能够让他最安心的，就是我们林欣荣院长，在他要开刀之前去看他的时候：「你是师兄，我是师弟，我会把你照顾得很好。」所以他安心了。果然麻醉下去，到开完刀之后，恢复精神，第一个感觉就是肚子饿。从这样开始，不过两天就可以转入普通病房了。
看看现在，他还是又继续投入，哪里有工程，他就去哪里负责。如果都没有，四大志业，无论是「慈善、医疗、教育、文化」，哪一个地方需要志工，他就去。甚至社区带志工活动、带慈诚队，环保他也带环保志工。国际救灾同样也承担，无论哪个地方需要，他就去。看看，本来是一个被赌桌黏住，只要一坐下去就昏天暗地，现在也可以改变为这样。
这就是一个方便法门。慈济的大环境是一个方面法门，只要你的脚走得进来、踏得进来，都能够应机受教，这就是这个时代，要如何将佛法化为清流，注入人人的心中，这一定要用方便法。
所以诸佛菩萨教作方便，忏悔除灭。此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。
所以忏文中就这样说：「诸佛菩萨教作方便」教我们做很多种方便。「忏悔除灭，此三障灭，则六根十恶，乃至八万四千诸尘劳门，皆悉清净。」
诸佛菩萨就像医生，方便的法门就像开药的处方笺一样，只要医生把药开出来，照这个药方、处方笺去拿药。所以礼忏或是诵忏，就像我们找药方一样。我们礼拜之后，我们的心情就可以很轻安、自在，所以能够改，这样病自然就消除了。病消除了，就如同我们一切的业障都消除了一般。所以叫做方便法。
看佛陀讲《法华经》，就是真正要开启一个真实法门。所以说起来在四十二年之间一切所讲的，都不过是方便法。真正要开启一个真实、直指人心、见性的法，实在是不简单。想要走这一条大直道，必定也是很困难，必定要拉藤摘豆，慢慢地拉、慢慢地教。以各种方法，合什么样的时代，用什么样的环境？这无不是法！
所以对大家说：「日常生活中，那一样生活不是在佛法中呢？」请大家用心。一草一木无不是在为我们说法，所以请大家要多用心。
Yesterday we spoke of the Three Obstructions, delusion, karma and retribution. Delusion is the same as affliction, or ignorance. Our mind is filled with ignorance. With ignorance, we will create bad karma through our actions.
Bad karma will naturally prevent us form attaining human in the future or being reborn in the Heavenly Realm.
Once we create karma, we will face retribution. The karma we create can be good or bad. Bad karma will naturally prevent us form attaining human in the future or being reborn in the Heavenly Realm. Doing good deeds, though positive, can also create obstructions if we are too proud of ourselves. This hinders our mind on its spiritual path. If we are upset when we are unsuccessful, this also obstructs cultivation.
Three Spheres of Emptiness means that when giving, we must remain pure and free of judgment. Toward the giver, the recipient, and the gift, we maintain an unconditional mind.
We cultivate and practice kindness; we must realize Three Spheres of Emptiness. Good deeds cannot be categorized as big or small. We must be present with whatever is in front of us. Perhaps a few words or small gestures can be a great act of kindness, as long as we do not make distinctions. If we do not discriminate, good deeds cannot be big or small. If we discriminate, then our minds will be obstructed.
A discriminating mind is indeed the greatest obstacle to spiritual cultivation. So “goodness obstructs the path to transcendence”.
If we cultivate the Three Spheres of Emptiness, when we give, we do not think of ourselves as the giver. We will just do it. We do not keep track of how much we have given. We just do it; we do not try to quantify it. We also do not keep track of how much help someone has received from us.
If we can give without thinking about the giver, recipient or gift, we have attained the Three Spheres of Emptiness. Then we can be very joyful in our giving and live each day openly and freely. Our minds can be empty and free of vexations. There will be no obstructions.
As we discussed yesterday, it is very important not to cover the mind with afflictions. Otherwise, we will feel more doubt about everything in this world and have more disputes with others. These are all afflictions. Our every word and every action creates karma. Each is a seed that enters the field of the mind. When the seed bears fruit, that is called retribution.
So we say there are Three Obstructions to the Noble Path and good deeds that lead to Heavenly and Human Realms. These three things will prevent our rebirth in the Heavenly and Human Realms.
Unmoving Dharma means we are unmoved by good and bad. This can also obstruct our path to Buddhahood.
The next obstruction is Unmoving Dharma. We also spoke of Unmoving Dharma yesterday. It means we are unmoved by good and bad. This can also obstruct our path to Buddhahood.
We learn Buddhism to develop kindness, compassion, joy and giving. We strive to attain Buddha- and Bodhisattva-mind so we cannot bear others' suffering and we feel their pain as our own. This is the Middle Way. Even though we do not have the many accumulated afflictions others have, we can face everything with understanding, accommodation, gratitude, and contentment. Thus our minds are free of afflictions. We will do what needs to be done. We will not be apathetic to the good and bad things around us.
If we completely disengage ourselves, we will be cold and uncaring. If we feel disconnected from worldly affairs, that is not right, either. In this way, we will obstruct our great vow, our Bodhisattva-vow, to walk the Bodhisattva-path. Hence, cultivating Unmoving Dharma, being impervious to suffering or joy, and practicing only for our own benefit is also very frightening.
These are the Three Obstructions to the Noble Path. Evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to Transcendence. Unmoving Dharma obstructs the way to Buddhahood.
These are the Three Obstructions to the Noble Path. The Sutras describe the Three Obstructions. Evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to transcendence. Unmoving Dharma obstructs the way to Buddhahood. These are the Three Obstructions.
“Thus Buddhas and Bodhisattvas taught skillful means,” Buddhas and Bodhisattvas understand that sentient beings have many problems. Thus, they use skillful means to teach sentient beings according to their capabilities, like medicine prescribed according to the illness. We need to know that Buddhas and Bodhisattvas are like great doctors. They can observe sentient beings' capabilities. They can teach based on time, place, people, matters, and capacity for understanding. They can discern what circumstances they need to create to guide different types of people to receive the teachings. This is teaching based on people's aptitudes.
According to Buddha-dharma, sentient beings truly possess many illnesses of the mind. Habits and afflictions are difficult to correct. How bad habits and afflictions are eliminated not only depends on the person, but also on the entire environment. Thus, all Buddhas teach skillful means. They are like great doctors who can diagnose the illnesses and provide expedient ways to treat sentient beings. Take Tzu Chi, for example, People can choose among the four Missions and eight Footprints.
Some people suffer from depression, if they stay at home all day long, the onset of depression will cause them to feel agitated or to lose their tempers. They may take things too hard, feel self-loathing, act violently towards others or hurt themselves. The effectiveness of medication is limited. It can suppress the symptoms but after some time, there will be another outbreak. The best treatment is to take medicine and set up an environment where they can interact with others and do something. This way, they will forget their own troubles. Their bodies are being productive and their minds are being counseled by others. After some time, this period of depression will pass, and they will be healed. As they open their hearts, they will be healed.
But there are people who are bad-tempered and have bad tendencies. They are basically good, but find it hard to eliminate their bad habits. There is a Faith Corps member in Xinzhu. He is now a very devoted volunteer. After the 9/ 21 Earthquake, he spent most of his time at our construction sites. When construction began at the Jing Si Abode, he also often came to help. Mr. Chen is a very kind-hearted person. But when he was young he had a gambling habit. He treated his wife and children very well and was filial to his parents. He just had no bad interests except gambling.
He had a good temper. As for his character, he was filial to his parents and great to his family. But every time he gambled, he lost track of time. It was very difficult as he made excuses every time he came home. He was afraid that his wife or mother would be angry, so he lied to his wife and his parents. Eventually, no one trusted him. He was very frustrated with himself. He wanted to change and tried many times. But for 10, 20 years, whenever his gambling buddies invited him, he could not control himself. Sometimes he gambled until dawn, “I knew I couldn't keep doing this. What excuse can I give my wife and children? But whenever I started gambling, I lost track of everything.”
His wife was very wise. She asked Tzu Chi volunteers to guide him. At that time, our Tzu Chi office in Xinzhu was being set up. When he helped out, he became so busy that he forgot about gambling. The volunteers continually invited him to help. He became distant from his gambling buddies. After a period of time, when the construction was almost finished and he had more free time, he started to gamble again. He could not control himself. What made him change completely was his involvement in rebuilding after the 9/21 quake. It took a long time and he was enveloped in a loving environment. He has never gambled since.
He has remained truly grateful to Tzu Chi for saving his Wisdom-life and his physical life. One day, I saw him at the construction site. I said, “Why is your face so flushed? Go see a doctor” I told the group leader, “Make sure someone take him to the Dalin Tzu Chi Hospital.” It turned out that he had a brain tumor, deep in the center of his brain, which made it difficult to remove. Fortunately, medical technology is very advanced. The Superintendent from our Hualien hospital operated on him with the Dalin neurosurgeons. Fortunately they were able to save him despite very dangerous circumstances.
Later he said to me, Master, Tzu Chi Hospital saved my life. He was very scared of the surgery but he said it was the Superintendent who made him at ease. When the Superintendent saw him before the surgery, he said, “You are my senior Dharma-brother, I will take very good care of you.” With his mind at ease, he was anaesthetized. When he woke up, his first reaction was that he was hungry. Thus began his recovery. The next day, he was moved to the general ward.
And now he still volunteers actively. Wherever we have construction project, he travels there to take charge. When other missions, like Medicine, Education or Culture need volunteers, he is there. He even leads local community volunteers, the Faith Corps, and the recycling volunteers. On top of that, he also joins international relief trips. Wherever he is needed, he is there. He was once addicted to gambling. Once he started, he lost track of everything.
The Tzu Chi environment is one of skillful means. As long as you are willing to step into Tzu Chi, you will receive the appropriate teachings. In this era, how can we transform Buddha's teachings into a pure stream that flows into people's minds? This requires Skillful Means.
All Buddhas and Bodhisattvas teach skillful means to repent and eliminate the Three Obstructions. Thus everything from the Six Roots and Ten Evils to the 84,000 types of afflictions is completely purified.
So the Text states, “All Buddhas and Bodhisattvas teach skillful means.” They teach us various expedient ways to “repent and eliminate the Three Obstructions. Thus everything from the Six Roots and Ten Evils to the 84,000 types of afflictions is completely purified.”
The Buddhas and Bodhisattvas are like doctors. The skillful means they prescribe are like medication for our particular illnesses. If we follow the doctor's orders, we fill the prescription and obtain the medicine. Hence, repenting through bowing or recitation is akin to finding the medicine. After such practices, our minds will be happy and at peace. Thus we can change our ways. In this way, our illness will be cured. If the illnesses are eliminated, it is as if our karmic obstructions have disappeared. This is known as Skillful Means.
With the Lotus Sutra, the Buddha began to speak the True Dharma. In the prior 42 years, what he taught was all Skillful Means. To Reveal True Dharma that directly addresses the mind and Buddha-nature is truly difficult. To practice this direct path is really hard. He had to slowly pull us along, slowly teach us. He used various teachings that were well-suited to the era and the environment. Everything can be a teaching. That is why I say, “In our daily living, everything is Buddha-dharma.”
Please be mindful. Every blade of grass and every tree is speaking the Dharma for us. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2239
18 April 2011
人间菩提 - 2011年4月18日 - 引法入心除欲尘
法如甘露 除无明灭燎原
【证严上人4月18日志工早会开示】
夜阑长空灿烂，银河繁星点点，四时昼夜循环，法性天地人间。蠢动含灵多样，同生同息同眠，缘起缘灭无常……
「最近，慈济人都在练手语，妙手入经藏，开头这一段经文，这样的境界多么美好啊！」证严上人在今日（18日）的志工早会，透过《法譬如水》期许人人灭止恶念、去贪瞋痴，以现「一性圆明自然」。
纷扰诸世间 觉悟归本源
上人开示，「佛陀领悟到宇宙间的大觉悟，彻底体悟，人原本有清彻明亮的佛性，所以佛法从此开始，要让人人回归自己的本性，与佛同等明朗的智慧，假如回归到佛陀的本性，人间还有什么好挣扎的呢？」
面对人世间的纷纷扰扰，上人看着心疼不捨，期望人人能走向佛陀的教义，回归到本源，与佛同等的佛性，那么即是「风平不起波澜，静寂法界充满，一性圆明自然。」
时时照自性 须臾不暂停
上人说，菩萨要有「三心」，骆驼的耐力、狮子的勇勐与赤子之心，「佛陀教导我们如何才能回归到自己的本性，因为众生从无始以来、从一念无明开始，心地一直被污染，无明不断地重生，现在要洗涤这一念心，是一条很漫长的路！」
无明垢重，要能清除烦恼，就要不断地不断地下工夫去洗净。上人举志工们投入访视，协助照顾户清扫房舍的经验为例，脏乱累积越久、清理就越费力，因此人人要具备「三心」才能回归佛陀的本性。
佛法如甘露 除热得清凉
上人开示，「的确，看到普天下，一念瞋从贪痴起，瞋会燥动起来，如心火燎原，很可怕！唯有用爱，才能滋润洗涤大地，微渧先堕，以淹欲尘。我们的心地也要有法，不知不觉中，让法滋润我们的心地，心才不会燥动，心中有法，我们才会改变我们过去的习气，让瞋怒的心火熄灭。」
有形的大火如森林火灾，星星燎原一发不可收拾，若再加上风势助长、缺雨助缘，救灾者也只能望火无奈，然而，火灾总有止息的一刻，但是人的「心火」却是更难以熄灭，如西非布吉纳法索，14日总统府军队的一枚炮声起后，引发民众连续地暴动，再加上北非「茉莉花革命」之效应仍未止息，一日社会不安，民心就无法安止……
「人心不调啊，这种的杀人武器（砲弹），好可怕，你想山林之火可怕，或者是人心贪瞋痴的火可怕；假如人可以停下来，受苦难人就有人去救他，他一直无法停下来，民不聊生，整天都是受惊受怕，又飢又饿的，想，人生多苦！」
动盪启爱心 善念弥珍贵
苦难中即需爱的力量，也受到「茉莉花革命」效应影响的约旦，虽然国内人民也起纷争，但约旦慈济人不放弃陪伴关怀贫困者的机会，仍然下乡访视，上人赞叹，这就是以狮子的勇勐、骆驼的耐力，持续爱洒人间。
「他们还是照常发放、义诊，定期去静思语教学，大人们接触到（静思语）也能调和身心；穷困的人，看到慈济人如同自己家人，点点滴滴都是用爱来累积！」
发放时，约旦志工同时带动祈祷，为日本灾民、为天地平安而匯聚善念，也带动募心启发人人的善行，上人说，「要成菩萨要在混乱的环境里，启发人人的爱心。人间菩萨，看到他们这么穷，但也是争先恐后，即使只有一个铜板也要捐出来，多么美！」
昼夜依法住 亮洁永恆持
「各位菩萨！天空的繁星，不就是我们的那一点点的星光吗！虽然我们还没有像太阳月亮的光，但也可以作点点灿烂的星光，增添大地的祥和。」
上人叮咛人人，「各位我们的大忏悔开始了，人人要复习一下，一性圆明在你跟他，我们都是琉璃同心圆！时间分秒要及时把握！」
静思晨语 - 2011年4月18日 – 28 – 法譬如水：谨言慎行随缘消旧业
Autious Speech and Actions Can Eliminate Old Karma
一者烦恼，二者是业，三者果报。此三种法，能障圣道及以人天胜妙好事，是故经中目为三障。
昨天说过了，烦恼会障碍道业，烦恼从心起，业是从身、口造，无论是心的贪嗔痴，起了种种尘劳，乃至无量无数八万四千多的烦恼，当然我们身口所造的业，同样是无量无数的业，受业就要得果报，善业归于福的福报，恶业就归在恶的恶报。这实在是丝毫不差。
所以我们平时学佛，我们就是要很小心，小心在我们的起心动念，小心在我们的举止动作，这些无不是业，所以我们要很谨慎。
众生因一念不觉，造作无量罪与垢，若能觉照每个起心动念，谨言慎行，就能随缘消旧业，更不造新殃。
三种法能障圣道，恶法能障碍人天善道，因为你造恶，不只是失去人身，将来也不只是不能升天，还要堕入地狱，这都是恶法。所以说来，恶法就是障碍我们在来世能「生为人」或是「生于天道」的道路，这叫做「恶法障人天道」。
第二种是「善法障出世道」，为善为何会有障碍啊？因为我们每件善事都会放在心中，会计较，一直觉得我已经做了很多很多的好事，非常自大，这同样也是一种修行的障碍。
人身虽然我们要保持着，因为身在天堂就是没有佛法可修，所以我们修行的人，最想求的是不失人身。倘若我们生在天道，享福之后，就会迷失自己，因为没有佛法可听。所以我们最重要的是不失人身，在人间我们才有佛法可听，才有善事可以做。因为在人间娑婆世间，堪忍的事多。
五浊：见浊、众生浊、命浊、烦恼浊、劫浊。
因为娑婆世界的名称，叫做堪忍的世界，就是表示在这个世间中，苦难的事情偏多。其实什么是苦呢？第一就是五浊三灾，所以使众生普遍受苦。五浊就是：见浊、众生浊、命浊、烦恼浊、劫浊。很多很多的浊气，合在一起，浊就是垢秽，在劫浊的这个时间，有「见浊、众生浊、命浊、烦恼浊」合起来的这个时间叫做劫浊。
佛经中云末法恶世，将会出现大小三灾。
小三灾：饥馑、瘟疫、刀兵劫；
大三灾：火灾、水灾、风灾，
你看很多的苦难聚集在此时，天灾、人祸。天下就是三灾不断连环，饥馑、瘟疫、战争，这就是人生的苦难。生活在这种五浊三灾的世界，当然众生苦啊！但是就是因为有苦难需要人去拯救，启发爱心。有这么多的苦，让人有警世的精神。
不是说过了：「有了惊世的灾难之后，众生更要有警世的觉悟。」我们在这种苦乐参半的时代中，我们可以看到很多的苦难，印证佛陀的教法：「人生无常，国土危脆。」我们已经可以印证。在这中间就可以启发很多人的爱心。
你看在九二一的时候，好像菩萨忽然间从地涌出，这就是有了灾难之后，才有机会多启发人心，让人人在「惊世的灾难」之后，「警世的觉悟」能够提升起来，所以我们就是在这个娑婆世界，苦乐参半，有的人在受苦，有的人有余力，有能力的人能去救济有苦难的人，这就是做人、学佛的好处。
出世法即出世间法，意指在人间，依佛陀所教的道理，修行菩萨道。
我们做人如果不懂得学佛，实在是很可惜，所以我们要知道修善法，不能被障碍，我们一定不要只贪恋在人天道，一定要爱惜这个人身，借这个人身赶紧修出世法。出世法，就是要知道「不要再六道轮回」，天虽然享受，但是福总要消逝的时候。人虽然能修善法，但是要在五浊恶世，在众生浊中，要保持这念心的清净、这念善，有时候都很困难。
最好的就是要修出世法。「修出世法」大家都说「学佛」，学佛就是希望能够成佛，成佛这才是我们的目标。就算再倒驾慈航，诸佛菩萨也不会受世间的苦乐染污了本性。就像一间大医院中，医院里面有很多传染病的人。医师，好的医师、有爱心的医师，必定具备智慧，他要把自己防范得很好，保护得很好，他要不怕医院里面有传染病的人，他要去救他。
同样在世间的众生，很多都已经处在这种不调和的病态中，需要佛菩萨来教我们，教我们如何调和。不只是调和人与人之间的病态，最重要的是调和人人本身心里的病态。所以我们学佛就是要不断调适、调适，调适我们的心不会受到周围环境影响到这念的道心。
纵然我们做了很多的好事，倘若我们在这里起了贡高我慢，心存有我们救了多少人？我们付出了多少东西去救人？这种罣礙就会障碍我们出世的道业。有一句话说：「前脚走，后脚放。」该做的，我们方向不能偏差，准确的方向我们要一步一步向前走，要前脚走，后脚放。这样心才不会有障碍。
第三就是「不动法障菩提道。」什么叫做不动法？不动法就是当我们很有修行，哪怕已经是修到进入第四禅，第四禅天就是我们心的境界，已经都不动了。在这之间他不苦不乐，世间无论有多少的苦，好像都和他没有关系，世间有多少的欲乐，也和他没有关系，因为他的心已经不受苦乐所摇动，他的心已经很稳定，但是在这个境界，他会障碍菩提道。因为启动不了他的悲心。
我们佛法、佛道，佛陀教导我们在众生中要起悲念，所以我们说：「大慈、大悲、大喜、大舍。」「大慈无悔、大悲无怨、大喜无忧、大舍无求。」这不就是一直对大家所叮咛的，慈济人大家要修到这种程度。
大慈为悔：为了世间人的幸福，我们愿意去付出。世人健康、幸福、富有，我们替他欢喜。世间人我们来启发他们的爱心，人人行菩萨道，我们也替他们欢喜。虽然我们付出得很辛苦，但是我们绝对不会后悔。
世间人受苦，「人伤我痛，人苦我悲」，为了那些受灾的苦难人，我们冒着生命危险也愿意去救，怎样的辛苦都在所不惜，为了别人的苦难，我们去付出，我们一点都不怨。
记得有一回我到大林的慈院，看到一位先生，站在病房的走廊。本来我已经走过去了，但是他远远站在那个地方，那种眼神和态度，令我不由得再走了回来。走近他的身边询问：「如何？你来看什么人呢？」他就赶紧叫：「师父！」我就问说：「怎么了？是谁来住院？」他就说：「是太太。太太车祸住在病房里面。」
我就跟着他进去看他太太，后来才知道这对夫妻就是我们的环保志工，也是我们的幕后委员。虽然夫妻都还没有受证，但是他们投入慈济已经十年了，从开始推动环保就投入了。
这次为什么会车祸呢？因为她是幕后委员，她去收钱，收会费之后，从员林要到彰化的路上，在骑机车过去的时候，刚好一位开车的女士停下车来，门一开就撞到机车，人就飞出去，也是脊椎受伤。
在员林的医院说：「要赶紧为她开刀。」一听到说要开刀，就说：「我们要赶紧回我们的大林慈院。」来到大林慈院的时候，医生看了说：「不用开刀，不过你要躺几天。要订做铁衣，穿铁衣就可以了。」所以我去看她的时候，她就是躺在病床上，跟我说她受伤的经过。
先生站在旁边，他就说：「要感恩啊！要感恩！」太太就说：「是啊！我也是很感恩啊！我如果不是去收功德款，如果不是要拿钱去彰化，说不定这次的车祸就难说了。」我就问：「对方有没有来看妳？」太太就开始发牢骚了，她说：「有啊！穿得很漂亮，还带着皮包来。」我问说：「然后呢？」太太说：「都没有表示什么！」
先生就说：「我们不能这样说，我们要感恩她。幸好只是轻轻的撞了一下而已，幸好那个时候路上没有车开过来。如果撞得大力一点，或是刚好大路上有车开过来，难道只是这样而已吗？师父说这是消我们的业，我们不要计较，不要生气，要感恩她。」我就说：「你这样很正确。」
先生说：「师父，我很想去她家度她！」我问说：「你要怎么度她？」先生说：「我要去为她安心，可能她心不安所以才没有来。我先去为她安心，跟她说不要紧，感恩这是一个缘，我们要继续结好缘，我想要把她带出来当会员。」你看，这种没有怨。
太太就说：「师父，我这回躺在这里，我什么都不怨叹，只是担心我先生。我们要做工才有饭吃。」先生就说：「不要这样想，妳就让我休息几天，休息几天在这里陪伴妳。」你看，多善解。看这对夫妻，大悲无怨、大慈无悔，真的是一对大慈大悲的夫妻。你看，这就是菩萨。
大喜、大舍、付出无所求，这才是我们在人间真正要求的佛法。我们不是要修到那种苦乐对我们都没关系，我们只要内心有定性，不会受世间种种烦恼来染污我们的心，但是我们一定要保存着慈悲喜舍，众生的苦乐绝对和我们有关系。假使我们修成这种不动法，反而会障碍菩提道。
恶法障人天道，善法障出世道，不动法障菩提道。
这三种：「恶法障人天道，善法障出世道，不动法障菩提道。」这叫做三障。三障对我们出世和人间的好事都会受到障碍。所以诸佛菩萨不断教导我们，要如何保持好人间胜妙好事，不要受到三障所障碍。
这三项就是人间学佛的大障碍，所以大家要很用心。
First is affliction, second is karma, and third is retribution. These three things obstruct the Noble Path and good deeds that lead to Human and Heavenly Realms. In the Sutras they are called Three Obstructions.
Yesterday we spoke about how afflictions obstruct cultivation and afflictions arise from the mind. Karma is produced through speech and action. When greed, anger and ignorance arise in the mind, they generate a countless number of defilements and afflictions. Of course, the amount of karma created through speech and action is just as immeasurable. We feel the effects of karma as retributions. Good karma brings blessed retributions. Bad karma brings bad retributions. There are absolutely no exceptions.
Thus, as we learn Buddhism, we need to be very careful with our every thought and action, our every thought and action. Everything creates karma, so we must be very cautious.
A sentient being's unenlightened thought will give rise to countless wrongdoings and defilements. If we can hold every thought up to the light and be cautious with our speech and actions, we can use every opportunity to eliminate old karma and not create new bad karma.
These three things can obstruct the Noble Path. Evil will block our way to Heavenly and Human Realms. If we do evil, not only will we lose our human form and not be born in the Heavenly Realm, we will fall into hell. These are evil ways. Thus, engaging in evil ways will obstruct our path to be born in Heavenly or Human Realms. "Evil blocks our path to Heavenly or Human Realms."
And "Goodness obstructs our path to transcendence." How does doing good create obstacles? Because we dwell on every good deed we have performed. We become calculative and think, "I've done so many good deeds." We become very arrogant, which is also an obstacle to spiritual practice.
We want to retain human form because although there is much pleasure in Heaven, there is no Buddha-dharma there to practice. So what spiritual practitioners need most is to retain this human form. If we are born in Heaven, we will lose ourselves in comfort because there is no Dharma to hear. We seek to stay in the Human Realm where we can hear Dharma and have the chance to do good deeds. There is so much suffering to endure in this Saha World.
The Five Impurities are Impurity of Views, of Sentient Beings, of Life, of Afflictions, and the Kalpa of Impurity.
The Saha World is also called the World of Endurance. This signifies that many people are suffering in this world. Suffering from what? From the Five Impurities and Three Calamities. They cause pervasive suffering to sentient beings. Many impurities coexist. Impurities are defilements. In the Kalpa of Impurity, all the other impurities are present. This era is called the Kalpa of Impurity.
Three Minor Calamities: Famine, epidemics, war;
Three Major Calamities: Disasters from Fire, Water and Wind.
Look at the suffering concentrated in this era, the many natural and manmade disasters. Since sentient beings live among these Five Impurities and Three Calamities, of course they suffer. But since they face these sufferings, they need people to help them and inspire their love. So much suffering also brings about an awakening.
As I have said before, after earth-shattering disasters, sentient beings must experience a great awakening. In times when joy and suffering are intermixed, we can witness much suffering that verifies the Buddha's teaching: "Life is impermanent, and the land is fragile." We see evidence of this already. These events will bring out the love in people's hearts.
During the 9/21 earthquake in Taiwan, it was as if Bodhisattvas emerged from the earth. This shows that, after disasters happen, we have the chance to awaken people's kindness. Thus, after world-shattering disasters, we can give rise to a world-alerting awareness. This Saha world has an equal mix of joy and suffering, while others have more than enough. Those with means can help the poor and suffering. This is the benefit of being human and learning Buddhism.
Transcendent Dharma Truths refers to teachings the Buddha taught and the practicing of the Bodhisattva-way.
It will be a pity if we do not learn Buddhism. We should not be obstructed by doing good deeds. Also we must not cling to Heavenly or Human Realms. Rather, we should treasure this human form and use it to cultivate transcendent Dharma.
Transcendent Dharma is a way to stop the cycle of rebirth in the Six Realms. Though Heaven is full of pleasures, we will eventually exhaust our blessings. Humans can cultivate goodness, but they live in an Evil World of Five Impurities. Among the impurity of Sentient Beings, it is sometimes very hard to maintain a pure mind of goodness.
The best thing is to practice transcendent Dharma which is what we mean when we speak of learning Buddhism, following the Buddha. We do so in the hopes of attaining Buddhahood. Attaining Buddhahood is our real goal. Even when they return to this world, Buddhas and Bodhisattvas will not be influenced by the joy and suffering here; their intrinsic natures will not be defiled.
The world is like a large hospital. There are many patients with infectious diseases. Good kind-hearted doctors must be equipped with wisdom. They can take preventive measures to protect themselves. They are not afraid of patients with infectious diseases. They will save them.
Similarly, there are many sentient beings who suffer from the illness of imbalance and need Buddhas and Bodhisattvas to teach them how to be balanced. Not only do we need to balance our relationships with others, more importantly, we need to balance our minds. So we learn Buddhism to find a way to constantly condition the mind so our resolve to practice will not be influenced by the environment.
For instance, if we become arrogant and proud of our many good deeds, or of all the people we helped, or of all our material contributions, these hang-ups all our material contributions, these hang-ups will obstruct our transcendent cultivation.
I often say, "Let go of the last step as you take the next one." Do what is right. Do not deviate from the right direction. We must go forward step by step, and let go of the last step as we take the next. Thus our minds can be free of obstructions.
The third is "Unmoving Dharma obstructs the Path to Bodhi." What is Unmoving Dharma? This refers to a state of advanced practice. Perhaps one has already reached the Fourth Dhyana. It is a degree of contemplation when the mind becomes indifferent to joy and suffering. All the suffering in the world has nothing to do with him. All the pleasures of the world have nothing to do with him either. His mind is no longer affected by suffering or pleasure. So his mind is very stable. Such a state can obstruct the path to enlightenment because it prevents the awakening of compassion.
As the Buddha taught us, we must be compassionate toward sentient beings. That is why we speak of great kindness, compassion, joy and giving. Great kindness is free of regrets, Great compassion is free of complaints, Great joy is free of worries, Great giving is free of conditions. I constantly say that all Tzu Chi volunteers need to practice and attain this level.
Great kindness is free of regrets. We willingly give and contribute to benefit our fellow human beings. We rejoice when they are blessed with health, good fortune and wealth. When their love is awakened and they walk on the bodhisattva-path, we are happy for them. Even though giving is very hard work, we absolutely have no regrets.
When others are hurt, we feel their pain. When others suffer, we feel sorrow. To help those suffering from disasters, we are willing to risk our own lives. No matter how hard the work may be, we will do all we can to relieve suffering. We do all this without any complaint.
I remember one time I visited Dalin Tzu Chi Hospital. A man was in the hallway of the inpatient ward. I was going to pass by but I could see his expression and demeanor from far away, so I walked back and approached him I asked him, "What is the matter? Who are you visiting?" He quickly said, "Master." I asked, "What is the matter? Who is in the hospital?" He said, "My wife. She was in a car accident."
So I went in the room with him to visit his wife. Later, I learned that this couple volunteers by sorting recycling and also collects donations for Tzu Chi. Though neither of them have received their commissioner certification yet, both have been volunteering with Tzu Chi for over ten years. They started getting involved when we began promoting environmental protection.
How did the accident happen? The wife was collecting donations as part of her Commissioner training. As she was traveling from Yuanlin to Zhanghua on her motorcycle, a woman in a stopped car just happened to open the door and hit her motorcycle. She flew off the motorcycle and suffered spinal injuries.
When she was rushed to a hospital in Yuanlin, the doctors wanted to operate immediately. When they heard that, they said, "We want to transfer to Dalin Tzu Chi Hospital." After they arrived the doctor said, "You don't need surgery, but you need to lie down for a few days. We need to fabricate a spinal brace. You just have to wear that." So when I visited her, she was lying in bed. She told me how she got injured.
Her husband stood by her and kept saying, "We really must be grateful." She said, "Yes, I am very grateful. If I weren't collecting donations at the time and bringing them to the Zhanghua, this accident may have turned out differently." I asked, "Did the other party visit you?" She started to complain, "Yes, she was dressed very beautifully and came with her designer purse." I asked her, "And?" She replied, "She didn't say anything."
Her husband said, "Don't say that. We should thank her. Fortunately, she hit you very lightly. Fortunately no other cars were on the road. If she hit you harder or if another car was coming, your injuries probably wouldn't be so light. Master says this helps eliminate our karma. So let's not be petty or angry. Let's be grateful to her." I told him, "You have the right attitude."
He replied, "Master, I want to visit and educate the other driver." I asked, "How will you educate her?" He said, "I want to reassure her. Perhaps she hasn't visited again because she is uneasy. So I want to reassure her, tell her not to worry and that we are grateful for this affinity, To strengthen our good affinities, I want to invite her to be involved in Tzu Chi." He felt no resentment.
His wife said, "Master, now that I'm bed-ridden, I really don't have any complaints. I'm just worried about my husband. We have to work to make a living." He replied, "Don't think that way. You're allowing me to rest for a few days and stay here with you." Look at how understanding they are. They have their spirit of great compassion without resentment and great kindness without regret. They are a truly kind and compassionate couple. You see, they are Bodhisattvas.
They have great joy and give unconditionally. This is the kind of Dharma that we need to seek in this world. Do not cultivate your minds into a state where you are indifferent to suffering and joy. That's not the way. Our minds must be firm so we will not be defiled by the many types of afflictions in this world. But we must remain kind, compassionate, joyous, giving. Sentient beings' pain and joy should definitely concern us. If we attain a state of Unmoving Dharma, that will obstruct our path to Buddhahood.
Of these three, evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to transcendence. Unmoving Dharma obstructs the path to Bodhi.
These are called the Three Obstructions. These three obstacles will hinder our transcendence and efforts to do good. So all Buddhas and Bodhisattvas continuously teach and guide us to maintain good practices that lead to Human and Heavenly Realms and to not be hindered by the Three Obstructions.
These three obstructions are great obstacles to learning Buddhism. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2235
一者烦恼，二者是业，三者果报。此三种法，能障圣道及以人天胜妙好事，是故经中目为三障。
昨天说过了，烦恼会障碍道业，烦恼从心起，业是从身、口造，无论是心的贪嗔痴，起了种种尘劳，乃至无量无数八万四千多的烦恼，当然我们身口所造的业，同样是无量无数的业，受业就要得果报，善业归于福的福报，恶业就归在恶的恶报。这实在是丝毫不差。
所以我们平时学佛，我们就是要很小心，小心在我们的起心动念，小心在我们的举止动作，这些无不是业，所以我们要很谨慎。
众生因一念不觉，造作无量罪与垢，若能觉照每个起心动念，谨言慎行，就能随缘消旧业，更不造新殃。
三种法能障圣道，恶法能障碍人天善道，因为你造恶，不只是失去人身，将来也不只是不能升天，还要堕入地狱，这都是恶法。所以说来，恶法就是障碍我们在来世能「生为人」或是「生于天道」的道路，这叫做「恶法障人天道」。
第二种是「善法障出世道」，为善为何会有障碍啊？因为我们每件善事都会放在心中，会计较，一直觉得我已经做了很多很多的好事，非常自大，这同样也是一种修行的障碍。
人身虽然我们要保持着，因为身在天堂就是没有佛法可修，所以我们修行的人，最想求的是不失人身。倘若我们生在天道，享福之后，就会迷失自己，因为没有佛法可听。所以我们最重要的是不失人身，在人间我们才有佛法可听，才有善事可以做。因为在人间娑婆世间，堪忍的事多。
五浊：见浊、众生浊、命浊、烦恼浊、劫浊。
因为娑婆世界的名称，叫做堪忍的世界，就是表示在这个世间中，苦难的事情偏多。其实什么是苦呢？第一就是五浊三灾，所以使众生普遍受苦。五浊就是：见浊、众生浊、命浊、烦恼浊、劫浊。很多很多的浊气，合在一起，浊就是垢秽，在劫浊的这个时间，有「见浊、众生浊、命浊、烦恼浊」合起来的这个时间叫做劫浊。
佛经中云末法恶世，将会出现大小三灾。
小三灾：饥馑、瘟疫、刀兵劫；
大三灾：火灾、水灾、风灾，
你看很多的苦难聚集在此时，天灾、人祸。天下就是三灾不断连环，饥馑、瘟疫、战争，这就是人生的苦难。生活在这种五浊三灾的世界，当然众生苦啊！但是就是因为有苦难需要人去拯救，启发爱心。有这么多的苦，让人有警世的精神。
不是说过了：「有了惊世的灾难之后，众生更要有警世的觉悟。」我们在这种苦乐参半的时代中，我们可以看到很多的苦难，印证佛陀的教法：「人生无常，国土危脆。」我们已经可以印证。在这中间就可以启发很多人的爱心。
你看在九二一的时候，好像菩萨忽然间从地涌出，这就是有了灾难之后，才有机会多启发人心，让人人在「惊世的灾难」之后，「警世的觉悟」能够提升起来，所以我们就是在这个娑婆世界，苦乐参半，有的人在受苦，有的人有余力，有能力的人能去救济有苦难的人，这就是做人、学佛的好处。
出世法即出世间法，意指在人间，依佛陀所教的道理，修行菩萨道。
我们做人如果不懂得学佛，实在是很可惜，所以我们要知道修善法，不能被障碍，我们一定不要只贪恋在人天道，一定要爱惜这个人身，借这个人身赶紧修出世法。出世法，就是要知道「不要再六道轮回」，天虽然享受，但是福总要消逝的时候。人虽然能修善法，但是要在五浊恶世，在众生浊中，要保持这念心的清净、这念善，有时候都很困难。
最好的就是要修出世法。「修出世法」大家都说「学佛」，学佛就是希望能够成佛，成佛这才是我们的目标。就算再倒驾慈航，诸佛菩萨也不会受世间的苦乐染污了本性。就像一间大医院中，医院里面有很多传染病的人。医师，好的医师、有爱心的医师，必定具备智慧，他要把自己防范得很好，保护得很好，他要不怕医院里面有传染病的人，他要去救他。
同样在世间的众生，很多都已经处在这种不调和的病态中，需要佛菩萨来教我们，教我们如何调和。不只是调和人与人之间的病态，最重要的是调和人人本身心里的病态。所以我们学佛就是要不断调适、调适，调适我们的心不会受到周围环境影响到这念的道心。
纵然我们做了很多的好事，倘若我们在这里起了贡高我慢，心存有我们救了多少人？我们付出了多少东西去救人？这种罣礙就会障碍我们出世的道业。有一句话说：「前脚走，后脚放。」该做的，我们方向不能偏差，准确的方向我们要一步一步向前走，要前脚走，后脚放。这样心才不会有障碍。
第三就是「不动法障菩提道。」什么叫做不动法？不动法就是当我们很有修行，哪怕已经是修到进入第四禅，第四禅天就是我们心的境界，已经都不动了。在这之间他不苦不乐，世间无论有多少的苦，好像都和他没有关系，世间有多少的欲乐，也和他没有关系，因为他的心已经不受苦乐所摇动，他的心已经很稳定，但是在这个境界，他会障碍菩提道。因为启动不了他的悲心。
我们佛法、佛道，佛陀教导我们在众生中要起悲念，所以我们说：「大慈、大悲、大喜、大舍。」「大慈无悔、大悲无怨、大喜无忧、大舍无求。」这不就是一直对大家所叮咛的，慈济人大家要修到这种程度。
大慈为悔：为了世间人的幸福，我们愿意去付出。世人健康、幸福、富有，我们替他欢喜。世间人我们来启发他们的爱心，人人行菩萨道，我们也替他们欢喜。虽然我们付出得很辛苦，但是我们绝对不会后悔。
世间人受苦，「人伤我痛，人苦我悲」，为了那些受灾的苦难人，我们冒着生命危险也愿意去救，怎样的辛苦都在所不惜，为了别人的苦难，我们去付出，我们一点都不怨。
记得有一回我到大林的慈院，看到一位先生，站在病房的走廊。本来我已经走过去了，但是他远远站在那个地方，那种眼神和态度，令我不由得再走了回来。走近他的身边询问：「如何？你来看什么人呢？」他就赶紧叫：「师父！」我就问说：「怎么了？是谁来住院？」他就说：「是太太。太太车祸住在病房里面。」
我就跟着他进去看他太太，后来才知道这对夫妻就是我们的环保志工，也是我们的幕后委员。虽然夫妻都还没有受证，但是他们投入慈济已经十年了，从开始推动环保就投入了。
这次为什么会车祸呢？因为她是幕后委员，她去收钱，收会费之后，从员林要到彰化的路上，在骑机车过去的时候，刚好一位开车的女士停下车来，门一开就撞到机车，人就飞出去，也是脊椎受伤。
在员林的医院说：「要赶紧为她开刀。」一听到说要开刀，就说：「我们要赶紧回我们的大林慈院。」来到大林慈院的时候，医生看了说：「不用开刀，不过你要躺几天。要订做铁衣，穿铁衣就可以了。」所以我去看她的时候，她就是躺在病床上，跟我说她受伤的经过。
先生站在旁边，他就说：「要感恩啊！要感恩！」太太就说：「是啊！我也是很感恩啊！我如果不是去收功德款，如果不是要拿钱去彰化，说不定这次的车祸就难说了。」我就问：「对方有没有来看妳？」太太就开始发牢骚了，她说：「有啊！穿得很漂亮，还带着皮包来。」我问说：「然后呢？」太太说：「都没有表示什么！」
先生就说：「我们不能这样说，我们要感恩她。幸好只是轻轻的撞了一下而已，幸好那个时候路上没有车开过来。如果撞得大力一点，或是刚好大路上有车开过来，难道只是这样而已吗？师父说这是消我们的业，我们不要计较，不要生气，要感恩她。」我就说：「你这样很正确。」
先生说：「师父，我很想去她家度她！」我问说：「你要怎么度她？」先生说：「我要去为她安心，可能她心不安所以才没有来。我先去为她安心，跟她说不要紧，感恩这是一个缘，我们要继续结好缘，我想要把她带出来当会员。」你看，这种没有怨。
太太就说：「师父，我这回躺在这里，我什么都不怨叹，只是担心我先生。我们要做工才有饭吃。」先生就说：「不要这样想，妳就让我休息几天，休息几天在这里陪伴妳。」你看，多善解。看这对夫妻，大悲无怨、大慈无悔，真的是一对大慈大悲的夫妻。你看，这就是菩萨。
大喜、大舍、付出无所求，这才是我们在人间真正要求的佛法。我们不是要修到那种苦乐对我们都没关系，我们只要内心有定性，不会受世间种种烦恼来染污我们的心，但是我们一定要保存着慈悲喜舍，众生的苦乐绝对和我们有关系。假使我们修成这种不动法，反而会障碍菩提道。
恶法障人天道，善法障出世道，不动法障菩提道。
这三种：「恶法障人天道，善法障出世道，不动法障菩提道。」这叫做三障。三障对我们出世和人间的好事都会受到障碍。所以诸佛菩萨不断教导我们，要如何保持好人间胜妙好事，不要受到三障所障碍。
这三项就是人间学佛的大障碍，所以大家要很用心。
First is affliction, second is karma, and third is retribution. These three things obstruct the Noble Path and good deeds that lead to Human and Heavenly Realms. In the Sutras they are called Three Obstructions.
Yesterday we spoke about how afflictions obstruct cultivation and afflictions arise from the mind. Karma is produced through speech and action. When greed, anger and ignorance arise in the mind, they generate a countless number of defilements and afflictions. Of course, the amount of karma created through speech and action is just as immeasurable. We feel the effects of karma as retributions. Good karma brings blessed retributions. Bad karma brings bad retributions. There are absolutely no exceptions.
Thus, as we learn Buddhism, we need to be very careful with our every thought and action, our every thought and action. Everything creates karma, so we must be very cautious.
A sentient being's unenlightened thought will give rise to countless wrongdoings and defilements. If we can hold every thought up to the light and be cautious with our speech and actions, we can use every opportunity to eliminate old karma and not create new bad karma.
These three things can obstruct the Noble Path. Evil will block our way to Heavenly and Human Realms. If we do evil, not only will we lose our human form and not be born in the Heavenly Realm, we will fall into hell. These are evil ways. Thus, engaging in evil ways will obstruct our path to be born in Heavenly or Human Realms. "Evil blocks our path to Heavenly or Human Realms."
And "Goodness obstructs our path to transcendence." How does doing good create obstacles? Because we dwell on every good deed we have performed. We become calculative and think, "I've done so many good deeds." We become very arrogant, which is also an obstacle to spiritual practice.
We want to retain human form because although there is much pleasure in Heaven, there is no Buddha-dharma there to practice. So what spiritual practitioners need most is to retain this human form. If we are born in Heaven, we will lose ourselves in comfort because there is no Dharma to hear. We seek to stay in the Human Realm where we can hear Dharma and have the chance to do good deeds. There is so much suffering to endure in this Saha World.
The Five Impurities are Impurity of Views, of Sentient Beings, of Life, of Afflictions, and the Kalpa of Impurity.
The Saha World is also called the World of Endurance. This signifies that many people are suffering in this world. Suffering from what? From the Five Impurities and Three Calamities. They cause pervasive suffering to sentient beings. Many impurities coexist. Impurities are defilements. In the Kalpa of Impurity, all the other impurities are present. This era is called the Kalpa of Impurity.
Three Minor Calamities: Famine, epidemics, war;
Three Major Calamities: Disasters from Fire, Water and Wind.
Look at the suffering concentrated in this era, the many natural and manmade disasters. Since sentient beings live among these Five Impurities and Three Calamities, of course they suffer. But since they face these sufferings, they need people to help them and inspire their love. So much suffering also brings about an awakening.
As I have said before, after earth-shattering disasters, sentient beings must experience a great awakening. In times when joy and suffering are intermixed, we can witness much suffering that verifies the Buddha's teaching: "Life is impermanent, and the land is fragile." We see evidence of this already. These events will bring out the love in people's hearts.
During the 9/21 earthquake in Taiwan, it was as if Bodhisattvas emerged from the earth. This shows that, after disasters happen, we have the chance to awaken people's kindness. Thus, after world-shattering disasters, we can give rise to a world-alerting awareness. This Saha world has an equal mix of joy and suffering, while others have more than enough. Those with means can help the poor and suffering. This is the benefit of being human and learning Buddhism.
Transcendent Dharma Truths refers to teachings the Buddha taught and the practicing of the Bodhisattva-way.
It will be a pity if we do not learn Buddhism. We should not be obstructed by doing good deeds. Also we must not cling to Heavenly or Human Realms. Rather, we should treasure this human form and use it to cultivate transcendent Dharma.
Transcendent Dharma is a way to stop the cycle of rebirth in the Six Realms. Though Heaven is full of pleasures, we will eventually exhaust our blessings. Humans can cultivate goodness, but they live in an Evil World of Five Impurities. Among the impurity of Sentient Beings, it is sometimes very hard to maintain a pure mind of goodness.
The best thing is to practice transcendent Dharma which is what we mean when we speak of learning Buddhism, following the Buddha. We do so in the hopes of attaining Buddhahood. Attaining Buddhahood is our real goal. Even when they return to this world, Buddhas and Bodhisattvas will not be influenced by the joy and suffering here; their intrinsic natures will not be defiled.
The world is like a large hospital. There are many patients with infectious diseases. Good kind-hearted doctors must be equipped with wisdom. They can take preventive measures to protect themselves. They are not afraid of patients with infectious diseases. They will save them.
Similarly, there are many sentient beings who suffer from the illness of imbalance and need Buddhas and Bodhisattvas to teach them how to be balanced. Not only do we need to balance our relationships with others, more importantly, we need to balance our minds. So we learn Buddhism to find a way to constantly condition the mind so our resolve to practice will not be influenced by the environment.
For instance, if we become arrogant and proud of our many good deeds, or of all the people we helped, or of all our material contributions, these hang-ups all our material contributions, these hang-ups will obstruct our transcendent cultivation.
I often say, "Let go of the last step as you take the next one." Do what is right. Do not deviate from the right direction. We must go forward step by step, and let go of the last step as we take the next. Thus our minds can be free of obstructions.
The third is "Unmoving Dharma obstructs the Path to Bodhi." What is Unmoving Dharma? This refers to a state of advanced practice. Perhaps one has already reached the Fourth Dhyana. It is a degree of contemplation when the mind becomes indifferent to joy and suffering. All the suffering in the world has nothing to do with him. All the pleasures of the world have nothing to do with him either. His mind is no longer affected by suffering or pleasure. So his mind is very stable. Such a state can obstruct the path to enlightenment because it prevents the awakening of compassion.
As the Buddha taught us, we must be compassionate toward sentient beings. That is why we speak of great kindness, compassion, joy and giving. Great kindness is free of regrets, Great compassion is free of complaints, Great joy is free of worries, Great giving is free of conditions. I constantly say that all Tzu Chi volunteers need to practice and attain this level.
Great kindness is free of regrets. We willingly give and contribute to benefit our fellow human beings. We rejoice when they are blessed with health, good fortune and wealth. When their love is awakened and they walk on the bodhisattva-path, we are happy for them. Even though giving is very hard work, we absolutely have no regrets.
When others are hurt, we feel their pain. When others suffer, we feel sorrow. To help those suffering from disasters, we are willing to risk our own lives. No matter how hard the work may be, we will do all we can to relieve suffering. We do all this without any complaint.
I remember one time I visited Dalin Tzu Chi Hospital. A man was in the hallway of the inpatient ward. I was going to pass by but I could see his expression and demeanor from far away, so I walked back and approached him I asked him, "What is the matter? Who are you visiting?" He quickly said, "Master." I asked, "What is the matter? Who is in the hospital?" He said, "My wife. She was in a car accident."
So I went in the room with him to visit his wife. Later, I learned that this couple volunteers by sorting recycling and also collects donations for Tzu Chi. Though neither of them have received their commissioner certification yet, both have been volunteering with Tzu Chi for over ten years. They started getting involved when we began promoting environmental protection.
How did the accident happen? The wife was collecting donations as part of her Commissioner training. As she was traveling from Yuanlin to Zhanghua on her motorcycle, a woman in a stopped car just happened to open the door and hit her motorcycle. She flew off the motorcycle and suffered spinal injuries.
When she was rushed to a hospital in Yuanlin, the doctors wanted to operate immediately. When they heard that, they said, "We want to transfer to Dalin Tzu Chi Hospital." After they arrived the doctor said, "You don't need surgery, but you need to lie down for a few days. We need to fabricate a spinal brace. You just have to wear that." So when I visited her, she was lying in bed. She told me how she got injured.
Her husband stood by her and kept saying, "We really must be grateful." She said, "Yes, I am very grateful. If I weren't collecting donations at the time and bringing them to the Zhanghua, this accident may have turned out differently." I asked, "Did the other party visit you?" She started to complain, "Yes, she was dressed very beautifully and came with her designer purse." I asked her, "And?" She replied, "She didn't say anything."
Her husband said, "Don't say that. We should thank her. Fortunately, she hit you very lightly. Fortunately no other cars were on the road. If she hit you harder or if another car was coming, your injuries probably wouldn't be so light. Master says this helps eliminate our karma. So let's not be petty or angry. Let's be grateful to her." I told him, "You have the right attitude."
He replied, "Master, I want to visit and educate the other driver." I asked, "How will you educate her?" He said, "I want to reassure her. Perhaps she hasn't visited again because she is uneasy. So I want to reassure her, tell her not to worry and that we are grateful for this affinity, To strengthen our good affinities, I want to invite her to be involved in Tzu Chi." He felt no resentment.
His wife said, "Master, now that I'm bed-ridden, I really don't have any complaints. I'm just worried about my husband. We have to work to make a living." He replied, "Don't think that way. You're allowing me to rest for a few days and stay here with you." Look at how understanding they are. They have their spirit of great compassion without resentment and great kindness without regret. They are a truly kind and compassionate couple. You see, they are Bodhisattvas.
They have great joy and give unconditionally. This is the kind of Dharma that we need to seek in this world. Do not cultivate your minds into a state where you are indifferent to suffering and joy. That's not the way. Our minds must be firm so we will not be defiled by the many types of afflictions in this world. But we must remain kind, compassionate, joyous, giving. Sentient beings' pain and joy should definitely concern us. If we attain a state of Unmoving Dharma, that will obstruct our path to Buddhahood.
Of these three, evil obstructs the path to Heavenly and Human Realms. Goodness obstructs the path to transcendence. Unmoving Dharma obstructs the path to Bodhi.
These are called the Three Obstructions. These three obstacles will hinder our transcendence and efforts to do good. So all Buddhas and Bodhisattvas continuously teach and guide us to maintain good practices that lead to Human and Heavenly Realms and to not be hindered by the Three Obstructions.
These three obstructions are great obstacles to learning Buddhism. So everyone, please always be mindful.
出处：http://moya.iyard.org/bin/view/Blog/BlogEntry2235
17 April 2011
人间菩提 - 2011年4月17日 - 笃志素食护万物
亲入经藏 时时反省
【证严上人4月17日志工早会开示】
「佛法时时在提醒我们，『是日已过，命亦随减』，今天过去，生命又少一天，每天时间都在接近老……」今日（17日）志工早会上，证严上人感嘆时光的无声流逝，而回顾四十五年的慈济路，上人期许，要有更多的掘井人，才能加快净化人心的速度。
时光飞逝影无踪 大地遭戕近残破
「不把握时间用功，就是空白人生；就如我们修行，每天要紧紧把握，珍惜生命就是要珍惜时间！」上人说，时间看似无声无息，但其行蕴不间，人老死病、物坏星移，特别是现今天下灾难不断之时，上人更要我们及时反省。
上人开示，人生不是只有一生一世，而是代代相传，面对这已饱受戕害的土地，来生来世能如何自处于此，因此人人要能及时省悟。
「慈济从四十五年前的第一天开始，就是为了拯救世间，而这世间包含了天地之下所有的生灵。如何让整个天下的生态能净化？唯有佛法，人心净化空间大地才能有净化的时刻，不过还是很感慨，很难……」
「挖心地」涌清泉 启忏悔净己心
上人感嘆，四十多年来，地球人口不断增加，挖井涌泉的速度已来不及净化人心，人心贪婪破坏环境，因此人人要加快掘井的速度，「我常说，法譬如水，我们不是『挖土地』而是『挖心地』，人人心里都有用之不尽的清水……」
歷史上的今天，2003年4月17日，上人于早课开始讲述《水忏》，「为什么那时我会开启《法譬如水》这一部经？因为看到人世间，假如心灵再不洗涤无明，重重的污染将会遮盖心灵的光明，所以不得不赶快开启这一法门！」上人回想当时，九一一事件后的国际社会对立情势与SARS传染的全球危机，世间人心惶惶不安，而此皆肇因于人心。
法水清净身口意 五浊恶世从心净
《水忏》始于悟达国师，一代高僧因一念傲慢心起，而让累世的业力现前，以人面疮之苦，让他深觉发忏悔心的重要，「相信悟达国师是有所感受，才会写出那么多很微细的起心动念，这起心动念造成人世间的悲苦与冤冤相报等等恶业苦相；这部经典很丰富，让我们随手拈来都是法，随时可以洗涤我们的心灵，让我们及时反省。」
上人说，《水忏》就是要我们时时反省，一句话是否有伤害他人，一举手投足是否有伤害众生生命，「这都是身口意，水忏就是要净化我们的身心与口……我从那一天（2003年4月17日）开始，一直到2008年，一共讲了535集这一部水忏才完成，到现在已经开始推动入经藏。」
句句法语演绎入心 清流泉源从「素」做起
慈济人以读书会的方式让法入心，并以手语演绎经文，深思经文的意理，让自我身口意投入经忏中。上人说，这就是慈济四十五年时，他要弟子们所做的事。
「这么多年来，大家用爱深入慈济，我拿什么回馈大家？希望大家法入心。今年四十五年，希望人人法譬如水，身体力行大忏悔、斋戒，还有很虔诚的推动素食，唯有素食才能打开人人虔诚的身心，唯有素食才能净化空气、保护大地！」
上人说，「我吃素六十年了，十几岁时，为了妈妈的病发愿素食，到今年六十年，也是这样过来。人就是万物之灵，我们要保护天地万物共生息、和平相处，要引导人人往正确的方向，才不会造成许许多多的污染！」
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