Wednesday, September 30, 2015

【人間菩提】20150930 - 感恩致敬覺有情 Extending Our Gratitude, Respect and Love to the Unsung Heroes in Society





感恩致敬覺有情
Extending Our Gratitude, Respect and Love to the Unsung Heroes in Society

冒險犯難不畏苦
敬業守護致感恩
家鄉風味敬賓客
人醫團隊覺有情

杜鵑颱風期間,他們想到的從來不是自己。

證嚴上人開示:「敬重他們的職業使命,我們要善解,我們要感恩,當你斷電、沒電的時候­要包容,同時也要尊敬,感恩尊敬愛,感恩這一群默默付出的人,我們要尊敬這一群人,從­事這樣危險工程的人。」

感恩,尊敬,再加上一個愛字。昨天,花蓮慈濟志工,在風雨中表達慰問,向清潔人員送上­關心。

風雨過去,珍惜平安,默默付出的英雄,哪怕山在崩,水在衝,都冒雨堅守崗位。風災受創­土地,也是地球之母,傷心面容。

【靜思妙蓮華】20150819 - 了知結使之火 - 第634集 Understanding the Fires of Bonds and Agents


20150819《靜思妙蓮華》了知結使之火 (第634集)
(法華經•譬喻品第三)

⊙「結與使是煩惱別名,無明惑業繫縛身心,結成苦果故稱煩惱,能使眾生輪迴生死,沉溺苦海浮生無涯。」
⊙「夜叉餓鬼,諸惡鳥獸,飢急四向,窺看窗牖,如是諸難,恐畏無量。」《法華經譬喻品第三》
⊙「是朽故宅,屬於一人。其人近出,未久之間,於後宅舍,忽然火起,四面一時,其燄俱熾。」《法華經譬喻品第三》
⊙此明主在無災,主亡災起。
⊙「主人近出」指佛應身示化於娑婆世界時而言。
⊙三界是佛應化之處,乘願而來,誓願化度眾生,故云「是朽故宅,屬於一人」。
⊙長者在宅,能令諸子慎防火源。由出宅後,諸子無知,故令火起。

【證嚴上人開示】

「結與使是煩惱別名,無明惑業繫縛身心,結成苦果故稱煩惱,能使眾生輪迴生死,沉溺苦海浮生無涯。」

結與使是煩惱別名
無明惑業繫縛身心
結成苦果故稱煩惱
能使眾生輪迴生死
沉溺苦海浮生無涯

煩惱,很苦。「結」,那就是也是叫做煩惱;「使」,也是叫做煩惱;「無明」,也叫做煩惱;「惑」,惑也叫做煩惱;造作的「業」歸納,也是同樣在煩惱。這些名稱,無不都是這樣將我們綁住,這種綁住我們的身心,它的壓迫感真的是很大、很重。

人生的苦,就是苦在這裡,因為它會結成了很多的苦果。你有無明的因,你有造了無明惑的業;所以這全都是在因,「因」是煩惱,煩惱驅使你去造業,這樣重重疊疊,所以一直這個因造作,不斷種,就成為果。所以,你是什麼樣的樹,不論你是什麼樣的東西,總是它成長之後結果,結果再回過頭來還是成為因,因又成為果。

這就是我們眾生,不斷在這個「結」的驅使,這樣不斷產生煩惱、不斷無明、不斷造業,不斷驅使我們的心、身去造作,由不得我們自己,輪迴在四生六道之中。所以,我們不斷就是沉溺,沉溺在這茫茫苦海,人生就是「浮生無涯」,到底我們要到什麼時候,才能夠靠彼岸去呢?

哪怕我們已經知道要修行,修行的方向。到底是用口頭上來說呢?或者從文字上來得呢?書看很多,入經藏,很多很多的法、常識都知道,可是,這個道理,沒有入在我們的心,所以法水,並沒有滋潤到我們的慧命。

看看現在在這電腦或者是平板,你要知道什麼事情,只要有你的常識,手一按一下,自然天底下的事情,就都呈現在你的面前。現在科技發達,你要求知不困難,但是要求法就困難了。

法,就是讓我們修行的方法,從此岸渡彼岸的方法,我們從此岸若是到半途中。知道要修行,要修行,無法將這個心的煩惱放下,若沒有去除,自然我們還是同樣,「沉溺苦海」,還是同樣「浮生無涯」,還是同樣是在這個因,結、使,這些煩惱、無明、惑、業,同樣再將我們纏住,同樣苦果無量,煩惱不斷複製,因核果海。

那個「因」才一點點而已,只要你因緣具足,時日生長,它經過了幾年後,它就開花結果,纍纍,果就很多。我們若造一輩子的業,無明的業,可能會衍生我們好幾世,都報不完,所以叫做「因核果海」。

我們應該要趕緊,這個因就是只在我們的心,趕緊將那無明的果現前了,趕緊用感恩心,將現前的果,人、事、物,自我警惕、謹慎,消除了這個現前的果,我們不再去感受,不要再去接受它,我們就用那種知道「一切皆空」、「空中妙有」的因緣,所以惡緣化成了好緣。這樣佛法在心,自然我們就會與人結好緣,就不會再有惡因、惡緣、惡果,在那個地方輪迴。所以我們要時時提高警覺。

前面我們說,這種無形,無形「夜叉餓鬼」,「諸惡鳥獸」,有形的,看得到的,眾生的習氣,這全都是欠缺,缺了法的資糧。

夜叉餓鬼
諸惡鳥獸
飢急四向
窺看窗牖
如是諸難
恐畏無量
《法華經譬喻品第三》

所以「飢」,就是全都沒有法,來潤濕在他的心裡,所以「急」;「飢急四向」,無不都是在色、受、想、行,這四蘊中,在這裡這樣在輪迴、在輪轉。

法,我們就像用一支管子,這樣來看,或者是開一扇的窗戶看出去,明明天地寬,卻是開一個框框這樣來看,只不過這個範圍很小。所以,我們應該心包太虛,卻是我們自己畫一個限度來看。法廣如大海,卻是我們才去取著,哪一段才是法,哪一段不是法。其實,用得到,能夠改變我們的人生觀,句句都是法。所以我們應該要用用心,開闊,來瞭解道理,是讓我們受用,不是只在一個角落,只看一角,沒有看全體。舉一角,但是就能應全體,我們的心要開大。

所以我們人自己,都很多的困難,自己去惹來我們的心,重重的困難,其實,人間沒有那麼多困難,是我們自己的心重重困難。所以「如是諸難,恐畏無量」,因為道理沒有透徹,他所知的不是全盤,只是一點點,執著在聲音,執著在文字,其他,心就是沒有真正全部收納,這也就是「飢急四向」,這就是沒有接受到道理。

俗云「富潤屋,德潤身」,我們若是法全很豐富,在我們的心中,自然待人接物等等,經驗就豐富,所以我們修行要用心,用在我們的日常生活中、待人接物中,這就是生活的方法,生活的方法做得到,人,「人格成,佛格就成」,人事圓,道理就圓。所以說,學佛就是要學在,日常生活,待人接物。

下面再說,「是朽故宅,屬於一人。其人近出,未久之間,於後宅舍,忽然火起,四面一時,其燄俱熾。」

是朽故宅
屬於一人
其人近出
未久之間
於後宅舍
忽然火起
四面一時
其燄俱熾
《法華經譬喻品第三》

看,「是朽故宅,屬於一人」。這也就是在說我們一間房子,譬喻一間房子,這間房子有人住,有主人,自然他會將這間房子,整理得很好,然後,這個家庭,他會顧得很妥當,有家庭的倫理,對長輩那種孝順,對下一代的教育,這種人倫道德,來維持這個家庭上下次序,讓這個家族,大家能和睦。

此明主在無災
主亡災起

所以說,「主在無災」,就很平安;這個主人在,就很平安,如果「主亡」,就「災起」。這個人,在維持這個家庭的人,若是不在了,這個災難就開始會起來。為什麼呢?家已經無主了,這個家無主就容易散亂起來,散亂沒一個方向,那就這個家庭就危險了。

這譬喻三界,這間大房子,需要怎麼樣,來調理這個三界內,人人的心?但是那個主人「近出」,一間房子的裡面已經朽了,已經是年久月深了,這間房子開始慢慢在敗壞了,因為歲月,日月,風霜雪月,這間房子年久了,所以慢慢腐敗了,這裡面這間房子的人,有時候也會不在,有時候回來了,有時候又出去,這是人間的生態,這是一種的譬喻。

雖然佛陀來人間,來來回回,來來回回,那就是來人間修行,隨著很多佛出世,他在很多佛的當中不斷修行,一直到在迦毘羅衛國出生,這位悉達多太子,那就是成佛的最後身,所以他出生,現相修行。修行的過程中,讓我們知道,出世在富貴的家庭,成長在那種四姓階級,分得很清楚的國家,瞭解眾生的苦難,為了突破眾生,這種不平等的觀念,所以他要去探討豐富的道理,才有辦法改變人的心,分別,所以決心出家,離開皇宮修苦行,一段時間後,後來成佛了。

成佛之後,他體會到與天地宇宙合而為一,真如本性。我們的真如本性,它和天地宇宙間會合起來,那種的心境,佛陀很想要將這個天地,宇宙萬物和我們的心境會合,那種的「大我」的境界,一直要和大家來分享,卻是苦無對機,所以回歸回來如何用種種方法,適應眾生根機而說法。

這大家都知道,因為我一再一再和大家分享,因為我是覺得要不斷、不斷,要體會人間事,所以,佛陀在人間為眾生,觀眾生機,施眾生教,將三乘、五乘種種的方法,對機而說,不過,時間還是過啊!四十幾年的說法,終於他年齡也大了,所以「近出」,接近要離開的時候。所以,這就是佛的「應身」,示化在娑婆這個時刻,所以說「是故朽故,屬於一人」,示化在娑婆這個時刻。

主人近出
指佛應身示化於
娑婆世界時而言

所以說「是故朽故,屬於一人」,這「一人」就是表示佛;三界導師,四生慈父。

三界是佛應化之處
乘願而來
誓願化度眾生
故云
是朽故宅屬於一人

就像我們不論是大學、中學,學生一班就都一定有一位導師,這班都我的,這理我要負責,我們人間是這樣。但是,超越人間的聖人,他就是,眾生全都像我的孩子一樣──我所愛,我所要庇護,我所要教育的,這是天下眾生。所以他亦師亦父,也是老師,所以稱為「三界導師」;眾生,四生如一子,這些所有的生靈,他都平等視為他的孩子,這種如慈父。

但是,這個時日還是有限,所以又是接近了,佛陀要示涅槃的時候了,所以「其人近出」,表示佛陀將接近涅槃,要離開這個娑婆的時候,來日還剩沒多久。所以「未久之間」,因為這個人要出去了,沒多久的時間。應該是在近時間,剩沒多久,或者是離開之後,這個家,這個三界,這個朽宅,可能很快災難就大起了。

這是佛陀他將要準備入滅,入涅槃,所以他就講說《法華經》,希望《法華經》是教菩薩法。所以會用很多的譬喻,假使我們若就一個法,這個法大家接受,同樣的法,我們人人回歸清淨如來的本性,我會瞭解你,你的佛性,你很清淨,你無污染;你也會瞭解我,我也是清淨,我也是無污染。從這個清淨無污染的心,我們共同為這個五濁惡世,苦難的眾生,更多人投入人群,趕緊及時來拯救,要不然,這間「其舍」,這個房子再沒多久的時間,可能那就是災難就全都起來了。

這就是佛陀所說的,「其人近出,未久之間,於後宅舍,忽然火起」,意思就是說,災難會一時都一直集過來了,所以必需要更多人,來發菩薩心,行菩薩道。這是我們要很急,趕緊人間菩薩招生,不要執著在私己,一個小小的觀念,就這樣來爭啊,就這樣互相對立,這樣會辛苦。

所以,各位,學佛真的是要用心,因為佛陀在這個人間,三界應化,來娑婆世界應身,應我們這個世間這樣來出生,在這個世間修行的過程,說他修行過程的道理,心理,所得的法,與大家分享、教育,但是總是時日有限。不過,這間房子,這三界的大宅,這位長者,總是要不斷教育,教育這些孩子,大家要很謹慎,要預防火災的來源。

長者在宅
能令諸子慎防火源
由出宅後
諸子無知
故令火起

這位長者雖然一直教育、一直教育他的孩子──三界內的眾生,就是要叫大家謹慎,預防火災的來源。所以,不論怎麼樣的教育,無非就是是要我們人人用心,信受奉行。要不然,他離開這間「宅」,就是離開這個娑婆世界,這些「諸子」,這些孩子,還是恢復無量數的煩惱,還是這樣在玩火,惹火燒身。

所以,各位,學佛,我們真正用心,將法聽來入心,哪一句是受用,我們要身體力行,要時時多用心。

Explanations by Master Cheng-Yan
Subject: Understanding the Fires of Bonds and Agents (了知結使之火)
Date:August.19. 2015

“Bonds’ and ‘agents’ are other names for afflictions. Ignorance and deluded karma bind the body and mind. They bring bitter fruits; thus they are called afflictions. They can cause sentient beings to transmigrate. Floundering in the sea of suffering, we drift with no end in sight.”

Afflictions are very painful! Bonds are also called afflictions. Agents are also called afflictions. Ignorance is called an affliction. Delusion is also called an affliction. The karma we create out of delusion is also considered an affliction.
These are names for the things that bind us. They bind our body and mind. The pressure they put on us feels very heavy and serious. This is where the sufferings of life come from; these [afflictions] produce many bitter fruits. With the causes of ignorance, we create karma out of ignorance and delusion. So, everything results from causes.
Causes lead to afflictions, and afflictions drive us to create karma. Thus, we amass much karma. So, as we continue to create these causes, what we plant will continue to bear fruit. So, what kind of tree will you end up with? No matter what kind of seed we plant, it will ultimately grow and produce fruit. Then the fruit becomes the cause, and that cause will in turn produce fruit. Within this cycle, if we sentient beings are constantly driven by these “bonds,” we will constantly give rise to afflictions, be led by ignorance and create karma. These bonds constantly drive our mind and body to take action. We have no choice in how we transmigrate among the four forms of birth and in the Six Realms.
So, we are constantly floundering in this boundless sea of suffering. In life we “drift with no end in sight.” When can we finally arrive at the other shore? Even if we already know that we must engage in spiritual practice, is the direction of our spiritual practice only something for us to talk about or something that we read about in a text? After reading many books and learning the teachings in the sutras, we have absorbed a great deal of knowledge, but we may not have taken the principles to heart. If this is the case, the Dharma-water is not nourishing our wisdom-life.
Take a look at a computer or tablet. Whenever we want to know something, with our knowledge and the touch of our fingers, information on all kinds of things in the world can be summoned to appear right in front of us. Nowadays, technology is advanced. Seeking knowledge is not difficult, but seeking the Dharma is still difficult. The Dharma is the method for engaging in spiritual practice, for crossing from this shore to the other. If we depart from this shore and only go halfway, though we know we must engage in spiritual practice, if we cannot let go of our afflictions and cannot eliminate them, then naturally we will still be “floundering in a sea of suffering,” still “drift with no end in sight.” We will still be subject to causes, bonds, agents, these afflictions, ignorance, delusion and karma. They still bind us, so we still face countless bitter fruits and continue to reproduce our afflictions.
A seed contains an ocean of fruits. Though the cause is just a little thing, when there are sufficient causes and conditions, it will grow over time. After several years, it will produce flowers and bear fruits. Soon after, there will be an abundance of fruits. Similarly, if we create a lifetime of karma, karma of ignorance, the effects may well extend over many lifetimes before being exhausted.Thus,a seed contains an ocean of fruits.
We need to quickly [understand] that though the cause may exist only in our minds, when the fruit of our ignorance manifests, we must quickly face it with gratitude.We must take the fruits that manifest, there people, matters and objects, as reminders to be vigilant and cautions.By eliminating a karmic fruit that has manifested, we will not feel its effects again, nor do we have to face it again.
We can use the our understanding of the truth that everything is empty and the conditions of “wondrous existence in emptiness” to transform negative karmic conditions into positive ones.
Then, as we take the Buddha-Dharma to heart, naturally we will form good affinities with others and will not create more negative karmic causes, negative conditions or negative effects, nor continue to cycle among them.
So, we must constantly heighten our vigilance.
Earlier, we talked about what is invisible, the “yaksas and hungry ghosts and all evil birds and beasts”.What is visible and can be seen are the habitual tendencies of sentient beings, which arise from a lack of nourishment by the Dharma.

Yaksas, hungry ghosts and all evil birds and beats, compelled by hunger, ran in all directions and were peeking through the window patties.With all these hardships, their fright was immeasurable.

They feel “hunger” because their minds have not been nourished by the Dharma at all.So, “Compelled by hunger, [they] ran in all directions, constantly experiencing the four aggregates of form, feeling, perception and action; they keep cycling among them.
Regarding the Dharma, it feels like we are using a tube to look at things or looking outside through a single small window.Obviously the world is vast, but we only open up a small window to look through so the scope of what we can see is very small.Our minds should encompass the universe yet we limit what we see.
The Dharma is as vast as a great ocean, but we grasp at certain teachings and become attached to them calling them the Dharma while saving that anything else is not the Dharma.
Actually, if we can make use of any teaching and use it to change our outlook on life, then it is all the Dharma.So, we should be mindful and open-minded to understand that principles are meant to be applied.
We cannot just stay in a corner and only look at that corner without looking at the whole picture.
We take one corner as an example, but we must respond to the whole.
Our minds must be open and expansive.So many of the difficulties that we face are the numerous afflictions that we brought on ourselves.
Indeed, the world itself does not contain that many difficulties, it is our mind that is filled with numerous difficulties.
So, “With all these hardships, their fright was immeasurable.”When we have not thoroughly understood the truths, what we know is incomplete.We know just a little bit.We may be attached to what is said, to what is written or to something else.We have not fully taken everything to heart.
This why, “Compelled by hunger, [we] run in all directions.”This happens when we have not accepted the principles.
It is said, “Wealth enriches the house as virtue enriches the body.”If there is an abundance of Dharma in our hearts, naturally as we interact with people and things we will gain an abundance of experience.
So, as we engage in spiritual practice, we must be mindful and apply the Dharma to our daily living as we interact with people and things.
This is how we should live our lives.
Life we can apply these methods we can perfect our character and attain Buddhahood.
When we are in harmony with people and matters, we are in harmony with the principles.
So, we say that learning the Buddha’s Way is learning how to interact with people and things in our daily living.

Next, the sutra states, “This rotted old home belonged to one man. This master was going out, when before long, in this abode, a fire suddenly broke out. In an instant, it spread to all sides and the flames raged fiercely.”

Look at “this rotted old home” that “belonged to one man”.This is talking about our home; this is a parable about a house.There are people living in this house, and the house has a master.Naturally, the master will do a good job of keeping the house in good shape.
Moreover, he will take good care of this family.
He upholds family duities and ethics; he is filial to his elders and provides an education for the younger generation.With these morals and virtues,he maintains order in the family to help everyone live in harmony to help everyone live in harmony.

This explains that when the master is home, there are no disasters, but when he passes on, then disasters arise.

It is said, “When the master is home, there are no disasters”. Everything is peaceful; when the master is home, there is peace. When he passes on, then disasters arise. If the person who looks after the family is no longer there, disasters will then begin to arise. Why is this? Because there is no master of the house. Without a master, things become easily disordered. In a state of disorder, people lack direction, so the household will be in danger. This is an analogy for the Three Realms, which are like a big house.
What is needed in order to look after everyone’s mind in the Three Realms? The master was “going out”, and the interior of the house had already rotted; many years had already passed, so this house had gradually begun to deteriorate. Because many days and months had passed at it weathered wind, frost and snow, the house had grown old and had slowly rotted. The people living in this house might not always be there. Sometimes they come back, and sometimes they leave. This is the way life works. This is a kind of analogy.
Although the Buddha comes to this world, He repeatedly leaves and then returns again. He came to engage in practice among humans, and as various Buddhas appeared in the world, He endlessly engaged in spiritual practice in Their presence. This went on until He was born in the kingdom of Kapilavastu as Prince Siddhartha. That was His final body before becoming a Buddha. After he was born, he manifested an appearance to show us how to engage in spiritual practice. Through his spiritual cultivation, he showed us that though he was born into a noble household and grew up in a kingdom where people were separated into four castes, he understood the suffering of sentient beings. In order to overcome the views of sentient beings that caused inequality, he had to examine an abundance of principles. This was necessary in order to find a way to eliminate the discrimination in their minds.
So, he decided to give up the lay life and leave the palace to engage in ascetic practice. After some time passed, He attained Buddhahood. After attaining enlightenment, He experienced the intrinsic nature of. True Suchness that is one with the universe, the state of mind felt when our intrinsic nature becomes united with the world and the universe. The Buddha wanted to bring our minds together with all things in the universe. He wanted to share that state of “greater self” with everyone, but sadly [His audience] did not have the capacity.
So, in the end He had to use various means to teach the Dharma according to their capabilities. All of you know about this because I have repeatedly shared this with you. I feel that we must constantly experience matters in this world [in order to understand]. So the Buddha, while in this world, observed sentient beings’ capabilities in order to give them suitable teachings. He used various methods like the Three Vehicles, the Five Vehicles, etc., to teach according to capabilities.

However, time still continued to pass by. After teaching the Dharma for more than 40 years, the Buddha was advanced in years, so He “was going our”, it was nearing the time for Him to leave. This refers to the Buddha’s “transformation-body”, which is His incarnation in the Saha World. So, the sutra states, “This rotted old home belonged to one man”.

This “one man” represents the Buddha, the guiding teacher of the Three Realms and kind father of the four kinds of beings.

The Three Realms are where the Buddha manifested His transformation-body. His vows carried Him back to the world to transform and deliver sentient beings. So, it says that the rotted old home belonged to one man.

Similarly, in college and high school in Taiwan, groups of students are assigned to one guidance counselor, [who feels], “This group of students is my responsibility”. This is a system we have in this world. As a noble being who has transcended this world, the Buddha felt sentient beings were all like His children. Those whom He loves and wants to protect and teach are all sentient beings in this world. So, He is like a teacher and a father.Thus He is called the guiding teacher of the Three Realms. He treats the four kinds of beings as His only son.
He saw all of these living beings equally, as if they were His children. So, He is a kind father to them. But His time in this world was limited, and the time was approaching when He would enter Parinirvana. So, “This master was going out” expresses how the Buddha was close to Parinirvana He was about to leave this Saha World; there was not much time left.
This would happen “before long” He was about to leave this world and did not have much time left. This was going to happen soon. There was not much time left, after He left, This home, the Three Realms, this rotted house, might soon experience a major disaster. As part of His preparation for entering Parinirvana, He gave the Lotus teachings. With this, He hoped to teach the Bodhisattva Way, so He used many analogies. If we can all accept this one teaching, with this same teaching we can all return to our pure Tathagata-nature.
I would understand your Buddha-nature, that you are very pure and undefiled. You would also understand that I am also pure and undefiled. With this pure and undefiled state of mind, we would work together for the suffering beings of this evil world of Five Turbidities, and devote ourselves to providing them with immediate support. Otherwise, this “house” does not have much time left. It may soon be overwhelmed by disasters.
This is what the Buddha meant by, “This master was going out, when before long, in this abode, a fire suddenly broke out.” This means that disasters will become more concentrated, so we need even more people to form aspirations and walk the Bodhisattva-path. This is why we feel a sense of urgency and must recruit Living Bodhisattvas quickly. We must not be attached to our limited self or be limited in our perspective. This will lead us to fight each other and give rise to conflict; this makes our lives hard.
So, everyone, as Buddhist practitioners we must be mindful. The Buddha came to this world; He manifested in the Three Realms and showed His transformation-body in the Saha World. He was born in response to this world of ours. As He engaged in spiritual practice in this world. He taught the principles behind [His actions] and shared and taught the Dharma that He realized. But in the end, His time was limited However, in this home, this great house of the Three Realms, the elder must never stop teaching.He teaches the children to always be cautious and prevent fires from starting.

When the elder is in the house, he carefully protects his children from the source of the fire. But after he leaves the house the children, out of ignorance, start the fire.

Although this elder, [the Buddha,] never stops teaching His children, then sentient beings in the Three Realms, He must call on them to be cautious and prevent a fire from starting. No matter what He taught, it was all to have us be mindful and faithfully accept and practice the teachings.
Otherwise, when He leaves this house, when He leaves this Saha World, all these children will again give rise to countless afflictions, again play with the fire and burn themselves. So, everyone as Buddhist practitioners, we must be mindful. We must listen, take the Dharma to heart and, if there is any teachings we can apply, we must put it into practice. Therefore, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

Tuesday, September 29, 2015

【人間菩提】20150929 - 愛滿乾坤天下平 Bringing Peace to the World by Giving with Love





愛滿乾坤天下平
Bringing Peace to the World by Giving with Love

珍惜平安懷感恩
心月清圓人醫情
定期義診助難民
愛滿乾坤天下平

全台各地慈濟志工,組成關懷團隊,備妥相關因應物資。這一幕,是在花蓮。

歷經昨天,一整天心懸在半空中,今天抱著感恩心,面對颱風過後的平安日。慈濟人醫年會­,中秋月圓,狂風驟雨,不同境遇,但心中總有那美好明月。不同信仰的各國成員,秉持共­同一念心。

慈濟在全球的人醫會組織,遍及24國家地區。醫護志工,發揮專長良能,拔除人生病痛,­這也是人間有福。

【靜思妙蓮華】20150818 - 修戒法別真偽 - 第633集 Uphold Precepts; Distinguish True from False


20150818《靜思妙蓮華》修戒法別真偽(第633集)
(法華經•譬喻品第三)

⊙迷惑之心起諸邪行,驕慢自大自恃輕他,疑念猜忌迷心乖理,雖修戒法不別真偽,暗鈍無明猶豫無定。
⊙「頭髮蓬亂,殘害兇險,飢渴所逼,叫喚馳走。」《法華經譬喻品第三》
⊙「夜叉餓鬼,諸惡鳥獸,飢急四向,窺看窗牖。如是諸難,恐畏無量。」《法華經譬喻品第三》
⊙夜叉餓鬼,喻人心不守正道規行,或持偏邪倒見。諸惡鳥獸,喻凡夫之高傲橫恣邪見。
⊙四向窺牖,喻見識狹隘,淺薄不見正理,不自滿足而不自在。
⊙飢急四向:喻欲界利鈍,理事煩惱之相。飢急是謂有漏之心,無道味之貪。
⊙十使:「五鈍使」:貪、瞋、癡、慢、疑。「五利使」:身見、邊見、邪見、見取見、戒禁取見。
⊙窺:私竊不正當的觀法,雖復觀察諸法體空的道理,而滯著心多,不會正理。
⊙如窺看窗牖,觀空,不得無礙。「四向窺牖,管中窺物」喻見識狹隘,淺薄不得見正理,不自滿足而不自在。
⊙知見根小淺劣,不能信受無上妙法,信樂受持更難。心無道法,不知茫然恐畏無量。

【證嚴上人開示】

迷惑之心起諸邪行,驕慢自大自恃輕他,疑念猜忌迷心乖理,雖修戒法不別真偽,暗鈍無明猶豫無定。

迷惑之心起諸邪行
驕慢自大自恃輕他
疑念猜忌迷心乖理
雖修戒法不別真偽
暗鈍無明猶豫無定

每天都向大家說,要反觀自性,找我們自己的心。心,是不是有迷失了呢?或者有偏向?這是我們每天要顧好我們的心,心若讓它偏了,要趕緊將它找回來找回來我們本性原位。但是,我們常常都會把它迷失了,不知道我們的原位在哪裡?所以這叫做「迷惑的心」。

自己迷,迷失了我們原來的本性,所以就「起諸邪行」。心一迷,行就偏了,心迷行偏,那就是容易「驕慢自大自恃輕他」。這全都是以為自己,已經很了不起,所以就將將自己放大、輕視他人,這種的心態,這也是因為有一個疑念。他有了疑心,所以對人人沒有信心,其實是對自己沒信心。自己的才能其實是很微弱,沒有踏實用心,見解不正,所以自己無法提出見解,對正法深信,所以自己的心很虛,對別人就有懷疑。

一句話說:自己心用鬼心看人,人人是鬼。」這就是迷。這個心就是迷了,違背了道理,所以「迷心乖理」,我們的心若迷,道理就全都偏了。所以,雖然是在修行,不過「戒法不別真偽」。說:「我是在修行,我是在持戒。」但是我們所修的,所持的戒,假使是一念偏差,這是真是假?是正是邪?我們自己也分不出。所以,這就是「暗鈍無明」,心就沒有一個,正定、正知、正見,就是出自於我們迷惑的心。

這都是一種無明暗鈍,讓我們的智慧無法提起,無法向著正法去精進,浪費了時光。這種暗鈍無明的眾生,哪怕是修行,還是浪費時光,何況說生命、時間是有限,還在正法門外在徘徊,在那裡徘徊,沒辦法向前前進。

前面的(經)文我們說,「頭髮蓬亂,殘害兇險,飢渴所逼,叫喚馳走。」

頭髮蓬亂
殘害兇險
飢渴所逼
叫喚馳走
《法華經譬喻品第三》

這已經前面就解釋過了。人就是缺少了慚愧心,所以我們要好好修整我們的心。心整齊,外表也會整齊;我們的心若不整齊,外表就蓬亂。我們的若是心寬念純,生活就很規律;我們的心若偏差,那就是「殘害兇險,飢渴所逼,叫喚馳走」。這種沒有道理,這欠缺了慧命的法水來滋潤他,所以心乾躁,就恐慌起來了。這種的人,我們人間普遍都有,道理不對,他也要大聲說他是對,這我們前面說過了。

下面再來說,「夜叉餓鬼,諸惡鳥獸,飢急四向,窺看窗牖。如是諸難,恐畏無量。」這段經文我們要用心瞭解。

夜叉餓鬼
諸惡鳥獸
飢急四向
窺看窗牖
如是諸難
恐畏無量
《法華經譬喻品第三》

這段(經)文,我們就用心了解,這個「夜叉餓鬼,諸惡鳥獸」,那就是譬喻,譬喻我們人心不守正道,不守戒規行為,這是又再來譬喻我們人的心。

夜叉餓鬼
喻人心
不守正道規行
或持偏邪倒見
諸惡鳥獸
喻凡夫之
高傲橫恣邪見

天地人間,只要人人守好自己的本分、守好崗位、守好自己的行為,若能夠這樣,就是平安、正確的人生。而若是「不守正道規行」,那就是「持偏邪倒見」,想要修行,卻是所持的戒是偏差的戒,這種偏差的戒,那就是容易落入邪法,若這樣,就是顛倒是非,法是對的、不對的?他都無法清楚。

所以,雖然是修行,我們更加要守志奉道,我們自己的志節、自己的心,自己的志氣,應該要好好守在,我們所要精進追求菩提的覺道。我們卻是偏掉了覺道,我們說是在修行,那就是會顛倒,將法「是」,他說這「不是」,「不是」的法,他偏說這是「是」。這種法論是非,自己沒辦法真正去體會,什麼才是我們修行該向的正道,他自己已經就是迷失了。

所以「夜叉餓鬼」,譬喻人的心,這樣來無形、去無蹤,道,就是看不到的道,但是就是偏的行,那就是夜叉,譬喻我們人心不守正道。

「諸惡鳥獸」,就譬喻凡夫這種「高傲橫恣邪見」,就很貢高,很我慢。所以這個「橫」,就是擴大自己,「恣」就是放縱,自己又放大又是很放縱。這種已經是偏了,已經是邪見,又再橫行放縱。

像我們現代,已經人倫道德,人應該有的功能,都已經弱下去了,現在最強的,就是科技電腦。生活,只知道大家學歷都很高,大家的生活都是就是上班,家庭家事誰來做?家事大家都不會做了,不管是家庭的生活,三餐不會煮、衣服不會洗,吃飯就是來上館子,外面吃飽再回來,所以沒有家庭的生活。

現在的孩子小小的,一歲多,他就會用手機了,這樣就一直在,虛無、虛幻的世界裡,所以小孩子開始,就給他生活在那種虛幻,沒有踏實的人生。年輕人已經在那個虛幻世界,老人,六十五歲就被列入為老人,就是變成了,老人社會問題。沒去想到這是家庭倫理的問題,這不是老人社會的問題。

老人對社會付出,(在)他們的年輕時代,六十五歲,現在還是頭腦很好,為人群付出。你們看看慈濟,多少高齡的長者,大家這樣很願意付出,保護大地,為人群,這樣願意付出,這還是這麼有能力。年輕的時代,是這樣按照倫理,家庭倫理,這樣孝順父母,撫養孩子長大,成家立業,到了這個時代,變成了被這個時代列入,老人社會問題,真的是很悲哀。

其實,我們現在的人,見解就是顛倒了。現在若不趕緊回歸,在人的心態,或者是家庭的生活倫理,若不趕緊回歸,真的未來,老人的社會,那就是很嚴重了。人人將我們的本分、將我們的生活,讓它正軌道,若能夠這樣,這個人心就是一項,「人之初,性本善」,就不會像我們這段時間,這麼多飛禽走獸,或者是夜叉餓鬼、鳩槃荼等等,那沒這些事情了。

下面再說,「飢急四向,窺看窗牖。」

四向 窺牖
喻見識狹隘
淺薄不見正理
不自滿足而不自在

這個「飢急四向」,那就是譬喻我們的知識很狹窄,這種的「見識狹隘」,那就像是我們在窗戶,因為「窺看窗牖」,「窺看」就是,去站在窗邊小小的地方,去看外面。總而言之,我們的見識,還是有障礙,見識很狹窄,所以很小,甚至是淺薄,非常淺,非常薄。

這種淺薄的知識,「不自滿足」,自己也知道,其實我知道的,就只是這樣而已,要我再解釋,我也是這樣而已。我也常常這樣的感覺,真正道理是那麼多,我們懂的是那麼少,所以自己也是很不滿足,何況真正對人倫道理,或者是佛法的正法,他都沒有去用心過,當然自己的內心就很虛。「不自滿足」,就是心虛,心虛不自在,所以他「飢急四向」。

飢急四向:
喻欲界利鈍
理事煩惱之相
飢急
是謂有漏之心
無道味之貪

「飢急四向」,再另外來讓大家更加了解,那就是「欲界利鈍理事」。

大家還記得嗎?「利」與「鈍」,這十使,這十使。「鈍使」:貪、瞋、癡、慢、疑。「利使」:身見、邊見、邪見、見取見、戒禁取見。

十使:
五鈍使
貪、瞋、癡、
慢、疑
五利使
身見、邊見、
邪見、見取見、
戒禁取見

有了我們的觀念,我們的身就這樣去行動,所以這種有了「使」,使就是煩惱。「利」與「鈍」二項加起來,總是身心的觀念與動作的行動。所以「飢急四向」,也是譬喻生死輪迴。因為我們沒有正法,所以我們還是在三界內,在三界內,這個「十使」纏我們的身,所以我們會在四生輪迴中,四生,知道嗎?胎生、濕生、化生,就是;在這個生死輪迴中,這就是「飢急」,「飢」就是肚子裡都沒東西,也就是我們的內心沒有正法,所以我們就向四生五道,不斷還在輪迴。

「窺」就是偷,偷偷地看,這種「不正當觀法。

窺:
私竊不正當的觀法
雖復觀察
諸法體空的道理
而滯著心多
不會正理

「雖復觀察,諸法體空道理」,雖然看到這個佛法裡,有在說「諸法體空」,這種空,「真空」的道理,但是他的心還是停滯在,很多的欲存在。

「諸法體空」,是要讓我們瞭解,我們看得開,放得下。卻是,有的人瞭解「諸法體空」,不過占有心很大、欲心大,這個煩惱心也很大。儘管在法中看,知道,但是做不到,所以他的心與道理,沒有會合。只知道「空」,但是不知「妙有」,不知道我們應該如何造福人群?如何入人群中去付出?只知道一切皆空,不知道妙有,所以容易偏於「斷、常」,「斷見」或者是「常見」,「窺看窗牖」,那個見解實在是很小,所以「觀空,不得無礙」。這種雖然這全都是空的,但是裡面自我障礙很多,因為我們的欲心、欲念,不規則的心念,還是很大。

如窺看窗牖
觀空 不得無礙
四向窺牖
管中窺物
喻見識狹隘
淺薄不得見正理
不自滿足而不自在

所以,在「四向窺牖」,就是這樣在窗戶這樣在看,小小的門來看外面的境界,周圍看不到,只看在那個地方,就像用管子放在眼睛(前),周圍看不到,只看直直那個管道裡面的東西,這實在是很可惜。

「管中窺物」,就是在管裡面,這樣在看東西集中,這譬喻見識就是這麼狹窄,這麼淺薄。沒辦法見到正理,沒辦法很自在,我們的心就是虛,所以因為這樣,「如是諸難,恐畏無量」。

知見根小淺劣
不能信受無上妙法
信樂受持更難
心無道法
不知茫然恐畏無量

像這樣,「知見根小淺劣」,實在很淺,「不能信受無上妙法」,真正無上的妙法,我們無法信受,所以,何況相信之後,很快樂去信受奉行,沒辦法,要修行、受持這個法,更加困難。不只是無法信受,哪怕你信受了,要身體力行也不容易。

所以,我們若能夠「守志奉道,其道甚大」。我們的心沒有道,這個法不知,心裡面沒有一條路可走,所以那個法,我們就愈茫然不知道。所以,我們在走一條路,沒有那個方向,我們會很恐畏,所以叫做「恐畏無量」。總而言之,我們修學那個方向、道路,我們若不準確,我們走不出去,或者是在那個地方會非常茫然,會生出了很恐畏,到底何去何從?這條路,再走下去,是不是很平坦的道路?

希望我們大家,用心在菩提大直道,好好用心,不要讓我們的心有迷。這個迷惑的心若起,很多的行為就會偏,會邪了,若這樣,引起了我們內心,很多很貢高我慢,非常自大迷惑等等,我們自己不知。其實,我們知道的事情,才一點點而已,卻是我們現在虛幻的世界,讓我們自大,所以我們要時時自我警惕,要時時多用心。

Explanations by Master Cheng-Yan
Subject: Uphold Precepts; Distinguish True from False (修戒法別真偽)
Date:August.18. 2015

“A deluded mind is the cause of all deviant action. With pride, arrogance and self-importance, we are conceited and look down on others. Filled with doubt and suspicions, we are deluded and go against the principles. Although we uphold precepts, we cannot distinguish between true and false. In the chronic darkness of ignorance, we hesitate and cannot set our resolve.”

For this reason, every day I ask that we all reflect on our nature and examine our mind. Have we lost our way? Or, have we gone off course? This is why we must take good care of our mind every day. If our mind has gone astray, we must quickly [rein it in] and bring it back to our original nature.
Yet, we constantly lose our way and do not know how to find our way back to our original state. This is what we call a deluded mind. When we are deluded, we lose our original, intrinsic nature. This is “the cause of all deviant action.”
Once we are deluded, our actions deviate. With deluded thoughts and actions, very easily, “With pride, arrogance and self-importance, we [become] conceited and look down on others.” All this happens because we mistakenly believe that we are already something special; thus we have a sense of self-importance and look down on others. This state of mind also arises out of doubt. People with doubts have no faith in anyone else. In fact, this is because they do not have faith in themselves. Their abilities are actually very limited. Without steady and mindful practice, they developed improper views and understandings. Unable to [justify] their views and understanding or to strongly believe in the Right Dharma, they have no solid ground to stand on, so they have doubts about other people.
To sum this up in one sentence, “When we look at others with the mind of a demon, every person will look like a demon to us.” This is delusion. When our minds are deluded, we will violate the principles. So, “We are deluded and go against the principles.” If our minds are deluded, our understanding of the principles will go astray.
So, though we are engaging in spiritual practice, “[while] upholding precepts, we cannot distinguish between true and false.” We may say we are engaged in spiritual practice and are upholding the precepts, but if the precepts we are upholding are not the proper ones, then are they true or false, right or wrong? We will be unable to tell the difference.
So, we are in “the chronic darkness of ignorance,” in which our minds do not have Right Samadhi, Right Understanding or Right Views. This results from having a deluded mind. It is like being in the chronic darkness of ignorance. This prevents us from exercising our wisdom and hinders our diligent practice of the Right Dharma. Thus we waste the time that we have.
For sentient beings lost in this darkness, even if they are engaging in spiritual practice, are still wasting their time. This is not to mention that our life, our time, is limited. Yet we still loiter outside the door of Right Dharma, unable to move forward.

The previous passage states, “Their hair was matted and unkempt, and they were destructive and treacherous. Oppressed by hunger and thirst, they screamed and ran wildly.”

I already explained this passage before. We humans lack a sense of shame [and propriety], so we must earnestly organize our mind. If our mind is orderly, our appearance will be too. But if our mind is disorderly, our appearance will be disheveled. If our mind is open and pure, the way we live will be well-regulated. But if our mind goes astray, it will become “destructive and treacherous oppressed by hunger and thirst, screaming and running wildly.”
A mind without any principles lacks the nourishment of the Dharma-water.If our mind lacks this water, panic easily arises.People like this can be seen everywhere.Their understanding is not correct, yet they proclaim loudly that they are right.We discussed this before.

The next passage speaks of, “Yaksas, hungry ghosts and all evil birds and beasts, compelled by hunger, ran in the four directions and were peeking through the window lattices. With all these hardships, their fringe was immeasurable.”

Through mindful understanding of this passage, we realize that “yaksas, hungry ghosts and all evil birds and beasts” are all metaphors for how our mind neglects to uphold the Right Path or how we do not follow the rules in our behavior.
These are metaphors for our states of mind.

Yaksas and hungry ghosts are metaphors for [states of] the human mind, that leads us to not follow the correct path, or to hold extreme, deviant or perverse views.
All evil birds and beasts are metaphors for the arrogant, self-indulgent and perverse views of unenlightened beings.

In this world, as long as we fulfill our responsibilities, uphold our duties and are mindful of our behavior, then in this way, our lives will be peaceful and proper.
If the mind does not “follow the correct path,” it will “hold extreme, deviant or perverse views”.
If people want to engage in spiritual practice but the precepts they uphold are incorrect, following these deviant precept will easily lead them into deviant practices.
If this happens, their sense of right and wrong will be inverted, and they will be unable to clearly discern whether certain methods are proper or not.So, as we are engaging in spiritual practice, we must also uphold our mission and follow the Path.We must strictly maintain our moral integrity and earnestly uphold our resolve on the Budhi-path we are diligently seeking.But we have strayed from the path to awakening.
We claim to be engaging in spiritual practice, but [our views] are mixed up.Though a method is right, we will say that it is not right; even though a method is not right, we will insist that it is the right thing to do.We have a misunderstanding of right and wrong, thus we are unable to truly realize which is the Right Path to follow in our spiritual practice.We have already become deluded and lost.
So, “yaksas and hungry ghosts” are metaphors for [states of] the human mind.[Like thoughts,] they come and go without a trace.Their workings cannot be seen, yet they can still go astray.Thus, the yaksas are a metaphor for when our mind neglects to uphold the Right Path.
“All evil birds and beasts” are metaphors for “the arrogant, self-indulgent and perverse views of unenlightened begins”.People may be haughty and arrogant.Their “arrogance” leads to a heightened sense of self-importance.
Being “self-indulgent” means they lack restraint.
When people are self-important and lack restraint, they have already gone astray. They already have deviant views on top of which they are arrogant and self-indulgent.
In this day and age, people’s sense of morality and the abilities they should all have grown increasingly weaker.Today, computer technology is much more powerful.People are very well-educated, and much of their life revolves around work.Who will take care of household matters?Most people do not know how anymore.
When it comes to family life, many people do not know how to cook or how to wash their clothes.For meals, people go out to eat and then go home after they have eaten.So, there is not much of a family life.
Today, we see young children, barely a year old, who already know how to use cell phones.They are constantly immersed in an illusory state.
From a young age, children are immersed in an illusory world rather than one that is grounded.
Young people are caught up in that illusory world.
People who are 65 are now considered old, and so [Taiwan] is now facing the problem of an aging society.This is about the ethics of family relationships, not the problem of an aging society.
The elderly contributed so much to society during their younger years and now, at 65 years old, their minds are still sharp; they can still give of themselves to others.
In Tzu Chi for example, there are many elderly volunteers who are willing to help protect the planet and give to help others. They are still very capable. When they were young, they abided by duties and ethics of family relationships. They were filial to their parents, started their families, raised their children and built their careers. Now in our current times, they are considered to be part of the problem of an aging society. This is truly tragic.
Actually, in this world today, our views and understandings have become distorted. If we do not quickly return to a more humane state of mind, if we do not return to having respect for our family duties and relationships, then in the future the problem of an aging society will become much more serious.
If we all uphold our duties and bring our lives onto the right track, our minds will [return to the state] in which “Human nature is inherently kind”. We will not be like the birds and beasts that we have been talking about, or the yaksas, hungry ghosts and kumbhanda demons. We will be free of such afflictions.
The next part of the passage states, “Compelled by hunger, they ran in four directions and were peeking through the window lattices”.

Running in all directions and peeking through the window lattices: these are likened to narrow views and knowledge, superficiality, being unable to see the principles. These leave us no satisfaction, no ease or freedom.

“Compelled by hunger, they ran in four directions” is an analogy for how limited our knowledge is. Having these “narrow views and knowledge” is like standing before a window and “peeking through the window lattices”. “Peeking” means we are standing in a small place next to the window and looking out. To put it simply, our views and knowledge are obstructed; they are narrow in scope. Thus our views and knowledge are very limited and very superficial. This superficial knowledge “leaves us no satisfaction”. We may know something, but what we actually know is limited. If we are asked to explain, there is a limit to what we can share. This is how I often feel.
There are many true principles, but I understand so few of them. Thus, I am not satisfied with myself. Moreover, when it comes to moral principles or the Right Dharma taught by the Buddha, if we have not mindfully [experienced] it, of course, we will feel ungrounded in our minds. “These leave us no satisfaction”. If our minds are not grounded, we will feel uneasy.

In this way, “Compelled by hunger, [we] run in all directions: This is an analogy for the desire realm’s acute and chronic afflictions, the appearance of afflictions regarding matters and principles. Compelled by hunger refers to a mind that has Leaks one that does not crave the taste of the Path.”

“Compelled by hunger, they run in all directions”. This analogy is to help us better comprehend “the desire realm’s acute and chronic afflictions”. Do you all remember this? “Acute” and “chronic” afflictions. Together they form the Ten Afflictions, in which the chronic afflictions are greed, anger, ignorance, arrogance and doubt, and the acute afflictions are view of self, extreme views, deviant views, stubborn views and view of deviant precepts.

These [afflictions] will drive our body into action. Thus, they are also called “agents”. Agents are afflictions. These are divided into “Acute” and “chronic”, relating to our thoughts and actions respectively. “Compelled by hunger, they run in all directions” is an analogy for cyclic existence. Without [practicing] the Right Dharma, we will remain in the Three Realms. In the Three Realms, we are entangled by the Ten Afflictions. Thus we transmigrate in the four forms of birth. Do you know what the four forms of birth are? Womb-born, moisture-born, transformation-born…These are the ways in which we may be reborn. This happens when we are “compelled by hunger”.
“Hunger” is when our stomach is empty, like when there is no Right Dharma in our mind. Thus, we continually transmigrate through the Five Destinies as the four kinds of beings. “Peeking” means sneaking a look; it is not an appropriate way to observe.

“Peeking:
Peeking is not an appropriate way to observe. Though they observe repeatedly the principle of the emptiness of all phenomena, their minds have many hindrances, and they cannot understand correct principles.”

“Though they observe repeatedly the principle of the emptiness of all phenomena”, although they can see the Buddha’s teachings of “the principle of the emptiness of all phenomena”, which is the principle of true emptiness, their minds remain stuck in a state of many desires.
“The principle of the emptiness of all phenomena” helps us to comprehend that we must see through things and let them go. Yet, although some people comprehend “the principle of the emptiness of all phenomena”, they have a strong desire to possess things, thus their hearts are filled with afflictions.
Although they may know the Dharma, they are unable to put it into practice. Thus their minds are not one with the principles. They only know of emptiness, put know nothing of “wondrous existence.” They do not know how to benefit others and go among people to give to them. They only know that everything is empty; they do not know about wondrous existence. Thus they easily become biased toward either “nihilism” or “eternalism.”
Like “peeking through the window lattices,” this only gives them a limited perspective. So, “They observe emptiness, but cannot achieve free dome form obstacles.” Although everything is empty, there are still many obstacles within us because we continue to have many desires are many undisciplined thoughts.

They peek through the window lattices: The observe emptiness, but cannot achieve freedom from obstacles. Peeking through lattices in the four directions is like looking at the world through a pipe. It is a metaphor for narrow views and knowledge superficiality, being blind to correct principles. These leave us no satisfaction, no ease or freedom.

So, “peeking through the lattices in the four directions is the way they look through the windows.” They view the world through a small space, so they cannot see everything outside, only what is framed in that space. This is as if looking through a pipe; they cannot see everything outside, just what can be seen through its [narrow] opening. This is truly a shame.
“Looking at the world through a pipe,” everything we can see is within that narrow field of view .This is an analogy for narrow views and knowledge. What we see is so limited. We cannot see the correct principles and we cannot feel at ease, as we lack groundedness in our minds. Because of this, “With all these hardships, their fright was immeasurable.”

The understanding and views of those of limited capacity are shallow and inferior. They cannot receive and believe the supreme and wondrous Dharma. Even more difficult is finding joy in faith, accepting and upholding the teachings. When teachings of the Path are absent in the mind, ignorance, bewilderment and fear are boundless.

Thus, “The understanding and views of those of limited capacity are shallow and inferior.”Indeed, they are superficial, and “The supreme and wondrous Dharma.” Truly supreme and wondrous Dharma is not something they can receive and believe. Moreover, they cannot experience the joy that comes from faithfully accepting and upholding these teachings. Putting them into practice would be even more difficult. Not only could they not faithfully accept them, even if they did, putting them into practice is no easy matter.
If we can “uphold our mission and follow the Path, then our Path will be great, but if our mind does not follow the Path, if we do not understand the Dharma, there is no road for us to follow.” Thus we become confused about the teachings. If we are walking but have no sense of direction we will become afraid. So, our “fears will be boundless.”
In summary, if we are not precise in the direction of our learning and practice, we will not be able to find our way, or we will be very confused about where we are, which will give rise to fear and uncertainty about which way to go. If we just keep going, will we be on a flat and smooth road? I hope that all of us can mindfully walk the Bodhi-path
We must make an effort to be mindful so that we do not become deluded. If confusion arises in our mind, we will go astray in many of our actions. If this happens, our mind will become very arrogant and proud, very self-important and deluded, etc.. We would be unaware of all this.
Indeed what we understand is very limited. But, in this illusory world, we have developed a sense of self-importance. So, we must constantly remind ourselves to be vigilant and always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

Monday, September 28, 2015

【靜思妙蓮華】20150817 - 十使驅役 流轉三界 - 第632集 The Ten Afflictions Drive Our Transmigration


20150817《靜思妙蓮華》十使驅役 流轉三界 (第632集)
(法華經•譬喻品第三)

⊙貪等十使驅役心神,流轉三界貪愛五欲,瞋恚無忍忿怒違情,愚癡無明妄生邪見。
⊙十使:謂十根本煩惱。 一、貪:貪愛五欲。 二、瞋:瞋恚無忍。 三、癡:愚癡無明。 四、慢:驕慢自大。 五、疑:狐疑猜忌。
⊙六、身見:執取五蘊根身。 七、邊見:執取常斷二見。 八、邪見:謗無因果,壞諸善事。 九、見取見:非果計果。 十、戒禁取見:執持不正戒。
⊙「十使」者煩惱之異名,迷於理之惑曰利使,迷於事之惑曰鈍使。

【證嚴上人開示】

貪等十使驅役心神
流轉三界貪愛五欲
瞋恚無忍忿怒違情
愚癡無明妄生邪見

一念間!一念正,向菩提大道走;一念邪、偏,那就是在餓鬼、畜生道中,生活得辛苦,所以我們修學佛法,就是要學於正法。前面一直跟大家說,在譬喻這些飛禽走獸、魑魅魍魎、夜叉等,這些東西,他們有各人有各種生態,唯有人就是將這些生態,都包攬在我們的內心裡。所以我們人,人間好修行,能夠成菩薩,能夠成佛,但是人間也是很危險,糊塗、無明的心起,一念就會墮落地獄、餓鬼、畜生等等的道,都是在人間所造成。

所以,這是因為有「十使」,這「十使」來驅役我們的心神。往哪裡去呢?那就是流轉三界。欲界、色界、無色界,這三界也是在我們人間心地,在我們人的心裡。所以這三界,因為有了貪愛五欲開始,貪愛五欲,貪瞋無忍,這種貪、瞋、癡,在人間互相爭、互相奪,互相計較。這種的人生,就是因為那分貪念,然後爭,爭取不到,他沒辦法忍,那就生起了忿怒,自然違背了人性的道理。

看看現在天下間,多少這種人禍,實在是很令人很擔心,一點點效應開始掀起來,那就狂風大作。

看看敘利亞的難民,我們一群的人醫會到約旦去,入敍利亞逃難出來,那些難民(區),光是在約旦,就有六十多萬的逃難難民。昨天這群人醫會從約旦回來,從他們的相片,從他們的解說,一一來報告。其中葉(添浩)醫師說到在約旦,他就這樣泣不成聲,有好幾次說不出,發不出聲音,因為他很不忍心。人已經回來了,卻是心,說到約旦,他那分的悲憫心。

真的是看到那個相片,心就會很難過,何況他們人走到那個地方。這麼多的難民在很那個帳篷區裡,那種很簡陋的地方,氣候這麼冷,或者是到了夏天來的時候,太陽很大,熱是像火爐,冷是如寒冰地獄。

看看,像這樣,這種社會國家的風波,傷害這麼多人的生命,拆散了人的家庭,也毀滅了人的家園,這是無量數,只是在那念,「瞋恚無忍、忿怒違情」這種,這幾個字能夠形容,那就是「愚癡無明」的人,也就是「妄生邪見」。這是心沒有正直,沒有隨著正法修,所以才會在這三界中,貪愛五欲,這樣來造作這麼多,形成了天下之間人道已經喪失,毀滅了多少人的家園、生命啊!

所以說來,人生一念心起,所造作出來的實在是驚天動地,而這些事情就是離不開「貪等十使驅役心神」。

這「十使」到底是什麼東西?「十使」那就是十種根本煩惱。

十使:
謂十根本煩惱。
一、貪 貪愛五欲
二、瞋 瞋恚無忍
三、癡 愚癡無明
四、慢 驕慢自大
五、疑 狐疑猜忌

這十種根本煩惱,第一,那就是貪愛五欲。「貪」是我們千差萬錯,那個煩惱的根本,就是從「貪」。

第二就是「瞋」,所以瞋,瞋恚無忍。這個瞋字,一發作起來,不可收拾,錯就錯到底,作惡就是惡到底。所以這個瞋,形容是阿修羅,不明事理、就是這樣亂發脾氣,小的傷害人與人的感情,大的擾亂社會,再更大的,那就是破壞國家,使人民家破人亡,就是由這個「瞋」字開始。

第三就是「癡」,癡迷,我們人有了癡,就不明道理了,這種「愚癡無明」。到底我們方向是對或不對呢?自己不知道哪一條路,才是真正我們該走的路,所以一直迷。就像三界火宅,那群愚癡迷茫的孩子,還覺得火是好玩的,不知道利害關係,這都是叫做癡;癡就是無明。

再來,那就是「慢」,憍慢,常常說過,慢就是憍,憍就生慢,七慢八憍,這是很多種的憍慢,很煩惱。

第五就是「疑」,疑,若有人要接近時,我們就會懷疑,「到底這個人是對我是怎樣,那是對我有利,或者是對我有害?」等等,這個疑心生暗鬼,我們常常心地就是很黑暗,不敢看到外面的光,所以對人,我們全都是疑神疑鬼。

看到在我們三月初,在我們的月初,已經十幾天前了,(大陸雲南省)昆明的車站,火車站發生了一群蒙面人,進入車站,就是無因由殺人。(編按:事後證實為藏獨分子發起的恐怖攻擊事件。)有人真的現場就往生的,有好幾個,受傷的有百多人,大家很擔心。不只是受傷,身上傷很重,心很驚惶,尤其是家屬也很擔心,所以醫院就要求有志工,志願者,能夠進入做安撫。他們就選了三個,一個是(雲南)大學的社工系的學生,希望這些年輕人,將來要在社會能夠做社會工作,所以讓這些大學生,進去做膚慰、安撫的工作。又另外,那就是心理治療師,也有一群也是進去,再來就是希望,我們慈濟人也能夠投入。

慈濟菩薩這樣很甘願接受,就這樣開始用我們最誠懇的愛,這種同理心的心情,陪伴在身邊,照顧他們的家屬的心境,照顧傷患。

其中有一位,有年齡的奶奶、阿嬤,也是被殺到,是割她的喉,那個喉管被割破了,所以,這是重傷之一。送到人民第一醫院,都住在加護病房裡,一直到這幾天,喉嚨的傷,在那裡照顧得,能讓她出來普通病房了。這位老人很怕,看到人就是很害怕,不敢讓人來近近她,這種驚惶的心。她的家屬,這位阿嬤的家屬,就來向慈濟人請求,「是不是你們能來幫助,為我媽媽,稍微安慰她一下,讓她不要那麼怕?」

真的慈濟人開始,發揮那分至誠的愛,非常溫柔,讓她看到慈濟人會安心,慢慢地接近,牽著阿嬤的手、摸著阿嬤的額頭等等,阿嬤笑了。在這當中,慈濟人送能夠用的東西給阿嬤,送了一個平安(吊飾),我們新春平安那個(吊飾),送東西給他,甚至也送她,歲末祝福的(福慧)紅包,那個時候,有一位主任,正好巡房到那個地方,看到阿嬤好像很安心,阿嬤這樣笑出來了,這位醫師覺得慈濟人,這十多天在裡面,真的發揮很大的功能。

我們慈濟人,當然,我們就是,每天,一天當中,不知有多少個案在裡面,這是其中一件。所以說,有的人心,看到人會懷疑,因為他經過了這番的災厄。這位阿嬤在人群中要坐車,或者是在車上下來?我們不知道。忽然間這群蒙面人這樣,忽然間這群蒙面人這樣,差一點喉嚨就斷了,喉嚨那個喉管被切開,很可怕!難怪她經過這道鬼門關,非常的驚惶,所以看到人是這樣,但是人間菩薩接近她的身體,她能夠身心安下來了。

所以說,疑,若是這樣一直疑下去,這位阿嬤哪怕是身體好了回去,我想,這一生那個陰影,疑神疑鬼疑人,那就是很麻煩,幸好這就是一個因緣,如何除去她的疑,那就是需要人間菩薩。
康復出院了,對人那就很麻煩。幸好這個因緣,要如何能除掉,貪、瞋、癡、慢、疑?唯有是一條正道——正知、正見,正確的方向。

六、身見
執取五蘊根身
七、邊見
執取常斷二見
八、邪見
謗無因果
壞諸善事
九、見取見
非果計果
十、戒禁取見
執持不正戒

第六就是「身見」。身,因為我有這個身體;常常說,人之大患,就是因為我們有這個身體,所造作的業,都是這個身體去造作。要不然,光是說貪,貪只是在心裡而已,癡就是在腦海裡,在我們的身心貪、瞋、癡,貪瞋癡那個形態會去造作。那就是這個身體,所以這個身體就是,執取五蘊根身。

「五蘊」,大家知道嗎?色、受、想、行、識。這是「五蘊」,明明我們就在無常中生活,生老病死,一天一天,分分秒秒一直過,行蘊不斷在變動,我們就是不知道,一直執取著色、受、想、行、識。「我看到這個東西,我很愛。」「我想要做這件事,我一定要爭取到。」等等,以為永遠永遠我們都是這樣,不知道生、老、病、死,不知道成、住、壞、空,不知道生、住、異、滅,這些道理都不知,所以才有這種「身見」;「只要我歡喜,有什麼不可以?」這種的人,這叫做「身見」。

「邊見」,正確的路你不走,偏偏往偏而邪,所以「執取常斷二見」。前兩天也是說過了,「常」與「斷」。「常見」,他不知道人生無常;「斷見」,覺得我這一生作人,就沒有來生了,不相信因緣果報,所以橫衝直撞,這種不畏懼一切,不怕因果,這叫做「斷見」。

第八種「邪見」,那就是謗無因果。不只自己做,還毀謗,毀謗因果;人家要做好事,他就是阻礙人做好事,毀謗做好事不對等等。這種全都是叫做「邪見」,那就是讓我們人所以會偏差、會錯誤,一錯再錯,不能隨喜,又要阻礙他人。

第九,那就是「見取見」。這種沒有道理,這實在是也是很可憐的人。「非果計果」,沒有道理的想法,

(第)十種就是「戒禁取見」,就如修行若偏差,好幾天前我們在說,有的修行偏差,去修那種什麼火行,牛、狗行等等,以為過去,過去生中就是這樣的造作,這輩子我將很多的苦,在我的身上我能夠忍得過,這樣我才是叫做修行。所以用火來烤,用火來燒,或者是不乾淨的生活,牛如何生活,狗如何生活。狗吃什麼東西,牛吃什麼,像這樣,他認為這樣叫做修行。

所以總歸起來,那就是「十使」煩惱,那就是根本煩惱。十使就是煩惱的異名,這迷在道理,叫做利使,迷在事叫做鈍使。

十使者
煩惱之異名
迷於理之惑
曰利使
迷於事之惑
曰鈍使

貪、瞋、癡、慢、疑,叫做「五鈍使」。因為看到了,看到東西開始起心,但是我們這個起心動念,就是事情就是這樣過去了,自己在起心動念,所以這叫做「五鈍使」。身見、邊見、邪見、見取見、戒禁取見,叫做「五利使」,這都是身體去做,心是這樣想,他馬上就去做,身體色相我們都很快,就去動,就去做,就會成就了這樣的災禍。心態有,但是沒有動作,這叫做「鈍」;有了這個心態,又有那個動作會合起來,馬上發生,這種的煩惱無明,所造作的惑、業。

最近也一直跟大家說,要很瞭解「惑」。「惑」就是前面的,貪、瞋、癡、慢、疑;「業」是後面的身見、邊見等等,他造作起來,所以去造業,有這個身體去造成的業。所以,大家這麼多天一直在聽,飛禽走獸、魑魅魍魎等等,希望讓大家能趕緊清楚,這個「十使」煩惱。這麼長的時間解釋起來,讓大家趕快清楚。

其實,後面還有。總是道理,天下之間人很多,煩惱無限量,所以我們要時時聽經。雖然說,「我聽過了」,不過佛陀他就是長行文說完了,希望讓大家能夠更瞭解,又再偈文再反覆,經典不斷反覆,是要讓大家常常提高警覺,所以時時要很縝密思惟,時時要多用心啊!

【備註】敘利亞內戰:是指敘利亞從2011年,反政府示威活動於1月26日開始,同年3月傳出有年輕人因為在學校牆上塗鴉革命的語句遭逮捕並虐打,讓支持民主的民眾憤怒,15日他們集結到敘利亞南部的德拉市(Deraa)抗議,當時因為維安人員朝民眾開槍釀成死傷,更加激化民眾的抗議情緒,演變成武裝衝突;持續至今。

Explanations by Master Cheng-Yan
Subject: The Ten Afflictions Drive Our Transmigration (十使驅役 流轉三界)
Date:August.17. 2015

“The Ten Afflictions, greed and the others, drive and control the mind and spirit, causing transmigration in the Three Realms and giving rise to craving and the five desires. With anger, rage and impatience we hatefully go against what is proper. With delusion and ignorance we mistakenly give rise to deviant views.”

A single thought, a right thought, can lead us toward the great Bodhi-path. A single deviant thought can lead us to the hungry ghost or animal realm, where we live in suffering. So, when we learn the Buddha-Dharma, we need to follow the Right Dharma. In the previous few days, I have been explaining the analogies of birds and beasts, goblins and monsters, yaksas and so on. They each have their own way of living. Only we humans have incorporated all these ways of living in our minds.
If we humans practice diligently in this world, we can become Bodhisattvas and attain Buddhahood. However, this world is also very hazardous. Once we give rise to confusion or ignorance, those thoughts can leads us to fall into the hell, hungry ghost or animal realm. This all depends on the karma we create in this world.
[We create karma] because of the Ten Afflictions, which drive and control our mind and spirit. Where do they drive us to go? Through transmigration in the Three Realms, the desire realm, form realm and formless realm.
These three realms reflect three states of mind; they exist in our minds. So, these Three Realms begin with having cravings and the five desires. Then we give rise to greed, anger and impatience. With greed, anger and ignorance, we compete with and take from each other, mutually take issue with one another. People live like this because thoughts of greed arise in them. Then they fight for things, and when they cannot get them they feel impatient, become enraged and depart from the path of proper conduct.
Look at the world right now; there are so many manmade calamities. This is indeed worrisome. Many tiny effects compound and in the end trigger a heavy windstorm.
Just look at the Syrian refugees. Recently our volunteers from Tzu Chi International Medical Association (TIMA) went to the Syrian refugee camps in Jordan. In Jordan alone, there are already more than 600,000 refugees. Yesterday, this group of TIMA volunteers returned. They gave us a detailed briefing with pictures and explanations. As Dr. Ye recalled his experience in Jordan, he choked up in tears. There were several times that he could not speak. This is because he could not bear their suffering. Even though he was physically back in Taiwan, his heart was still in Jordan.
This shows his compassion. Indeed, just from looking at the pictures, we already felt very sad, to say nothing of the people who actually went there. So many refugees are living in the tent areas, under very crude conditions, in very cold temperatures. During the summer, when the sun shines brightly; it can feel as hot as a furnace. When it is cold, it can be as cold as an icy hell. See, this is how disturbances in a society can negatively impact the lives of so many people, break up their families and destroy their homes. This has affected countless people, and it all arose from [people who], “with anger, rage and impatience, hatefully go against what is proper.”These few words describe foolish and ignorant people who “mistakenly give rise to deviant views.”
They did not have an upright mind and did not practice according to the Right Dharma, so they gave rise to craving and the five desires in the Three Realms, committing actions that led to the loss of their humanity and the destruction of many people’s homes and lives.
Therefore, when a thought arises in our minds, what we end up doing can be truly earth-shattering.These actions are inseparable from “the Ten Afflictions, greed and the others, [which] drive and control the mind and spirit.”
What exactly are the Ten Afflictions?
These refer to ten fundamental afflictions.

The Ten Afflictions:
Also called the ten fundamental afflictions.
1.Greed: cravings of the five desires.
2.Anger: rage and impatience.
3.Ignorance: foolishness and lack of clarity.
4. Arrogance: pride and self-importance.
5. Doubt: suspicion and jealousy.

Of the ten fundamental afflictions, the first is the cravings of the five desires.Greed is the origin of all transgressions, the root of all afflictions.
These all arise from greed.
The second[affliction] is “anger”.Because of anger, we have rage and impatience.Once it is let loose, anger cannot be controlled, and we will continue to commit wrongdoings and do evil things until the very end.
People with anger are described as auras.
Unclear about matters or principles, they just keep losing their temper.On a small scale this damages their relationships; on a large scale this disrupts entire societies.On an even bigger scale, this destroys nations, causing death and the destruction of families.All this starts with “anger”.
The third [affliction] is ignorance.Once we are in a state of ignorance, we will not understand the principles.This is foolishness and lack of clarity.
Are we going in the right direction or not?We do not know which road is the one we really want to take, so we keep getting lost.
We are like the foolish and ignorant children in the burning house of the Three Realms.They thought it was fun to play with fire because they did not know what was good or bad for them.
This is an example of ignorance, which is also lack of clarity.
The next [affliction] is arrogance.We often say that arrogance is pride.Pride gives wise to arrogance, to the seven kinds of arrogance and eight kinds of pride.These many kinds of arrogance lead to severe afflictions.
The fifth [affliction] is doubt.When people want to approach us, we may be suspicious.
“How will this person treat me? Will they benefit me or cause me harm?”Because our suspicions create imaginary fears, our minds will always be filled with darkness, and we will have trouble seeing the light around us.
So, when dealing with people, we are filled with doubts and suspicions.
At the beginning of March, over ten days ago, [there was an incident] at Kunming Railway Station.A group of masked people entered the train station and attacked civilians for no reason.Many people died on the scene, and over 100 people were injured.
People were not only injured, but very scared.
People were physically harmed, and their minds were also full of fear. Their family members were especially worried.Therefore, the hospital asked for volunteers to provide comfort to the survivors.
They selected three groups of volunteers.One was college students majoring in social work, they hoped that these young people would be able to provide social services in the future, so they let them go among the survivors to learn to provide emotional support and comfort.
The second group asked to work with survivors was psychotherapists.
Lastly, the hospital also hoped that Tzu Chi volunteers could be involved.Tzu Chi Bodhisattvas willingly accepted their invitation and began to exercise the most sincere love and feeling of great empathy to keep the survivors company. They took care of each family’s mental wellbeing and the mental wellbeing of each survivor.
Among the survivors was an elderly grandmother. She was among those attacked. The attackers slashed at her throat, and her larynx was ruptured; this was a very serious injury. She was sent to First People’s Hospital and stayed in the Intensive Care Unit until very recently, when her throat had healed enough for her to be in a regular hospital ward.
This elderly woman was very scared. Whenever she saw people, she felt terrified and would not allow people to go near her. This was how fearful she was. The relatives of this elderly woman came to Tzu Chi volunteers for help. “Can you help my mother? Can you help comfort my mother so that she will not be so afraid?”
Tzu Chi volunteers began to show her their genuine love and gentleness so that she felt safe with the volunteers. She let them get closer, allowed them to hold her hand, caress her forehead and so on.
Eventually, the elderly woman smiled. In their time with her, Tzu Chi volunteers also gave her something useful. They gave her a decorative charm that said “peace” like the ones we pass out during Chinese New Year. They also gave her red envelope from our Year-end Blessing Ceremony.
At that moment, the head of one of the departments happened to visit her as part of his rounds. When he saw the grandma at peace with a smile on her face, he felt that Tzu Chi volunteers made a very big difference in those ten-plus days.
Of course, the Tzu Chi volunteers worked with many people over the course of every day at the hospital. This is just one story.
Some people are suspicious when they meet others because they have suffered tragedies like this. This grandmother was about to get on a train or perhaps get off a train, we do not know, but suddenly, these masked people [attacked] and her throat was nearly severed. Her larynx was cut open; it was very terrifying. It is not surprising that after almost dying, she became very fearful at the sight of people. However, she was approached by Living Bodhisattvas so she can now find peace in both and mind. If she had continued to be plagued by doubt and suspicion, even if she recovered physically and went home, the shadow [of trauma] would follow her for the rest of her life and she would be suspicious of everyone. That would be very troublesome.
Fortunately, she had this affinity [with Tzu Chi]. How could she get rid of her suspicions? With the help of Living Bodhisattvas.
How can we eliminate our greed, anger, ignorance, arrogance and doubt? Only by walking the Right Path, following Right Understanding and Right Views.

6. Views of Self: attachment to the body of the Five Aggregates.
7. Extreme Views: attachment to the two views of eternalism and nihilism.
8. Deviant Views: slander and denial of the law of cause and effect; the ruin of all good things.
9. Stubborn View: taking what is not the effect as the effect.
10. View of Deviant Precepts: attachment to incorrect precepts.

The sixth [affliction] is “view of self”. Our sense of “self” comes from having this body. We often say that the greatest liability in life is having this body; all the karma we create comes from the actions of this body. Greed by itself only exists in the mind.
Ignorance also only exists in the mind. The greed, anger and ignorance in our minds can only manifest through the actions of this body. So, by having this body, we get attached to the body of the Five Aggregates.
Does everyone know the Five Aggregates? Form, feeling, perception, action, consciousness. These are the Five Aggregates. We are clearly living in a state of impermanence, going through birth, aging, illness and death, day after day, second after second. With the aggregate of action, we are in a state of constant change, but we do not understand this, so we constantly cling to our form, feeling, perception, action, consciousness. “I saw this thing and I love it. I want to do this, so I must fight for it to happen” and so on.
We think that we will always be the same. We do not understand birth, aging, illness and death, formation, existence, decay and disappearance. We also do not understand arising, abiding, changing and ceasing. Because we do not understand these principles, we develop “the view of self.” “As long as it makes me happy, why not do it? People who think this way have the “view of self.”
Those with “extreme views” do not follow the right course and deliberately go astray on a deviant path. They are “attached to the views of eternalism and nihilism.”
For the last two days we have talked about eternalism and nihilism. People who believe in eternalism do not recognize the impermanence of life. People who believe in nihilism believe that after this one lifetime, there are no subsequent ones. They do not believe in the law of karma so they act recklessly, fearing nothing, not worried about consequences. This comes from believing in nihilism.
The eighth [Affliction] is “deviant views,” they slander and denial of the law of karma. Not only do they not believe in it, they also slander the law of cause and effect. If people want to do something good, they will prevent them from doing it by saying it is wrong to do those kinds of things. All these actions are caused by “deviant views.”
Deviant views cause us to go astray and make one mistake after another. Unable to take joy in others’ goodness, we instead prevent others from doing good.
The ninth [affliction] is “stubborn views.” When people abandon reasonable principles, it is truly quite sad.
The tenth is “view of deviant precepts,” which refers to deviant spiritual practices. A few days age, we talked about how people go astray spiritual cultivation and engage in practices using fire, or practice by living as a cow, dog, etc.. They believe that [to eliminate] the karma they created in the past, in this lifetime they must take on all kinds of physical suffering and endure them all; this is what they consider as spiritual practice.
So, they burn themselves with fire or live in very filthy conditions, living like cows and dogs and eating what cows and dogs eat. They believe this is spiritual practice.
So, people ‘s various afflictions can be summarized as these Ten Afflictions, which are the fundamental afflictions.

The Ten Afflictions is another name for the Ten Agents. Delusions about principles are the “acute afflictions.” Delusions about matters are the “chronic afflictions.”

Greed, anger, ignorance, arrogance and doubt are the five chronic afflictions. When we see objects, thoughts arise in our mind. once our mind gives rise to these thoughts, even after the matter has passes, thoughts about it continue to arise. These are called “the five chronic afflictions.”
The view of self, extreme views, etc. are the five acute afflictions. They all lead the body to take action. When we think about doing something, with physical body we very quickly move and take action, causing all kinds of tragedies.
If we have thoughts without taking action, those [afflictions] are considered “chronic.” If we have these states of mind and then take action, when these come together [disasters] immediately result. Such afflictions and ignorance will lead us to create delusions and karma. Recently, I have been telling everyone to develop a deep understanding of “delusions.” “Delusions” are the formerly mentioned greed, anger ignorance, arrogance and doubt. “Karma” is what the view of self, extreme views, etc, drive us to do, such that we create karma. We have this body, so we create karma.
For so many days, you have listened to the teachings about birds beasts, goblins and minsters and so on. I hope they can help you all quickly understand more clearly the Ten Afflictions. I spent a long time in explaining them so that. Actually, there is more to say on this.
There are so many people in this world, so there are countless afflictions. Therefore, we must constantly listen to teachings. Although some say, “I have already heard them, still, after expounding the teachings in prose, the Buddha repeated them in verses to help everybody gain a better understanding. The sutras constantly repeat themselves, to help everybody heighten their vigilance. So, we must constantly contemplate carefully and always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150927 德風香傳在人間 To Pass On the Virtues and Love of TIMA





德風香傳在人間
To Pass On the Virtues and Love of TIMA

菩薩心如清涼月
三輪體空恆皎潔
一朝人醫終身志
德風香傳在人間

杜鵑颱風步步逼近,證嚴上人提醒全台志工,避免危險的海邊行程,而中秋時節也是慈濟國­際人醫會年會,今年以「災難救助」為主題,重點放在分享「尼泊爾大地震」及「八仙塵爆­」二件重大災難的經驗,來自22個國家地區的關懷及醫療人力前來參與,上人感念人醫會­的團結,回憶起1972年種下善的種子,在花蓮第一次參與義診的經驗,藉此勉勵國際人­醫會成員。

今年中秋節,受到杜鵑颱風影響,預計北台灣在傍晚之後,雨勢會越來越明顯,中午過後在­南台灣,將會有短暫陣雨,上人提醒全台志工注意安全,做好防颱準備。

每一年的中秋時節,同時也是全球人醫會成員,回到花蓮團聚的日子,人醫會的起源,要回­溯到1972年9月10號,當時由兩位醫師、兩位護士在東台灣,舉辦第一次的貧民義診­。

來自22個國家的國際人醫會成員,雲集在花蓮靜思堂,透過救災經驗的分享,希望將善念­散播出去,到世界每個角落。

Sunday, September 27, 2015

【靜思妙蓮華】20150814 - 善惡業轉 一切唯心 - 第631集 Good and Evil Are Created by the Mind


20150814《靜思妙蓮華》善惡業轉一切唯心 (第631集)
(法華經•譬喻品第三)

⊙「三界唯心,轉向隨善惡業;善向人天,惡入夜叉餓鬼;暴惡習行,捷疾一念趨向;餓鬼常趣飢餓、不清淨處。」
⊙「復有諸鬼,首如牛頭,或食人肉,或復噉狗。」《法華經譬喻品第三》
⊙「頭髮蓬亂,殘害兇險,飢渴所逼,叫喚馳走。」《法華經譬喻品第三》
⊙頭髮蓬亂,殘害兇險:或時計常,或復計斷,不明左右,前後迴轉;如頭髮蓬亂,為邊見外道兇惡之相。
⊙飢渴所逼,叫喚馳走:邊見外道不過強執所見,而無功德資糧、缺法性水以自給,故有喻飢渴所逼。
⊙修學慎思,切莫偏頗,如殘害兇險,無有戒定學德,缺正道法,如飢渴所逼。
⊙不知謂知,各陳己見,宣唱邪論,如叫喚,隨諸邪行,輪迴不息,喻叫喚馳走。

【證嚴上人開示】

「三界唯心,轉向隨善惡業;善向人天,惡入夜叉餓鬼;暴惡習行,捷疾一念趨向;餓鬼常趣飢餓、不清淨處。」

三界唯心
轉向隨善惡業
善向人天
惡入夜叉餓鬼
暴惡習行
捷疾一念趨向
餓鬼常趣飢餓
不清淨處

最近一直說,那就是「三界唯心」。一念心,無色界、色界、欲界這三界,我們要向內心追究,好好研究,好好去體會。心外無法,一切的法就是在我們內心,三界也是在我們的內心。

這無色界有無明惑的煩惱;色界那就是有人與人之間,之間還有物質,那種計謀、鬥爭的煩惱;欲(界)那就是面對著,周圍環境,這種貪欲、享受,起顛倒妄想,這種的苦,煩惱的苦。

總而言之,不論是從欲生出了色,從色又再到無色,都是在我們「三界唯心」,這都是在這念心。所以這念心的轉向,若是隨著善惡的業這個心在轉,欲念若愈來愈多,煩惱、佔有的欲,就愈來愈大,愈來愈大,愈爭就愈激烈,所以,這種隨著善惡業,不斷在轉向,都是在我們這念心。

在迷茫顛倒中,有時候有了因緣,我們能夠得到好的因緣,在這顛倒亂想中,一句話或者是一個境界,或者是一個環境,接引我們,讓我們從迷茫中、煩惱中,覺悟了,瞭解過去一切都是錯誤,回歸自己,重新開始。像這樣,善念一生,就開始向善造福,所以這也是同樣在一念心。所以這種的轉向,隨善惡的業這樣一直轉,這全都是在凡夫,叫做「善惡無記」。

我們的心到底是善呢?或者是惡呢?這個善惡業,善的就是向人天。我們若是善業,能夠持五戒,甚至更進一步,若比持五戒再更進一步,那就是修十善行。

五戒,大家知道了,不殺、不偷盜、不邪淫、不妄語等等(不飲酒)。若是十善,身三、口四、意三。身體那就是,不殺、不偷盜、不邪淫。口四,不妄語、不惡口、不兩舌、不綺語。意三,就是不貪、不瞋、不癡。若是能夠守十善,行十善法,這樣就是在天道;所以(持)五戒不失人身,(持)十善登天堂;這是向善。

若是惡呢?惡,轉向在惡的,那就要入夜叉、餓鬼道了。行惡,那就是三途:地獄、餓鬼、畜生(道)。這是惡的業,這也是唯心造。

這念心在轉,很快,「捷疾」就是很快速,這念間的趨向,這種很快速的一念間的轉變,這是我們凡夫的習氣。

常常說,「你這樣做對嗎?」「我認為是對。」很快他就回答:「我認為是對。」又有人說:「可能你這樣做,未來的結果是這樣、這樣,想清楚。」想一下,執著的人,那種自大的人,即使知道有錯,他還是一樣又再執,不肯認輸,明明知道,經過分析之後,錯,有可能不會成功,不過我既然說是這樣做了,就是還是執迷不悟。

這種的人那就是習,不斷薰習,知錯而不改,還是執著向前走。這種執著那一念,才是真可怕。

這一念心若是執著,一錯再錯,這種明明知道錯,偏偏向錯的方向走,這樣的人,這種的固執,真的是「餓鬼常趣飢餓」。因為有法在身邊,不願意接受,就不願意接受了,所以永遠內心什麼都空,沒有法在心裡,永遠心都不踏實,就好像餓鬼,永遠沒有法的資糧,所以慧命非常虛弱。即使

這就是人生,永遠都甘願在,這種濁氣很重的世間,在這麼的濁氣,尤其是不肯接受法,來滋潤我們的慧命。所以甘願在這濁氣中,不清淨處,這就是我們人生,所以我們學佛,真的時時要用心,境界都在自己的心,一念心,我們要好好正向。就像我們現在,大家都很精進,早上大家集合來,就是聽法,薰法香。

每天早上都是三點多起床,四點多出門,五點多,人人到聞法的道場。現在冬天的氣候,這麼冷,有時候下雨,還是風雨無阻,這種的精進,聽來大家都說法喜充滿。

有時候,最近就問:「你們不會覺得很,那麼早起,很辛苦?」他們說:「剛頭會,不過現在感覺很充足。為了要早起,所以我就會早睡。一大早起來開始,感覺聽法之後,大家分享一下,法喜充滿。上班的上班,開始工作的人工作,感覺今天怎麼好像,時間很充足、歡喜,做工作一點都不覺得累;遇到事情很快就能善解,有問題很快就能夠解決。」這是最近國內外回來的人,他們都這樣說。甚至有人很認真抄筆記,看到認真抄筆記,每一字都是這樣抄寫得很好。

這種若能夠將這個法真的入心,真的用在日常生活中,這點點法水都入心來,滋潤慧命,淨化煩惱,完全去除,這樣聽法才是真正我們學佛,該用的方法。

來,前面我們就已經,說過了很多,飛禽走獸,或者是餓鬼夜叉、魑魅魍魎,各有各種那個習氣,與生俱來的業。這種,生活中其實會合起來,就是我們人的心。三界之內,我們的心就是在這個三界,欲界、色界、無色界,這樣自己自我煎熬,這種的無明,就像在鍋裡,這樣在燒、在烤一樣。

很多形形色色的物質,或者是無形無色,讓我們的心很恐懼的鬼神,這全是形容我們的心。所以前面說,「復有諸鬼,首如牛頭,或食人肉,或復噉狗。」

復有諸鬼
首如牛頭
或食人肉
或復噉狗
《法華經譬喻品第三》

大家若了解上面所說的,這些(經)文都很清楚了,下面這段(經)文再說,「頭髮蓬亂,殘害兇險,飢渴所逼,叫喚馳走」。

頭髮蓬亂
殘害兇險
飢渴所逼
叫喚馳走
《法華經譬喻品第三》

這段「頭髮蓬亂」形容,大家都知道了,就是披頭散髮,就是這樣沒有整理。古時候,頭髮若放散下來,就是表示心不規則,這同樣的道理,所以它說「殘害兇險」。已經身形都不顧,表示心思也亂了,這種心思亂,這身形就不顧,這種「殘害兇險」,用這樣來解釋。

頭髮蓬亂
殘害兇險:
或時計常
或復計斷
不明左右
前後迴轉
如頭髮蓬亂
為邊見外道
兇惡之相

「或時計常,或復計斷」。因為我們的心思已經散亂了,修行,有的人就是,執著在「常」,有的人執著在「斷」。譬如說我們修行,我們都知道有因緣果報,所以我們不要再結惡緣,我們要結好緣;我們不要去做錯誤的事情,我們要造福人間。我們相信有因緣果報。有的人就是撥無因果,他不相信因緣果報,這一生死,永遠就是沒了,這輩子,今朝有酒今朝醉,這輩子能享受,我盡量享受,不管明天。

但是有的執「常」的,也是說:「我這一生當人,我下輩子也是當人。這輩子若沒有修好,我來生再來修。」雖然他相信有來世,不過他沒有體會因果。你來生就是來還債,這輩子已經不知道傷害多少了,來生所遇到的因緣果報,是很可怕,不過他不知。所以他以為來世同樣是當人,這一生沒有修,我來世再修。來世沒有那個因緣遇到,讓你有修行的機會,可能一輩子將你折磨得,讓你喘不過氣來,他不知道。

所以執常、執斷都不對,一定要有因緣果報觀,否則就是不明。不明左右,所以它就前後迴轉。我們人的頭髮若放下來,你將頭晃晃看,要前又要後,要左又要右,到底是要前後左右?就是自己不知;這個心沒有法,所以就這樣在那裡一直迴轉。就像頭髮,你愈轉,頭前後左右一直轉,一直晃,晃到後來,你想,頭昏腦脹,而且頭髮也亂了,這就是「邊見外道」。那種兇惡的形象,這種將頭髮放散下來,就是表示心思已經亂了。

再來說「飢渴所逼,叫喚馳走」。

飢渴所逼
叫喚馳走:
邊見外道
不過強執所見
而無功德資糧
缺法性水以自給
故有喻飢渴所逼

「飢渴所逼」,那就是譬喻「邊見外道」,不過就是這樣強執。他就是一直一直,過不去的關卡,你明明知道這是行不通的法,但是他就是永遠那麼強的執著,執著他的見解,執著他的「常」。「沒關係,這次是這樣,下次我再開始。我這輩子擁有,我有錢,我富有,我若以後再來,我也同樣這麼有錢、這麼富有。」他不知道你的錢、你的富有,到底是怎麼來的,不知道,總是不斷地爭、不斷地取,不知道過去你是有造福,這輩子讓你做事、賺錢等等;這輩子不懂得造福,只是不斷貪求無饜,求得多辛苦啊!這種辛苦所得來的,最後,來生還是要還,要還債。

他就是不知道,所以「強執所見,而無功德資糧」。都不要做好事,只是一直想要收入,都不願意付出去造作福業,所以沒有功德。內心沒有修,外面不行動,所以這種沒有資糧,沒有善念,內心一點點都沒有,外面無善行,這就是沒有功德的資糧,「缺法性水以自給」,沒有法性的水,讓我們成長我們的慧命,所以譬喻「飢渴所逼」。

修學慎思
切莫偏頗
如殘害兇險
無有戒定學德
缺正道法
如飢渴所逼

人生就是這樣,所以我們修行,修學要慎思,要好好思惟,絕對不要偏頗。我們的心方向要正確,不要有偏頗,譬如那種「殘害兇險」,沒有戒定慧,我們就是沒有學到戒定慧,所以不相信這個法,所以這個善法不修,惡行偏,一直增長,所以這種「殘害兇險」,就是心中沒有法,他是缺了正道,沒有戒定慧學德,所以他就缺了正道法。就像「飢渴所逼」這樣的人,這種的惡鬼,內心就是沒有法。

不知謂知
各陳己見
宣唱邪論
如叫喚
隨諸邪行
輪迴不息
喻叫喚馳走

這種不知法來修心,所以他就是自己說自己,我對,都說我自己的法,不肯接受別人。自己偏差,一直「宣暢邪論」,不斷在那裡叫喚,自己已經偏差,還叫別人一起去,這種邪行,這樣自然就輪迴不息,這種的邪既然入心,自然這種的輪迴不息,自己行又再叫別人一起,這就是我們修行要好好選擇,選擇好我們該修的行、該做的功課。

我們要好好修,好好做功課,將我們的心這個法要好好入,法入心,修在行。所以「三界唯心,轉向隨善惡業;善向人天,惡入夜叉餓鬼;暴惡習行,「捷疾」,很快「一念趨向」,所以我們這念心要顧好,這樣很快速,所以我們若一念偏了,「餓鬼常趣飢餓」。我們要好好小心,無明煩惱要趕緊去除,否則我們的心都是濁氣。所以人人時時要多用心。

Explanations by Master Cheng-Yan
Subject: Good and Evil Are Created by the Mind
(善惡業轉一切唯心)
Date:July.14. 2015

“The Three Realms are created only by the mind. The orientation of our minds follows good and evil karma. Good karma leads to heaven and human realms; evil karma to realms of yaksas and hungry ghosts who practice violence and evil. With a thought, we speedily move in that direction. Hungry ghosts are always oriented towards places of starvation and defilement.”

Recently we have been saying that “The Three Realms are created only by the mind.” Our mind encompasses the formless, form and desire realms. We have to examine our mind to learn about and experience these states. Outside of the mind there are no phenomena; all phenomena are created by the mind. The Three Realms are also states of mind.
In the formless realm, there are afflictions that arise from the delusion of ignorance. In the form realm, there are relationships and material things between people, so afflictions arise from our plotting and fighting. In the desire realm, when we interact with our surroundings, our greed and our desire for pleasure give rise to confusion and delusion, which lead to suffering from afflictions.
In summary, whether desires give rise to forms, or whether forms lead to formless afflictions, “The Three Realms are created only by the mind.” These are all states of mind.
So, if the orientation of our mind changes along with our good and evil karma, then as our desires grow greater, our afflictions and cravings to possess things will likewise grow. The more they grow, the more intense this fighting will be. So, we follow our good and evil karma to constantly change our orientation; this all happens in our minds.
When in a state of confusion and delusion, if the karmic causes and conditions are there, we sometimes have the good affinities in the midst of that confused state to hear a sentence, experience a situation or encounter an environment that guides us and helps awaken us from our confusion and afflictions. We will understand the mistakes we have made, return to our [pure nature] and start all over.
In this way, once a thought of goodness arises, we will [do good deeds] and create blessings. This likewise depends on our minds. So, our mind changes in orientation, following the good and evil karma we create. In that unenlightened state, “[Karma can be] good, evil or indeterminate.”
Do we have a mind of goodness? Or do we have a mind of evil? Among good and evil karma, good karma leads to the heaven and human realms. To create good karma, we uphold the Five Precepts. To go a step beyond upholding the Five Precepts, we need to practice the Ten Good Deeds.
You all know the Five Precepts. They are no killing, no stealing, no sexual misconduct, no lying and so on. As for the Ten Good Deeds, three are of the body, four are of speech and three are of the mind. [The three of] the body are no killing, no stealing and no sexual misconduct. The four of speech are no lying, no harsh speech, no gossip and no flattery. The three of the mind are to have no greed, no anger and no ignorance. By practicing the Ten Good Deeds, we will be reborn in the heaven realm.
So, abiding by the Five Precepts ensures that we will reborn as humans and abiding by the Ten Good Deeds leads us to heaven. This is where good karma leads. What about evil karma? If we are oriented toward evil, we will enter the realms of yaksas and hungry ghosts. Doing evil leads us to the Three Evil Destinies, the hell, hungry ghosts and animal realms. Evil karma is also created only by the mind.The mind changes very quickly; “speedily” means at a fast rate.The orientation of our mind can change very quickly, in the space of a thought.
This is our habitual tendency as ordinary people.
People often ask, “Are you doing that right? I believe it is right.”The immediate response is, “I believe it is right.”Then someone else says, “If you do it that way, such-and-such will be the result, so please think this through.”
Even after thinking, a stubborn person, someone who feels self-important, will be too stubborn to admit it, even though he knows he is wrong.It is obvious, after analyzing the situation, that this is the wrong way to do it, and he will likely not succeed.But since he said he was going to do it this way, he clings to his delusions and does not awaken.
People like this constantly reinforce their habits.
They know they are wrong but refuse to change; they continue to stubbornly go down that road.
Being attached to that kind of mindset is truly frightening.
If we are stubborn and repeat our mistakes, if we obviously know we are wrong but deliberately keep going in the wrong direction, we are in an inflexible state, much like how “hungry ghosts are always oriented towards [places of] starvation”.
The Dharma is right there, but they are unwilling to accept it.Because they refuse to accept it, their hearts will always remain empty.If they never take the Dharma to heart, they will never feel steady and grounded, just like hungry ghosts.Without the nourishment of the Dharma, their wisdom-life will be very weak.This is life; some people are forever willing to remain in this world of severe turbidity.Moreover, they are unwilling to accept the Dharma in order to nourish their wisdom-life.So, they are willing to remain in this turbidity, this unclean place.
This is what we see in life.
So, in learning the Buddha’s Way, we must truly always be mindful.All conditions exist in our minds.We must client our minds in the right direction.For example right now, we are all diligently practicing.In the morning people gather together to listen to my morning Dharma lecture.
Every morning, people wake up around 3am, leave their house after 4am and arrive at their spiritual practice center to listen to the teachings a little after 5am.
Right now it is winter; it is very cold, and sometimes it is raining.But people are undeterred by the wind and rain.After engaging in this diligent practice, everyone says they are full of Dharma-joy.
Recently I asked them, “Isn’t it hard to get up so early in the morning?”
They answer, “Only at eh beginning. But now I feel a sense of fulfillment. To wake up early, I go to bed early. After I started waking up early, I felt that after listening to the Dharma and hearing everyone share their realizations. I am filled with Dharma-joy. Then, when I go to work and start my work day, I feel like somehow I have plenty of time to do things, and I am very happy. I do not get tried at all during the work day. Whenever I encounter an issue, I can resolve it very harmoniously. Whenever there is a problem, I can solve it quickly.”
This is what people who recently came to the Abode, both from Taiwan and abroad, have said to me.
Some people also earnestly take notes.I see how earnestly they write; every word in their notes is written neatly.If they truly take the Dharma to heart this way, they can apply it in their daily living.By taking every drop of Dharma-water to heart, they have nourished their wisdom-life and have completely eliminated their afflictions.This is the proper method for listening to the Dharma and learning the Buddha’s teachings.
So, we have already discussed a lot about the previous passages.Birds and beasts, hungry ghosts, yaksas, goblins, and monsters have different kinds of habitual tendencies resulting from the karma they bring.
In fact, all these different lifestyles put together are nothing other than the human mind.When we talk about things in Three Realms, our minds are actually in these three states, the desire, form and formless realms. This is how we torment ourselves. In this state of ignorance, it is as if we are being cooked and roasted in a pan. These many objects of every shape and color, or these ghosts and spirits that are intangible and formless and make us terrified, are all descriptions of our mind.

So the previous passage states, “There were also many ghosts with heads like an ox’s. They might eat human flesh, or they might eat dogs as well”. If everyone understands what I said earlier, the meaning of this passage will be clear to them. The next sutra passage states, “Their hair was matted and unkempt, and they were destructive and treacherous. Oppressed by hunger and thirst, they screamed and ran wildly”.

“Their hair was matted and unkempt”. Everybody understands that this describes hair that is disheveled, that has not been cared for at all. In the past, if people let down their hair, it meant their minds were not disciplined. That was the reasoning.
It says, “They were destructive and treacherous”. If someone does not take care of their appearance, it means their mind is also in disarray. When their mind is in disarray that is reflected in their appearance. “They are destructive and treacherous” is how this is explained.

Their hair is matted and unkempt, and they are destructive and treacherous: some cling to eternalism, while others cling to nihilism. They do not know clearly right from left, and turn back and forth in circles. Like those with matted and unkempt hair, those who follow extreme and heretical views have an appearance that is ferocious and evil.

“Some cling to eternalism, while others cling to nihilism”. When our minds become scattered, some spiritual practitioners may cling to “eternalism” while others may cling to “nihilism”. Since we are engaging in spiritual practice, we know about the karmic law of cause and effect. So, we should not further create negative karmic connections. We should create good connections. We should not commit wrongdoings, but should benefit everyone. We believe in the karmic law of cause and effect, but some people deny it. Since they do not believe in the law of karma, they believe that once this life ends, there is nothing after that. [Their attitude is] “If I have liquor today, I will get drunk today”. They try to indulge in this life to the fullest and do not care about the future. But those who cling to eternalism say, “I am human this lifetime, so I will be human in future lifetimes. If I do not properly engage in spiritual practice in this lifetime, I can do it in the next”. Although they believe in future lifetimes, they do no comprehend the law of cause and effect or realize they have to pay their karmic debts. If they cause a lot of harm in this lifetime, the karmic retribution they face in future ones will be terrifying. But they do not understand this. They think they will always be human, and if they do not cultivate themselves this life, they can always do it in future lifetimes. However, they may not have the karmic conditions to engage in spiritual practice in the future. They may face so much torment their whole lives that they do not even have time to breathe, but they do not realize this.
So, it is not right to cling to eternalism or nihilism. We must believe in the law of cause and effect. Otherwise, we will lack clarity. “They do not know clearly right from left, so they keep going in circles. If we let our hair down, and then shake our heads around, looking forward and backward, left and right, in the end, we do not know whether we are going forward or backward, left or right. Without taking the Dharma to heart, we just keep turning around in circles, just like how, if we keep shaking our heads, spinning our hair all around, in the end, we will be dizzy, and our hair will be messy. This is like holding “extreme and heretical views”. Such a ferocious appearance, with such long and unkempt hair, represents people’s confused thinking.

Next it states, “Oppressed by hunger and thirst, they scream and run wildly”.

“Oppressed by hunger and thirst, they screamed and ran wildly: They hold extreme views and heretical views, but they are strongly attached to those views and have no nourishment of virtue. They lack the water of Dharma-nature to draw on. This is analogous to being oppressed by hunger and thirst”.

Being “oppressed by hunger and thirst” is an analogy for “extreme and heretical views”. People’s attachment to these views is so strong; they just can never get past this obstacle. They clearly know that their methods will not work, but they have such strong attachments. They cling to their views and understanding and to their belief in permanence.
“It’s fine; things just turned out this way. I’ll start over next time. I am wealthy in this lifetime. When I am reborn, I will likewise be this wealthy”. They do not know where their wealth comes from. They have no idea, so they keep competing with others and keep taking things from them. They do not know that the blessings they created in the past are the reasons they are successful in making money in this lifetime.
Instead of creating blessings in this lifetime, they keep trying to satisfy their insatiable greed. They work so hard in their pursuits. All these things they work so hard to obtain in the end leave them with karmic debts that they have to repay in future lifetimes. They do not know this, so “They are strongly attached to those views” and “have no nourishment of virtue.”
They do not care about doing good deeds.They are only concerned with their income, so they do not to give and create blessings.Therefore, they have no virtues.
They do not cultivate inwardly or practice outwardly. These people have no spiritual nourishment or thoughts of goodness in their minds at all. Outwardly, they do not do any good deeds, so they create no nourishment of virtue. “They lack the water of Dharma-nature to draw on.” They lack the water of Dharma-nature that allows us to develop our wisdom-life. This is analogous to “being oppressed by hunger and thirst.”

Learn and practice careful contemplation, and do not by any means be biased. Those who are destructive and treacherous are without the virtues of learning the precepts and being in Samadhi; they are lacking the practice of the Right Path. This is liked being oppressed by hunger and thirst.

This is the way life is. As we learn and practice, we must think carefully. We must be cautious so as to never go astray. Our minds must be oriented in the right direction; they must not deviate in the slightest. Otherwise we would be like “those who are destructive and treacherous.” They do not practice precepts, Samadhi and wisdom.
Not have learned precepts, Samadhi and wisdom, they do not believe in these teachings and therefore do not cultivate virtuous Dharma. Their actions constantly deviate more toward evil. So, “those are destructive and treacherous” have no Dharma in their minds. They lack the Right and virtues from practicing precepts, Samadhi and wisdom. Lacking the teachings of the Right path is like being “oppressed by hunger and thirst.” These evil ghosts have no Dharma in their minds.

They claim to know when they do not. Each expresses his or her own views and pronounces and promotes evil doctrines, as if crying out. They follow evil practices and transmigrate endlessly without rest. This is like being driven to scream and run wildly.

Because people do not cultivate their minds with the Dharma, they insist that they are always right and teach whatever they want without accepting others’ views teach whatever they want without accepting others’ views. They have gone astray and continue to “pronounce and promote evil doctrines.” They are constantly crying out like this. Not only have they gone astray, they also encourage other people to joy them. With these deviant practices, naturally they will transmigrate endlessly.
Once deviant thoughts arise in their minds, naturally they will be trapped in cyclic existence and they will call on others to join them in their actions. This is why we must choose carefully when we decide to engage in spiritual practice. We must earnestly do the homework assigned to us. By earnestly doing this homework, we are making the effort to take the Dharma to heart and manifest it in our practice.
“The Three Realms are created only by the mind. The orientation of our minds follow good and evil karma. Good karma leads to heaven and human realms; evil karma to realms of yaksas and hungry ghosts who practice violence and evil.” “With a thought,” very quickly, we speedily move in that direction. So, we must take good care of our minds, or they may deviate very quickly. If we go astray in the space of a thought, we will be like “hungry ghosts [who] are always oriented towards [places of] starvation.” We must be extremely careful and eliminate ignorance and afflictions right away, or else our mind will be filled with turbidity. So, we must always be mindful.

(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)

【人間菩提】20150926 - 呵護生命志恆守 On a Mission to Save Lives





呵護生命志恆守 
On a Mission to Save Lives

人本醫療做表率 
呵護生命志恆守 
救援貧病齊協力
慈心普照迎中秋 

敘利亞長期內戰,導致當地人為了生活而離家逃亡,引發的種種悲悽意外不斷上演,而逃到­約旦的無助難民,當地慈濟人盡最大努力給予種種援助,愛的故事,也發生在非洲賴索托,­當地志工關懷貧困無助的三兄弟。證嚴上人在志工早會開示,人人心中都有一輪明月,只要­透過行動付出愛,就能溫暖人間。而來自22國和地區,四百多位的國內外人醫,今天更齊­聚花蓮慈濟靜思堂,展開愛的交流。

迎接國際人醫到來,前置工作,四百多位志工工作人員,幕前幕後通力合作,從寮房清掃,­到環境布置,一點都不馬虎。而在開營前,200多位國外學員就已經抵達台灣,把握時間­參訪北部慈濟各志業體。但,尾隨而來的,卻有個颱風。

打開心中明月,照亮苦難地。非洲賴索托「馬察契社區」本土慈濟志工,將愛帶進鄰里,關­懷雙親往生後,相依為命的三兄弟,其中,大哥智能障礙,志工送上物資和募來的善款。

人禍頻傳,更見證人道愛心,約旦慈濟人,長年關懷敘利亞難民,同時給予慈善與醫療援助­,希望愛的能量,能弭平生命許許多多的無奈。