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| 2012/12/06 07:56:44瀏覽182｜回應0｜推薦0 | |||
03 Dec 2012 - 09:35 in Repent2012 tagged 法譬如水, 覺行清淨德香飄, 靜思晨語 by MoyaTseng
Pure Enlightened Actions Lead to Fragrant Virtue
我們凡夫和聖人就是一線之隔。凡夫他日常所求的，是口舌的味道，就是隨心所欲，不知吞食了多少的生命。賢人聖者他乞聞妙法香，很精進，就是要聽聞佛法；聽聞佛法就是為了滋潤慧命，增長我們的德，使我們的德香能夠無處不在。 A thin line separates ordinary people from sages. Ordinary people seek tasty food on a daily basis. When they follow their desires, they consume many lives. Sages and saints seek the fragrance of the Dharma. They are diligent in seeking to learn the Buddha-Dharma. We learn the Dharma to nurture our Wisdom-life, to strengthen our virtues so that the fragrance of our virtue permeates everything. 所以我們學佛，也是希望我們能夠吸收了佛法，多了一分的覺悟，多修一分的覺行。我們若多一分的覺行一分的清淨，自然德香就飄散。所以我們就能夠法喜禪悅，常常都會很歡喜，這就是能夠滋養我們的慧命，這叫做「道糧」。 When we learn Buddhism, we hope to absorb the Buddha-Dharma in order to become more enlightened and cultivate more enlightened practices. With increased enlightened conduct and purity, the fragrance of virtue spreads. So, we will find Dharma-joy and meditative bliss; we will always be happy. This will nurture our Wisdom-life; it is food for our spiritual cultivation.  願以懺悔鼻根功德 May the virtues gained through repentance enable my nose to always smell the Fragrant-land and enter the Dharma-stage, to transcend the unclean stench of life and death. 所以我們在《靜思晨語。法譬如水。啟智入悲增智慧》說過了－－「願以懺悔鼻根功德：願令此鼻，常聞香積，入法位香；捨離生死，不淨臭穢。」 Yesterday we said, "May the virtues gained through repentance enable my nose to always smell the Fragrant-land and enter the Dharma-stage, to transcend the unclean stench of life and death." 人生之大患，就是因為有這個身體，這個身體就是最污穢不清淨的，偏偏凡夫就是為了這個不清淨身，所以造了很多的惡業。 The greatest liability in life is the fact that we have this body. The body is filthy and impure. Yet for its sake, ordinary people create a lot of negative karma. 我們希望能夠將我們的六根，化污穢維清淨，所要聞、要嗅的，應該就是香積；香積就是道糧。 We wish to transform our Six Sense Organs, transform defilement into purity. What we want to smell is the Fragrant-land. We need to seek and request this Dharma.  學佛者乞聞妙法香 Buddhist practitioners seek to smell the fragrance of the Dharma and cultivate pure enlightened conduct. We practice the Dharma among others to nurture Wisdom-life and strengthen the fragrance of virtue. We use Dharma-joy and meditative bliss to fuel our cultivation. 我們要來乞這個法，我們期待，我們所要聞到的是道糧的香，就是清淨佛法的香。若能夠如此，我們才能夠入法位，就能夠飄散這分的得法入心，行法在人群，這樣飄散這分的德香。 The Fragrant-land fuels our spiritual cultivation. We await the smell of this food for our spiritual practice, the fragrance of pure Buddha-Dharma. Then we can enter the Dharma-stage and spread the Dharma so it enters others' hearts. We practice the Dharma among others to spread the fragrance of virtue. 之前在《靜思晨語。法譬如水。啟智入悲增智慧》對大家說的，維摩詰居士他是向佛托缽，所要乞的是道糧，所以用來滋養他的慧命。所以他以虔誠的心，向佛乞法。 Yesterday I said that the lay practitioner Vimalakirti begged the Buddha for the food of spiritual practice to nourish his Wisdom-life. He sincerely begged the Buddha for the Dharma.  居士托缽 The lay practitioner held out his bowl to beg for food from the Tathagata, saying "I only pray that the Tathagata grants me a small amount of food and carries out the Buddha's mission for the Saha-world.  諸大弟子 All the great disciples smelled this most fragrant food. 所以這是在維摩詰經裡頭，有一段這樣的文字－－居士托缽，請飯香積如來云：「唯願如來施少許飯，為娑婆世界作大佛事。諸大弟子，聞香積飯，撲鼻芬香。」 So there is a passage pf text which reads, The lay practitioner held out his bowl to beg for food from the Tathagata, saying "I only pray that the Tathagata grants me a small amount of food and carries out the Buddha's mission for the Saha-world."  居士謂言 The lay practitioner said that, "By eating this food those who have not yet reached the state of Never-retreating will reach that state, and those who have not yet attained. Non-arising Patience will attain that patience. Thus this is called the fragrance of entering the Dharma-stage. May we smell it often." 居士謂言：「食此食者，未得不退者，至不退乃銷；未無生忍者，至得忍乃銷…云云。故此稱為入法位香，願常聞也。」 The lay practitioner said that, "By eating this food those who have not yet reached the state of Never-retreating will reach that state, and those who have not yet attained. Non-arising Patience will attain that patience. Thus this is called the fragrance of entering the Dharma-stage. May we smell it often." 意思就是說吸收到佛陀的教法之後，雖然眾生還沒有得到不退轉，但是最起碼也能夠得到無生忍。不退轉就已經是菩薩的頂位，才能夠不退轉。 This means that after we absorb the Buddha's teachings, though we have not attained which is the highest state of a Bodhisattva, we can at least attain Non-arising Patience. 凡夫談何容易？法聽了之後還要聽，不斷精進去聽，才能夠有辦法心開意解入心門裡中，才能夠用在我們的生活中。所以聽的時候知道，但是在日常的生活中又是又再犯，這就是凡夫，所以凡夫就要修行。 The state of Never-retreating is difficult for ordinary people to attain. We must constantly and diligently listen to the Dharma. Then it can enter our minds and we can use it in our lives. When we hear the Dharma, we understand, but we keep making the same mistakes in daily living. This is the state of ordinary people. So, ordinary people need to practice. 佛陀常常就是這樣說，他是累劫那樣不斷修行過來的。何況我們凡夫呢？難道光是一世，就能夠得到不退轉嗎？那就要上上等的根機。若是平常的凡夫，就是無法得到這個不退轉。 The Buddha always said that His practice was accumulated over countless Kalpas. So how could ordinary people attain the Never-retreating State in a single lifetime? It requires having the highest capabilities. Ordinary people cannot attain the Never-retreating state. 但是維摩詰居士還是向佛乞法，要如何增加他本身的智慧？又還能夠向社會人群去說法？ But Vimalakirti still begged the Buddha for the Dharma in order to develop his innate wisdom so as to be able to share the Dharma with people in society. 眾生各有因緣，各有不同的根機；有的人直接來聽佛說法，機會可能很少。所以維摩詰居士現長者身，他能夠立於人群中，對於社會不同階級，不同的生活環境，居士身就能夠很方便。 Everyone has different affinities and capabilities. The opportunity to hear the Buddha expound the Dharma in person is very rare. Vimalkirti manifested as an elder, someone who had high standing in society. There are many different classes in society, with different living environments so a lay practitioner can easily go among them, especially an elder. 何況說是長者身，就是有人格、有年齡、有地位、有財產，還有很大的事業企業，又有學問，這全都稱作長者。像以這種長者身入來人群中，就能夠適應很多的根機，不同的階級。 Elders are those who have integrity, age, status and wealth, and some run big businesses. They are also educated, so they were called elders. As an elder, Virmalakirti could go among the people and adapt to many different capacities at all levels of society. 所以維摩詰居士很精進，還是不斷向佛乞法，得到法之後他能夠向很多人說話。雖然有人聽了，知道了、了解了，雖然還無法一聞千悟，最起碼能慢慢滋潤他，聽了再聽，了解後還能讓他入心，入心還能夠起行，如此至無生忍的程度。 The lay practitioner Virmalakirti was very diligent. He often begged the Buddha for the Dharma. After he received the Dharma, he would share it with many people. Some people hear the Dharma and gain some understanding. Though they have not fully understood everything, they can at least be slowly nurtured. If they continue to listen, they will understand and let it enter their hearts. Then they can practice, and eventually reach the level of Non-arising Patience. 因為修行若缺了生忍、無生忍，無法忍耐下去，哪能夠長期修行呢？ If we lack patience, or Non-arising Patience, we will have no way to endure. Then how can we persevere in our practice? 就如我們大學在做模擬手術，有很多的醫師都來了，以及國外來的醫師，我們和國際、印尼也有幾十人來。我們的曾教授就要求大家，我們要感恩、尊重、愛，人人都一樣要素食，大家都是很用心，遵守規律。 When we host surgical simulations at our medical school, many doctors attend, including doctors from overseas. With our doctors and the overseas doctors, including dozens from Indonesia, Professor Tseng asked everyone to show gratitude, respect and love. Everyone had to be vegetarian. Everyone was very mindful and followed the rules. 進來和我分享時，有一些醫師，我就說：「之後呢？回去還能繼續下去嗎？」好像對他們來說有一點點的困難。所以他回答我說：「好吧！慢慢來。」在這幾天期間，在這裡能夠精進，清淨素食，光是一個素食，回去之後呢？也還只能夠「好啦！慢慢來啦！」可見未得不退轉。 Some doctors shared their experience with me. When I asked, "Do you think you can continue being vegetarian when you return home?" it seemed like it was a bit difficult for them. So they replied, "We'll take it slow." While here, they were diligent and ate pure vegetarian food. What about being vegetarian after they left? "We'll take it slow." Clearly, with such a mindset they have not attained the Never-retreating State. 這種的這個心，鼻聞口食，要他能夠清淨也不是那麼容易。何況說我們在修行，是終身就是素食，不只是口素食，心也要素食。因為我們要身心清淨，身不要去貪眾生肉，所以這就是修慈悲心。 It is difficult for them to maintain purity in their diet. For those of us who are engaged in practice, we are vegetarians for life. Not only should we eat vegetarian food, our minds should also be clean. If we are pure in body and mind, we will not crave the flesh of sentient beings. This is cultivating compassion. 那麼素食就是叫做修行嗎？其實呢很多人沒得吃，因為缺食缺糧，很多人沒得吃，一生都很貧窮，哪有什麼東西可挑剔可吃？沒有啦！但他是不得已的。 Does being vegetarian mean you are a practitioner? Actually, many people do not eat meat because they lack the food to eat. They have been poor all their lives. How could they be picky about what they eat? However, they do not have a choice. 我們是用心修行，所以培養我們的慈悲心，所以我們要身心清淨。不只是不食葷食之外，我們還要修「生忍」和「無生忍」。 We are practicing mindfully to cultivate our compassion. So, we must have pure bodies and minds. Besides not eating meat, we have to cultivate patience and Non-arising Patience. 這「生忍」就是人與人之間，互相人我是非你要吞忍得下、消化得了。這樣我們的道心才能堅定。 In our relationships, when there is conflict, we have to be patient. If we can withstand the conflict, our resolve will remain firm. 「無生忍」就是天然、大自然中一切境界的變化，無論是春天夏天秋冬，我們都要忍得了；寒冬雪凍，我們要忍得了。這個大自然的環境等等…這都要忍得住。 Non-arising Patience refers to all phenomena. Through the years, we have to endure harsh winters, icy snow, and other natural elements. We have to bear it all. 所以，無論是什麼樣的環境，對人的環境、對我們的生活的環境等等…我們都能夠道心堅定，這才能夠得「無生忍」。 Regardless of the environment around us and in our lives, we can maintain firm resolve. Thus we attain Non-arising Patience. 所以維摩詰居士說：「雖然無法得到不退位，至少也能夠得到無生忍。」就是說堅定道心，故此稱為「入法位香」。 As Vimalakirti said, even if we cannot attain the Never-retreating State, we can at least attain a level of Non-arising Patience a strong resolve to engage in spiritual practice. This is the fragrance of entering the Dharma-stage. 過去我們也說過了「五十二位」，一層一次的位置，我們能夠一次循序進階；所以有了德，就有了這個香。聞香，讓人看了歡喜，讓人聽了受用，那讓人…等等，就是對人的人生有益，那這叫做「入法位」；因為自己修行到達這樣的程度，自然對眾生就有所感受。 Previously we talked about the 52 Stages of becoming a Buddha. We advance one stage at a time. With virtue comes fragrance. With this fragrant virtue, people will be pleased to see us and able to apply what we share with them. We will be a benefit to human life. It is called entering the Dharma-stage. When we reach this stage of cultivation, we will naturally have feelings towards sentient beings. 願常聞，聞這個入法位的香。我們要一層一層，我們的境界能夠接觸到一切的佛法，就是讓我們內心真正受用。我們能受用，就能夠發揮那分度眾的功能，這就是我們很期待，能夠常常聞到這個法的香。 We hope to always smell the Dharma-stage. Stage by stage, we will come in contact with all Buddha-Dharma, and be able to absorb it into our hearts. If we can apply it, we have the ability to transform sentient beings. We hope to always smell the fragrance of Dharma. 那聞法歡喜，法音入心，那法味滋潤，慧根增長。我們若能夠常常聽，聽了這個法心常常很歡喜；所以這個法的音聲入我們的心內，好像法的味來滋潤，滋潤我們的慧根；讓我們的智慧的根機更加增長，那就是滋潤慧命。所以我們聞法是很重要。 Hearing Dharma makes us happy. The sound of the Dharma enters our hearts; the taste of Dharma nurtures our Roots of Wisdom. If we can constantly listen to the Dharma, we will always be happy. The sound of Dharma will enter our hearts, and the taste of Dharma will nourish our Roots of Wisdom. It will increase the capacity of our wisdom. That is nurturing Wisdom-life.  願以懺悔舌根功德 May the virtues gained through repentance enable my tongue to always taste the nourishment of Dharma-joy and meditative bliss and not crave the blood and flesh of sentient beings. 接著經文又說－－「願以懺悔舌根功德：願令此舌，常餐法喜禪悅之食；不貪眾生血肉之味。」 So, hearing the Dharma is very important. "May the virtues gained through repentance enable my tongue to always taste the nourishment of Dharma-joy and meditative bliss and not crave the blood and flesh of sentient beings." 我們現在接下來所要懺悔的就是舌根，舌根我們也要清淨。因為眾生舌根不清淨，只貪食眾生肉。想想，三寸的舌根吞盡了天下眾生命，實在是造業啊！ Next we talk about the tongue. The tongue also has to be pure. Because our tongue is unclean, it craves the flesh and blood of other sentient beings. Think about it. This three-inch tongue consumes all living beings. It truly creates karma. 所以我們已經都懺悔了，過去無論是殺或者是食，我們一一都懺悔了。懺悔了我們就要再發願，發願「令此舌，常餐法喜、禪悅之食」；希望我們常常要說好話。 So, we have already repented for this. We have repented the of killing and eating. After repenting, we also need to make a vow. "May my tongue always taste the nourishment of Dharma-joy and meditative bliss and let us always speak good words." 我們常常說好話，聽入耳的是好的妙法，所以我們若能夠常常說出好話。無論是聽進來、說出去，都能夠得到法喜禪悅。那個法，法法滋潤我們的心，我們所說出去的話，句句都要利益眾生，這叫做「法喜禪悅」。 If we always speak good words, we will always hear wondrous Dharma. If we always speak good words, we will attain Dharma-joy and meditative bliss, no matter what we hear or speak. All Dharma will nurture our minds. Everyone word we speak will benefit sentient beings. This is Dharma-joy and meditative bliss. 聽的沒有錯，說的也不能有錯話。不能說：「我是無心的，我說錯了。」才又一次懺悔。 We must listen properly. When we speak we must not make mistakes; we cannot just excuse ourselves with "I didn't mean it. I was wrong", and only repent afterwards. 我們若是有定力，就能夠得到「法喜禪悅」，也就是吸收了妙法進來，法都沒有漏掉。 If we have attained the power of Samadhi, with Dharma-joy and meditative bliss. We will absorb the wondrous Dharma. The Dharma will not leak out. 因為我們有漏，「有漏」就是「有煩惱」。這些前面一直說過了，法從這邊聽，從那邊漏出去，所以我們要有這個定力。 If we have Leaks, we have afflictions. I explained all this before. Dharma enters one ear and leaks out the other. So we must attain the power of Samadhi. 我們既然乞法，就是請求這個法，我們聽我們要用心聽，聽入心去能夠很歡喜，這叫做法喜禪悅。聽了很歡喜，發自內心的歡喜，不是賺錢的歡喜，是聽聞法的歡喜。 Since we are seeking the Dharma, we have to listen mindfully. We will be happy after it enters our hearts. This is Dharma-joy and meditative bliss. Hearing Dharma makes us happy. It is happiness that comes from our heart, from listening to the Dharma, not from making money. 我們可不是聽到，常常我們的慈濟人去付出、去幫助人、去為人清理家居。看這個老人或者是這個家庭，已經有個清淨的環境了，清淨了，化穢土為淨土。他們做了之後，雖然自己全身很髒，但是他們的心裡很歡喜；這就是因為聽了法之後，把老人作為我們的長輩，就像是在對待我們的長輩一樣。 Don't we often hear about Tzu Chi volunteers giving to others, how they help people by cleaning their homes? After it is clean, the old people or the family have a pure living environment. We transform an impure land into a Pure Land. After we are done, even though we are dirty, we feel very happy. This is because after we listen to the Dharma, we treat old people as our elders. We treat them like our own family. 這是因為聽法而來，啟發了我們的這分以「上乞佛道、下化眾生」的菩薩的心；所以能夠「視年長者為父母，那年齡平等是我們的兄弟姊妹，年幼者像我們的後代子女」，天下一家親，眾生共生息，所以能夠去為人服務，這身體力行之後很歡喜。 Listening to the Dharma inspires us to seek the Buddha's path, and transform sentient beings. With the heart of a Bodhisattva, we view old people as our parents, people of the same age as brothers and sisters, and young people as our children. Everyone is part of our family. We coexist together. So, we are very happy after we physically help others. 如果你問他：「以後還敢來嗎？」他還是會很歡喜的回答：「你一定要叫我。」這叫做定力，不會去受到環境的汙穢而懼怕或退轉。做了這種事情之後，不會想：「這種這麼髒，以後你可不要叫我？」不是這樣，反而會拜託，「下回你還要告訴我。」這就是已經得到法喜了。這個法入心。他做出來了，所以這叫做法喜禪悅之食。 "Are you willing to do it again?" "Yes, you had better invite me!" This is our resolve. We will not think, "This is dirty work. Don't call on me again." That is not the case. Instead we ask them to call on us again. This is because we gained Dharma-joy. Dharma entered our minds and we acted on it. This is the nourishment of Dharma-joy and meditative bliss. 我們每天都不斷地在說要修行，不知道有沒有做到這樣呢？ When we practice, do we think every day that we should not "crave the flesh and blood of sentient beings"? 所以，既然已經知道道理－－「不貪眾生血肉之味」，我們就不能再貪眾生血肉的味道。所以無論是鼻、口，真的我們要好好用心，清淨我們的身心，要把貪味貪食這種的污垢，完全清淨掉；我們要成為身心清淨，法喜禪悅。 We cannot crave that taste again. Whether we talk about our nose or our mouth, we have to carefully purity our bodies and minds. Completely wash away this craving, this filth, so that your bodies and minds are pure and can feel Dharma-joy and meditative bliss. 好吧，大家要時時多用心啊！ So everyone, please always be mindful. |
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| ( 知識學習｜隨堂筆記 ) |
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