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| 2012/12/18 07:56:21瀏覽76｜回應0｜推薦0 | |||
Feel for Sentient Beings, Establish great Vows
我們要時時「結好緣、存好心、發好願」。所以我們要時常記得――「慈悲弘願愍眾生」，這是我們平時一直一直向大家提醒的。 We must always create good affinities, maintain good thoughts and make good vows. We should always remember to feel for sentient beings with compassion and resolve. This is why we are constantly reminding everyone. 所以《法譬如水》從這麼長時間以來，一再說要懺悔。不但要懺悔，要如何能產生懺悔之後，能永遠保住清淨的心？就是要有慈悲心。做錯了事，或是起無明，造煩惱業，都是缺了這念慈悲心，所以我們要時時培養慈悲。 That we need to repent. After repenting, how can we always maintain our purity of heart? That requires compassion. We err and give rise to ignorance and afflictions because we lack compassion. So, we must always nurture compassion. 慈悲、愛心人人有，但是我們要立弘願，願要堅；所以我們要愍濟眾生，這個願已經發起了，一定要身體力行。芸芸苦難眾生中，就是讓我們堅定志願的對象，所以我們要時時愍濟眾生。 Everyone has a heart of compassion and kindness. Yet we must establish great vows with firm resolve to feel for and help sentient beings. Once we vow to do this, we must put our vow into practice. Suffering beings are the object of our unwavering resolve. So, we should always feel for them and aid them. 我們常常念「大慈大悲觀世音、大願地藏王」；看看地藏菩薩，「地獄不空誓不成佛」，這是地藏菩薩的大願。他若不是立弘願到地獄去，地獄眾生如何得度？ We often invoke Great Compassionate Guanyin and Great Vow Earth Treasury Bodhisattva. Earth Treasury Bodhisattva vowed to remain in Hell and not attain Buddhahood until Hell was empty of all beings. That was his great resolve. 來來回回在娑婆世界眾生中，那就是觀世音菩薩。希望人人能得救、人人能得安樂，這就是慈悲弘願的代表，那就是要愍濟眾生，甚至到達安樂的境界。 Guanyin Bodhisattva continued to return to the Saha World to rescue beings and give them peace and joy. This is the vow of compassion, to feel for and aid all beings until they have peace and joy.  時時培養慈悲 Always develop compassion and make vows to help beings until they attain peace and joy. Always know to give with joy. With giving, kind words, beneficial conduct and working together, one can maintain purity of heart. 我們要時時喜捨，眾生不一定貧病；更多的是無明煩惱！ We must always give joyfully. Not everyone suffers from poverty and illnesses, but most people suffer from ignorant afflictions. 無明煩惱我們要如何讓他歡喜呢？這就要無所求去喜捨、要去付出。喜捨就是要有「布施、愛語、利行、同事度」，這就是和眾生結好緣。 If that is so, how do we bestow joy? By giving joyously without expectations. Giving joyously requires generosity, kind words, beneficial conduct, working together. These actions create good affinities with beings. 我們甘願去付出，物質的布施，就是「財施」；同時也要以法去布施，就是「法施」；同時我們也要給他遠離怖畏，就是「無畏施」。 We willingly give material things, as well as the Dharma. At the same time, we also give fearlessness. 這就是我們平時要和人結好緣，要對人說好話；他人心有煩惱時，我們要去膚慰、關懷，這種是「愛語」。 To create good affinities with others, we should speak kind words. When others are afflicted, we should comfort and care for them. This is the meaning of kind words. 關心多關懷，給人做一個好的善知識，他若有煩惱，你就是他的對象，你能為他開導正確的方向，讓他心無迷亂、讓他心能安定，這都是「利行」。 We must care for others and be good spiritual friends and advisors to them. If they have afflictions, we should guide them toward the proper path. If we can help eliminate their confusion and help them calm their minds, that is beneficial conduct. 甚至我們要和人同事度，有的人會認為：「我做的事和他又不同，我的科室和他又不同科室！」其實人與人之間，不必一定要同一家公司、同一個科室，不必要！任何一個人他很辛苦，我們趕快伸出手來幫助他，這也叫做「同事」！ Moreover, we need to work together to help them. Some people may feel, "I don't do the same work as him. I am in a different department than him." Actually, we do not need to work in the same company or department to have a relationship. That is not necessary. We should help anyone with difficulties. This is also working together. 就像我們慈濟，有這麼多人來和我同事，這就是緣。有這個緣大家共立一個願，同時我們同行一條菩薩道，這都是同事－－互相共事這分菩薩志業。若能如此，我們就能無悔、無怨、無憂、無求！這叫做慈悲喜捨！ It is like Tzu Chi; many people gather to work together due to conditions. With these causes and conditions, everyone shares the same vow and walks the Bodhisattva-path together. This is working together. We all share the same Bodhisattva mission. If we can do this, we have no regrets, complaints, worries or expectations. This is kindness, compassion, joy and equanimity. 各位，時時要培養好我們這念心，無論慈悲喜捨，我們都要身體力行；如此才能保持我們心的清淨，煩惱才不會不斷再回歸。 Everyone, we should always nurture kindness, compassion, joy and equanimity in our hearts, and carry them out in our actions. Then we can maintain purity of mind and prevent afflictions from returning. 現在清淨之後，不久煩惱又恢復回來！唯有「慈悲喜捨、柔和忍辱衣、諸法空為座」，我們才不會再和這些煩惱糾纏。當然，那就一定要「入如來室」了，所以我們要記住。 We may achieve purity now, but after a while afflictions return. Only with kindness, compassion, joy, equanimity, gentleness, tolerance and realizing emptiness can we be free from entanglements of affliction. So, we must enter the house of the Tathagata. We must keep this in mind.  一切諸佛愍念眾生 All Buddhas have compassion for sentient beings. Thus they taught the Dharma of Water Repentance. Today we take refuge with all Buddhas. 現在來看看法譬如水，《水懺》就開始這麼說了－－「一切諸佛愍念眾生，為說水懺道場總法，今當皈命一切諸佛。」 Now let us continue with Dharma as Water. The Water Repentance indicates, "All Buddhas have compassion for sentient beings. Thus they taught the Dharma of Water Repentance. Today we take refuge with all Buddhas." 我們現在要來了解，懺其實是從諸佛菩薩那一念心，不忍心眾生受苦難。 We should now understand that the repentance practices arose because Buddhas and Bodhisattvas cannot bear to let sentient beings suffer. 所以佛陀為人間說真實法，讓大家知道人間的苦相；人間的苦相我們要如何預防！所以佛陀說了很多法。 The Buddha spoke the True Dharma in this world to let us know the reality of suffering and how we can prevent it. The Buddha taught many teachings. 大家都知道《法華經》就這麼說：「四十二年間佛陀都是應機、隨機逗教；就是設方便法，適應眾生種種根機。」所以無非是愍念眾生。 As you know, the Lotus Sutra mentions that for 42 years the Buddha adapted His teachings to suit the needs of sentient beings. He used skillful means that were adapted to the various dispositions of sentient beings. This was all due to His compassion for them. 但是佛陀心懷真實法，到了四十二年後，才正直捨方便！才真正以真實道，讓我們能知道，真實道就是要回歸菩薩的原點，去至眾生的地方，這是佛陀真正在教育我們，如何讓不同根機的眾生，能全部集合到正確的起點。 But he kept the True Dharma in His heart. After 42 years, He let go of skillful means and presented the true path, so that we could understand it. This true path is returning to the Bodhisattva fundamentals of working to help sentient beings. The Buddha's true teaching allows sentient beings with different dispositions to gather at the right starting point. 正確的起點就是要「發菩提心」，菩提心就是「正等正覺之法」。所以我們若能在正法中向前行，就是「菩薩道」。 This starting point is bringing forth Bodhicitta. Bodhicitta is the proper method to enlightenment. So, if we venture forward with Right Dharma, we are on the Bodhisattva-path. 這就是佛陀教我們，他以法來拯救我們的心；我們要行法在人群間，去拯救眾生生活中的苦難，這就是愍念眾生。 This is what the Buddha taught to rescue our minds with the Dharma. We must practice the Dharma among others, and guide those who suffer. This is having compassion for sentient beings. 所以悟達國師他一念無明起，十世之前的災難就近身來了！冤業來了！他了解了，經過很長時間的折磨，總算迦諾迦尊者為他解了冤結；所以深深體悟到，人生苦難只是在那一念間！ With one ignorant thought, Imperial Preceptor Wu-Da faced misfortune stemming from a grudge created ten lifetimes earlier. He later understood this. After he suffered for a long time, Venerable Kanaka finally resolved it for him. He deeply realized that the suffering in life comes from one thought. 你一念無明起，就會造惡業；惡業若不徹底懺除，若不受報，絕對無法除滅！所以他了解了，既然造因，一定會得果；所以他體悟之後，他專心寫作《水懺》，深入佛陀的教法。 When an ignorant thought arises, one creates bad karma. If one does not completely repent or receive retribution, it is never eliminated. So, he understood that once we create karmic causes, there will definitely be karmic effects. With this realization, he focused on writing the Waster Repentance. He analyzed the teachings of the Buddha. 無論是心的法，或是世間人事的法等等，他都分門別類寫出來，無非就是要讓人人提高警覺。 And categorized and documented the Dharma, whether pertaining to the mind or mundane matters, so that everyone could raise their awareness. 煩惱的源頭雖然名相很多很多，不過是要讓我們能常常記得，起心動念、開口動舌、舉手投足無不都要提高警覺，所以他寫了《水懺》的文字。 There are many sources of affliction, but we should always remember that every thought, word or action must be treated with vigilance. So, he wrote the Water Repentance. 我們已經聽了，所以我們應該時時「皈命一切諸佛」。不只是釋迦牟尼佛；釋迦牟尼佛他修行之前的無量數劫，他也是已經隨著諸佛，一路走過來。所以我們現在一樣，也要歸命一切諸佛，敬重諸佛。 We have studied the text, so we should always "take refuge with all Buddhas." It is not just Sakyamuni Buddha. For immeasurable Kalpas, Sakyamuni Buddha also followed the footsteps of all Buddhas before Him. So we should also take refuge with all Buddhas and respect all Buddhas. 到底我們現在諸佛到哪裡找？釋迦牟尼佛已經告訴我們了：「你心中有佛，人人都是佛。」所以無量數的諸佛，都在我們的生活中；我們若能起這種即心即佛，心清淨了，即是淨土。所以人人都是菩薩、人人都是佛。 Where can we find all Buddhas? Sakyamuni Buddha already told us that. If we keep the Buddha in our hearts, then everyone is a Buddha. So, this infinite number of Buddhas are all in our daily life. If we can keep the Buddha-mind as our mind, with purity of mind, we are in the Pure Land. So, everyone is a Bodhisattva or Buddha. 平時你們誦《水懺》時，就一直開始「禮諸佛。」我們若禮諸佛之後，就是復次要再懺悔。時時禮佛、時時懺悔。禮佛就是虔誠的心，我們對人、對事要時時虔誠，不只是我上大殿拜佛時才虔誠；不是，我們要時時刻刻都要很虔誠。既然看人，人人是佛，當然你對人人都要虔誠，我們要抱著這個心念。 When we recite the Water Repentance, we begin by "paying respect to all Buddhas." then we repent again. We must always pay respect to Buddha and repent. Paying respect is being reverent. We must be reverent at all times with all things, not only when we are in the main hall paying respect to Buddha. We must be reverent at every single moment. If we see everyone as a Buddha, we are reverent with everyone. We must maintain this mindset. 復次懺悔，虔誠還要起懺悔的心。懺悔就是警惕，有沒有做錯？有沒有說錯？起心動念有沒有偏差？這就是在警惕我們！ Furthermore, we must repent. Be reverent and have a repentant mind. Repentance is being vigilant of whether or not we have made mistakes, whether or not our thoughts have gone astray. It is for us to alert ourselves.  禮諸佛已 次復懺悔 After paying respect to all Buddhas, we repent again. We have repented our wrong actions and speech; now we repent for all transgressions against the Buddha, Dharma and Sangha. 「禮諸佛已，次復懺悔；上來已懺身三口四竟，今當懺悔，佛法僧間一切諸佛！」 After paying respect to all Buddhas, we repent again. We have repented our wrong actions and speech; now we repent for all transgressions against the Buddha, Dharma and Sangha. 「上來已懺身三、口四」－－之前在中卷時，已經和大家分享過，身有三樣惡業；口有四樣惡業，我們都聽得很清楚了。 "We have repented our wrong actions and speech." In the second volume we have discussed the three kinds of evil karma of the body and the four kinds of evil karma of speech. We are clear on those. 「今當懺悔」－－現在，現在開始還要再懺悔。 「佛法僧間」－－這就是要懺悔過去所造之障礙。為什麼我們要聽聞佛法，或是要親近僧眾，實在是如此的不容易？因為我們的內心自己自我障礙！ Now we need to further repent our transgressions against the "Buddha, Dharma and Sangha." We must repent all of the obstacles we created. To hear the Buddha-Dharma or draw close to the Sangha is truly not easy, because our minds create obstacles for us. 有一天，有一群就是我們的榮譽董事，辦了一個活動叫做「靜思生活營」，帶他們來我們這裡參觀。看一看，了解之後，當然他們就在外面，大家在圓緣時，在那裡各人的心得分享。 Once a group of honorary board members held an activity called "Jing Si Lifestyle Camp." They were brought here to visit. After the camp, they had a better understanding of the organization, and gathered outside to share their thoughts. 其中一位很可愛，他就說：「我現在才知道，在地球的溫室效應的解決方法，就是環保！連素食也是環保！現在很想我應該素食，但是讓我慢慢來，要我一下改掉很難！對不對？」大家都響應了：「是啊！一下子要素食很困難！ 」所以他就說：「不然我們這樣，剛開始，我們每天吃一次葷的就好！一天一次葷的。」 One person made an interesting comment; he said, "Now I know environmental protection is the solution to global warming. Being vegetarian is also a way to protect the environment. I should become a vegetarian too, but I need time to do it slowly, because it's hard to change at once, right?" everyone agreed. Indeed, it is hard to become vegetarian right away. So they said, "Then why don't we start with eating only one non-vegetarian meal per day?" 你們想，那不是一樣嗎？一樣沒有素食！所以說來，光說要素食就這樣困難，是什麼人給他的困難？自己的心的障礙！ If we think about it, isn't it the same? They are still not vegetarian. So, ‘listening to them, it seems that beings vegetarian is so difficult. What is obstructing them? The obstacles in their own minds. 食，只不過是營養我們的身體。之前才說過口業，只是為了三寸舌根的味覺而已！只是為了味覺，他無法說出：「好，我就是素食就對了！」還是想要一天吃一次，這樣還是不知道要吃掉多少的眾生？所以這就是自障礙！ Food merely nourishes our bodies. But for the sake of a taste on our three-inch tongue, just for this sensation, one is unable to become a vegetarian, and still wants to consume meat once a day. This is obstructing oneself. 你能親近佛法，就要聽；聽了之後才能身體力行，才能知道眾生的形命。 Once we hear the Buddha-Dharma, we can put it into action. Then we understand the forms and lives of sentient beings. 形，之前也說過了，眾生，人也是眾生之一，人只不過是人形，是兩隻腳著地走路的，是頭、手、身體，其實內臟器官的功能，和一切動物都一樣。 As mentioned before, humans are just one form of life, one that walks with two legs. Actually, the head, hands, body and organs of humans are similar to other animals. 一切動物也有頭，手呢？牠是著地的，四隻腳；或是有無量無數的腳，像蜈蚣！也都有沒有腳的，像蛇…各形各色，但是裡面的器官功能都相同。 Other animals also have heads. What about hands? Many animals walk with four legs; some, like centipedes, have multiple legs. Then some, like snakes, have no legs. There are varied forms, but most possess similar internal organs. 生命都平等，因為一樣牠也有意識，牠也一樣貪生怕死！牠也很保護自己的生命！所以生命是平等的。 All lives are equal. Animals possess consciousness, fear death and strive to protect their lives. So, all lives are equal. 這是佛法，他若能了解這個道理，他就不會說：「不然我一天吃一次就好！」就是因為他沒有接近佛法僧，所以這就是自己障礙自己！ This is the Buddha-Dharma. If one understands this, one will not want to eat meat even once a day. When not close to the Buddha, Dharma and Sangha, once creates obstacles for oneself. 其實素食的營養很足夠，尤其是對我們的小乾坤，就是先環保；自然大乾坤就環保了！所以我們學佛不要自己自障礙、自作聰明；我們若是自障礙、自作聰明，如此我們要親近佛法僧，那就很難了！ 所以才會說：「身三、口四能造罪，內心障礙是所障。」障礙我們親近佛法僧，和親近好的朋友！ Actually, a vegetarian diet provides sufficient nutrients. By protecting our bodies from pollution, we can protect our environment. In learning Buddhism, we should not create obstacles for ourselves, believing we are clever. If we do, it will be hard for us to be close to the Buddha, Dharma and Sangha. We may transgress in speech and action, and the mind may create many obstacles preventing us from being close to the Buddha, Dharma, Sangha and benevolent friends. 所以你若能「起慈悲心、立弘願」，自然不只是自己不障礙，即使別人來障礙我們，我們也不會被障礙。因為「志玄虛漠，守之不動」，我們一直都是愍濟眾生安樂。 So, if we can arouse compassion and make vows, not only will we not obstruct ourselves, others will not obstruct us either. We will not be hindered because our vows are vast as the void and unwavering. We will feel for and help beings through giving. 而且「布施、愛語、利行、同事」，我們能在人群中，一直都是結好緣。我們不要去障礙別人聞佛法，我們還要以佛法去接近人群！若能如此，就是真正徹底的懺悔。 Kind words, beneficial conduct, working together. We will keep creating good affinities with others. We must not prevent others from hearing the Dharma. Instead, we must approach them through Dharma. This is complete repentance. 所以請各位，人人要時時多用心！ So everyone, please always be mindful. |
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| ( 知識學習｜隨堂筆記 ) |
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