20130731《靜思妙蓮華》佛法如雨露 The Buddha-Dharma Is Like the Rain and Dew 學佛，我們每一天應該就要像大地；我們若能接受雨露滋潤，就能大地一切都能時時很豐饒，也就是受益。 過去常說「法譬如水」，心地若沒有水，地上的一切都會枯萎掉；有了水份，大地不管是三草二木，都能夠隨分受潤。 In learning the Buddha’s Way, every day we should be like the land. When it is nourished by rain and dew, the land always benefits and is bountiful. I have often said, “The Dharma is like water. If there is no water in the fields of the mind, everything in that land will wither. With water, all the plants and trees of the land are nourished according to their needs. 這就是要告訴我們，我們要時時用那分感恩心，唯有佛法能夠滋潤我們的心地；唯有佛法，能夠讓我們的慧命成長。 This tells us that we should always be grateful that the Buddha-Dharma can nourish our minds and help our wisdom-life grow. 雖然我們會感覺到，因為人所作為，長時間以來就是無明，累積了很多的業力，所以眾生共業。為利欲，所以損壞了大地！大地是由什麼損壞的？是人心！ We can sense that because we have acted based on our ignorance for a long time, we have accumulated much karma. Therefore, sentient beings share collective karma. For the sake of profit, we destroy the land. How is the land destroyed? By people’s minds. 若是看，看到，雨都沒有下來，都沒有下雨，乾旱，大家就很緊張！祈求要下雨，因為有了雨，才能夠五穀雜糧能夠產生出來，才能夠維持人的生命。我們心靈的大地，要不斷地有柔風，風和、雨能順，若能這樣就是佛法。 When we see that it has not been raining, that we may have a drought, we become very nervous and pray for rain. Only with rain can grains be produced to sustain human lives. The fields of our minds also need favorable weather at all times. This is what the Buddha-Dharma can bring. 三草二木 隨分受潤者 天雨 雨者 滋潤大地 如佛四十年前 所說之法 The three grasses and two trees are nourished according to their needs as rain from the skies nourishes the land. Similarly, the Dharma expounded by the Buddha has nourished minds for the past 40 years. 這個佛法能夠滋潤大地，卻是凡夫無明；無明就是為惡，為惡就叫做惡法。所以惡法就像我們常常聽到的，國際間有國家平時是乾旱，卻是下了一場大雨，就變成了完全受災難！平時為利，破壞了山地，破壞了水土保持，這種的破壞就是貪婪，那就是為利。雖然說能夠一時貿易，把他們所有國土的森林、大樹，好的木材全部都貿易出去，雖然能夠收入很多錢，卻是禍延後代的子孫！ The Buddha-Dharma can nourish our minds. However, ordinary people are ignorant so they do evil, which means they commit negative actions. We often hear about heavy rainstorms causing huge disasters in countries that are usually arid. People destroy mountains and harm the soil’s water retention for the sake of wealth. This kind of destruction is due to greed and is for the sake of profit. Although a country can make a lot of money by selling off all the valuable wood in their forests all at once, they will bring disaster upon their descendants as a result. 所以說起來，這已經長時間用惡法取利，所以現在就變成了禍！不斷的災禍！天災就是因為人所造，這叫做惡法！不順天地大自然，這叫做逆，逆天地，這也是都叫做惡法。 So, many generations of gaining wealth by evil actions has resulted in continuous disasters today. Natural disasters may be caused by people’s negative actions. Not being in accord with the laws of nature is called “going against” it. Going against nature is also a negative action. 我們要長期培養，天、地、人要三和。不管是四季－－春夏秋冬，在這天地之間的大氣，它就是需要我們人類、大地，真正很和睦。我們若能夠依循大自然，順道理，我們就能夠很平安。 We must spend a long time to bring heaven, earth and people into harmony. No matter which season it is, whether spring, summer, fall or winter, as humans, we need to truly coexist harmoniously with the earth. If we can live in accord with nature and abide by its principles, we will be safe and well. 佛陀乃是宇宙間的大覺者，向我們所說的法，無不都是天地萬物的真諦，無不都是解釋人倫道德的真理，這全都是佛法，至善無上的法。所以佛法，就是真正很和順的善法。 The Buddha is the Great Enlightened One of the Universe. The Dharma He teaches us is the truth of everything in the universe; it is the true principles of morality and ethics. Therefore, the Buddha-Dharma is the most virtuous and unsurpassed Dharma and a truly harmonious and beneficial teaching. 大地需要和順的雨露，我們的心地需要大法，就是真理大法，好好來教育我們，讓我們能夠隨順法來輪轉。所以法譬如輪，要能夠轉入人心，人心能夠和天地和合。這雖然說起來是那麼的簡單，我們真正要能微細瞭解，必定要很用心。 Nature needs temperate rain and dew. Our minds need the true principles, which is the great Dharma, to guide us so that we can follow the Dharma as it is turned taught. The Dharma is like a wheel that is turned to enter our minds so we can coexist harmoniously with nature. Although this sounds very simple, we must be very mindful to truly understand the subtle details. 所以善法如雨露，在三草二木，隨分受潤。雨就是滋潤大地，佛陀在四十幾年間開始，從他成佛，在夜睹明星時覺悟，那星的光與佛的心一接觸，那個剎那之間，佛心與大地宇宙這樣合而為一體，這就是他覺悟的剎那間，宇宙萬物的真理，完全收攝入佛的心懷，那就是佛心與宇宙的真諦，合而為一體。但是這是在很短暫的時間，啟開那時候修行者的心智。 So, virtuous Dharma is like rain and dew. The three grasses and two trees are nourished according to their needs as the rain nourishes the earth. The Buddha had been teaching for over 40 years since the night when He saw stars in the night sky and became enlightened. When starlight connected with the Buddha’s mind, at that moment, the Buddha’s mind and the universe were one. At the moment when He became enlightened, the true principles of everything in the universe gathered in His mind, and they became one. In this very brief moment, the wisdom of His mind was uncovered. 雖然已經覺悟了，不只是自利，自己自覺，佛陀馬上就要將這歡喜的心，趕快要和大家分享了。常常說：「佛陀修行，不是為自己修行，是為眾生修行。」我們應該要記得說，那位悉達多太子，他為什麼要去修行？只是覺得人間充滿了矛盾，人間總是有那分解不開的謎存在！那個解不開的謎是什麼呢？生、老、病、死！ Although He became enlightened, He did not only benefit Himself. After He became enlightened, the Buddha immediately wanted to share this joy with everyone. We often say that the Buddha did not engage in spiritual practice for Himself, but on behalf of all sentient beings. We should remember why Prince Siddhartha began His spiritual practice. It was because he felt that this world was full of conflicts, there seemed to be these unsolvable puzzles. What were these unsolvable puzzles? Birth, aging, illness and death. 為什麼人要來出生？「生」看到女人十月懷胎，是這麼的辛苦！尤其是古時候的人，難產的人也很多！看看悉達多太子的親生母親，也是因為難產而往生，相信這件事情對那位太子也是一樣，內心也有那分很矛盾，為什麼我的出生讓母親往生？ Why are humans born? Look at how tiring it is for women to be pregnant for 40 weeks. In particular, women in ancient times suffered many complications in childbirth. Consider Prince Siddhartha’s birth mother. She also passed away due to such complications. Likewise, this must have created many conflicts in the prince’s mind. Why did my birth cause my mother’s death? 長大當中，看到享受的人是這麼享受，國家貧困苦難的人又是那麼多，為什麼人的階級會那麼不平等？所以四姓階級，這也是讓他的內心，有一個解不開的迷。 When he grew up, he saw people enjoying themselves in luxury, but many people in the country were also impoverished and suffering. Why were there great inequalities between classes? So, the system of the four castes was also an unsolvable puzzle in his mind. 有時候國土危脆，有了大風大雨時，也是惹來了這麼大的災難；山河大地，國土危脆，到底這種的人生，有什麼樣的快樂呢？為什麼紙醉金迷的人，還是無窮度的享受？所以他棄捨了皇宮的享受，所以他才會去探討人間，那個奧秘的道理。 The land is fragile. Sometimes heavy wind and rain cause tremendous disasters. The hills and rivers in the land are fragile. So, is there any joy in this kind of life? Why do people who live a life of debauchery just endlessly indulge themselves? So, he gave up the pleasures of the palace to investigate the profound principles of this world. 人與天地之間，又有什麼樣的道理呢？人與人之間，這麼多的矛盾，這麼多的不平等，到底道理在哪裡？自古時代一直以來就是這樣，到底問題出在哪裡？所以他才去修行，為眾生成佛，所以他要為眾生說法。 What are the principles governing the interactions of people and nature? Between people, there are so many conflicts and so much inequality. What are the principles behind that? Since ancient times, things have been this way. Where did these problems come from? So, he engaged in spiritual practice and attained Buddhahood on behalf of sentient beings, and then He expounded the Dharma for them. 看，人間一切的欲念，世間無明都是一念，「一念無明生三細」這三種非常非常微細奧秘，那種的無明，要把它解開，不是那麼容易！ Consider all the desires in this world. The ignorance of the world originates from thought “An ignorant thought creates the Three Subtleties”. These three are very subtle and profound. To resolve such ignorance is really not easy. 貪瞋癡雖然只有三個字，大家都知道貪瞋癡，但是要他不貪，可能嗎？很困難！瞋，你要他不發脾氣，有可能嗎？長久以來我們流轉六道，在六道中，已經薰習了這種的習氣，這種習氣，求不得，就開始起瞋恨心！我若求不到，誰也別想要得到！所以人與人之間互相在毀滅！ Although greed, anger and ignorance are only three words, and everyone knows about them, is it possible for someone to not be greedy? This is very difficult. Is it possible to prevent someone from losing their temper? For a long time we have transmigrated in the Six Realms, where we have been habituated into these tendencies. Therefore, our unfulfilled desires lead to anger. If I cannot get it, nobody else can even think about getting it. So, people destroy each other. 你們想世間有多少男女之間，這種情殺或者是為了財殺，有多少仇、恨、怨！互相毀殺來毀滅，不擇手段，人與人之間是如此，國與國之間，不就是這樣嗎？ Consider the number of people in this world who kill out of passion or for money. So many people hurt, kill and destroy each other by any means possible because of enmity, hatred and resentment. This is the case among people; isn’t it the same among countries? 這就是人間，這種貪而瞋，由貪瞋造成癡。看，雖然是簡單的三個字，要能夠人人透徹瞭解，而且能夠戒除這些心念，有那麼簡單嗎？就是不簡單！這種佛陀的心靈境界，無法一下子讓大家知道，而且要適應人人的根機。 We see in this world that greed leads to anger, and then they result in ignorance. Look, although these are three simple words, is it easy for everyone to understand them thoroughly and eradicate these types of thoughts? That is not easy. There is no way to instantly get everyone to understand the spiritual state of the Buddha. Moreover, this depends on each person’s abilities. 《無量義經》不是有一句「微渧先墮，以淹欲塵」？我們若是要探討佛法，即使我們是小根機的人，我們也能夠得到這種雨露來滋潤。大地若有雨露，早上起來有風，太陽出來 地乾了，風一吹，沙土就會飛揚，這就是說大地若有濕潤，有濕氣、濕潤，自然就不會因小小無明風一吹來，我們無明的沙塵就飛揚起來。 There is a line in the Sutra of Infinite Meanings, “Tiny drops fall first to cover the dust of desire”. If we want to investigate the Buddha-Dharma, even though our capabilities are limited, we can still be nourished by this rain and dew. When there is no rain and dew on the land, with a slight wind in the morning, and the rising of the sun, the land will dry up. Then dust will fly when the wind blows. This means that if the land is moist and damp, naturally a little wind of ignorance will not cause our dust of delusions to fly around. 所以我們三草，就是表示小根小莖小機的人，小根機的人，他有想要求法，但是他沒有立大願、發大心；他願意接受，但是他無法發這種大心。所以小根機的人，就像聲聞、羅漢、緣覺──自利，求自己能夠瞭解佛法，但是無法身體力行，這是三草。 So, people are like the three grasses. Some have small roots, stems and capacities. A person with limited capabilities may want to seek the Dharma but has not yet developed great aspirations and vows. He is willing to accept the Dharma but does not have this altruistic intention, such as Hearers, Arhats and Pratyekabuddhas, seek to understand the Dharma to benefit themselves. However, they cannot put it into action. They are the three grasses. 二木，就是發大心、大根機的人，這是佛心、菩薩心。要祈求佛道是大乘佛法，甚至身體力行入菩薩道，這就是適應什麼樣的根機，什麼樣的接受。所以三草二木，隨分受潤，隨他的根機都能夠接受到。 The two trees refer to those with great capabilities who develop great aspirations. This is the mindset of Buddhas and Bodhisattvas who seek the Buddha’s Way in Mahayana teachings and further actualize it. Therefore, people accept the teachings according to their capabilities. So, the three grasses and two trees are nourished according to their capabilities. 再來雨，雨者就是滋潤大地，大地，任何的根機，同樣都受一雨昔潤。大樹，他大吸收；小草，他小吸收，所以同樣的佛法，四十多年來，都是同樣的佛法，只是眾生根機就是隨分受潤。 Next, the rain nourishes the land. On the land, all are nourished regardless of capabilities. Big trees absorb a lot; small grasses absorb a little. So, for over 40 years, the same Buddha-Dharma was taught, and sentient beings were nourished according to their capabilities. 隨他意語 權巧逗教 今日欲以 平等一味大法之雨 充潤一切 是大法雨 眾生心地 皆蘊藏菩提種子 唯法雨能潤澤 長養慧命 He adapted to His listeners’ capabilities, He taught provisionally according to their levels. Now He desired to use Dharma-rain that was impartial and of the same quality to fully saturate everything. This is the great Dharma-rain. The minds of sentient beings store the seeds of Bodhi. Only Dharma-rain can nourish them so wisdom-life can grow. 四十幾年前就是這樣，所以叫做隨他語意。我們前面也說過，這是權巧逗教。 For the past 40 years, He has adapted to the listeners’ capacities. Previously, we talked about how He taught provisionally according to their levels. 佛陀要用這麼久的時間，今天已經開始了，所說的，今天，就是法華會上，靈山在我們的心頭，時時我們都在靈山塔中。所以我們在靈山會這個時候，「平等一味大法之雨」，就要跟大家說，過去的方便法，是為了根機小的人說話，現在開始大家要發大心、要立大願，人人要歸入菩薩道。 The Buddha did that for a very long period time. But He has started something new today. Today refers to day of the Lotus Dharma-assembly on Vulture Peak, which is in our minds. We are always in the pagoda there. So when we are at the Lotus Assembly, He said “Dharma-rain is impartial and of the same quality”. He wanted to tell everyone that the skillful means of the past were for people with limited capacities. From now on, we need to develop great aspirations and make great vows. Everyone should enter Bodhisattva-path. 雖然過去有分別三乘五乘，但是其實那都是方便，唯有一乘就是大法，就是菩薩道，這是大法雨，就是從現在開始。所以「眾生心地皆蘊藏菩提種子」，每一個人都有，這心地都有那顆種子在，只是法雨能潤澤、長養慧命。 Although in the past the teachings were split into the Three Vehicles or the Five Vehicles, these were all actually skillful means. Only the One Vehicle is the great Dharma, which is the Bodhisattva-path. This is the great Dharma-rain, which is starting to fall now. So, “sentient beings’ minds store Bodhi seeds”. Everyone has that seed in his or her mind. Only the Dharma-rain can nourish and develop our wisdom-life. 各位菩薩，真的我們人人心地，都有這顆種子是菩提種子，只是我們在這心地有長雜草，我們修行就是要除去雜草。在家者，信仰要取正信，追求佛法，不是求加持；追求佛法是求解脫，求我們的心，不受到無明把我們覆藏，我們要打開無明、去除迷信。 Fellow Bodhisattvas, we all truly possess such Bodhi seeds in our minds. But there are weeds growing in our minds too. We engage in spiritual practice to remove weeds. Lay practitioners need to seek the Right Faith. We do not learn the Dharma for spiritual blessings but for liberation. We seek a mind that is not blinded by ignorance. We want to remove ignorance and superstition. 過去的印度，就是迷信很多，所以佛陀要為眾生，要求一個正信，求一個正覺，所以他修行。我們現在也應該要如此，所以我們要去除迷信，我們求法就是要發大心立大願，所以人人時時要多用心。 In the past, in India, there were many superstitions. So, for the sake of sentient beings, the Buddha sought the Right Faith and perfect enlightenment. Thus, He engaged in spiritual practice. Now we should do the same and eliminate superstition. In order to seek the Dharma, we must develop great aspirations, make great vows. So everyone, please always be mindful. youtube/watch?v=IJiNkdhl3Ng
Posted on: Wed, 31 Jul 2013 09:41:03 +0000
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