萬佛城金剛菩提海 Vajra Bodhi Sea
萬佛城金剛菩提海 Vajra Bodhi Sea

金剛菩提海:首頁主目錄本期目錄

Vajra Bodhi Sea: HomeMain IndexIssue Index

《上人法雨》

 

VENERABLE MASTER'S DHARMA RAIN

佛根地念佛法會上人開示
Instructional Talks by the Venerable Master during a Buddha Recitation Session at Buddha Root Farm

*一九七五年八月於美國奧立崗州 Instructional Talks by the Venerable Master during a Buddha Recitation Session at Buddha Root Farm
*國際譯經學院 記錄翻譯 August 1975, on Buddha Root Farm on the Smith River near Reedsport, Oregon

1975年8月21日下午(孟蘭盆節)(續)

比丘恆實:

他接受弟子、在家眾的供養,來為他們修福。他們這樣供養亡去的親屬,為別人服務。在家人可以這樣自利利他地做供養,修菩薩道。

你供養三寶、服務大眾,就是在三寶所代表的福田中播種。同時你也結下了法緣,將來便可以再遇到妙法,繼續修行佛道。通過布施,你也就可以使這純正古老的智慧在世間流傳得更久,所以其角色之重要是不可輕視的。佛法在美國還很年輕,如同剛出土的嫩芽正朝著陽光茁壯成長,但它仍然是一株幼苗。大家一定要研究一下三寶、僧人與在家人的這種關係的運作。這是使這種關係發揮效力的正當途徑。

僧人接受任何供養都使他揹上了沉重的業。受供時他說:「因為接受了這份供養,我就一定要證悟;否則我就造了惡業。」只有阿羅漢才真正配受供養,應供也是佛的一個名號。僧團應該清楚,一旦受人供養,他們就肩負著修行證果的沉重使命。在成佛的路上,佛修行布施波羅密;一次次,為法為眾生,可以說他捨身的行為是種誠心的供養。上人曾說為法獻身是最上的供養。據說,佛為法捨身的次數多如世界的微塵。這是從長遠歷史的眼光來看,他捨身的次數就是這樣多。事實也是如此,更不用說他捨棄身外之財—一金錢、財物、配偶、子女、家庭、房舍、車輛……。

上人:(誰有什麼境界,可以提出來講一講。有誰有什麼境界沒有?)

弟子:我的頭腦,比來的時候已經清楚得多了。我覺得離開這裡以後,我多學會了幾種方便來修行、培養內心播下的種子。「南無阿彌陀佛」,我已經聽過幾次了。剛念時,覺得甚麼意思也沒有。當我集中心念,對「無量光」升起信心時,心境昇華了許多。我尚未見到身如須彌,紫色目光的佛。我若堅持下去好好用這些方便,或許會看到。

我有些話要對想皈依的人說。我去年皈依上人時,並不知道自己在幹什麼。有人說我只是幸運地跟著信仰而來。來三藩市之前,有人送給我一首有意義的詩,我給大家讀一下:

我們所行的路,寧靜、金色、
卻又不可見。命運播下種子時,
有多人站在後面協助。
明白的人說要放下,
種子會自己生長、發光。
永勿畏懼,守護人就在身後。
他所守護的大門,
在密切的觀照之中,從不關閉。
閉上眼睛,隔絕分散心力的景象。
敞開心靈,向人宣稱:
「我是佛;佛活在我心中。
他慈悲的光芒,
永遠照耀著我的路。」
對真理我們已有所了知,
可仍還有未知的,
更多的真理還在前面。
再一次,我們站在守護人前,
又有一個新的大門。

待續

Thursday, August 21, 1975 afternoon Ullambana (continued)

Bhikshu Heng Sure:

He serves the disciples, the lay community, by allowing them to make offerings through him and thus cultivate blessings for themselves. In this way they also make offerings to deceased relatives, and do real work for others. A layperson can make offerings and cultivate this principle of Bodhisattvaship, which is helping himself and helping others.

By making offerings to the Triple Jewel, you are doing real work for other people–you are planting seeds in the field of blessings that the Sangha represents. At the same time you are tying conditions with the Dharma so that in the future you can encounter the miraculous Dharma again and continue your cultivation towards Buddhahood. And you are also keeping this pure, ancient wisdom in the world a little longer by making these offerings. So it's an important role and shouldn't be taken lightly. Now in America where the Dharma is really young, the sprout is just out of the ground. It's a sturdy sprout moving towards the sun, but it's still a small one. People have to investigate how this relationship between the Triple Jewel, between the Sangha and the lay community operates. There is a proper way for it to work.

For a Sanghan to accept any offering whatsoever is to put himself under a heavy karmic burden. When accepting an offering, the Sanghan says, 'Well, I've got to get enlightened because I've accepted this. Otherwise, I'm making a karmic mistake." Only an Arhat is really worthy of an offering. That's one of the names of the Buddha–Worthy of Offerings. Once Sanghans accept an offering, they're giving themselves a heavy mandate to cultivate to enlightenment. They should not miss that point. On the way to Buddhahood, the Buddha cultivated the Paramita or Perfection of Giving. He gave up his life, which you could say is a sincere offering. Time and time again, for the sake of the Dharma, for the sake of other living beings... The Master has said that to give up your life for the Dharma is the ultimate. It's said that the Buddha gave up his life for the sake of the Dharma as many times as there are atoms in the universe. That's taking a long view of history, but that's the way it is. He gave up his life that many times. How much the more did he give up his external wealth–things like money, possessions, even wives, husbands, children, families, houses, vehicles...

Venerable Master: If anyone has experienced any unusual states, now is the time to tell us about them.

Student: My mind feels a lot clearer than it did before I came here. I feel like when I leave here I will have a few more tools to cultivate the seed that has been planted within me. I've only heard the sounds, "Namo E Mi Tuo Fo" a few times, and at first when I chanted it, it didn't mean anything to me. I centered on the concept of putting my trust and faith in "limitless light," and that uplifted me a great deal. I haven't yet seen any tall Buddhas as big as Mount Sumeru with purple eyes, but maybe if I am persistent to use these tools well.

I have something I would like to share with the people who are planning to take refuge. When I took refuge with the Master last year, I didn't have a clear idea of what I was doing. I was drawn there through faith, very auspiciously, as someone said. Before I left for San Francisco, someone gave me a very meaningful poem which I would like to read:

   There are ways we travel 
    Silent, golden and yet unseen 
    By most who stand behind
    The hand of life as it sows the field. 
    Those who know say let it go 
    And it will grow to radiate itself.
    Never fear,
    For very near you stands the guardian. 
    The gate he guards is never closed
    To close inspection.
    Close your eyes to distracting images, 
    Open your mind's eye and say, 
    "I am the Buddha;
        the Buddha lives in me. 
    His compassion on shines
        and forever lights up my way."
    There are truths we know, 
    And yet beyond our knowing 
    Still more await.
    And again we stand before the guardian 
    Of yet another gate. "

To be continued

▲Top

法界佛教總會Dharma Realm Buddhist Association │ © Vajra Bodhi Sea