为何我们要学习和进行法会?

2010年5月6日 星期四 下午1:47 评论关闭

当我们看见别人碰到问题,当我们看见别人受苦和遇到困难的时候,我们都没有很大的能力去帮忙和提供协助。我们并不是很有智慧,我们没有力量,我们无法产生作用。我们不是医生,我们不是心理学家,我们不是治疗师。这一刻我们都不是这些。

因此,当我们看见其他人受疾病、业障、痛楚所苦,或者因为失去一些东西、遇到损失、宠物或家人的离世而受苦,我们都感到非常困难。我们受许多苦,他们也受许多苦。但是你们要明白,这个苦是一种能量,而这种能量可以是贪慾、愤怒、布施、帮助。它只是一种能量,我们如何去引导它,取决于我们自己。

所以当我们看见我们所爱和关心的人或者其他人例如中心的会员、我们的朋友或者任何人需要帮助,我们同情他们。我们同情他们的心和为他们感到难过的能量可以被更好地引导。它可以被引导去一种法会的方式。

甚麽是法会?我不是在给你字面上的翻译。法会是你对另一个人或另一个众生慈悲的一种表示。法会是对那些遇到障碍、有问题、有困难、有一些痛苦、有疾病、有恐惧的人一种表示、一个行动、一种直接主动去为他们做一些事情。

因此,眼看着这些人有恐惧、痛苦、困难而我们对此不去做一些事情,这不会令我们变成一个更好的人,无助于我们心灵上的修行,不会令我们的心得到觉悟和被打开。去为他们做一些事情是打开我们的心的一种非常非常之正确的方法 ─ 锻鍊情绪上的宽宏大量,表达慈悲,表达关怀。

为何可以这样?因为你们所修的法会并不是虚构出来。它们不是没有效用,它们是建基于觉者。今日的是药师佛而上一次你们修度母。在这几天,度母和药师佛真的有许多效用,祂们真的有很多加持,祂们真的有很多很多的力量去帮助。

因此我们做法会的人变成一个途径和一种联繫去帮助别人。所以我们不只是看着某人并说:“噢,可怜,可怜;噢,这个可怜,那个可怜。”假如有小孩不论任何原因在学业上表现不好,他们将要面对失败,他们无法继续他们的学业,如果我们为他们做文殊师利菩萨的会供,这是我们的关注和关怀的一种表达。这会有能量和加持他们。

如果某人病得很严重,同样我们会做一个药师佛的法会去加速他的痊癒。因此会供是我们对另一个众生的关怀、主动、真诚关注的一种表示。

因此当别人问你甚麽是法会,你不是说字面上的翻译(因为字面上的翻译是“消除业障”),而是讲一个人性的定义,法会的人性的意思是你的慈悲的一种表示,你关怀的一种表达。

所以当你这样去做法会,它是非常之有效。为什麽?任何以慈悲或菩提心为前提或基于慈悲或菩提心去做的行为都会有更大的效力。我们基于任何形式、程度、多少菩提心或慈悲去做的行为会有更大的力量。为何会这样?两个原因:

1.    当它是基于菩提心或慈悲,你是在触动你的真心,你的佛性。当你触动你的佛性,你推动你自己去成为一位觉者 ─ 对你自己非常之有效。形式、程度、多少菩提心或慈悲去做的行为会有更大的力量。为何会这样?两个原因:

2.    第二个原因是,当你的行为是基于慈悲和关怀,这是佛法修行的主要原素。因此要佛法修行有效果,我们的心一定要没有自私。自私和佛法并不相配,自私和护法的修法并不相配,自私和药师佛并不相配,自私和文殊师利并不相配。自私和佛法修行并不相配。

为何自私和佛法修行不可以混杂在一起?

因此,如果我们用自私的心来修持佛法,即便修行了10年、20年,我们也看不到太多成绩。为什么成绩不彰显?因为我们的心还是自私的。这里指的自私没有好或不好,不过却是必须从汤里去掉的材料,如此一来,汤的滋味才会好。

有鉴于此,如果你带着自私心做佛法工作,它对你是有害的!对别人也没有带来效益。为什么会对你有害?因为即便你修持的是由高僧大德传承下来的法门,经过了这许多年,都没什么成绩,成绩很有限—这对你是有害的,因为你在浪费自己的时间。你被授予如此殊胜的法门,但是你却……

犹如饿鬼,即便你给他们送上很好的食物,但是他们的嘴巴却只有针一般大小。即使你给他们那么好的食物,他们也无法把食物吞咽下去。无法吞下去。即便是那么一丁点的食物,他们都要像这样地挤压才可以。真的像饿鬼一样。

当饿鬼吃了那些食物,食物也必须经过他们长细、灰色的颈项,然后来到他们的肚子,这时食物像胃痛时产生的激烈疼痛。很痛,很痛,很痛—事实上,食物制造了疼痛。为什么?他们有承受这种感受的因果业力。

因此,如果你带着自私的发心或先天的自私心做佛法工作,修持、冥想或其他跟佛法相关的工作,其效益是非常小的。为什么非常小呢?因为佛法和自私的特质刚巧是背道而驰的。

如果你有油,再把灯芯放上去,你想点燃它,不过却往上面浇水,火不会燃起来。即便你有油,火也会被浇灭。即便油是在灯里,但是你浇水的话,水弄湿了灯芯,即便有了油,火苗也会熄灭。

油犹如佛法,它可以照亮整个空间。你可以把灯芯放在油里,让它浮在上面(就像华人庙宇里的油灯一样),你把灯芯点燃,灯亮了起来,你可以在黑漆漆的空间看见东西。然而,当你一再往油灯里浇水,火会熄灭,即便灯里有油。

所以,在这个比喻里,自私的发心就像水;油就像佛法。当你有油,你点燃了,你看见了,为什么还要像这样在黑暗中摸索?为什么你要一直往油灯浇水?

同理,如果你做佛法工作,你可能会这样想:“为什么我做仪轨多年,持咒多年,我做荟供,我却没有任何法力,反之,我变得越来越懒惰,越来越糟糕?”因为你还没有把主要的成分去掉,那就是自私。

如果你不把自私去掉,你的人生到底还有多少年?多少年?你不害怕自己的死亡吗?你不害怕孤独,不害怕闭上眼睛后没有人能助你一把吗?你不害怕死亡后你会看见的东西吗?

如果你为人自私,掩饰自己的行为,意味着你害怕别人知道你是自私的人。不过你知道吗,让人家知道你是自私的人的确很可怕,不过更可怕的是,当你死亡的时候,自私的报应会回到你的身上。那才真的令人恐惧。

因此,如果你很自私,你的佛法工作做不出成绩。你有两个选择:(一)、不做佛法工作,继续自私下去;(二)、去掉自私心,做佛法工作。毫无疑问,选择是(二)。很简单。我们越月自私,我们的修持越没乏效益。我们浇越多水到油灯里,我们能点燃的光就越少。

因此,与其想着如何去掉自私、怪责别人、躲藏起来、逃避,我们反而应该停止自私。如果你停止了自私心,你就赢了。

为什么?因为你不必把精力耗费在躲藏、逃避、维护和保护你的的自我之上。你不必这么做。为什么?把精力专注在切断你的自私,而不是掩饰你的自私!两者都需要耗费精力,两者,都需要用上你的精力。

因此,是时候我们从睡梦中醒来,做一些什么。就在现在!为什么?我们还在等什么?我们还在等待什么样的成绩?我们要等到哪个时候?哪一年?我们还要等多少年?当我们10年前、20年前遇见佛法时,我们说将来会做佛法工作。

然后,我们开始学了,之后又离开。“噢,太困难了,我明年才做。噢,我现在有工作,我两年后再进行佛法工作。噢,当我30岁、40岁时就会做佛法工作。”然后我们继续拖延真正的佛法修持。然后发生什么事呢?当我们回头看的时候,10年、15年、20年就这样过去了。

很多从佛法中逃跑的人,他们逃避的是自己,因为他们一直都在逃跑,所以,当他们面对真正的佛法时,他们又再次落跑。为什么他们要逃跑?因为他们从来没有累积面对它们的因。从来没有。你怎么知道呢?事出必有因。

你可以用这样的例子:因为他们在生活的任何方面都没有任何成就,因为他们在生活各个方面没有任何成就,当他们从佛法里逃跑时,他们其实逃避的是自己。如果他们确实在生活其他方面很成功的话,但是却逃离佛法的话……或许涉及的是其他因素。

譬如明贵她在外面有一份一般的工作,她没有结婚,没有太多朋友,朋友都不喜欢她,她加入了佛法工作。五六年后,她落跑。她说:“噢,仁波切不好,同修不好,拉章不好,克切拉不好,玉慧不好,这个不好那个不好。”她到处去告诉别人。愚蠢的人听了就说:“哦,这或许是真实的……”

聪明的人说:“等等,不过你并没有对自己的人生做了些什么了不起的事。你的人生没什么成就。”因此,如果你继续说这个那个不好的话,那么问题的关键就不在佛法,而可能是在你的身上。为什么是你?为什么你在人生的任何方面都是失败的?你可以从这个角度来思考。这不是对任何一位离开的人的抨击。

这是我们可以用来检视自己的逻辑方法—也就是关于为何我们逃跑。

How Pujas Connect Us to the Blessings of the Buddha

Pujas is a beautiful expression of compassion, which is a key to open the Buddha’s heart to bring blessings for the person we’re praying for. So why do we do pujas? In order to show our concern, love and care for someone else. That’s why we do pujas. And pujas are effective because they’re based on an enlightened Being, rituals that collect merit and purify negative karma and aspirational prayers that are dedicated toward that person for their future.

And on top of that, that person might also sponsor the puja: maybe they cannot do the puja, maybe they don’t know how, or they’re too far away, or maybe they’re too sick or they have too many obstacles, so they cannot do the puja. So when they give you the money to buy the items, and you offer the Buddha, you make a connection for them. You represent them to the Buddha.

So therefore, the reason for sponsoring puja, or sponsoring Sangha to do pujas or sponsoring food is that you cannot do it or you cannot be there. So in spirit, you’re there by making offerings. So the monks represent you; or you, the Dharma Sangha, represent them towards the Buddha. And therefore, the pujas have that kind of effect.

So even people cooking in the kitchen… that’s why in the monastery, there are monks who don’t do the pujas; they cook and supply for the monks. They collect merit also and it is an expression of their compassion to help the person through the puja. So therefore, all work in the kitchen – serving, puja, whatever – is all Dharma work, it is an expression of compassion.

And also, when we do the pujas, we alone don’t have power. We alone don’t have attainments, we alone didn’t do our Dharma practice so we have power. So we need to invoke the Buddhas. So to say, “Oh, I don’t have power, I cannot do anything, I’m normal and I don’t do anything” – it’s just another expression of laziness, selfishness. Laziness is from selfishness. The mother to the laziness is selfishness. Laziness is the son to the mother. The mother is selfishness; the son is laziness.

So therefore, to sit around and say, “I cannot, I cannot, I cannot, I cannot,” is pure, 100% laziness. And to accept laziness and accept selfishness and to say, “That’s how I am” and to accept to do that is a very bad sign. Why is that a bad sign? Expect more problems, expect more obstacles, expect more suffering, expect more. Why? Buddha punishes you? No. Your own selfishess punishes you.

So therefore, when we do pujas, we should do it knowing we cannot do much but pujas is the way for us to care and love and help, even though we don’t have power. And to learn the pujas well and to learn the rituals well.

Learning the Rituals Well

Why do we need to learn the rituals well? Why? Because if we’re highly attained, we don’t need rituals, we can heal someone just by blowing on them. We can help someone by speaking Dharma. We can purify someone even if we beat them. We can purify their karma if we’re highly attained. If we’re highly attained, we can scare them. When we walk by, we shout, “rah!” and they jump, they’re very scared – their karma is purified… If we’re highly attained, we can do that to people. We can scare them. If we’re highly attained, we can scream and shout at them, and make them very sad, and make them angry and make them run away. We can even save their life if we’re highly attained. We can scream and shout at them, we can scare them, we can do many things to them if we’re highly attained. Why? Because we can do it directly, we don’t need puja, we don’t need the Buddha. We are the Buddha.

If you’re highly attained, you are the Yidam. You think or visualise, “I am Yamantaka”, so if I slap you, it is not me; it is Yamantaka slapping you. And the person will have effects: their life will be saved, karma purified, obstacles pushed away. So highly attained people don’t need to contact the Buddha to contact you. They are the Buddha, they are the Yidam. They themselves are the Yidam already. Remember a Yidam is not a God; a Yidam is something you can attain.

So a highly attained person can be a Dharma protector’s emanation, can be a Yidam or have become one with the Yidam or have gained some attainments close to the Yidam. So when they do it to you directly, they don’t need a puja. When Kensur Jampa Yeshe scolds us, or screams at us – he has screamed at me! – it is Yamantaka screaming at me. I don’t have any anger, I don’t have any negative thinking, I don’t run away. I listen and I say I’m sorry because I know he’s purifying my karma. Much better than a puja; quicker, faster and direct. Much faster.

When Kyabje Zong Rinpoche beat the monks severely, the monks live, their diseases are gone. Why? Because Kyabje Zong Rinpoche is already Heruka. When they scold us, and they tell us off and they shout at us and scream at us, we feel pain, we feel anger, we wonder, “Why like that?”, but if we feel like that and we let go and say, “No, it’s a blessing,” and don’t think anymore and let go, it becomes a puja. Even in a non-Dharma work, when people shout at you, it means they love you. When people tell you off, it means they love you. If you reject the love, you’re quite stupid. Even in a normal world.

So therefore, people like us – we don’t have that power so therefore, we need to invoke Yamantaka; we need to invoke Setrap, we need to invoke Tara and Medicine Buddha because we don’t have the power. But if we do Yamantaka well and we do Manjushri very well, we become Manjushri, we become Heruka, we become Yamantaka: “I am Yamantaka” Why? Then the power is directly from the power from the person. Why is the power directly in the person? Everyone can become Yamantaka. Everyone.

So therefore, ordinary people like us, we cannot directly affect people; we cannot do it directly. Hence since we cannot do it directly, since we cannot affect them directly, we have to do it indirectly. Indirectly can be pujas, indirectly can be doing Dharma work, indirectly can be studying Dharma, indirectly can be doing retreats, indirectly can be holding our samaya. Why? If we hold samaya, we gain attainments. If we do Dharma work, we gain merits to become better people. If we do pujas, we bless that other person.

You see, so indirectly we can do – through Dharma work, through charity, through pujas, through retreats, through holding our samaya. Those are indirect ways to help other beings. We help other sentient beings – that’s why we hold samaya. We wish to benefit other sentient beings – that’s why we have Guru devotion. We wish to have help others and benefit a certain person – that’s why we do pujas. We wish to be of tremendous benefit to others, therefore I become a monk and I hold my vows well so that I can study the Dharma with no distractions. That’s why we do Dharma action.

Every Dharma action should be motivated by Bodhicitta or an artificial Bodhicitta – then it becomes real. So therefore, if you have the power, you do directly. If you don’t, I don’t, we don’t, we do it indirectly. That’s the purpose of pujas.

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