Monday, September 16, 2013
真人真事】念佛的奇跡 -佛为大医王
真人真事】念佛的奇跡 -佛为大医王
【念佛的奇跡（絕症重生）治病救人除禍】
最適合不信佛，不學佛，不了解佛，不能正知正見迷信的人們。
最適合久病不愈，重病惡病怪病，缺醫少藥，沒錢看病的人們。
今天在我們身邊，有許多人生病得不到救治，或者因為缺醫少藥，或者因為地處偏遠，或者
請大家盡量把網址傳出去吧.....功德无量！
愿以此功德，庄严佛净土，
上报四重恩，下济三途苦，
若有见闻者，悉发菩提心，
尽此一报身，同生极乐国。
愿以功德回向十法界众生
愿以功德回向病苦众生
回向累劫有情众生和现世父母亲。
回向已故谢玉叶。
回向林兴财和一切众生病苦消除、福慧增长。学佛闻法。
众生承佛慈力，众罪消灭，善根增长，若临命终，自知时至，身无病苦，心不贪恋，意不
最適合不信佛，不學佛，不了解佛，不能正知正見迷信的人們。
最適合久病不愈，重病惡病怪病，缺醫少藥，沒錢看病的人們。
今天在我們身邊，有許多人生病得不到救治，或者因為缺醫少藥，或者因為地處偏遠，或者
請大家盡量把網址傳出去吧.....功德无量！
愿以此功德，庄严佛净土，
上报四重恩，下济三途苦，
若有见闻者，悉发菩提心，
尽此一报身，同生极乐国。
愿以功德回向十法界众生
愿以功德回向病苦众生
回向累劫有情众生和现世父母亲。
回向已故谢玉叶。
回向林兴财和一切众生病苦消除、福慧增长。学佛闻法。
众生承佛慈力，众罪消灭，善根增长，若临命终，自知时至，身无病苦，心不贪恋，意不
[Buddha's Miracle (ill rebirth) In addition to saving lives Woe]
Best suited not a Buddhist, not Buddhism, the Buddha did not understand, you can not know the right view are superstitious people.
Best suited not a Buddhist, not Buddhism, the Buddha did not understand, you can not know the right view are superstitious people.
The most suitable long illness, serious illness cachexia strange disease, lack of medical care, no money for people to see a doctor.
Today, all around us, there are many sick people get treatment, or because the lack of medical treatment, or because of remoteness, or because there is not enough money, so people are suffering from the pain of torture and death threats. Currently the world there are many seriously ill and terminally ill against abnormal human, and people have not yet found an effective way deal with them. Around us, as well as natural disasters and accidents suffered unfortunate people, many of them tragic helplessness, sorrow survive. We now put this real documentary dedicated to the people who need it, look forward to the world to reduce some pain, add some hope.
Please try to go ..... outgoing URLs boundless!
Willing to take this merit, solemn Buddhist Pure Land,
Reported four-fold grace, suffering under the economic three passers,
If knowledge who learned Bodhicitta,
Try this one at the body, with the Health Bliss country.
Willing to go back to the Ten Dharma Realms beings merit
Willing to go back to the agony beings merit
Back to Leijie sentient beings and earthly parents.
Back to the late XIE Yu Ye.
Back to Lam Hing Choi and agony eliminate all beings, Fu Hui growth. Buddhist Dhamma.
Beings Order Foci force sins eliminated, good roots grow, if Lin Mingzhong, knowing when to, the body no agony, the heart does not covet, meaning not reversed, such as into the meditation, the Buddha and holy beings, armed Jintai to meet the Dharma Realm beings, in a study are, raw bliss country
Tuesday, August 27, 2013
The Great Festival to Liberate All Beings of Water and Land ( English Version )
The Great Festival to Liberate All Beings of Water and Land
Dec
01, 12 
Significance of the Water and Land Puja
The Great Assembly to Liberate All Beings of Water and Land or commonly known as Water-land Dharma Assembly (水陆法会) is one of the grandest and most powerful of Chinese Buddhist pujas. Its full name is “The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land”.
1. “Dharma Realm” refers to the equality of the essential nature of the Buddhas and ordinary beings, and the oneness of the ordinary and extraordinary views.
2. “Enlightened and Ordinary Beings” refers to the 10 Dharma Realms of which there are Four Enlightened Realms, i.e. the realms of the Buddhas, Bodhisattvas, Solitary Realisers and Arhats; and the Six Unenlightened Realms, i.e. the realms of Gods, Humans, Asuras, Hell Beings, Hungry Ghosts and Animals.
3. “Water and Land” refers to the places where the beings of water, land and air reside and experience their ripened karma. As creatures that fly still needs to rest on the earth, they are therefore included together with the beings of the earth, and referred to as “Water and Land”. However, since beings who live in water and on land experience more intense suffering, while those in the air, such as beings residing in the Heaven of Desire or Heaven of Form experience more bliss and happiness, the Puja places more emphasis on benefiting beings living in the water and on land. Hence, its name “the Water and Land Puja”.
4. “Universally Liberate” refers to the act of universally delivering all sentient beings from suffering. “Great” in the Buddhist tradition has three meaning: Large, Numerous & Supreme. In this context, it is to describe how this Dharma assembly is large in scale, it is numerous in the number of sutras and practices carried out and supreme in its goal, Nirvana!
5. “斋 Purity Uposatha” refers to the observance of precepts, in particular partaking of food at the proper time (for cultivation). Today, in Mahayana tradition, it includes abstention from meat. In this context, it refers to the (dana) offering of vegetarian food to the Mahasangha (Buddha, Paccekabuddha, Bodhisattvas, Arahants & the monastic sangha), while they gather and practise during this Dharma assembly and also to sentient beings from all realms.
6. “Supreme Assembly” refers to the assembly for the purpose of sharing the Dharma. In addition to offering food and water to sentient beings, giving of the Dharma is also performed through reciting sutras and mantras, enabling sentient beings to receive the nourishment of the Dharma so that they can be freed of their mental suffering and achieve happiness. “Assembly” also holds the meaning of a gathering. This is an occasion where teachers and those who are to be guided are gathered in one place; where food, drinks and the Dharma are gathered in one place, as such, it is known as an Assembly.
In short, the purpose of the Water – Land Dharma Assembly is to liberate sentient beings from suffering by generating extensive merit through the offering of Food and Dharma so that they can attain happiness and enter into the path of Buddhahood
In essence, the Puja can be summarised by the dedication verses chanted after reciting the Mantra for Transforming Food during offering ceremonies at Buddhist temples.
“This food with its form, smell and taste, I offer above to the Buddhas of the Ten Directions.
In the middle, I offer to the various Holy Beings and Sages. Below,
I offer to the beings of the Six Realms.
These are offered equally without any discrimination. All shall be satiated and fulfilled according to their individual desires.”
“The Three Qualities and Six Tastes, I offer to the Buddha and Sangha, and all sentient beings of the Dharma Realm. I make this offering equally to all. ”
In the middle, the dedication verses to the Sponsors read: “May those who offered today, attain infinite Perfections.”
The Water and Land Puja is divided into the Inner Shrine Puja and Outer Shrine Puja. In terms of the content of the puja, the emphasis is on the Inner Shrine. Starting from 2.00 am on the third day of the Puja, the Inner Shrine serves mainly as the centre of communications with the Four Enlightened Realms and the Six Ordinary Realms – it is the heart of the Water and Land Puja, so to speak.
As the Inner Shrine Pujas are complex and require great concentration for visualisation on the part of the Master conducting the ceremony, after the shrine boundaries are established, chief sponsors and above would enter the shrine set to represent all sponsors to participate in the Pujas. This is to prevent disruption to the puja in the Inner Shrine.
The Water and Land Puja requires seven days and nights to complete.
During the seven days and nights, sutras will be recited.
Origins of the Water and Land Puja
The festival is attributed to Emperor Liang Wu Di of the Liang Dynasty. The Emperor had a dream in which a holy monk advised, “The beings of the four kinds of birth and six paths of existence undergo countless sufferings. Why don’t you establish a great vegetarian offering for sentient beings everywhere, those who live in water and on land, and save them?” Under the encouragement of Venerable Master Jue Gung, Emperor Liang Wu Di researched the Buddhist cannon and created a text combining the practices of Liang Huang Repentance Ceremony, the Sutra Describing Venerable Ananda’s Encounter with Ghost King Blazing Face, and a ceremony for making universal offering of food to the ghosts and spirits of the departed from the three realms of existence. Subsequently, “Extensive Unlimited Offerings to the beings of the Spirit Realms”, a text from the Tang Dynasty Vajrayana Tradition, was added to the Puja to from the complete version that we have today.
What makes the Water and Land Puja so unique?
A single Water and Land Puja takes seven days and nights to complete. The venue for the ritual itself is divided into the Inner Shrine and the Outer Shrines. The Outer Shrines can be further subdivided into the Grand Shrine, Shrine of the Various Sutras, Lotus Shrine, Pureland Shrine, Surangama Shrine and Flower Adornment Shrine. Every shrine is equally important. Together, they constitute the Water and Land Puja.
Each Water and Land Puja requires the involvement of tens to approximately a hundred monastics. As the manpower and resources required are considerably huge, most temples would not hold a Water and Land Puja without giving it due consideration.
What are the various names of the Water and Land Puja?
(1) It’s known as the “The Water and Land Assembly” for short
(2) The Water and Land Way-place
(3) The Festival of Compassionate Benefit
(4) The Great Festival of Unlimited Offerings to Beings of Water and Land
(5) The Great Festival to Benefit both the Living and Deceased in Heaven and Earth, Water and Land
(6) The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land.
What are the benefits of participating in the Water and Land Puja for the living and the deceased?
1. Benefits for the living:
Since one is making offering of food above to the Buddhas, Bodhisattvas and all holy beings, and below to all sentient beings of the Dharma realm, the amount of merit arising from this is definitely inconceivable and boundless. Those who practise giving (making offerings) are sure to reap its rewards. Those who take delight in giving, will surely find peace and happiness. The Sutra on Offering Food says: “one shall be blessed with long life; a strong, healthy and good-looking body; wealth and reputation; and skill in debate”. An ancient master says: “Those who make offerings to only one Buddha or to only one monk accumulate an infinite amount of merit. In this case, one is making offerings to the Triple Gem of the ten directions and the tens of thousands of sentient beings within the Six Realms. The merit arising from this is definitely going to benefit not only oneself, but also one’s immediate and extended family.”
2. Benefits to the deceased:
1. For those who have not generated Bodhicitta (the altruistic intention to achieve Buddhahood in order to benefit sentient beings), strong Bodhicitta shall arise due to this supreme Water and Land Puja.
2. For those who are not liberated from the suffering wheel of Samsara, they shall attain the state of non-regression.
3. For those who have not attained Buddhahood, they shall achieve perfect Buddhahood because of this supreme event.
What sutras and mantras are recited during the Water and Land Puja?
1. Flower Adornment Sutra – one set
2. Surangama Sutra – 24 sets
3. Lotus Sutra – 24 sets
4. Sutra of Golden Light – 24 sets
5. Sutra of Perfect Enlightenment –24 sets
6. Sutra of Infinite Life – 24 sets
7. Sutra of Contemplation On Amitabha Buddha – 24 sets
8. Diamond Sutra – 120 sets
9. Medicine Buddha Sutra – 120 sets
10. Brahma Net Bodhisattva Vows – 48 sets
11. Sutra of the Past Vows of the Earth Store Bodhisattva – two sets
In addition the following Pujas are also performed:
- 24 sets of the Emperor Liang Repentance Ceremony;
- Two sets of the Great Compassionate Repentance Ceremony;
- Recitation of the Amitabha Sutra and Mantras for seven continual days; and
- Five sessions of Puja Food Offerings to Hungry Ghosts.
How many members of the Sangha are required to conduct the Water and Land Puja?
1. Inner Shrine: Six persons, including the Chief Dharma Master, Representative, Deputy Representative, Light and Incense Manager, Attendant.
2. Outer Shrines: Grand Shrine (24 persons), Pureland Shrine (eight persons), Lotus Shrine (eight persons), Flower Adornment Shrine (two persons), Surangama Shrine (eight persons), Shrine of Various Sutras (eight persons), Shrine Supervisor (one person).
Total of 59 persons. If the venue is large, the number of Sangha members involved can be more than this.
3. In addition, members of the Sangha are also required to take on the roles of Monastic Reception Manager, Light and Incense Manager, Discipline Master and Attendants.
It takes more than (100) a hundred Sangha members to successfully organize a
Water and Land Puja.
How many shrines are set up during the Water and Land Puja?
Inner Shrine:
Recites and makes prostrations to the Water and Land Puja Text, which contains the essential essence of the Buddhist Canon, making it the most powerful amongst all purification and deliverance ceremonies, capable of benefiting both the living and those in the spirit realms, creating an inconceivable amount of merit for liberation.
Emperor Liang Grand Shrine:
Performs 24 sets of the Emperor Liang Repentance Ceremony over a period of seven continuous days. Also performs the Puja Food Offerings to Hungry Ghosts, Vegetarian Food Offerings to the Celestial Beings, Grand Offerings to the Buddhas, and Animal Liberation to create an abundance of extensive merit to help liberate beings bound to the spirit realms.
Flower Adornment Shrine:
Recites one set of the Flower Adornment Sutra, which explains the greatness of the Buddha World and the ways and means to achieve perfect Buddhahood.
Surangama Shrine:
Recites 24 sets of the Surangama Sutra, which explains the method to accomplish the Surangama Samadhi, the foremost method for one to attain liberation and achieve perfect Buddhahood and to protect one from the harm of negative energies and entities.
Lotus Shrine:
Recites 24 sets of the Lotus Sutra, which explains the great compassionate activities of the Buddhas, invoking its powerful blessing.
Shrine of the Various Sutras:
Recites 24 sets each of the Sutra of Infinite Life, Sutra of Contemplating the Amitabha Buddha of Infinite Life, Sutra of Golden Light and the Sutra of Perfect Enlightenment. These sutras describe the various methods for attaining Liberation and also help one to purify all karmic obstacles and negativities such as untimely deaths and problems. Also recites 120 sets of the Medicine Buddha Sutra and the Diamond Sutra and 24 sets of the Sutra of the Brahma Net Bodhisattva Vows to purify negativities and avert disasters; and to pray for good health and the elimination of sickness so that one may enjoy a long, safe and healthy life.
Pureland Shrine:
Strong prayers are made for oneself and loved ones to be reborn in Amitabha Buddha’s Pureland of Ultimate Bliss at the time of death and also for those who have passed away to be reborn in Amitabha Buddha’s Pureland.
Who initiates the Water and Land Puja?
1. If a wealthy individual decides to solely undertake the sponsorship of the Puja, it is known as a Single Surname Water and Land Puja.
2. If a group of devotees come together to pool resources and raise funds to sponsor the Puja, it is known as a Water and Land Puja with Multi Surnames.
What is the difference between the Inner and Outer Shrines?
Does the Inner Shrine create more merit?
Or do the Outer Shrines create more merit?
1. Even though the Water and Land Puja is divided into seven shrines, all the shrines in fact combine to form one complete Puja. Each and every shrine is of equal importance, none can be omitted. If any one shrine is missing, the Puja would not be considered a Water and Land Puja.
2. Every day during the Puja, representatives from the Outer Shrines report to the Main Shrine thrice a day to read out a prayer of proclamation to the 10 Realms to dedicate the merits arising from the day’s sutra recitation. Therefore, for the Water and Land Puja, there is no difference between the Inner and Outer Shrines. By sponsoring according to their wishes, sponsors help accomplished the Water and Land Puja; and this is the greatest merit.
3. The merit of reciting sutras depends on one’s motivation and devotion. The purer the motivation and deeper the devotion, then the merit is great and extensive, and is immeasurable.
4. The Water and Land Puja is meant for devotees everywhere to attend and create merit, and to enjoy its wonderful benefits so that everyone equally receives its incredible blessings.
5. In terms of the content of the Pujas, the emphasis is on the Inner Shrine.
6. The Inner Shrine mainly serves as the centre of communications with the Four Enlightened Realms and the Six Ordinary Realms – it is the heart of the Water and Land Puja.
7. Due to the complex nature of the Inner Shrine Pujas and the heavy karmic responsibility of the Master conducting the ceremony, it is important for the Master to maintain full concentration on the Pujas. Therefore, boundaries are set for the Inner Shrine.
8. To prevent any unwanted intruders, only selected sponsors are allowed into the shrine to represent all the sponsors participating in the Pujas.
A banner is always put up during the Water and Land Puja. What are the words written on the banner? Where is it put up? Why do you put up the banner during the day and replace it with the Nine Lanterns at night?
1. Written on the banner is: “Precious Banner for The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land”.
2. It is put up on a pole on the left at the front of the Hall of Great Strength, or at a higher place.
3. The banner is raised during the day so that beings from many miles away can clearly see it.
4. At night, the banner is replaced by lanterns so that wandering spirits from afar can come to attend the Puja and receive the blessings of the Dharma.
Where was the first Water and Land Puja held?
According to A Chronicle of the Buddhas and the Patriachs, it was held during the 4th year of Emperor Liang Wu Di’s Tian Jian era at the Golden Mountain Temple in Zhenjiang. The Puja Sponsor was Emperor Liang Wu Di. The chief Puja Master was the Venerable Zeng You.
What is the significance of the Puja to Purify The Grounds?
1. During the Puja, blessed water is sprinkled around the environs of the Temple. Through the power of the blessed water, everywhere that it touches, above – below, and the four directions – is transformed and becomes a protected place.
2. All flowers, food and other offerings become incredibly beautiful.
3. The sense faculties of the monks and lay people participating in the Puja become pure.
4. The body and mind of the sponsors become complete.
5. If anyone were to enter the Puja boundaries with unclean bodies or attire, or without first observing a vegetarian diet, whether he or she entered the Shrine intentionally or by accident, due to the power of the mantras and the blessed water, the person will be transformed and purified.
6. The areas above, below and in the four directions of the Puja venue becomes huge and beautiful like the realms of the Buddhas, such that the venue becomes a suitable place for a Dharma Assembly to be held.
What is the significance of Setting Boundaries?
Through reciting mantras and performing the boundary setting Puja, the areas below the ground, on the ground and in the air are transformed into a three-dimensional Mandala. It is clean and pure like Lapis Lazuli and fortified like the Vajra Stupa, making it unassailable by negative beings. The venue becomes a suitable place for inviting the Buddhas and Bodhisattvas to come and for sentient beings of the six realms to gather and receive the blessings of the Dharma.
What is the significance of Issuing the Divine Runes and Raising the Banner?
Issuing the Divine Runes is like issuing letters of invitation to the celestial court in heaven and to the hells so that heavenly gods, Buddhas and Bodhisattvas, and sentient beings of the six realms are all invited to come to the Dharma event. A banner bearing the words “Precious Banner for The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land” is raised high in front of the venue where the Water and Land Puja is held. Beside the banner are hung nine Lotus Lanterns. The nine lanterns serve as a means of illumination at night, as well as a location marker.
What is the significance of Inviting the Upper Hall?
Inviting the Upper Hall means to respectfully invite the Buddhas, Bodhisattvas and Sages to come to the Puja, and to request them to teach the Dharma for the benefit of sentient beings.
What is the significance of Making Offerings to the Upper Hall?
This refers to the act of making offerings to the Buddhas, Bodhisattvas and Sages who have been invited to be seated at the 10 banquet tables inside the Inner Shrine. The offerings, which are pleasing to the six senses, are made by the Puja sponsors to express their devotion and respect to the holy beings.
What is the significance of Inviting the Lower Hall?
Inviting the Lower Hall means to invite the sentient beings of the six realms to come and participate in the Puja.
What is the significance of Making Offerings to the Lower Hall?
This refers to making offerings to the sentient beings who have been invited to be seated at 14 banquet tables. The offerings are pleasing to the six senses (form, sound, smell, taste, touch and phenomena.) The eye sees form – precious jewels; the ear hears sounds – music; the nose smells fragrances – sublime incense; the tongue savours tastes – food; the body feels – sublime robes, the mind perceives phenomena – Buddha Dharma. These offerings help humans to realise the truth and return to a life of purity, asuras to overcome their anger, hungry ghosts to become satiated and filled, animals to acquire wisdom, and hell beings to gain freedom from their painful existence.
Note: By relying on the six sense faculties and the six consciousnesses, sentient beings perceive the six sense objects. These impure objects are transformed into pure offerings, pleasing to the six sense faculties.
What are the Offerings Pleasing to the Six Sense Faculties?
The Six Sense Objects are: form, sound, smell, taste, touch, and phenomena.
Our Six Sense Faculties: eye, ear, nose, tongue, body and mind, rely on the Six types of Consciousness – eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness to discriminate and perceive the six sense objects. The sense faculties, sense objects and sense consciousnesses are dependent on one another. A lone sense faculty or consciousness cannot arise on its own.
Through the miraculous blessing power of the Buddhas, these polluted sense objects are transformed into sublime offerings possessing the three virtues, namely: (1) Virtue of the Dharma Body, (2) Virtue of Wisdom and (3) Virtue of Liberation.
In terms of the objects that are used in the offerings, the sublime jewels represent Form, the chanting of prayers and sutras represents Sound, the burning of fragrant incense represents Smell, the offering of food and drinks represents Taste, visualising and offering divine robes represents Touch, explaining the Dharma to sentient beings of the six realms represents Phenomena.
As the mind arises, various phenomena arise. If participants visualise correctly according to the teachings, their prayers shall definitely be miraculously answered. In this Puja, they invoke the Buddha’s power to bless the six types of offerings and present the blessed offerings to the sentient beings seated at the 14 banquet tables.
What is the significance of the Notice of Amnesty?
During the Puja, a special envoy is sent out bearing two Letters of Amnesty and an Amnesty Document.
These are presented to the great Indra and Brahma, and gods of the Earth to request their permission to allow the suffering sentient beings of the six realms to attend the Water and Land Puja.
What is the significance of Giving Precepts to the Deceased?
During this part of the Puja, the Three Refuges and the 10 Bodhisattva precepts are given to the deceased so that they may observe the precepts and refrain from all negativities of the Body, Speech and Mind, helping them to purify their mind and increase their virtue and positive tendencies.
What is the significance of the Completion Offerings?
After the granting of Precepts to the Deceased, everyone, including humans and gods, is jubilant and happy. The Completion Offerings are then offered universally to all the invited guests seated at the 24 banquet tables.
What is the significance of the Completion Incense?
The Completion Incense symbolises the dedication of the merits arising from the Water and Land Puja to all sentient beings with strong prayers for them to be reborn in the Pureland of Ultimate Bliss.
What is the significance of Sending Off the Judges and Reading the Proclamation?
This Puja invokes the Five Judges, requesting them to send the Five Judgment Proclamation to the various realms to proclaim the successful completion of the Water and Land Puja.
What is the significance of Sending Off the Holy Beings?
At this point of the Puja, the assembly of Enlightened and Holy beings are requested to return to their own abodes, and sentient beings of the six realms are guided to rebirth in the Pureland. All the prayer tablets are collected and put on the Ship to the Western Pureland.
The ship is then offered to fire, signifying all departed beings have now been ferried across to the Pureland.
Who are Enlightened and Holy Beings that are invited when we perform the Puja to Invite the Upper Hall?
1. The Buddhas abiding in the ten directions and their entourage (Vairocana Buddha, Shakyamuni Buddha, Amitabha Buddha).
2. The Sublime Dharmas abiding in the ten directions and their entourage (Flower Adornment Sutra, Sutra of the Bodhisattva Vows, Sutra of Infinite Life, Sutra of Golden Light, Sutra of Contemplating the Buddha of Infinite Life etc. )
3. The Bodhisattva Sangha abiding in the ten directions and their entourage.
4. The Solitary Realiser Sangha abiding in the ten directions and their entourage.
5. The Hearer Sangha abiding in the ten directions and their entourage.
6. The lineage masters of the various Dharma lineages, such as the Zen and Vinaya traditions, and their entourage.
7. The heavenly beings possessing the five miraculous powers who assist in proclaiming the Buddha Dharma and in creating scriptural commentaries, and their entourage.
8. The Divine Dharma Protectors abiding in the ten directions, including the 10 Wisdom Kings, Vajra Krodha, the various Heavenly Kings and their entourage.
9. The godly Dharma Protectors abiding in the 10 directions who protect stupas and shrines housing Buddha relics, watch over monastic communities, and protect households and countries, and their entourage.
10. The 10 great sages who established and propagated the Water and Land Puja, and their entourage.
Who are the ordinary and heavenly beings that are invited when we perform the Puja to Invite The Lower Hall?
1. The Heavenly beings and their entourage abiding in the ten directions in the Form, Formless and Desire realms, including the sun, moon and stars.
2. Worldly gods and their entourage abiding in the ten directions in the air and in temples.
3. Kings, queens and concubines; military and court officials; Confucian sages and Taoist hermits abiding in the ten directions, and their entourage.
4. The 10 types of persons of various social status abiding in the ten directions, including farmers, workers, businessmen, physicians, fortune tellers, and their entourage.
5. The beings of the four types of birth and five realms of existence residing within the 10 directions, those who live in the mountains and beneath the seas, the asuras, and their entourage.
6. The Fire-Mouthed King of Ghosts and the various ghostly beings of the three classes and nine categories abiding in the 10 directions, including Hungry Ghosts, victims of untimely death, wandering spirits, and their entourage.
7. The Yama Kings, their sisters, the 18 lesser kings of hell, and the various hell officials abiding in the 10 directions, and their entourage.
8. All suffering beings abiding in the 10 directions who are bound to the eight hot hells, eight cold hells and the various hells, and their entourage.
9. The 10 categories of beings in the animal realm abiding in the 10 directions, including those with scales and those with feathers, and their entourage.
10. Beings from the various realms of existence abiding in the 10 directions who are currently in the intermediate state and taking rebirth once every seven days for a period of 49 days, and their entourage.
The Great Assembly to Liberate All Beings of Water and Land or commonly known as Water-land Dharma Assembly (水陆法会) is one of the grandest and most powerful of Chinese Buddhist pujas. Its full name is “The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land”.
1. “Dharma Realm” refers to the equality of the essential nature of the Buddhas and ordinary beings, and the oneness of the ordinary and extraordinary views.
2. “Enlightened and Ordinary Beings” refers to the 10 Dharma Realms of which there are Four Enlightened Realms, i.e. the realms of the Buddhas, Bodhisattvas, Solitary Realisers and Arhats; and the Six Unenlightened Realms, i.e. the realms of Gods, Humans, Asuras, Hell Beings, Hungry Ghosts and Animals.
3. “Water and Land” refers to the places where the beings of water, land and air reside and experience their ripened karma. As creatures that fly still needs to rest on the earth, they are therefore included together with the beings of the earth, and referred to as “Water and Land”. However, since beings who live in water and on land experience more intense suffering, while those in the air, such as beings residing in the Heaven of Desire or Heaven of Form experience more bliss and happiness, the Puja places more emphasis on benefiting beings living in the water and on land. Hence, its name “the Water and Land Puja”.
4. “Universally Liberate” refers to the act of universally delivering all sentient beings from suffering. “Great” in the Buddhist tradition has three meaning: Large, Numerous & Supreme. In this context, it is to describe how this Dharma assembly is large in scale, it is numerous in the number of sutras and practices carried out and supreme in its goal, Nirvana!
5. “斋 Purity Uposatha” refers to the observance of precepts, in particular partaking of food at the proper time (for cultivation). Today, in Mahayana tradition, it includes abstention from meat. In this context, it refers to the (dana) offering of vegetarian food to the Mahasangha (Buddha, Paccekabuddha, Bodhisattvas, Arahants & the monastic sangha), while they gather and practise during this Dharma assembly and also to sentient beings from all realms.
6. “Supreme Assembly” refers to the assembly for the purpose of sharing the Dharma. In addition to offering food and water to sentient beings, giving of the Dharma is also performed through reciting sutras and mantras, enabling sentient beings to receive the nourishment of the Dharma so that they can be freed of their mental suffering and achieve happiness. “Assembly” also holds the meaning of a gathering. This is an occasion where teachers and those who are to be guided are gathered in one place; where food, drinks and the Dharma are gathered in one place, as such, it is known as an Assembly.
In short, the purpose of the Water – Land Dharma Assembly is to liberate sentient beings from suffering by generating extensive merit through the offering of Food and Dharma so that they can attain happiness and enter into the path of Buddhahood
In essence, the Puja can be summarised by the dedication verses chanted after reciting the Mantra for Transforming Food during offering ceremonies at Buddhist temples.
“This food with its form, smell and taste, I offer above to the Buddhas of the Ten Directions.
In the middle, I offer to the various Holy Beings and Sages. Below,
I offer to the beings of the Six Realms.
These are offered equally without any discrimination. All shall be satiated and fulfilled according to their individual desires.”
“The Three Qualities and Six Tastes, I offer to the Buddha and Sangha, and all sentient beings of the Dharma Realm. I make this offering equally to all. ”
In the middle, the dedication verses to the Sponsors read: “May those who offered today, attain infinite Perfections.”
The Water and Land Puja is divided into the Inner Shrine Puja and Outer Shrine Puja. In terms of the content of the puja, the emphasis is on the Inner Shrine. Starting from 2.00 am on the third day of the Puja, the Inner Shrine serves mainly as the centre of communications with the Four Enlightened Realms and the Six Ordinary Realms – it is the heart of the Water and Land Puja, so to speak.
As the Inner Shrine Pujas are complex and require great concentration for visualisation on the part of the Master conducting the ceremony, after the shrine boundaries are established, chief sponsors and above would enter the shrine set to represent all sponsors to participate in the Pujas. This is to prevent disruption to the puja in the Inner Shrine.
The Water and Land Puja requires seven days and nights to complete.
During the seven days and nights, sutras will be recited.
Origins of the Water and Land Puja
The festival is attributed to Emperor Liang Wu Di of the Liang Dynasty. The Emperor had a dream in which a holy monk advised, “The beings of the four kinds of birth and six paths of existence undergo countless sufferings. Why don’t you establish a great vegetarian offering for sentient beings everywhere, those who live in water and on land, and save them?” Under the encouragement of Venerable Master Jue Gung, Emperor Liang Wu Di researched the Buddhist cannon and created a text combining the practices of Liang Huang Repentance Ceremony, the Sutra Describing Venerable Ananda’s Encounter with Ghost King Blazing Face, and a ceremony for making universal offering of food to the ghosts and spirits of the departed from the three realms of existence. Subsequently, “Extensive Unlimited Offerings to the beings of the Spirit Realms”, a text from the Tang Dynasty Vajrayana Tradition, was added to the Puja to from the complete version that we have today.
What makes the Water and Land Puja so unique?
A single Water and Land Puja takes seven days and nights to complete. The venue for the ritual itself is divided into the Inner Shrine and the Outer Shrines. The Outer Shrines can be further subdivided into the Grand Shrine, Shrine of the Various Sutras, Lotus Shrine, Pureland Shrine, Surangama Shrine and Flower Adornment Shrine. Every shrine is equally important. Together, they constitute the Water and Land Puja.
Each Water and Land Puja requires the involvement of tens to approximately a hundred monastics. As the manpower and resources required are considerably huge, most temples would not hold a Water and Land Puja without giving it due consideration.
What are the various names of the Water and Land Puja?
(1) It’s known as the “The Water and Land Assembly” for short
(2) The Water and Land Way-place
(3) The Festival of Compassionate Benefit
(4) The Great Festival of Unlimited Offerings to Beings of Water and Land
(5) The Great Festival to Benefit both the Living and Deceased in Heaven and Earth, Water and Land
(6) The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land.
What are the benefits of participating in the Water and Land Puja for the living and the deceased?
1. Benefits for the living:
Since one is making offering of food above to the Buddhas, Bodhisattvas and all holy beings, and below to all sentient beings of the Dharma realm, the amount of merit arising from this is definitely inconceivable and boundless. Those who practise giving (making offerings) are sure to reap its rewards. Those who take delight in giving, will surely find peace and happiness. The Sutra on Offering Food says: “one shall be blessed with long life; a strong, healthy and good-looking body; wealth and reputation; and skill in debate”. An ancient master says: “Those who make offerings to only one Buddha or to only one monk accumulate an infinite amount of merit. In this case, one is making offerings to the Triple Gem of the ten directions and the tens of thousands of sentient beings within the Six Realms. The merit arising from this is definitely going to benefit not only oneself, but also one’s immediate and extended family.”
2. Benefits to the deceased:
1. For those who have not generated Bodhicitta (the altruistic intention to achieve Buddhahood in order to benefit sentient beings), strong Bodhicitta shall arise due to this supreme Water and Land Puja.
2. For those who are not liberated from the suffering wheel of Samsara, they shall attain the state of non-regression.
3. For those who have not attained Buddhahood, they shall achieve perfect Buddhahood because of this supreme event.
What sutras and mantras are recited during the Water and Land Puja?
1. Flower Adornment Sutra – one set
2. Surangama Sutra – 24 sets
3. Lotus Sutra – 24 sets
4. Sutra of Golden Light – 24 sets
5. Sutra of Perfect Enlightenment –24 sets
6. Sutra of Infinite Life – 24 sets
7. Sutra of Contemplation On Amitabha Buddha – 24 sets
8. Diamond Sutra – 120 sets
9. Medicine Buddha Sutra – 120 sets
10. Brahma Net Bodhisattva Vows – 48 sets
11. Sutra of the Past Vows of the Earth Store Bodhisattva – two sets
In addition the following Pujas are also performed:
- 24 sets of the Emperor Liang Repentance Ceremony;
- Two sets of the Great Compassionate Repentance Ceremony;
- Recitation of the Amitabha Sutra and Mantras for seven continual days; and
- Five sessions of Puja Food Offerings to Hungry Ghosts.
How many members of the Sangha are required to conduct the Water and Land Puja?
1. Inner Shrine: Six persons, including the Chief Dharma Master, Representative, Deputy Representative, Light and Incense Manager, Attendant.
2. Outer Shrines: Grand Shrine (24 persons), Pureland Shrine (eight persons), Lotus Shrine (eight persons), Flower Adornment Shrine (two persons), Surangama Shrine (eight persons), Shrine of Various Sutras (eight persons), Shrine Supervisor (one person).
Total of 59 persons. If the venue is large, the number of Sangha members involved can be more than this.
3. In addition, members of the Sangha are also required to take on the roles of Monastic Reception Manager, Light and Incense Manager, Discipline Master and Attendants.
It takes more than (100) a hundred Sangha members to successfully organize a
Water and Land Puja.
How many shrines are set up during the Water and Land Puja?
Inner Shrine:
Recites and makes prostrations to the Water and Land Puja Text, which contains the essential essence of the Buddhist Canon, making it the most powerful amongst all purification and deliverance ceremonies, capable of benefiting both the living and those in the spirit realms, creating an inconceivable amount of merit for liberation.
Emperor Liang Grand Shrine:
Performs 24 sets of the Emperor Liang Repentance Ceremony over a period of seven continuous days. Also performs the Puja Food Offerings to Hungry Ghosts, Vegetarian Food Offerings to the Celestial Beings, Grand Offerings to the Buddhas, and Animal Liberation to create an abundance of extensive merit to help liberate beings bound to the spirit realms.
Flower Adornment Shrine:
Recites one set of the Flower Adornment Sutra, which explains the greatness of the Buddha World and the ways and means to achieve perfect Buddhahood.
Surangama Shrine:
Recites 24 sets of the Surangama Sutra, which explains the method to accomplish the Surangama Samadhi, the foremost method for one to attain liberation and achieve perfect Buddhahood and to protect one from the harm of negative energies and entities.
Lotus Shrine:
Recites 24 sets of the Lotus Sutra, which explains the great compassionate activities of the Buddhas, invoking its powerful blessing.
Shrine of the Various Sutras:
Recites 24 sets each of the Sutra of Infinite Life, Sutra of Contemplating the Amitabha Buddha of Infinite Life, Sutra of Golden Light and the Sutra of Perfect Enlightenment. These sutras describe the various methods for attaining Liberation and also help one to purify all karmic obstacles and negativities such as untimely deaths and problems. Also recites 120 sets of the Medicine Buddha Sutra and the Diamond Sutra and 24 sets of the Sutra of the Brahma Net Bodhisattva Vows to purify negativities and avert disasters; and to pray for good health and the elimination of sickness so that one may enjoy a long, safe and healthy life.
Pureland Shrine:
Strong prayers are made for oneself and loved ones to be reborn in Amitabha Buddha’s Pureland of Ultimate Bliss at the time of death and also for those who have passed away to be reborn in Amitabha Buddha’s Pureland.
Who initiates the Water and Land Puja?
1. If a wealthy individual decides to solely undertake the sponsorship of the Puja, it is known as a Single Surname Water and Land Puja.
2. If a group of devotees come together to pool resources and raise funds to sponsor the Puja, it is known as a Water and Land Puja with Multi Surnames.
What is the difference between the Inner and Outer Shrines?
Does the Inner Shrine create more merit?
Or do the Outer Shrines create more merit?
1. Even though the Water and Land Puja is divided into seven shrines, all the shrines in fact combine to form one complete Puja. Each and every shrine is of equal importance, none can be omitted. If any one shrine is missing, the Puja would not be considered a Water and Land Puja.
2. Every day during the Puja, representatives from the Outer Shrines report to the Main Shrine thrice a day to read out a prayer of proclamation to the 10 Realms to dedicate the merits arising from the day’s sutra recitation. Therefore, for the Water and Land Puja, there is no difference between the Inner and Outer Shrines. By sponsoring according to their wishes, sponsors help accomplished the Water and Land Puja; and this is the greatest merit.
3. The merit of reciting sutras depends on one’s motivation and devotion. The purer the motivation and deeper the devotion, then the merit is great and extensive, and is immeasurable.
4. The Water and Land Puja is meant for devotees everywhere to attend and create merit, and to enjoy its wonderful benefits so that everyone equally receives its incredible blessings.
5. In terms of the content of the Pujas, the emphasis is on the Inner Shrine.
6. The Inner Shrine mainly serves as the centre of communications with the Four Enlightened Realms and the Six Ordinary Realms – it is the heart of the Water and Land Puja.
7. Due to the complex nature of the Inner Shrine Pujas and the heavy karmic responsibility of the Master conducting the ceremony, it is important for the Master to maintain full concentration on the Pujas. Therefore, boundaries are set for the Inner Shrine.
8. To prevent any unwanted intruders, only selected sponsors are allowed into the shrine to represent all the sponsors participating in the Pujas.
A banner is always put up during the Water and Land Puja. What are the words written on the banner? Where is it put up? Why do you put up the banner during the day and replace it with the Nine Lanterns at night?
1. Written on the banner is: “Precious Banner for The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land”.
2. It is put up on a pole on the left at the front of the Hall of Great Strength, or at a higher place.
3. The banner is raised during the day so that beings from many miles away can clearly see it.
4. At night, the banner is replaced by lanterns so that wandering spirits from afar can come to attend the Puja and receive the blessings of the Dharma.
Where was the first Water and Land Puja held?
According to A Chronicle of the Buddhas and the Patriachs, it was held during the 4th year of Emperor Liang Wu Di’s Tian Jian era at the Golden Mountain Temple in Zhenjiang. The Puja Sponsor was Emperor Liang Wu Di. The chief Puja Master was the Venerable Zeng You.
What is the significance of the Puja to Purify The Grounds?
1. During the Puja, blessed water is sprinkled around the environs of the Temple. Through the power of the blessed water, everywhere that it touches, above – below, and the four directions – is transformed and becomes a protected place.
2. All flowers, food and other offerings become incredibly beautiful.
3. The sense faculties of the monks and lay people participating in the Puja become pure.
4. The body and mind of the sponsors become complete.
5. If anyone were to enter the Puja boundaries with unclean bodies or attire, or without first observing a vegetarian diet, whether he or she entered the Shrine intentionally or by accident, due to the power of the mantras and the blessed water, the person will be transformed and purified.
6. The areas above, below and in the four directions of the Puja venue becomes huge and beautiful like the realms of the Buddhas, such that the venue becomes a suitable place for a Dharma Assembly to be held.
What is the significance of Setting Boundaries?
Through reciting mantras and performing the boundary setting Puja, the areas below the ground, on the ground and in the air are transformed into a three-dimensional Mandala. It is clean and pure like Lapis Lazuli and fortified like the Vajra Stupa, making it unassailable by negative beings. The venue becomes a suitable place for inviting the Buddhas and Bodhisattvas to come and for sentient beings of the six realms to gather and receive the blessings of the Dharma.
What is the significance of Issuing the Divine Runes and Raising the Banner?
Issuing the Divine Runes is like issuing letters of invitation to the celestial court in heaven and to the hells so that heavenly gods, Buddhas and Bodhisattvas, and sentient beings of the six realms are all invited to come to the Dharma event. A banner bearing the words “Precious Banner for The Supreme Assembly of Enlightened and Ordinary Beings within the Dharma Realm To Offer Great Generosity and Universally Liberate Beings of Water and Land” is raised high in front of the venue where the Water and Land Puja is held. Beside the banner are hung nine Lotus Lanterns. The nine lanterns serve as a means of illumination at night, as well as a location marker.
What is the significance of Inviting the Upper Hall?
Inviting the Upper Hall means to respectfully invite the Buddhas, Bodhisattvas and Sages to come to the Puja, and to request them to teach the Dharma for the benefit of sentient beings.
What is the significance of Making Offerings to the Upper Hall?
This refers to the act of making offerings to the Buddhas, Bodhisattvas and Sages who have been invited to be seated at the 10 banquet tables inside the Inner Shrine. The offerings, which are pleasing to the six senses, are made by the Puja sponsors to express their devotion and respect to the holy beings.
What is the significance of Inviting the Lower Hall?
Inviting the Lower Hall means to invite the sentient beings of the six realms to come and participate in the Puja.
What is the significance of Making Offerings to the Lower Hall?
This refers to making offerings to the sentient beings who have been invited to be seated at 14 banquet tables. The offerings are pleasing to the six senses (form, sound, smell, taste, touch and phenomena.) The eye sees form – precious jewels; the ear hears sounds – music; the nose smells fragrances – sublime incense; the tongue savours tastes – food; the body feels – sublime robes, the mind perceives phenomena – Buddha Dharma. These offerings help humans to realise the truth and return to a life of purity, asuras to overcome their anger, hungry ghosts to become satiated and filled, animals to acquire wisdom, and hell beings to gain freedom from their painful existence.
Note: By relying on the six sense faculties and the six consciousnesses, sentient beings perceive the six sense objects. These impure objects are transformed into pure offerings, pleasing to the six sense faculties.
What are the Offerings Pleasing to the Six Sense Faculties?
The Six Sense Objects are: form, sound, smell, taste, touch, and phenomena.
Our Six Sense Faculties: eye, ear, nose, tongue, body and mind, rely on the Six types of Consciousness – eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness to discriminate and perceive the six sense objects. The sense faculties, sense objects and sense consciousnesses are dependent on one another. A lone sense faculty or consciousness cannot arise on its own.
Through the miraculous blessing power of the Buddhas, these polluted sense objects are transformed into sublime offerings possessing the three virtues, namely: (1) Virtue of the Dharma Body, (2) Virtue of Wisdom and (3) Virtue of Liberation.
In terms of the objects that are used in the offerings, the sublime jewels represent Form, the chanting of prayers and sutras represents Sound, the burning of fragrant incense represents Smell, the offering of food and drinks represents Taste, visualising and offering divine robes represents Touch, explaining the Dharma to sentient beings of the six realms represents Phenomena.
As the mind arises, various phenomena arise. If participants visualise correctly according to the teachings, their prayers shall definitely be miraculously answered. In this Puja, they invoke the Buddha’s power to bless the six types of offerings and present the blessed offerings to the sentient beings seated at the 14 banquet tables.
What is the significance of the Notice of Amnesty?
During the Puja, a special envoy is sent out bearing two Letters of Amnesty and an Amnesty Document.
These are presented to the great Indra and Brahma, and gods of the Earth to request their permission to allow the suffering sentient beings of the six realms to attend the Water and Land Puja.
What is the significance of Giving Precepts to the Deceased?
During this part of the Puja, the Three Refuges and the 10 Bodhisattva precepts are given to the deceased so that they may observe the precepts and refrain from all negativities of the Body, Speech and Mind, helping them to purify their mind and increase their virtue and positive tendencies.
What is the significance of the Completion Offerings?
After the granting of Precepts to the Deceased, everyone, including humans and gods, is jubilant and happy. The Completion Offerings are then offered universally to all the invited guests seated at the 24 banquet tables.
What is the significance of the Completion Incense?
The Completion Incense symbolises the dedication of the merits arising from the Water and Land Puja to all sentient beings with strong prayers for them to be reborn in the Pureland of Ultimate Bliss.
What is the significance of Sending Off the Judges and Reading the Proclamation?
This Puja invokes the Five Judges, requesting them to send the Five Judgment Proclamation to the various realms to proclaim the successful completion of the Water and Land Puja.
What is the significance of Sending Off the Holy Beings?
At this point of the Puja, the assembly of Enlightened and Holy beings are requested to return to their own abodes, and sentient beings of the six realms are guided to rebirth in the Pureland. All the prayer tablets are collected and put on the Ship to the Western Pureland.
The ship is then offered to fire, signifying all departed beings have now been ferried across to the Pureland.
Who are Enlightened and Holy Beings that are invited when we perform the Puja to Invite the Upper Hall?
1. The Buddhas abiding in the ten directions and their entourage (Vairocana Buddha, Shakyamuni Buddha, Amitabha Buddha).
2. The Sublime Dharmas abiding in the ten directions and their entourage (Flower Adornment Sutra, Sutra of the Bodhisattva Vows, Sutra of Infinite Life, Sutra of Golden Light, Sutra of Contemplating the Buddha of Infinite Life etc. )
3. The Bodhisattva Sangha abiding in the ten directions and their entourage.
4. The Solitary Realiser Sangha abiding in the ten directions and their entourage.
5. The Hearer Sangha abiding in the ten directions and their entourage.
6. The lineage masters of the various Dharma lineages, such as the Zen and Vinaya traditions, and their entourage.
7. The heavenly beings possessing the five miraculous powers who assist in proclaiming the Buddha Dharma and in creating scriptural commentaries, and their entourage.
8. The Divine Dharma Protectors abiding in the ten directions, including the 10 Wisdom Kings, Vajra Krodha, the various Heavenly Kings and their entourage.
9. The godly Dharma Protectors abiding in the 10 directions who protect stupas and shrines housing Buddha relics, watch over monastic communities, and protect households and countries, and their entourage.
10. The 10 great sages who established and propagated the Water and Land Puja, and their entourage.
Who are the ordinary and heavenly beings that are invited when we perform the Puja to Invite The Lower Hall?
1. The Heavenly beings and their entourage abiding in the ten directions in the Form, Formless and Desire realms, including the sun, moon and stars.
2. Worldly gods and their entourage abiding in the ten directions in the air and in temples.
3. Kings, queens and concubines; military and court officials; Confucian sages and Taoist hermits abiding in the ten directions, and their entourage.
4. The 10 types of persons of various social status abiding in the ten directions, including farmers, workers, businessmen, physicians, fortune tellers, and their entourage.
5. The beings of the four types of birth and five realms of existence residing within the 10 directions, those who live in the mountains and beneath the seas, the asuras, and their entourage.
6. The Fire-Mouthed King of Ghosts and the various ghostly beings of the three classes and nine categories abiding in the 10 directions, including Hungry Ghosts, victims of untimely death, wandering spirits, and their entourage.
7. The Yama Kings, their sisters, the 18 lesser kings of hell, and the various hell officials abiding in the 10 directions, and their entourage.
8. All suffering beings abiding in the 10 directions who are bound to the eight hot hells, eight cold hells and the various hells, and their entourage.
9. The 10 categories of beings in the animal realm abiding in the 10 directions, including those with scales and those with feathers, and their entourage.
10. Beings from the various realms of existence abiding in the 10 directions who are currently in the intermediate state and taking rebirth once every seven days for a period of 49 days, and their entourage.
Monday, August 26, 2013
The Great Festival to Liberate All Beings of Water and Land - Open for registration
Join us in one of the grandest Mahayana Buddhist rituals in the forms of extensive prayer and merits dedications; it is a majestic example of universal compassion. The opportunity to participate in such a meritorious event is most precious and should be cherished by all.
[About the Festival]宏船老和尚圆寂廿三周年纪念
| “佛法博大精深，其弘传之责任，不仅出家人，而尤赖在家居士共肩此艰巨任务。俾人人皆知正觉之大道。吾人研习佛法，约有远缘，近缘两大类别之根器，其夙根敏颖者，一闻千悟，可以顿超如来地，此曰近缘。其由积渐勤学，循序而进，终至解行相应，契合佛心而成道者，虽不一定今生证得，而待来生者，即曰远缘。便不论如何，诸位如能时时得有闻法之机会，或得阅及而受文字般若之熏陶；心生欢喜，以是因缘，即是种下菩提之因，久远将来，当亦有成佛之机会。故曰佛教方便多门也。”—— 摘自《宏船长老法汇》 |  |
启建法界圣凡冥阳两利水陆普渡大斋胜会
本寺定于农历十一月初三（2013年12月5日）下午2时开始净坛，初四至初十（2013年12月6日至2013年12月12日）为期七日，以此殊胜功德，超度十方法界、四生六道、水陆空行一切孤魂，并为十方信众超度各姓门中历代宗祖、六亲眷属、冤家债主、一切亡灵。以此胜福功德，庄严十方施主合家眷属，消灾免难、福慧增长、身心安乐、如意吉祥。更为祈祷：世界和平，国泰民安。普愿十方善信，同赴胜会，共沾法喜，利乐有情。登记立位，功德无量。
 | 法会地点: 光明山普觉禅寺报名地点: 光明山普觉禅寺| 寺务处报名日期: 2013年9月1日起至牌位满额为止询问电话: 6849 5300 | 6849 5333 *本寺从未派人出外沿户登记或收取法会功德金，恐未周知，顺此敬告。 |
[更多详情]
法界：是指诸佛与众生本性平等，理常一故，通称法界。
圣凡：是指十法界中，有四圣界即佛、菩萨、缘觉、声闻；有六凡界是天、人、阿修罗、地狱、饿鬼、畜生。
水陆：是指在水、陆中三界众生居住受报之处。空中飞行之众生须依陆地而休息，故属于陆地，加上水中生灵，共称水陆。
普度：是指悉皆度化六道众生，使之解脱饥饿之痛苦。
大斋：是指不限制的给予众生饮食。
胜会：是法施之意。除布施众生饮食外，又有诵经持咒之法施，令受苦众生心开意解，得法水之滋润，故名胜会。
会者：聚集之意，教渡者与被教渡者集会于一堂。即是说：藉此启建水陆法会普度大斋之功德，超度六道中受苦众生，使之离苦得乐，趣入佛道。
内坛、大坛、供斋，超荐功德金表 :
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Monday, August 19, 2013
Sunday, August 11, 2013
《华严经》里面有说：“四生九有，同登华藏玄门，八难三途，共入毗卢性海。
福州支提山华严寺
四生九有，同登华藏玄门，八难三途，
共入毗卢性海。
共入毗卢性海
四生九有
四生九有
编辑本段渊源
四生九有，是佛教常用词语，《华严经》里面有说：“四生九有，同登华藏玄门，八难三途，共入毗卢性海。
”释迦牟尼，得道成佛，最最主要的是普度众生，同登华藏玄门，共入毗卢性海。
编辑本段词义
华藏玄门，是一真法界的大总持门，
四生: 指三界六道有情出生的四种方式。《
俱舍论》卷八载，
四生为：
二、卵生，由卵壳出生者，称为卵生。
如鸡、鸭、孔雀、蛇、鱼、蚁等。
三、湿生，又作因缘生、寒热和合生。
即由粪聚、注道、秽厕、腐肉、丛草等润湿地之湿气所产生者，称为湿生，
如飞蛾、蚊蚰、蠓蚋、麻生虫等。
四、化生，无所托而忽有，称为化生。如诸天、地狱、中有之有情，皆由其过去之业力而化生。
九有: （名数）又云九居。
三界中有情乐住之地处有九所。
名曰九有情居，又云九众生居。略云九有，又云九居：
一欲界之人与六天，
二初禅天，
三二禅天，
四三禅天，
五四禅天中之无想天，
六空处，
七识处，
八无所有处，
九非想非非想处（此中除无想非想名七识住）。（
编辑整理：少林禅院德政禅师）
共入毗卢性海
杨云唐
本文是从华严经十忍品谈菩萨的无量行。十忍品在六十华严的第二十八卷，八十华严的第四十四卷，
是已谈了菩萨的十回向、十地、十定、十通后，进而叙述菩萨的十种忍。这十种忍分别为随顺音声忍，顺忍，无生法忍，如幻忍，如焰忍，如梦忍，如响忍，如影(电)忍，如化忍，如虚空忍。
本品的价值实在可辉映金刚经与心经的内涵，很值得佛子好好地品尝，可惜未被佛教界提倡，所以不如华严三品来的有名。由于经文很长，在此摘录部分经文，供读者参考，完整经文请读者自己阅读。
正文节录
一、随顺音声忍：若闻寂灭真实法，不惊不畏，信解受持，爱乐顺入，堪忍无惑，修习安住。
二、顺忍：随顺寂静，观一切法，平等正念，于有无诸法，随顺了知，深入一切，深入具足。
三、无生法忍：不见有法生，不见有法灭。不生则不灭，不灭则无尽，无尽则离垢，离垢则无坏，无坏则不动，不动则寂灭地，寂灭地则离欲，离欲则无所行，无所行则是大愿，是大愿则住庄严。
四、如幻忍：诸法皆悉如幻，观缘起法，于一法中，解众多法，众多法中，解了一法。非男非女，非华非果。但以幻故，示众色像。观一切世间皆悉如幻，所谓业世间，烦恼世间，佛剎世间。
不起众生，不坏众生，不起诸法，不坏诸法。不取过去虚妄相，不转当来，现在不住。不住大愿，不取清净离生平等。等观法界无有差别，知一切法非文字，非言说，而亦不舍诸深妙辩。不着化众生，而转*轮，为众生故，受持大悲，度脱一切。
五、如焰忍：一切世间皆如热时焰，无有方处，决定了知一切诸法，亦无方处，非内非外，非有非无，非常非断。观一切法，皆悉真实假名施设，随世间言说。
非一色，非种种色，非无色，皆因想而有差别。
六、如梦忍：一切世间皆悉如梦，譬如梦无有方所，非世间，非离世间，非欲界，非色界，非无色界，非生非死，非净非秽，而有示现。菩萨摩诃萨，觉悟一切世间皆悉如梦，不坏梦，不着梦，梦性寂灭，梦无自性，受持一切法，皆悉如梦，疾成无碍智。
七、如响忍：知一切法皆悉如谷响，分别众声，犹如呼响，而无所至，菩萨解如来音，不从内出，不从外出，不从内外出，彼闻音者，不在内，不在外，亦不在内外，而能出生巧方便智，了声如响悉从缘起，于声不分别，知性空寂，净音化世间。
菩萨出生巧妙方便音声，于无量无边世界，广为众生转净*轮，受持如来广长舌相，充满十方一切世界，普令众生，悉得开解，发起善根，而音声无转，不可言说，知音声非语言，而随顺语言，亦不染着种种音声。
八、如影(电)忍：影非在世间内外，菩萨不生世间，不死世间，不内世间，不外世间，不行世间，非不行世间，不坏世间，非不坏世间。不行菩萨行，而不舍大愿，能办一切世间诸事，亦不随顺世间流转。譬如电或日，悉能照明一切净界，电能远照，而电非远近；又物有远近，而影无远近。菩萨能照彼我一切境界，而其智慧不作分别。如种子中无有根芽茎节枝叶，而能为因，于不二法中，分别二相，修无碍际。若菩萨成就此忍，得清净身，于自他国土一时普现，却不离不往，犹如影(电)现，游行无碍。
九、如化忍：知一切世间皆悉如化，所谓一切众生业化、苦乐颠倒化、妄取化。菩萨调伏化、愿力化、方便化。本愿修诸行，变化成如来。化不从心起，不住心中生，不由业起，亦不受报，非世间生，非世间灭，非世间行，非离世间。化非生灭法，智慧亦如是。菩萨行菩萨行，受持方便，观察世间皆悉如化，不着世间，亦不着化，不妄取世间，亦不取化，不住世间，不灭世间。若菩萨成就此忍，于一切佛剎，无所依着，于一切佛法，不虚妄行，满足一切诸佛菩提之道，利益众生，神通无碍。
十、如虚空忍：一切法界，犹如虚空，无相、无起、无分别故。菩萨，解一切法悉如虚空，得虚空等忍智，得虚空等身、等身业，得虚空等口、等口业，得虚空等心、等心业。譬如虚空不生不死，不可破坏，菩萨亦复如是，智慧诸力不可破坏。譬如虚空一切世间之所依止，而无所依，不生不灭，悉为一切生灭所依，菩萨亦复如是，令一切众生，皆悉清净。非业非业报，而能演说一切生死大海分际。譬如虚空一切世间皆谓现前实非现前，菩萨亦复如是，一切诸法现菩萨前，而于菩萨无所现前。如虚空色善根，趣一切道，得一切不坏法，游行一切剎，具足一切身，而于诸身，悉无所着。普于十方，永离痴惑，具足成就不可坏力，满足一切功德境界，得虚空等金刚善根，一切世间常转*轮，未曾失时。若菩萨摩诃萨成就此忍，得无来身，以无去故得不生身，以不灭故，得不聚身，以无散坏故，具足不实身，以无真实故，得一相身，以无相故，得无量身，以佛力无量故，得平等身。以无碍如虚空故得清净具足一切菩萨行巧妙方便。具足成就不可沮坏金刚诸根，至一切处身、自在无休息身。
打破妄想识心
以上十种忍，总说之就是「只有假名」，就像小说一样，只有文字，非是真的人与事。譬如我们常说佛法具足无量功德，然而什么是「无量功德」的真实义，我们却常以世间价值观念来意取，这些意取其实是「文字假名」，与事实不等。读了本品后，应可体会所谓「无量」，是超越世间，也同时非离世间，故不是有个「无量」，也非抽象的形而上学。此外对菩萨的为何具足无量身，遍一切处示现，也有了了解。菩萨摩诃萨成就法身，此法身是不动却又能如影如响地行于世间，不坏于世间，又能利益众生。
所以可以说这十种忍就是法身，在世间则名为「大士的智慧与方便」，而事实上此法身大士不能说是个存在的个体，但又是不离众生的存在。离众生另觅法身或大士，则不可得。
在如焰忍中谈到，众生皆因「想」而有差别，此经偈颂言：
想如热时焰 令众生颠倒 菩萨善知想 能离一切倒 世间各别异
形类悉不同 佛子善明达 了相非真相 十方诸群生 悉为想网覆
菩萨慧眼净 善见世间想 世间犹如焰 妄想取世间 能断世间想
则离三种倒 譬如热时焰 众生于远见 妄想谓为水 其实非真水
众生亦如是 虚妄取世间 想如热时焰 无碍心境界
「想」可以说是我们颠倒的关键，众生的「妄想」把人生带入于死胡同里，除非你能跳出这「想」所建构的世界网，不然命运就注定要从出生开始，便以「养命」为人生的目的，但最后却还是保不了命，这可说是人最无奈的悲哀。
我们依循世间的想，总是落在相对法中计较，此「想」可以串通过去、现在、未来，层层包住此心，使心迷惑。经中说世间如梦如幻，我们即使愿意相信，但因未真的体会，遇到事情时，便仍旧非常执着，都是因为离不开想蕴的范围缘故。凡夫都是活在「想」的世界里，把此妄心所想的「境」看成是「实相」，但从实相看此境，则是虚妄不实。或说凡夫把「三法印」看成「常见、我见」，然而从三法印看此「常见、我见」，却是如空中花一般，因此说众生的世界是如梦、如幻、如影、如响……的。
此十种忍就是让人觑破「想」的建构，学佛要是不能至少契入此十种忍的其中一个，则不得开悟，即使辛勤修学，也还是在有为生灭法上讨活计，烦恼难以真得解脱。
若哪天你真的看到这世界原来是如「三法印」所述，
那就是悟了。
若哪天你真的看到这世界原来是如「三法印」所述，
那就是悟了。
就以阿难言，他为了成就阿罗汉果，极尽修行思量，佛法虽都想通了，仍没有结果。就在当他欲靠背休息时，一下子靠了空，剎时整个人进入「无量大空」的境界，身心与所有观念全然变成「虚幻不实」，当下顿入大解脱。
当人跳出「想」的世间，入于「大空」，则此小小世间除了如梦如幻之外，没有另一真实。但由于最让人感到真实的，还是个人的遭遇与所处在的现实世间，因此菩萨面对这「如幻似真」的现实，最重要的就是「忍」。这「忍」是认可与安住之义，并不是忍耐。菩萨认可了义的正见与安住于正观中，彻知世间如幻，在各种遭遇中都能安住，这是因他确认一切都是无生的，所有的生灭都只是表相，没有背后的永恒的自性。也因世间如此的「如幻似真」，菩萨才能得「十忍」，并能「空有不二」地广度有情，永不疲累。
因众生以想为心，佛菩萨也就以此为道场。无量寿经说：「诸佛如来是法界身，入一切众生心想中，是故汝等心想佛时，是心即是三十二相、八十随形好，是心作佛，是心是佛。」这也是「十忍」的一实际例子，在法界一心中，空与有是融通不二地并存，因此佛教里很多互相冲突的法门，也都圆通了。
谁来成佛
菩萨知道众生与世间都如梦如幻，能不急于自己的成就或解脱，这是要具足坚毅的无生正见，才有可能。易言之，因无生与如幻故，才不必考虑自己的成就，只因众生常被妄想所惑，不知本无生死烦恼与涅槃解脱，而在梦中不得自在，所以发大心的菩萨才起大悲，「但愿众生得离苦，不为自己求安乐」，念念只为众生，自己可以不求圣果、不依小乘行。所以从如幻的角度言，真正的佛法是只为众生的「菩萨道」，解脱道是化城而已，而佛果则不必谈论。因此在华严经里，一直到最后也没谈到善财有无成佛之事。在华严卷五十四说「菩萨作如是念，我之所作本为众生，是故我应久处生死，方便利益，皆令安住无上佛道。」
在大乘经典中常见某佛在因地时，称愿说「若有一众生未成佛，我誓不成正觉」，这是真的理解佛法者必然的发心，因为在全体如梦如幻之下，个人的成就也如梦如幻。可是问题是事实上他却又已成佛了，怎么他「未守本誓」呢？这里其实没有矛盾，因为佛果也是幻，事实上也没有一众生成佛或未成佛。但因为众生自己迷惑不知，把梦看成实在，所以他示现成佛，如是而已。即使地藏菩萨「坚守本誓」，到现在还不成佛，也是如影的示现，其实他哪有想成佛的考量。因此从这角度言，我们每个人的人生遭遇，都是在扮演某角色，若能体会如幻无生，每个人的角色都是菩萨行，一切的遭遇都不离解脱境界。别以为只有八相成道或神通降魔才算是佛事，经中说佛菩萨甚至以尴尬事、地狱事、苦难事，来作佛事。所以要生死自在，并不是要离开世间，也不是一定要出家苦修，更不是必须「诸事顺遂」，而是要转这一念。
因为无生，但又非离世间，所以事实上生命的出现都是如影如响一般，经中称之为「化现」。菩萨无量心的开启与如影的示现，这就是华严「海印三昧」的境界。
贤首菩萨品说：「随诸众生若干身，无量行业诸音声；一切示现无有余，海印三昧势力故。」所谓海印三昧意指当大海澄净清澈时，所有的三世间(器世间、有情世间、智正觉世间)，从山河大地到十方法界，一切众生，皆了了分明地映现在宁谧安详、波平如镜的海面上。
把海印三昧用在修行上，这是「回果向因」的通流法。例如我们在修行时，常是把心境的得失，当作修得好坏的计量，但是所有的开悟者开悟时，都是在跳出善恶计量的结果。我们修行时所下的工夫，例如念佛或数息等，其实是像雨水入海，大海仍不增不减。然而一般人总是要看到「增加」，所以就转移到身心的反应里，或当发觉身心没什么反应时，就放弃了，总是看不到背后的大海。若修行一直重视「增减」，这是不能契入自性涅槃的，或说是无法开悟的。趣向海印三昧的修行，是让心念从有为、有相，入于无为、无相、无住，契入不增不减的「不动」本觉中，此心性大海就越来越明澈，映现所有境界犹如镜影，最后无内无外。正如此经的「如响忍」、「虚空忍」，一时心包太虚，全体幻现，分别心不起，无人无我，不见有、不见没有，所有妄想与计量都脱落了，这心性的世界，也就转成「性起法界」，此时再看缘起法界，便是幻生幻灭，或说无生。所以此十忍实在是海印三昧的大用，也是修行人的法印。我们一切的修行，都要从缘起导归性起大海，有如华严的导归极乐，这极乐其实就是「常乐我净」的自性。
其实性起法界本即是缘起法界，有如无边的虚空与俗称的蓝天，在性起界的本能映照下，另称为缘起法界而已。这「本能映照」其实就是众生心性的「本知本觉」或称本心。这「映照」是自性虚空中的本能作用，但由于起「妄分别」，这本觉就「无生中妄见生灭」，把平等无分别的实相看成相对的「好坏、得失、有无、内外」等，这些「相对法」从实相看是如天空的彩虹，乃非真实法，也非内外法，更无得无失，只因众生执此身为我，所以有内外与得失。经中用以上十忍来描述实相，也因此说十忍就是对世间相的正观。就像如化忍，这「化」就含蕴不生不灭；如影忍，此「影」就含蕴不来不去。
菩萨是谁
成佛不可得，同样轮回也不可得，众生的生死也是化现，也是无来无去。因此所谓投胎转世，而是如影如电地化现，若说是一个「神识」入于身中，还不如说是因果「感召成识」的作用，因此也不应僵化唯识「先来后去作主翁」的说法，甚至密宗活佛转世之说也应另作诠释，否则就很难交待阿罗汉死后到哪里去了。学佛人不应过于美化自己的信仰，譬如密宗里大喇嘛的转世，不是观音就是文殊化身，可是阿弥陀佛的化身(如班禅喇嘛)，反而没有菩萨的化身来的崇高。这说明他们并不是真的是佛菩萨本身，应说是与佛菩萨的「愿力」相应的「影现」。也就是说「慈悲即观音」，每一个人都有可能是观音，只看你的心与菩萨的愿力是否一致，要不然一大堆观音与文殊的现身人间，佛教会充斥着「神化」的偶像，进而由法(真理)的证悟，转向对神明的信仰，如此则与「自依止、法依止、莫异依止」的佛法宗旨大不同了。
经中说「供养众生即供养佛，令众生欢喜即令佛欢喜」，这不只是意谓佛菩萨心中只有众生的缘故，而更真实义是「众生可以即是佛菩萨」，只要他们的心行与佛菩萨相应，就是现成的「活佛」。二十一世纪的佛法，不可停留在「神位」的信仰，应把佛菩萨落实在众生心行中，如此才是佛法在人间的真实义。
我们常听到一些传奇故事，说某菩萨在哪里示现成某村民，度了一堆人。流传的故事都把那些主角神化了，似乎人间不会有这种人，所以一定是某某菩萨示现。其实若真的是某菩萨示现，他不会留下「神力化」的印象给众生才对，否则这不是度众生，而是误导众生走向祈求神力的路了。这类故事说给未学佛的人是可以的，但对学佛人言应把故事的主角人间化，亦即「众生即是菩萨」，菩萨可在众生中觅，不必然是远在天边的某某知名菩萨。二十一世纪的弘法，应把那些强调感应的故事，顺应知识潮流与新时代的开发，删减篇幅，从传奇故事转成现实的实现。就像佛都在人间成佛，菩萨也应在人中实践，如此的「人间菩萨」才是佛教的真精神。
普皆回向
这里再来谈佛法另一问题：回向。照道理说，自己吃饭自己饱，别人的成果，我如何能也分杯羹？依大智度论言：「共一切众生者，乃福德不可得与一切众生，而果报可与。以果中说因故，言福德与众生共。」当然，物质部分是可以分给别人的，但精神与智慧部分，则是靠感染力，让别人也得到某种程度的熏陶。譬如当亲近一位慈悲者，你的心也柔顺起来；或与大众一起打坐，那磁场力能帮助你安定。但所谓「无尽回向」那就不只是短时间性的感染了。
普贤十大愿说：「众生界尽、众生业尽、众生烦恼尽，我此回向无有穷尽，念念相续无有间断。」这表面上是有为的作意，其实是超越「时间、空间、众生、人我」的无为法，是有如太阳一般，不分对象与时间的。这种无尽回向的背后，不问成果，只问发心，是无量的智慧与慈悲方便，也就是说，是不离「无生法忍」又「不坏一法」的菩萨正行。正如前面所言，是以如幻的我，行如幻的行，度如幻的众生，这是三轮体空，而空又不离无量的化现。
又者菩萨不起人我的分别，在「如影忍」中言：「自身及他身皆是智之境界，不作二解。」所以菩萨所行，念念都与众生共，于是「普皆回向」是很自然的事，既然大家是一体，他的作为就没有为自己。至于回向的效益如何，那是有相的计量，菩萨不会因此而不作回向，而是借着回向的发心，展现人我间根本没有距离，让此心无尽地开展，这本是菩萨如实知「无相、无生、无我」的结果，也不会在「如化忍」中起实在或不实在想，至于度了几个众生，也不去分别，如此才能「菩萨解如化，无尽藏严饰，究竟菩萨行」。
另外菩萨行有一个是「代众生受一切苦」，这含义应当解释为「以己苦念众生苦，以解自苦而助众生离苦」，这比单纯地说「我是代众生受苦」来得实在些。菩萨虽有心代众生受苦，但不会「自讨苦吃」，或只住在这种心念里，必然是有更积极的行动。
「无」字法门
要契入此十忍的智慧方便大用，关键还是在离诸妄想。禅宗的「无」字公案，可做为修行的法门。这公案本是从「狗子有无佛性？」发展出来，学佛人当然都认为狗子有佛性，但现在却说「无」，而且要一无到底，连想问为什么也要无。最后，万法归一，一又不可说，不可说中又要无碍行事，于是所有的事都是化现，都如梦幻泡影、如露亦如电，离一切相，全归体性。这体性在佛即是不可说的性起法界，或称毗卢性海；在菩萨即是方便开展的缘起法界，或称普贤境界。然而华严经如来出现品(卷五十一)说：「菩萨行即如来性，如来即性菩萨行，是故得名无尽根。」普贤行与毗卢性是相即不二的。
在佛菩萨眼中看来，只要此心触到诸佛的无量义海的一角，就是已入于毗卢性海。例如大乘经上常说「听闻佛法，发菩提心，在会的众生必得阿耨多罗三藐三菩提，地狱饿鬼畜生及八难处，即时解脱得生天上。」这似乎是超乎想象的事，但这些想象都是梦里说梦，是「于无生中妄取生灭」，还是离于无生实相的思量，事实上全体法界都在如来自性大海，无出无入、不增不减，所有法都如演戏，怎么说都可以。
因为众生与世间都如梦如幻，所以本没有一众生成佛或未成佛，只要一念放下，则本自如如，也没烦恼之心。我们都认为有个心，如此的妄见，这幻心就成为妄心，不但颠倒，而且反复无常，让人离不了幻。例如禅宗最令人费解的就是师父把求法的弟子打回去，最后弟子因此开悟后，也把师父打一顿。这看来很没章法，更不尊敬，但其背后就是「没人绑你」的真实，当弟子看到「一切如幻」时，眼前的师父也是假，虽心中很尊敬师父，却用行动表达「法无我」的绝对性，以让师父印证。
中国祖师不知是否有意，把皈依译成「南无」，而不用「拿摩」。善财五十三参，都是向南行，这「南」代为的是「正确方向」之意，而祖师特意用「南无」，可能是与「归向寂灭大海」有相呼应之导向。所以「一称南无佛，皆共成佛道」，这可以说潜藏着「以一毛端纳巨海」的非计量或无量殊胜义。这样的说法，也可以说也是「随顺音声忍」，若不惊不畏，信解受持，爱乐顺入，心无杂想，当然必然共成佛道。
生死烦恼的面对
佛法的不增不减的无生义，不管是在六凡或四圣，只要入于华藏世界海，都可应用无碍。也因此华严的回向总是标举「四生九有，同登华藏玄门；八难三涂，共入毗卢性海。」这的确是大方广的本然境界。
金刚经说「无我相、人相、众生相、寿者相」，众生界量即如来界量，却都非数量，可谓把生命的幻相总结了。心经也说「无智亦无得」，对着相的我们，这人生就是个迷，但对悟者言，人生是个幻起的现象。因此禅宗要行者「不着佛求、不着法求、不着僧求」，不向外攀缘，才能转向自性。学了大乘无尽无相的菩萨境界，是要我们跳出有限有碍的思维，能把现实的应化身与法身等观，以更广而深的角度对待人生，知道此生不离海印三昧，是如影地「示现」，本无增减，在现实世界中更安心地面对一切境界，尤其对生死烦恼、成败得失更能坦然无惧，进而勇敢地发菩提心，正确地行菩萨行，契入佛法的真实义。
只是正如维摩诘经言「凡夫下劣，不能如是逼迫菩萨，譬如龙象蹴踏，非驴所堪，是名住不可思议解脱菩萨智慧方便之门。」意即人要超越自我与境界，还是必须经过修行与磨练，直到磨去了妄想攀缘，心平如镜，才能真正面对苦难，体会无生，完全为着众生，于如幻界广行无碍。所以一个即使断手断脚的菩萨，也还是扎血止泪，继续菩萨?行，这种解脱的精神，也是我们遇到苦难时应有的正念。
一旦菩萨的精神入于我们心中，必然将放光放热的。若此心够宏大坚定，此光将如阳光般，令世间光都失色。亦即，当佛法在你心中放光时，世间的烦恼将如萤火，隐淡无力，这就是为何觉者能不为烦恼所动的原因。但无明里的我们，在黑暗中，因没有阳光的普照，就执着萤火的浊光，怕它熄灭，所以烦恼不断。
结语
大乘佛法常有给人天马行空的感觉，讲了一堆超越现实认知的境界，似乎只是极具想象能力，问题是我们没人能到达那样的境界。这是因为我们不能超越世间六识的范围，用有为生灭的现实角度看待，无法看到实相。若不知自己是坐井观天，便与那打破事相的「性体」成为陌路。
之所以会觉得「超越现实」，是因现实太真实了，但若已悟入了「缘起」，世间都是「此有故彼有」的因果缘起，都没有实体，或说都是「心生故法生」，故称为如梦如幻。不但众生是如此，其所遭遇也是如此，甚至佛菩萨也是如此，没有现实中的真实，也没超越现实外而另有真实。这超越「有限想象」的观察，本是实相的境界，是觉者的人生观，但对沉迷于现实的人而言，就会认为是消极与不切实际。还好「无住生心」的佛教并没停留在此无生中，而又同时说出了另一不可思议的「慈悲行」，把空有完整融合的毫无瑕疵。不过，慈悲还是不坏一法的，仍在因果律里，所以也别把菩萨的大悲看作无所不能、超越现实的大势力，否则这世界早就变成净土了。然而这世界本即是净土，之所以不是，是因人心的妄想执着所致。又所谓的「不坏一法」是指无一法生灭，故也实没一法可坏可成。人在迷时，总是看不到自己的迷，只知在迷梦中讨价还价，为争取更高价值的成果，烦恼不休。菩萨的入于众生五蕴迷梦世间中，真的是如梦如幻，完全体空、无住、又大愿深心，这岂是我们有计有量、有限思议的「大慈大悲」所可触及。
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