【大悲咒】《千手千眼广大圆满无碍大悲心陀罗尼》九十九亿恒河沙如来所说,观世音菩萨微妙心印。持诵大悲咒得十种利益:能得安乐,除一切病,延年益寿,常得富饶,灭一切罪,永离障难,增诸善德,远离怖畏,成就一切善根,随愿往生诸佛刹土。每天五遍,疾疫不生,身心安稳,宅第富饶。
见闻转发吉祥如意 !
见闻转发吉祥如意 !
《起信论》云:复次真如用者,谓一切诸佛,在因地时,发大慈悲,修行诸度四摄等行,观物同己,普皆救脱,尽未来际,不限劫数,如实了知自他平等,而亦不取众生之相。以如是大方便智,灭无始无明,证本法身,任运起于不思议业,种种自在,差别作用,周遍法界真如等,而亦无有用相可得,何以故?一切如来,唯是法身,第一义谛,无有世谛,境界作用,但随众生见闻等故,而有种种作用不同。
此用有二:一依分别事识。谓凡夫二乘心所见者,是名化身。此人不知转识影现,见从外来,取色分限。然佛化身,无有限量。二依业识。谓诸菩萨从初发心,乃至菩萨究竟地,心所见者,名受用身。身有无量色,色有无量相,相有无量好。所住依果,亦其无量功德庄严,随所应见,无量无边,无际无断。非于心外,如是而见。此诸功德,皆因波罗蜜等,无漏行熏,及不思议熏之所成就,具无边喜乐功德相故,亦名报身。又,凡夫等所见,是其麁用,随六趣异,种种差别,无有无边功德乐相,名为化身。初行菩萨,见中品用,以深信真如故,得少分见,知如来身,无去无来,无有断绝,唯心影现,不离真如。然此菩萨,犹未能离微细分别,以未入法身位故。净心菩萨,见微细用,如是转胜,乃至菩萨究竟地中,见之方尽,此微细用,是受用身。以有业识,见受用身;若离业识,则无可见。一切如来,皆是法身,无有彼此差别色相,互相见故。
古释云:依分别事识,谓凡夫二乘心所见者,是名化身者,凡夫二乘,未知唯识,计有外尘,即是分别事识义。今见佛身,亦谓心外,顺彼事识分别计度,迷于唯心,故言从外来,不达即色是心,无有分剂。故云:取色分剂,不能尽知。
此用有二:一依分别事识。谓凡夫二乘心所见者,是名化身。此人不知转识影现,见从外来,取色分限。然佛化身,无有限量。二依业识。谓诸菩萨从初发心,乃至菩萨究竟地,心所见者,名受用身。身有无量色,色有无量相,相有无量好。所住依果,亦其无量功德庄严,随所应见,无量无边,无际无断。非于心外,如是而见。此诸功德,皆因波罗蜜等,无漏行熏,及不思议熏之所成就,具无边喜乐功德相故,亦名报身。又,凡夫等所见,是其麁用,随六趣异,种种差别,无有无边功德乐相,名为化身。初行菩萨,见中品用,以深信真如故,得少分见,知如来身,无去无来,无有断绝,唯心影现,不离真如。然此菩萨,犹未能离微细分别,以未入法身位故。净心菩萨,见微细用,如是转胜,乃至菩萨究竟地中,见之方尽,此微细用,是受用身。以有业识,见受用身;若离业识,则无可见。一切如来,皆是法身,无有彼此差别色相,互相见故。
古释云:依分别事识,谓凡夫二乘心所见者,是名化身者,凡夫二乘,未知唯识,计有外尘,即是分别事识义。今见佛身,亦谓心外,顺彼事识分别计度,迷于唯心,故言从外来,不达即色是心,无有分剂。故云:取色分剂,不能尽知。
#大悲生菩提
唐 般若 譯 ( 734~? )
菩薩若能隨順眾生,則為隨順供養諸佛。
若於眾生尊重承事,則為尊重承事如來。
若令眾生生歡喜者,則令一切如來歡喜。
何以故?諸佛如來,以大悲心而為體故;
因於眾生而起大悲,因於大悲生菩提心,因菩提心成等正覺。
──選自《四十華嚴》
Bodhi Arises from Great Compassion
Translated into Chinese by Prajna (734 - ? , Tang Dynasty)
If a bodhisattva obliges all sentient beings, then he is also obliging, and making offerings to all buddhas.
If he honors and serves all sentient beings, then he is also honoring and serving the Tathagathas.
If he gives happiness to all sentient beings, then he is also providing happiness to all buddhas.
Why is it so? Because the mind of great compassion is the essence of all buddhas.
Because there are sentient beings, great compassion develops. And from great compassion, the Bodhi mind is brought forth. And because of the Bodhi mind, buddhas attain perfect enlightenment.
── from Forty-Fascicle Avatamsaka Sutra
唐 般若 譯 ( 734~? )
菩薩若能隨順眾生,則為隨順供養諸佛。
若於眾生尊重承事,則為尊重承事如來。
若令眾生生歡喜者,則令一切如來歡喜。
何以故?諸佛如來,以大悲心而為體故;
因於眾生而起大悲,因於大悲生菩提心,因菩提心成等正覺。
──選自《四十華嚴》
Bodhi Arises from Great Compassion
Translated into Chinese by Prajna (734 - ? , Tang Dynasty)
If a bodhisattva obliges all sentient beings, then he is also obliging, and making offerings to all buddhas.
If he honors and serves all sentient beings, then he is also honoring and serving the Tathagathas.
If he gives happiness to all sentient beings, then he is also providing happiness to all buddhas.
Why is it so? Because the mind of great compassion is the essence of all buddhas.
Because there are sentient beings, great compassion develops. And from great compassion, the Bodhi mind is brought forth. And because of the Bodhi mind, buddhas attain perfect enlightenment.
── from Forty-Fascicle Avatamsaka Sutra
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