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阿彌陀琉璃光佛地藏.親近諸佛成就總持.分身眾生法界六度圓滿願
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发表于 2024-7-11 19:39:39
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6樓之補充2-迴向?:
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隨喜讚嘆感恩-淨界法師&善知識頻道主發表&全部相關之工作人員們。如是善事迴向法界一切眾生從現在開始永遠不嫌晚永遠不嫌遲步入成佛之道立志成佛不昧因果、迴向蓮花化生佛願淨土常隨佛學回入娑婆共成佛道。![](static/image/smiley/default/em04.gif) ![](static/image/smiley/default/em05.gif) ![](static/image/smiley/default/zem05.gif) ![](static/image/smiley/default/zem44.gif)
https://www.youtube.com/watch?v=bCmUOxBFxZY
淨界法師:我們真的能把功德迴向給別人嗎?
淨界法師 :《佛法修學概要》
時間: 2013/06/26
地點: 洛杉磯 淨土教觀學苑
編號:第四十六集 / 期中座談5
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【學員提問】請法師開示,若有生重病者他沒辦法學習佛法,若別人替他修懺放生等功德,迴向給他,這樣子有效果嗎?
【師父答疑】
比方說你有家人,你的長輩年紀大了,他不能拜懺了,他也不能修功德了,你幫他做,你幫他做了以後,把功德迴向給他,這樣子有沒有效果?
我們解釋一下。
理論上修學佛法要自己去做,要用你的心去造作,才能夠產生反轉的力量。但是這個人已經沒辦法造作了,他的心力可能羸弱了或者闇鈍了,那麼他透過別人來造作,造作以後再把功德轉回去,這種情況,就牽涉到他力的思想。
諸位!凡是他力的思想一定要感應道交。所以只要是他力的感應,一定要被迴向的人對這個功德要順從。如果你爸爸沒有學佛,他完全不相信因果,你迴向給他幾乎沒有效果,因為他沒有順從,他是抗拒的。
《地藏經》裡面講一件事情說,你的爸爸媽媽快要臨命終了,那你這個孝順的子女怎麼辦呢?把他的東西拿去變賣換錢,去幫他做佈施。但是有一個條件,你要告訴他,讓他知道這件事情,然後你要因這一份功德讚歎他,讓他的心不但了知,還要順從,他對這個佈施的功德要有一種隨順服從,他就會得到很大的加持力,而且這是在臨終的時候做的功德,因此加持力更大。
所以你替你的長輩、替你的子女做的功德,對方是不是得到,有一個條件,就是對方的心是不是對這個功德是一種隨順服從的。如果他完全不相信,那幾乎沒有效果;如果他是陪著你去做,那最好。你帶他去做,他眼睛看到,念念地順從,那這個效果就很大了。
一般是這樣,修福報比較容易有感應。他今天身體不舒服,你幫他去放生,他把錢交給你,你放完以後把過程告訴他,他聽得非常歡喜,念念地隨喜順從,這個他得到的功德,幾乎跟他親自參加一樣。你如果能夠善加描述,帶動他的歡喜心的話,修福報的時候容易順從,容易得到跟他自己去修的相同的效果。
但是你要幫別人懺悔這個事情就很難。因為他很難完全順從那個懺悔的力量,除非你拜八十八佛,整個一個小時他就在旁邊看,從頭看到尾,然後他對你的拜懺念念地隨喜,念念的地順從,這個有可能。
如果他都沒有看到,你要替他懺悔,幾乎就很難,有限。因為他沒有看到,他很難順從這個懺悔。這個懺悔的心態很複雜,很難生起,跟修福報不太一樣。所以功德迴向就牽涉到這個被迴向的人的內心,是不是有對這個功德的順從,這個就影響到效果了。
好,那麼迴向這一塊,有沒有問題?就你替別人做,然後迴向給他,你最好告訴他整個過程,讓他知道。請說。
【學員提問】師父好!那我們每次法會之後的迴向,迴向給誰,誰也不知道,那他怎麼感應那個功德呢?
【師父答疑】從凡夫的角度我們迴向,其實都是在借境修心,增長你的菩提心,增長你的功德,其實眾生是不是得到就不一定,不知道了。如果他不順從其實效果有限。
但是當我們迴向給法界眾生的時候,有些鬼道眾生他是一時的罪業墮入鬼道,他有善根,他如果在旁邊見聞到的時候,他也可能會順從,會隨喜讚歎,他就得的到。所以這效果很難講,但至少我們把那個訊息釋放出去。所以我們在修學佛法某種程度是只問耕耘不問收穫,因為誰也不知道到底有沒有得到。
迴向是很重要的法門,大乘佛法必修的。迴向在經典上說,它可以把你微小的功德,透過這個迴向的法門,轉化成廣大的功德。譬如一燈燃百千燈,你本來是一顆小蠟燭,打佛七就參加一天而已,但是你如果認真地迴向,你那個一天的那個小蠟燭,它會變成無盡燈。
所以你要會用迴向的話,對你是很有好處的。這個迴向法門是非常好用的,回小向大。但如果說你是替別人做的,你做完以後,要把你的過程告訴他,讓他隨喜讚歎,那他也可以得到你對他的迴向。
*Question from a Student:*
If someone is seriously ill and unable to practice Buddhism, can others perform acts of merit like repentance and releasing animals in their stead and dedicate the merits to them? Will this be effective?
*Master's Response:*
For example, if you have an elderly family member who cannot practice or accumulate merit anymore, you can do it on their behalf and dedicate the merits to them. But does this have an effect?
In theory, practicing Buddhism requires personal effort and intention to create transformative power. However, if someone is unable to act due to illness or weakness, others can perform the meritorious acts and transfer the merits to them. This involves the concept of external assistance.
External assistance must resonate with the recipient. If the recipient does not believe in or is resistant to the practice, the transfer of merits will not be effective. For instance, if your father does not believe in Buddhism or karma, dedicating merits to him will have little effect because he resists it.
The "Sutra of the Past Vows of Earth Store Bodhisattva" mentions that when a parent is nearing death, filial children can sell their possessions to make charitable offerings on their behalf. However, the parent must be informed and agreeable to these actions to receive the full benefit.
For merit transfer to be effective, the recipient must be aware and agreeable to the practice. If they participate, even passively, and feel joy or acceptance towards the meritorious acts, they can receive significant benefit, similar to personally performing the acts.
It's easier to resonate with good deeds. If someone is ill and you release animals on their behalf, inform them of the actions. Their joy and acceptance can bring them merit almost equal to personally participating. Describing the acts vividly can increase their happiness and acceptance, enhancing the transfer's effect.
Repentance is more complex, as it involves deep personal reflection. The recipient must fully resonate with the act of repentance, which is difficult unless they witness and engage with the process.
Thus, transferring merits involves ensuring the recipient's inner acceptance and alignment with the merit. When we dedicate merits after a ceremony, the broader impact is uncertain. If recipients, especially in the spiritual realm, have latent good roots and resonate with the merits, they benefit.
Ultimately, our dedication practice extends our compassion and increases our own merit, regardless of the recipients' response. Even if others do not directly benefit, our intent and action of dedicating merits expand our spiritual growth and compassion.
In all practices, especially merit transfer, remember to inform the recipient, fostering their understanding and acceptance to maximize the effect.
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