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 靜思晨語--20110922《法譬如水》六行~十住行(五)

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靜思晨語--20110922《法譬如水》六行~十住行(五) Empty
發表主題: 回復: 靜思晨語--20110922《法譬如水》六行~十住行(五)   靜思晨語--20110922《法譬如水》六行~十住行(五) Empty周五 9月 23, 2011 12:31 am

【證嚴上人開示】
十住行:
發心住、治地住、修行住
生貴住、具足方便住
正心住、不退住
童真住、法王子住、灌頂住

昨天我們說過了「不退住」,修行,如何讓我們的心,能在日夜輪替中,唯有我們的心念一念不退,只要你選擇正確的道路,向前直走,這叫做精進,精進就是不退轉,無退轉的心叫做「不退住」。
所以身心在這種,日月交替的時間,我們的身心應該增長,身要精進,心要不退轉。精進,我們就不會懈怠,我們的心得以慧命增長。如果這樣就沒有缺了,這樣就是不退。
選擇正確的道路
向前直走即是精進
身要精進、心要不退轉
慧命則得以增長

再來就是「童真住」,「佛之十身靈相,一時具足,如童真之可貴」。
什麼叫做「童真住」?「童」就是天真無染穢,不是常常對大家說:「我們要有赤子之心。」我們若有赤子之心,我們的內心很純、很真,我們對父母、對長輩,如果罵我們的時候,我們覺得是應該的,我要接受、我要學。
過去的不放在心上,這種不記恨的心。不記恨就是心無污染,他唯有一項,就是理所當然,這種理是當然的,我不懂、你教我,這樣就不記恨。這就是「童真」。
也是常常和大家說過:「我們修行者,我們要有赤子之心,我們要有駱駝的耐勞的心,我們要有獅子勇猛的心。」這三心若能具足,這樣我們修行就不退轉。
所以佛的十身靈相,佛陀現身人間,是用很多種的方式。
十身:
眾生身、國土身、業報身
聲聞身、獨覺身、菩薩身
如來身、智 身、法 身
虛空身

師父也常常說,佛陀的本生經在六道中,在六道中都有佛的形相。有時現天人,有時現人間的凡夫身;在人間有時候現富貴相、有時現貧賤相、有時現莊嚴相、有時就是現下賤相,用種種的形相來示現人間。甚至在餓鬼、畜生、地獄,每一道都有佛陀現身,諸菩薩現相。
所以佛陀才教我們,我們的心要時時培養佛心,看人人都是佛,不能輕視任何一個人。說不定你輕視任何一個人,那個人剛好就是佛菩薩所現身,示現人間來教育我們。所以在《四十二章經》中,有這樣一段文字:
就是沙門問佛:「何者為善?何者最大?」
問佛陀:「世間什麼是最善的事情,什麼是最大的?我要修行,我要從最好最善這個門,直接進去。佛陀,您能否教育我?指導我?給我一個方向,我要如何修行比較快?要修善,要體會大道理,到底哪一樣是最善的?」
佛陀回答:「行道守真者善。」
我們在行道中,最重要的,你要修一念最真、最誠。哪一念是最真、最誠的?發心如初,成佛有餘。就是抱持著,讓你最感動的那個時刻,你下定決心要修行的那念心,就是最真。那念心是最善的。
「行道守真者善」
發心修行
那一剎那心念最真最善
行道最重要的就是
守住這一念真誠

再來就說:「志與道合者大。」
什麼是最大的道理?佛陀對我們說:「我們的意志和我們要走的道路,能合在一起,這就是大道理。」這句話應該是很簡單。我們為什麼要選擇來修行?就是讓我們有所感動,讓我們有所覺悟,凡夫和佛有平等的智慧,讓我們瞬間的覺悟發心,那念心最真。
只是我們凡夫的覺悟,只是瞬間而已,我們若能守住覺悟這念心,這叫做真;你覺悟後發心出來,你守住這個心,那是最好的心。
所以行道守真者善,那念心很重要。
你這念心若守得住,日常的生活,待人接物,面對天地萬物之間,我們所行的、所相對的,這和我們的志,志就是你發心那念心;我們日常行在人間道上,不論是人群、不論是待人、不論是接物、語默動靜等等…,這都合於我們的志、我們的志願。
所以慈濟叫做志業。投入這個志業中,不求回報地付出,這叫做志工,這叫做人間活菩薩,這就是一個志字。我們立志而工作,這叫做志工,這叫做人間菩薩。看看普天之下,多少慈濟的志工,他們立志之後,他們順道而行。所以志與道合者大,這就是大道理。
「志與道合者大」
守住覺悟的這念心
讓我們的意志
和人生方向合在一起
就是大道理

看到紐奧良受到災難,本來好像一個不夜城,但是碰到了無常,變成一無所有,變成家破人散。我們應該要知道,與佛的道理會合,佛告訴我們人間無常,人間變化不定,世間沒有一個人能永遠不變,不可能!我們應該趕緊要有警世的覺悟起來。
不只是瞬間的覺悟,因為我們平時都在聽佛的道理,佛陀所教育我們的,讓我們知道天地萬物一統,完全都是無常、幻化。好像人生的欲,好像水上的泡沫一般,很快就幻化掉了。
我們若能人人都能瞭解,佛陀所說的道理是什麼事情,我們能用心,發心立志來修行,哪怕災難離我們很遠的距離,就像紐奧良的地方,但是我們聽到就應該要警覺了。
有一個家庭,在紐澳良三代同堂,是多麼幸福。大水一來時,那位媽媽她有糖尿病、有高血壓,她行動不方便,在這之間,雖然有一艘救生船救了她,但是她的兒子、還有孫子,就這樣分開了。經過好多天好多天,這位媽媽唯一的希望,就是能再看到兒子、看到孫子。透過紅十字會,終於找到她的兒子和她的孫子。
但是見面的時候,就是要分離時,因為他的兒子,這麼多天的輾轉疲勞,已經累出一身病,和他的母親見面的時候,已經轉肺炎了。所以只有一句話對志工說:「我的母親拜託你。」就馬上被救護車載走了,到底載到哪間醫院?又是消息再斷掉了。這位老,她就是照顧兩個孫子,年紀很小的孫子,留在收容所裡,每天以淚洗面,到底她的兒子在哪裡?真的是很折磨她的心!
我們的志工有的分組,有的是在醫院關懷。在醫院關懷的一位志工,就發現了一位中年人。這位中年人,看到我們的志工,就對她說:「我還有母親,我還有幼小的孩子,他們現在就在某一個收容的地方,到底他們現在怎麼了?」在這之中,我們的志工開始,好像大海撈針一樣,去找這個人。
不過還好,有一個特徵,就是她人很胖,而且是坐輪椅,總之,這些志工開始眼睛就要很尖、很明,要去找。發現到一位胖胖的,坐在輪椅上一直在哭,手裡拿著兩件褲子,在那裡用一隻小剪刀在剪,在那裡哭。我們的慈濟人靠近這位老人身邊,一個就問她:「妳是不是叫做海倫?」
抬起頭來,終於芸芸大海中,有人知道我的名字。那種驚喜,開始就和她說話,就對她說:「你的兒子現在在哪一家醫院,人很好。」
「我看不到,也讓我聽一下聲音。」我們的慈濟人,趕緊幫她打電話,聯絡醫院,能讓這位老人聽到兒子的聲音?但是三小時的時間,電話一直都打不通,只好動員我們所有的慈濟人,來到這位老人面前,和她互動,唱歌給她聽,來關懷她。
兩個孫子在床上很可憐,尿布沒有人能幫他們換,已經全身濕透了。慈濟人就在那裡,照顧那兩個孩子,幫他們換衣服、換尿布。
這個阿嬤拿著兩條褲子是,要做什麼?她的個子很高大、很胖,別人給她的褲子根本無法穿,她用小剪刀把兩件褲子剪開,要變成一件,拼成一件。你們可以想像,兩件褲子要變成一件,要如何變?慈濟人很貼心,趕快再去找剪刀,來幫她把這個東西,兩件變成一件。你想想,這麼落魄的人生!
後來有沒有和兒子說上話。有,兒子就對她說:「我比較好了,您放心!」她就說:「你若還沒有出院來讓我看到,我怎麼能放心?」那種媽媽心,在這麼落魄的時候、流離失所什麼都沒有不要緊,看,這分母子之情,是多麼的密切?
其實這分情,是不是永久的呢?也不是!佛陀對我們說:「世間一切都沒有一個定、住。」
唯有我們的心、道心,我們若能好好探討道理,佛陀教我們的都是真理,雖然很簡單,天地無常、萬物幻化。
這麼真、這麼簡單的道理,我們若能守真、能守善,我們若是行道守真,這種的善、這種的好念,認真去探討,我們立志之後,依照這個志願而行動,與道會合,這就是最大的道理。
世間一切遷變不定
唯有道心永恆
好好探究真理
守真守善、道與志會合
才是常住不變的道理

各位,看看人生,萬物一統,什麼是真?我們還有什麼好記恨的?我們應該要培養童真。這分童真的心,就是修行最好的心。我們若當作人人都是佛,人人都是我們的長輩,人家怎麼我們,我們就應該怎麼修。
佛陀教我們的真理,我們要不離我們的心。其他的人教我們人生生活的方法、待人接物的形態,我們要虛心接受,這樣叫做「童真住」。
所以佛之十身,後面會再對大家解釋十身,我們若能有童真,心很單純,自然十身現在人間,是一時具足。當然這還是要用心!
所以童真很可貴,我們大家要好好回歸童真,這分單純的心,所以人人要多用心。
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靜思晨語--20110922《法譬如水》六行~十住行(五) Empty
發表主題: 回復: 靜思晨語--20110922《法譬如水》六行~十住行(五)   靜思晨語--20110922《法譬如水》六行~十住行(五) Empty周五 8月 09, 2013 10:55 pm


Lecturer: Master Zheng-Yan
Subject: The Six Practices: The Abiding Conducts (Part 5) (
六行~十住行五)
 
The Practice of Ten Abiding Conducts:
Spiritual Resolve, Control of Mind, Practice, Noble Birth, Perfect Skillful Means, Right Mind, No-retreat, Childlike Innocence, Dharma-prince, Anointment.
 
Yesterday we discussed Abiding in No-retreat. In our practice, how do we single-mindedly keep our thoughts without retreat, day and night? As long as we have chosen the right path, we just keep moving forward. This is called diligence. Diligence is No-retreat. Possessing a mind that does not turn back is called Abiding in No-retreat.
 
The body and mind should improve and grow with the passing of time. The body should remain diligent, the mind should abide in No-retreat. With diligence, we won’t become indolent, and our Wisdom-life will continue to grow. This way, nothing will be lacking and there will be No-retreat.
 
Choose the right path and go forward. This is diligence. Our bodies should remain diligent, our minds should not turn back. In doing so, we will enhance our Wisdom-life.
 
Next is Abiding in Childlike Innocence. “Buddha’s Ten Auspicious Bodies are all complete, as precious as a child’s innocence.” What is Abiding in Childlike Innocence? Childlike is purity without defilement. As I often tell you, we should have a childlike mind. If we have a childlike mind, our inner world is pure and true. If our parents or elders scold us, we should feel that it’s quite natural. We must be receptive. We must learn. We should not hold past grudges.
 
This kind of mindset of not holding grudges is a mind without defilement. To one with a childlike mind, it is natural for others to teach what one does not understand. So one does not hold grudges. This is childlike innocence.
 
I often say to everyone that, as practitioners, we must have the heart of a child, the endurance of a camel, and the courage of a lion. If we can combine these three qualities then we will not retreat in our spiritual cultivation.
 
The Buddha manifested Ten Auspicious Bodies. The Buddha appeared in the world in a multitude of forms and manners. I often mention that in the Jataka Sutra, it is said that the Buddha appeared in all Six Realms. Sometimes He manifested as a Heavenly Being, sometimes He manifested as an ordinary person. Sometime He appeared rich, sometimes poor. At times, He manifested in auspicious forms, other times in inferior forms. He appeared in many forms in the Human Realm, and as a hungry ghost, animal, and even in Hell. Buddhas and Bodhisattvas appear in every Realm.That is why the Buddha taught us that we must constantly practice Buddha-mind. See every person as a Buddha; do not look down upon anyone. Perhaps the person you treated with contempt was the manifestation of a Buddha or Bodhisattva, who was trying to teach you.
 
So in the Sutra of Forty-Two Chapters, there is this passage. A Sramana asked the Buddha, “What is benevolent? What is the greatest?”
He was asking the Buddha what is most benevolent in the world and what is the greatest. “I wish to practice and enter through the best door directly. Buddha, can you please educate and guide me? Which direction is the most expedient for spiritual cultivation? To cultivate benevolence and understand the great principles, which is the best?”
The Buddha answered, “To practice and to uphold truth is benevolent.” In our practice, it is most important to uphold a thought that is most true and sincere.
 
Which thought is the most true and sincere? Upholding your initial resolve leads to Buddhahood. This means to maintain the feeling of the moment you were most touched, your initial thought of wanting to practice. That thought is the truest and most benevolent.
 
The initial moment of thought, when we first made our resolve to engage in spiritual practice is the most true and benevolent.
Spiritual practice is to safeguard this thought of genuine goodness and sincerity.
 
Then Buddha stated, “Aspiration uniting with the Path is greatest.” What is the greatest principle? The Buddha taught us that if our aspiration and our path can be united, then this is the greatest principle. This phrase should be very simple. Why do we choose to practice? It is so that we can be moved and gain realization. Ordinary people and the Buddha are equal in wisdom. The most genuine thought comes the moment we gain insight and resolve to practice.
 
But for ordinary people, realization is very short and brief. If we can safeguard this thought of realization, it is the truest thought. After our realization, we make a resolution, and safeguard it. This is the best mindset. So, to practice and to uphold truth is benevolent. The intention is crucial. We should uphold this resolve. In our everyday life, as we interact with people and things and face all things in the universe, everything we do should be united with our mission. Our mission is our initial resolve. Our daily interactions with the world, whether with a group of people, individuals or objects, in silence or speech, action or stillness, etc., are all in accordance with our resolve.
 
In Tzu Chi, we call this a spiritual mission. People who commit to this spiritual mission, without asking for anything in return, are called volunteers, or living Bodhisattvas. The key word is mission. We work because of our sense of mission. That’s the definition of a volunteer and a living Bodhisattva.
 
Around the world, so many Tzu Chi volunteers vow to become living Bodhisattvas and follow the path. The greatest is aspiration uniting with the Path. This is the great Truth.
 
It is greatest to have our spiritual resolve united with the Path. Abide in this heart of awareness. Let your determination and your direction in life unite as one. This is the great Truth.
 
We witnessed the disaster in New Orleans, a place where fun never ended. When people cross paths with impermanence, they lose everything, including their families. We really must learn to align ourselves with the Buddha’s teachings. The Buddha taught us about impermanence. Everything in the world changes. There is not one person who will never change. That would be impossible. We should quickly evoke world-awakening realizations, not just fleeting realizations.
 
In daily life, we already hear Buddha’s teachings. The Buddha taught us that all things in the world are impermanent and forever changing. The desires we have in life are but bubbles on water that burst very quickly.
 
If we can all understand the Buddha’s teachings, be mindful in whatever we do and resolve to practice, even if disasters are happening far away, such as in New Orleans, we will still be alert.
 
We heard of a case where a family of three generations was living in New Orleans. They were very blessed. When the water flooded in, the mother, who had diabetes and high blood pressure, could not more around very easily. During the flood a rescue raft saved her, but she was separated from her son and grandchildren. After many days, this mother’s only wish was to see her son and grandchildren again. Through Red Cross, she was finally able to get in touch with them.
 
But as soon as they met, they needed to part again, because her son had gotten very ill from days of fatigue. By the time they met, his illness had developed into pneumonia. He left one sentence with the volunteers, “Please take care of my mother.” Then he was quickly carried away in an ambulance. But which hospital was he sent to? They lost contact again.
 
This old woman took care of her two grandchildren, who were both very young. Staying in the shelter, she cried every day, worrying about the whereabouts of her son. She was truly tormented. Our volunteers were divided into groups, and some were helping in the hospitals. One hospital volunteer noticed a middle-aged man. When this man saw our volunteer, he said to him, “I have a mother and young children. They are now staying at a certain shelter. How are they?"
 
Based on this, our volunteers began to search, like looking for a needle in the haystack. Fortunately, she had recognizable features: she was quite heavy and sat in a wheelchair. Nonetheless, the volunteers had to sharpen their sight to look for this person. Then they found a chubby lady sitting in a wheelchair, crying. She was holding two pairs of pants and trying to cut them with scissors, while crying.
 
Our volunteers got close to this elderly lady. One asked, "Are you Helen?"
She lifted her head. "Finally, in this crowd, someone knows my name." She was very surprised.
The volunteers began talking with her. She said, "I have nothing now, everything is gone. Your son is in the hospital, he is fine. If I can't see him, can I hear his voice?"
Our volunteers hurriedly made the call to the hospital to let this old woman hear her son's voice. But the phone was busy for three hours. So they gathered all the volunteers to come over to this lady to interact with, sign for and comfort her. Her two grandchildren looked so pitiful on the bed. No one had changed their diapers and they were wet. So Tzu Chi volunteers took care of the two kids, and changed their clothes and diapers.
 
Why was the grandma holding two pairs of pants? Since she was big and heavy, she was unable to fit into the pants given to her. She was trying to cut the pants with scissors to piece them together and make one pair. Can you imagine making two pairs of pants into one? How can it be done? The volunteers were very thoughtful, and they quickly found more tools to help her make two pairs of pants into one. We can imagine how miserable she was.
 
Did she finally talk to her son? Yes. Her son said to her, "I'm much better now, don't worry." She said, "How can I relax till I see you out of the hospital?" This is the heart of a mother. Even when she was in such a desperate state, homeless, with all her possessions gone, all she hoped for was to see her child. The love between a mother and child is so intimate and close.
 
In actuality, can this relationship last forever? No, it cannot. The Buddha told us that nothing in the world is permanent. There is only the mind, which seeks enlightenment. If we are able to analyze the principles, everything the Buddha taught us is the Truth. It is very simple - the universe is impermanent, everything is illusory. Such a simple principle! We should abide by the Truth and benevolence. Practice the Path, and uphold the Truth. Be committed to study such wholesomeness. After we've professed our resolve, we follow it and walk the Path. When the Path and our resolve unite, it is the greatest of all principles.
 
Nothing in this world is permanent. Only by being unwavering in our heart to practice Truth and goodness can the Path and our mission be united. This is the Truth that will remain forever.
 
Everyone, everything in life comes together as one. What is real? What is there to hold a grudge about? We should develop childlike innocence. Such a mind of innocence is the best mindset for cultivation. We should treat everyone as a Buddha, and as our elder. Whatever they teach us, we should practice accordingly. Do not allow the Truth that the Buddha taught to leave your minds. When other people teach us about ways of living and methods to interact with others, we accept them humbly. This is Abiding in Childlike Innocence.
 
The Buddha has Ten Bodies, I will explain them later. If we have childlike innocence and a pure mind, the Ten Bodies will naturally appear and be complete. Of course, this requires one to be mindful. Childlike innocence is precious. We need to return to such innocence and simplicity of mind. We should always be mindful.
 

(Source: Da Ai TV 靜思晨語 法譬如水)
 
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