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 靜思晨語--20110927《法譬如水》十身 (三)

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發表主題: 回復: 靜思晨語--20110927《法譬如水》十身 (三)    靜思晨語--20110927《法譬如水》十身 (三)  Empty周二 9月 27, 2011 5:49 pm

【證嚴上人開示】
我們昨天說過「業報身」。雖然我們提到,兩個孩子(傑博、諾文狄),從國外來台灣求醫,不同的國家、不同的病痛,但一樣是帶業來人間。
但是也有人帶福業來人間。福,你們難道沒聽過?某個國家的太子妃懷孕了,舉國歡騰,全國大家都為他祝福;還在懷孕中,那些人民就為他祝福。
也有的生在很有錢的大企業家,生下來,現在的人有個形容詞,叫做含著金湯匙來的,一來就很有福。父母疼、家屬照顧等等,但是像這些都是很有福,帶福而來,這分福就是因為緣,和這對父母有緣、和這個家庭有緣,就是托著這分福緣而來的,這叫做「依報」。
這種依緣而來,好的人家,就是福的依報;不好的人家,就是苦的依報。但是還有一種叫做「正報」,不一定在有福的人家出生,他就這一生保證都有福,很難說。有時候自己的身體、有時思想不端,成長中自己就一直變了,由不得自己受外緣牽引,變了。
另外是因為依報和正報合一。所說的依報,就是他所住的國家,若有什樣社會變動,和他本身的業力牽連,說不定他還沒有享受到,他該享受的時候,就已經幻化破滅了。
所以說依報、正報,這種業的報身。
「依報」指的是環境
彼此依緣而生
假合匯聚在一起
就叫做「依報」
「正報」即業種
就是過去世個人
所做的一切累積而成
每個人皆有各自的「正報」

所以我們昨天說,苦難人一出生,與父母的緣,和他自己本身的正報、業報,所以全身是病,生不俱全,所以來到我們這裡。
今天對大家說:「這種依父母的福緣來,不是很可靠的;最好就是自己的正業。」我們自己本身分分己獲,我們若是自己有福,在很貧窮的家庭,他的成長雖然很辛苦,但是他會很努力、心理很健康,他很認真、很拼命。後來他也會成為,很成功的企業家!所以說來,這叫做正報。
所以常常對大家說,在日常生活中,我們一定要很小心,多和人結好緣、造福業,這樣將來就不用煩惱,不會受到什麼業隨身,隨我們的身而來,都是福和慧。所以業報身就看我們如何做。
今生多結好緣造福業
來生就能免煩惱
因為隨我們而來的
都是善業與福慧

再來就是「聲聞身」。聲聞就是有福,知道佛法難聞,能在與佛同世時,他出家隨佛修行,專心一致聽聞佛法。佛陀的教法,一聞一悟、或是一聞十悟,或是一聞千悟,就是很用心,尊重佛陀、尊重教法,所以從佛陀的聲音,能啟發他的慧命。
所以聲聞身就是,「聞佛聲教,悟真諦理所證」的聲聞身。
我們應該要好好用心,由聲而悟,從教法中,我們用心去修。要銘記在我們的心版上,我們要受教而行,這樣才能覺悟。不然我們還是永遠在沉迷中,哪怕是與佛同世,也還是沉迷。所以聽話聞法,我們要多用心!
與佛同世 隨佛修行
聞佛聲教 悟真諦理
所證「聲聞身」

再來叫做「獨覺身」。獨覺就是出生在無佛之世,「獨宿孤峰,觀物變化,無師自悟,所證獨覺身」,無師自悟。因為佛陀要來人間,也不是那麼容易。你看從佛陀到現在兩千多年了,實在是一劫難遇,真難遇上與佛同世,所以除了從聽來的聲教,一直流傳下來,一直到後來,連聲教、末法都過去之後,要怎麼辦呢?是不是斷了呢?
道理自在人心,只要有人願意用心去思考,靜心,「靜寂清澄」,把心靜下來,在沒有困擾的地方,好好思考,這叫做獨宿孤峰。有的跑到山上高處。我記得幾十年前,我看到一本,修行者修行方法,他修行的方法,就是在深山的寺院裡,每天他都坐在寺院一處懸崖,有一塊突出的石頭。在那裡坐著時,稍微風吹,石頭就會微微地搖。所以他必定要很謹慎,抱著那種萬一風動石墜的危險,要調伏他自己的心。所以在那裡,他不能打瞌睡,稍微打瞌睡,身體一搖晃,很有可能就掉下去。所以他要練出,他那一分的定性、耐力、細心,非常微細覺悟的心情在那裡。
有一回坐著、累了,眼睛閉起來,睡著了,忽然間石頭就像墜落下去一樣,那時候他的感覺,好像有護法神托住他,醒過來。
他覺得很得意,感覺他用功得當,護法神都在他的身邊,所以他就很放心的坐著,還是一樣不小心又打瞌睡了。當時就聽到護法神的聲音,呵責他,那時他馬上整個醒過來。護法神的呵責有一次,不會給你第二次,更沒有第三次的機會。修行的心,時時要提高警覺!悟,是自悟;覺,是自覺。生命沒有第二次。
雖然慧命是永恆的,但是要藉著生命去體悟真理,才能成長慧命。意思就是,我們要修行,也要顧自己的安全,萬一怎麼了,一失人身,萬劫難再。沒有永遠的護法神在你的身邊。所以這是過去一位修行者人的經過。他也是要在那種周圍沒有什麼教法,他想去體會這種獨覺的心情。
但是我們隨緣不變,不變隨緣,我們很慶幸,我們的因緣還出生在,佛法留住人間的時期,佛陀留下來的,很多祖師大德,為我們編輯佛法,我們應該要珍惜。
用什麼方式深入經藏?其實千經萬論,就是教導我們如何調伏我們的心。所以心若覺,還是一樣是獨覺,獨自覺悟。我們修行,無法別人替我們修,修行還是要自己好好修。所以我們現在除了聲聞,聽,佛陀雖然不在,不過,他的法還在。尊師教、尊師重道,師父如何教我們,我們如何聽?我們要尊重這個道理,我們要行於日常生活。如此,我們聽了之後就會覺悟,所以我們要很慶幸。
獨覺是生在無佛之世,連佛法也已經沒了,他要靠自己,去觀天地四季輪轉,去體悟人生的無常。
生於無佛之世
獨宿孤峰
觀物變化、無師自悟
所證「獨覺身」
第六叫做「菩薩
身」。菩薩,我們大家修行,難道不是想如何能學佛成佛?但是你要學佛、成佛的過程,一定要行菩薩道,要經過菩薩道,才能接近佛的境界。
菩薩,應該是稱作「菩提薩埵」,但是中國人都會簡稱,所以省略了菩提薩埵,中間都省一個字,所以叫做菩薩。意思就是覺有情者。覺有情的人,覺悟的眾生,就叫做菩薩!
「菩薩」
原是「菩提薩埵」的簡稱
「菩提」
是覺、智、道之意
「薩埵」
是眾生、有情之意

你、我現在還是凡夫,但是接受佛法之後,有的人是一聞一悟;有的人是一聞十悟,根機更高的,就一聞千悟,這就是菩薩。從聞法而覺悟。佛陀的教法,就是教我們要走入人群,不是獨善其身,不是跑去靜僻的地方、在高峰上冒險,不是。佛陀是要我們從人群中去體悟,在有情界中去體會。有情就是叫做眾生,不一定是人。
我們不是說過了,動物有靈性,他們的智慧不輸給人。我們也看過雞去孵鴨蛋,那種愛。有一群野雞,在山上有一群鴨在那裡,生了蛋在那裡,鴨子就不知道跑到哪裡去了。雞看到了就去孵,孵到孵化出來了,原來是鴨。牠不會說話,不是牠孵錯了,是牠有愛心。類似這種動物有情,只要那念愛心存在,這就叫做有覺性。
我們人是萬物之靈,我們的覺悟,應該比其他的動物更高。其他的動物,有愛說不出口,其他的動物,有苦叫不出來。但是我們是人,我們要去體會,這就是佛陀教育我們,要如何尊師重道?如何感恩父母?如何友愛兄弟?如何打開心胸?天下之間的所有眾生都是和我們同生共住的一家人。把這個愛由小開始一直擴大出去,如果能夠這樣,普天之下那一個人不是我們所愛的?不是我們所尊重的?
所以覺悟的有情,我們要從小愛擴得很大。「心包太虛、量周沙界」,這就是在人群中所體會到的。所以人群好修行,菩薩心不離開人群,就是要投入在人群當中,這叫做覺悟的有情。
以慈悲之心
在人群中好好修行
在有情中體證覺悟
就叫做「菩薩身」

各位,我們真的要用心。在童子的身行就有十種。天地萬物,那念像童子的心,它能去開發、體悟到十種。」我們今天講到第六種的「菩薩心」。
倘若我們沒有那種真正純真清淨的身心,如何能夠體悟天地萬物的身行?所以我們要時時多用心!
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靜思晨語--20110927《法譬如水》十身 (三)  Empty
發表主題: 回復: 靜思晨語--20110927《法譬如水》十身 (三)    靜思晨語--20110927《法譬如水》十身 (三)  Empty周日 8月 11, 2013 9:43 pm


Lecturer: Master Zheng-Yan
Subject: Ten Bodies (Part 3) (
十身三)
Yesterday we talked about Karma-body and the two boys [Jayvo and Novemthree] who came to Taiwan for medical treatment. They came from different countries with different illnesses, but they both came to this world with karma. There are people who are born with good karma and blessings. You should have heard that when a certain crown princess became pregnant, the people of that country celebrated and extended good wishes to the baby. They sent their blessings, even though the baby was still in the womb.
 
There are also those born into families of wealthy entrepreneurs. They are born with the proverbial silver spoon. They are born with blessings, doting parents, a caring family, etc. These blessed individuals are born with fortune due to affinities with their parents and family. So they are born based on meritorious affinities. This is called Circumstantial Retribution.
 
Those born into good families have a Circumstantial Retribution of blessings, and those in poor families have a Circumstantial Retribution of suffering.
 
There is also Direct Retribution. Being born into a good family does not necessarily ensure blessings throughout one’s life. It all depends. Sometimes improper actions or thoughts lead to changes as we mature. We are influenced and changed by external forces. Then there is the union of Circumstantial and Direct Retributions.
 
Circumstantial Retribution is when there are social changes in the country in which people live. This becomes entangled with their individual karma. Their blessings may be destroyed before they are able to enjoy them. So Circumstantial and Direct Retributions are the manifestations of the Karma-body.
 
Circumstantial Retribution is the circumstances we are born into. When karmic conditions temporarily gather, Circumstantial Retributions manifest.
Direct Retribution is the karmic seeds. They are the accumulation of all actions performed in previous lifetimes. Everyone has his or her own individual Direct Retribution.
 
Yesterday we discussed how people suffer because of their karmic connection to their parents and their own Direct karmic retributions. That’s why someone may be born with illness and deformity. I want to tell everyone today: the fortune that comes from having good affinities with our parents is not very secure. It is best to rely on our own right actions. If we earn our own merits, even if we were born into a poor family and faced a tough childhood, we work hard and develop a healthy mentality. With earnest effort, we may eventually become a successful entrepreneur. That is Direct Retribution.
 
That is why I often say that in our daily living, we must be very careful. Make good connections and created blessed karma. In this way, in the future, we will avoid afflictions caused by our karma. The only things that will follow us will be blessings and wisdom. So our Karma-bodies are dependent on our actions.
 
If we can engage in creating positive connections and blessings, we will be free of afflictions in our next life because we will have good karma, blessings and wisdom.
 
Next is Sravaka-body. Sravakas were ones who were blessed to hear the Buddha-dharma, and live in the Buddha’s time. They renounced lay life to follow the Buddha and listened wholeheartedly to the Buddha-Dharma. In hearing the Buddha’s teachings, they achieved one realization per teaching, 10 realizations per teaching, or 1000 realizations per teaching. They were very mindful and respected the Buddha and His teachings. Thus, the Buddha’s voice inspired their Wisdom-life. So Sravaka-body means “to hear the Buddha’s teachings” and “attain realization of the Truth.” We should be very mindful to achieve realization from what we hear, practice the teachings, and create lasting impressions in our minds. We need to apply this to our daily lives, only then will we become enlightened. Otherwise, we will always be lost, even in the Buddha’s presence. Be attentive when listening to words or Dharma.
 
Born during a Buddha’s time, Sravakas followed a Buddha in practice. Hearing Buddha’s teachings, they realized Truth and attained the Sravaka-body.
 
Next is Pratyekabuddha-body. Pratyekabuddhas were born in an era without Buddha. They “live in seclusion, observe changes” and “attain enlightenment independent of a teacher.” They became enlightened without a teacher. It is not easy for Buddha to come into this world. It has been over 2000 years since Buddha’s time. It is indeed rare to be born in the Buddha’s time.
 
Thus, His teachings were passed down through words. Later, what will happen when teachings cease after the Dharma Decay Era? Are they gone? The principles are in our minds. If people are willing to contemplate mindfully, they can quiet the mind, achieve stillness and clarity. In a place without disturbances, they can think deeply. They live in seclusion.
 
Some will go into mountains or high places. I recall several decades ago, I came across a book on methods of spiritual cultivation. The author’s daily practice was sitting at the edge of a cliff outside a monastery deep in the mountains. There was a piece of rock that protruded. While sitting on it, the rock would sway slightly, even under a gentle breeze. He had to be very careful, and quiet his mind of thoughts of the rock falling, if strong winds came.
 
Up there, he could not doze off, since a sudden body movement could cause him to fall. So he had to develop, a settle mind, perseverance and attentiveness. He maintained a very refined, awakened mind.
 
Once, he become tired while sitting and closed his eyes and fell asleep. Suddenly, the rock seemed to be falling. At that moment he felt a Dharma-protecting deity supporting him. When he awoke, he felt very proud and thought he was practicing so well that Dharma-protectors were with him. Thus, he relaxed and again dozed off.
 
This time, he heard the Dharma-protector’s voice berating him. He was awakened at once by the deity’s scolding, “Just once, there won’t be a second chance, let alone a third.” A cultivating mind must be vigilant at all times. Enlightenment and awakening are self-realized. Who only have one physical life. Although our wisdom-life is perpetual, only when we use this life to comprehend the Truth will we extend our Wisdom-life.
 
This means that we have to practice, and also mind our safety. If we lose this life, it is difficult to become human again Dharma-protectors cannot be at our side forever. That was the experience of this past practitioner.
 
He wanted to attain the experience of self- enlightenment in an environment where no teaching was available. But we should adapt to our conditions without sacrificing our principles. We are very fortunate that our affinities and conditions allow us to be born in an age when the Buddha-Dharma exists.
 
We have to cherish the Dharma that the Buddha left and the scriptures that patriarchs and virtuous masters compiled for us. How do we deeply enter the Sutra-treasury? Actually all the Sutras and commentaries teach us to subdue our minds. If our minds are awakened, we become enlightened independently. No one else can practice on our behalf.
 
We have to practice ourselves, like the Sravakas who listened. Although Buddha isn’t with us, His Dharma exists. We should respect the teachers and their teachings. Whatever our master has taught us, we have to listen, respect it and apply it in our daily lives. So we realize what we have heard. We are very fortunate.
 
Pratyekabuddhas were born in an era without Buddha or Buddha-Dharma, and relied on themselves to observe the changes in the world, and comprehend the impermanence of life.
 
Born when no Buddha was present, Pratyekabuddhas lived alone in high mountains, observing the changes among all things. They attained realization and the Pratyekabuddha-body.
 
The sixth body is Bodhisattva-body. In our spiritual cultivation, don’t we all want to attain Buddhahood? But the process of attaining Buddhahood requires following the Bodhisattva-path. It is through the Bodhisattva-path that one can approach Buddhahood.
 
In Chinese, [long] words are often abbreviated. The word Bodhisattva is often abbreviated as Pusa. It means an Enlightened Sentient Being. When a sentient being becomes enlightened, he is a Bodhisattva.
 
Pusa is an abbreviation for Bodhisattva. Bodhi is enlightenment, wisdom and the Path, Sattva is a sentient being, one who has feelings.
 
You and I are still ordinary people, but once people receive Buddha-Dharma, some gain one realization upon hearing a teaching, others gain 10 realizations with one teaching. Those with higher capacity gain 1000 realizations from one teaching. Bodhisattvas attain enlightenment through listening to Dharma. The Buddha taught us to interact with people, instead of isolating ourselves in a remote place, or taking risks on a mountain cliff. The Buddha wanted us to learn and comprehend while being among people in the sentient realm.
 
Sentient beings are living beings, not necessarily just humans. We have said that animals possess intelligence. Their intelligence is comparable to humans.
 
We have also seen chickens hatching duck eggs. There was a pack of wild chickens in the woods where ducks lived. After laying their eggs, the ducks left. The chickens took over and hatched the eggs into ducklings. Though they could not say so, they did not hatch the eggs by mistake, but because they were compassionate. When sentient beings possess such kindness, it is the nature of enlightenment.
 
Humans are the most intelligence of all species. Our realization should be more advanced than that of other animals. Animals cannot express their love through words, nor can they speak of their suffering. But humans can, so we have to understand. That is why the Buddha taught us to respect our teachers and their teachings, be grateful to our parents, love our siblings, and open our hearts. All sentient beings in the World are our family and we share the same living space. If we continuously expand and broaden our love, then there is no one in this world whom we don’t love or respect.
 
As enlightened sentient beings, we should expand our love vastly to encompass the boundless universe. We must experience this among people, so living in communities facilitates spiritual practice. A Bodhisattva does not leave people, but instead reaches out to them. That is an enlightened, compassionate being.
 
With a heart of compassion, engage in cultivation among people. When we can work with other sentient beings and gain realization, we attain the Bodhisattva-body.
 
Everyone, we should truly be mindful. There are ten bodily forms of Childlike Innocence in the world. What we have discussed is how a childlike mind can develop and experience the Ten Bodhi.
 
Today, we are up to the sixth body, the Bodhisattva-body. Without innocent, pure minds and bodies, how can we comprehend the physical forms of everything in the word? Therefore, we must always be mindful.
 

(Source: Da Ai TV 靜思晨語 法譬如水)
 
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