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 靜思晨語--20110928《法譬如水》十身(四)

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靜思晨語--20110928《法譬如水》十身(四) Empty
發表主題: 靜思晨語--20110928《法譬如水》十身(四)   靜思晨語--20110928《法譬如水》十身(四) Empty周三 9月 28, 2011 5:59 pm

【證嚴上人開示】
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

昨天說過了,「獨覺身」、「菩薩身」,再接下來就是「如來身」。如來就是「乘如實道,來成正覺」,稱作如來。
我們常說,佛雖然兩千多年前,出生在印度,到現在已經兩千五、六百年後的現在,是不是佛都沒有在人間?不對!我們現在念釋迦佛,還是本師釋迦牟尼佛,佛還是在人間,他的法留在人間,他的身體,則是來回在娑婆世界,不斷乘願再來、乘願再來。每一回來人間,都沒有離開人間的真理。帶著人間的真理,來到人群中,從他的口頭上傳教,從他身體力行來教育,這叫做乘如來實道,來成正覺,來人間。
除了每次自己現身修行,以身教和大家共同修行,所以我們有「同事度」這個名詞,如何去教人?用愛語來教人;我們如何度人?和大家共住來影響人。像這樣,自己修,同時也帶人修。所以乘如實道,來成正覺。這就是如來。
如來的法身,法,真如的教法,這兩天我一直在說,真誠如一」。這叫做真如。我們要以真與誠的心,將如來的真理,用在我們的生活中,我們要如一貫徹,這叫做真如。所以如來,是我們人人,本具清淨的本性的真道理。
我們人人若能,本具如來的真理、清淨的本性,現身來人間修行。老實說,坐在我面前的,我們人人都是現在的如來。你若能聽法,再用在日常生活中,人人都是如來的實道,在人群中身體力行,體會到再教育出去,這就是成正覺。這就是我們學佛要認同的道理。
所以如來身不是在說,兩千五百多年前的釋迦牟尼佛,我們是說他那時的精神道理,用在現在,用在你和我,我們的精神和身行,互相教育,這種真理實道,都稱作「如來身」。
以真誠的心
將如來的真理用在生活中
這叫「真如」
我們用精神和身行
互相教育
這叫做「如來身」

第八就是「智身」。智就是「智慧圓明,一切諸法皆能覺了」,這叫做智慧身。
各位,我們若有與佛同等清淨的本性,智慧一定是圓明的,所以,如來的真實道,用在我們的日常生活中,智慧就隨著我們的日常生活。待人處世無不都是用智慧,很圓滿、很明了、能決定。
所以智慧圓明,一切諸法,諸法就是世間法,或者是出世間法,世間法不離開日常生活中,不離開人事物,這都叫做世間法。
若是出世間法,就是說出了超脫的道理。什麼能夠超脫?在世間有很多人與人之間,家庭有家庭的親人,所愛的人難免有生老病死,如何能跳脫呢?就是要用真理。
我們若能平時去了解人生,如何來人生?人生如何來結合?緣聚同住,緣散就要分離,這種的道理如果知道,什麼事情都看得開了。
有一個家庭我就很安心,這個家庭,就是送他們最親愛的人回來。當然這是慈濟家庭,先生是慈誠隊、也是委員;太太也是委員;兒子、女兒都非常認同。
我們這位師兄在彰化,長年來有鼻咽癌。有一次我去大林慈院,有看到他,我就跟他說:「我們要記得,當然我們要疼惜身體,有病要和醫生配合。這也是一個大自然,合於真理的事,有病就是找醫師。假使大自然的法則,大限來時,我們也要用很開闊的心情,很自然的形態去接受,這樣知道嗎?」
「我知道,了解。」所以臉上還是帶著笑容,總是知道有大自然的法則、大限來的這一天,安詳往生了。
他的心願,健康時就是奉獻出去;往生之後,也要把大體捐出去。所以從彰化連夜開車,送最親愛的人回來了。太太陪,兒子、女兒、女婿陪著他,回到花蓮,天未大亮就送進大學了;處理之後,他們一家人回來了,我要出門之前來和我見面,看起來整個家庭非常安詳,沒有那種生離死別,那種心的糾結、難割捨,沒有那樣。看起來就是很祥和。
雖然看得出來捨不得,但是每個人臉上,都是那分祝福、安詳。在這之間,女兒就對我說:「師公,我一定要對師公說感恩。」
「什麼事呢?」
就說了,她說:「爸爸未進入慈濟之前,脾氣很壞,但是進入慈濟之後,人生完全改變了。給我們很多年好的爸爸,讓我們的家庭很和睦。我爸爸過去什麼人的話,他都不聽,但是他很聽師公的話,所以他改變了,讓我們的家庭很和睦,所以我們要感恩師公。尤其是他很祥和、很安詳,我們也很心安,所以圓他的心願,送他回來了。」
聽到這樣,我就感覺很安心,人生最重要的就是在這一刻。平時,什麼樣人我是非的計較,這都是在未來生的習慣。我們會帶過去,我們若在平時知道道理之後,我們要趕緊改過來,改過來之後,我們有這麼好的習慣,脾氣改好了,待人接物,對家裡的人等等若能很和睦。我們就知道,對一般人更和睦。
因為一般人都說:「奇怪,出去外面對人人都很好,但是回來家裡很挑剔。」所以說要對家人很溫馨、很和睦,很難。能做到讓他的孩子、太太,家裡的人誇獎脾氣都改過來了,對我們都很和善、很和睦,可見能證明,在慈濟的大團體中,就是一個好人。
所以我們知道,他的習氣已經戒掉了,已經改了,所以他會帶著很好的習氣,再到來生,這就是最讓我安心的事。
不是常說嗎?:人心不同,各如習性。其實不是各如其面,是各如習性。我們的心都是一樣的,只是習氣熏習。出生之後,受後天環境的熏習,所以脾氣愈來愈差、貪心愈來愈大、待人接物愈來愈自私,這都是在我們出生後,後天的習氣不斷不斷熏習。
我們要修行,就是要將這些已經熏習、無明已經熏得發黑、髒的,我們現在要淨化它。淨化就是將那些,過去的習氣慢慢解除。
人心不同各如習性
後天的熏習
讓習氣不斷擴大
修行就是要將熏得發黑的習氣解除

所以我聽到這位弟子,已經令家裡的人,如此尊重、如此感恩,這和他的過去完全改變,有好的習氣。我們就能知道,很安心他再來的時候,一定帶著這種好的習氣去。未來的人間,他就是和睦人間,這就是我們所應該知道的,這叫做智慧。
智慧就是我們要改變,改變人人不同的習慣。我們在做事,各人有各人的角度看待事情,各人有各人的爭執,我們要用智慧,如何圓滿爭執,變成一個圓滿的道理去行,這也是我們平時,用道理來熏陶、薰習。
所以各位,學佛,除了人生以外無佛可學。我們要改變習氣,除了現在做人的時候改變,其他沒有時間可以改變。所以這一生不向今生度,更向何生度此身?所以我們要好好把握,如何才能夠真正入理體悟?智慧能開啟出來?
在四十二章經中,佛陀這樣告訴我們:
汝等沙門 當捨愛欲
愛欲垢盡 道可見矣
      《四十二章經》

人就是因為有愛欲,所以後天的習氣不斷不斷薰染。如果要淨化我們的心,第一就要先將愛欲去除。愛欲就是我見,我執、我見,我愛這一樣,就是要愛到透徹,愛到徹底。世間的有形物質,有什麼可讓我們執著之處?沒有什麼。所以先叫我們要捨愛欲!身外的東西都要捨了,何況這個身體?身體更是要捨。要發心,我們要捐出我們的智慧、捐出我們的體力,去完成一切。這也是在愛欲中。我們如果每樣都怕困難,怕辛苦等等,這也還是執著於愛欲中。
所以我們若是「愛欲垢盡。」愛欲的無明我們若能夠盡除,「道可見」,我們就能真正見到真如實相的道理。
所以什麼叫做如來身、真如實相?真就是真誠,一如貫徹。我們既然發心要學道,這條路,我們就是要真如,「真誠一如貫徹」我們的道路。
什麼叫做智慧圓明?智慧圓明就是世間事,沒有什麼可障礙我們,讓我們沒有掛礙。無論是物質或是親愛的人,真正的愛就是能愛出,他和我們走同一條路,讓他能改變過去的無明習氣,這就是真愛。
這一生既然有緣在一起,但願來生他能改掉很多無明習氣,明明覺覺再來人生,這就是真愛。
能引導所愛之人
走向正確的道路
改變無明習氣
這才是真愛

所以,各位,希望我們大家愛要愛在真道。道是一條大直道,這就是真的道理。所以不必用很多複雜的心,說我要如何去求道?其實道在我們面前,道在我們腳底,道在我們身邊,道在我們口中,道在我們的日常生活、待人處事。只要我們的心能會道,無處不是真道。
所以大家要用心,發揮如來清淨、如實真如的道理。我們要用明朗的智慧,來看世間萬事萬物。所以人人要時時多用心!
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靜思晨語--20110928《法譬如水》十身(四) Empty
發表主題: 回復: 靜思晨語--20110928《法譬如水》十身(四)   靜思晨語--20110928《法譬如水》十身(四) Empty周四 9月 29, 2011 8:29 pm

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靜思晨語--20110928《法譬如水》十身(四) Empty
發表主題: 回復: 靜思晨語--20110928《法譬如水》十身(四)   靜思晨語--20110928《法譬如水》十身(四) Empty周六 8月 24, 2013 10:21 pm

Lecturer: Master Cheng-Yan
Subject: Ten Bodies Part 4(十身四)
 
Ten Bodies:
Sentient Being-body, Land-body, Karma-body, Sravaka-body, Pratyekabuddha-body, Bodhisattva-body, Tathagata-body, Wisdom-body, Dharma-body, Absolute Space-body.
 
Continuing yesterday’s discussion on Pratyekabuddha-body and Bodhisattva-body, next is Tathagata-body.
Tathagata means “to take the true Path, to achieve enlightenment. To take the true Path.” We often speak of the Buddha, who was born in India nearly 2600 years ago. Is it true the Buddha left our world? No. Even now, when we recite “Sakyamuni Buddha”, we still address Him as our original teacher. He is still with us. His Dharma is still with us. His body exists in the Saha world. He continues to return through His vows.
 
Every time He enters our world, He abides by the true principles. He carries the principles among people, and promotes them through words and physical actions. That is how to take the true Path to achieve enlightenment. In this world, He sets an example and practices along with others.
 
We use what is called “cooperative deliverance,” through which we teach others through kind words, and help them achieve realization by influencing them through interactions. We lead others to practice as we do, thus talking the true Path to achieve enlightenment. That is the Dharma-body of the Tathagata, or the teachings of Ultimate Reality.
 
In the past I have talked about total sincerity, it is called Ultimate Reality. We should practice the true principles of the Tathagata in our daily lives with total sincerity. We must practice constantly. That is Ultimate Reality. The Tathagata is the true principle of our pure nature that we all possess. If each of us can follow this principle and practice with our pure, innate nature, then everyone who sits before me is a Tathagata. If we listen to the Dharma and apply it to our daily lives, we can follow the true Path of the Tathagata. When we practice it amongst the masses and teach others what we have learned, that is achieving enlightenment. That is a fundamental truth we must recognize when learning Buddhism.
 
So the Tathagata-body does not refer to Sakyamuni Buddha of 2500 years ago, it refers to applying His spiritual essence and principles to our minds and bodies now, so we can teach each other. This Truth and Path are called Tathagata-body.
 
With a heart of total sincerity, practice the true principles of the Tathagata in your daily living. That is called Ultimate Reality. If we can teach one another with our spirit, conduct and body, we have the Tathagata-body.
 
The eighth body is Wisdom-body. “When wisdom is perfect and clear, all Dharma can be understood.” That is called Wisdom-body. Once we realize our own pure nature as Buddha did, our wisdom will be perfect and clear. If we apply the true Path of the Tathagata in our daily lives, then wisdom is constantly with us. If we apply wisdom when dealing with everything, then everything becomes perfect and clear. So wisdom leads to perfection and clarity.
 
Dharma includes worldly and world-transcending Dharma. Worldly Dharma is inseparable from daily life, from people and everyday phenomena. World-transcending harma means transcendent principles. What is transcendent? Everyone in this world relates to other people. Family, relatives, and those we love cannot escape birth, aging illness and death. How do we transcend this? With the Truth.
 
We should understand the truth about life, about how life begins, and how people come together when conditions accumulate, and separate when conditions dissipate. We should understand all this, then we will be able to let go.
 
There is a family that brings me much comfort. This family sent their dearest member to us. It is a Tzu Chi family. The husband was a Tzu-Cheng and a commissioner. The wife was also a commissioner, and their children are very supportive. The husband was from Chang-hua. He had nasopharyngeal carcinoma for many years.
 
Once I went to Dalin Tzu Chi Hospital and saw him. I told him that we should remember to cherish our body and cooperate with the doctors when we are ill. “It is natural and logical to seek a doctor when one is sick. When our life, by the laws of nature, comes to an end, we need to be very open-minded and accept it. Do you understand?”
He said he understood, and had a smile on his face. He knew that under the laws of nature, his last day would come. He passed away peacefully. His wish was to dedicate himself to Tzu Chi when he was healthy, and to donate his body when he died. So his body was brought from Chang-hua to Hualien by car that very night.
 
His wife, son, daughter and son-in-law accompanied him. He was sent to the medical school before dawn. After proper arrangements, the entire family came to the Abode. I met them before I left. The whole family looked very peaceful. There were no struggles of parting, or the anguish and suffering of letting go. Everyone was so at peace. Though it was hard to let go, everyone’s face looked so serene and blessed.
The daughter said to me, “I am very grateful to you.”
“What about?”
She responded, “My dad had a very bad temper before joining Tzu Chi. But he completely changed after joining. Then we had a good father for many years and our family lived in harmony. Before my father never listened to anyone. But he listened to you. So he changed and brought harmony to our home. So we must want to thank you. He was so calm and peaceful that we also felt at ease. So we fulfilled his wish and brought him here.”
 
Hearing this, I also felt a sense of ease. This is the most important moment in life. Normally when we concern ourselves with interpersonal conflicts, we develop habits that carry into future lives. After understanding the principles, we should correct these bad habits and develop good ones and develop good ones. We can improve our temper if we handle everything peacefully, and treat our family well. We often get along with others, but become difficult when it comes to family.
 
It is hard to be tender and agreeable with one’s family. If his kids, wife and family members said that his temperament had changed and he treated them kindly, it proves that good people are part of the Tzu Chi organization. We know that he had rid himself of deep-rooted habits, and will bring good ones to his future life. That is what puts me at ease.
 
Don’t we often say that our minds are as different as our habits? Our minds are not reflected through our faces, but through our habits. Our innate nature is the same, but our habits vary. After we are born, external influences cause our temperaments to worsen. We become greedy, and more selfish in dealing with others. These habits develop through external influences. Our spiritual practice purges our minds of these deep-rooted habits, which have been tainted and defiled by ignorance. We must cleanse and purify ourselves. Purification gradually eliminates these did habits.
 
Our minds are as different as our habits. The influence of the conditions that we are in will enhance our habits. Spiritual practice is about eliminating deep-rooted habits.
 
So this disciple was well respected and appreciated by his family. He had completely changed and developed good habits. We are at ease knowing that when he is reborn, he will bring these good habits with him. In the future, he will get along well with others. That is what we should know. That is wisdom, we should change ourselves. Everyone’s habits differ. At work, if we have our own biases, it leads to arguments. We must use wisdom to smooth out disputes, and reach perfect resolutions. This requires constantly using principles to shape our habits.
 
So everyone, we can only learn Buddhism as humans. To change our habits, we must do so in this life. There is no other we can change. If we do not transcend in this life, in which life can we do so? Thus, we must seize this opportunity. How can we really comprehend the Truth and build our wisdom?
 
In the Sutra of forty-two Chapters, the Buddha told us, “You Sramanas must cast aside cravings & desires. If defilements of desire end, you’ll see the Way.”
 
With cravings and desire, we constantly develop habits influenced by our environment. To purity our minds, we must eliminate desires and cravings first. Desires and cravings are views of and attachment to “self.” If we love something, we love it wholeheartedly.
 
Of all the tangible things in the world, what is there to be so attached to? Nothing. So we must first be rid of desires and cravings. We should let go of material possessions, but more so let go of our body. We must resolve to offer our wisdom and devote our energy to accomplish everything. If we are afraid of difficulties and hardships in everything we do, then we are still attached to the desires and cravings. If we “end the defilements of desires” and the ignorance of cravings, then we can “see the Way.” We will see the true meaning of Ultimate Reality.
 
So what is the Tathagata-body? It is the Ultimate Reality. Ultimate Reality is total sincerity that is constant and unchanging. Since we have resolved to practice, it must be on the Path of Ultimate Reality. “Total sincerity, constant and unchanging” is our Path.
 
What is having perfect and clear wisdom? It means that worldly matters can never hinder or worry us, whether material things or loved ones. True love is to be able to let others walk the same path as us, so they can correct their past eluded habits. That is true love. Since we have affinities to be together in this life, we should help each other eliminate our delusions and habits for future lives, to be reborn with clear awareness. That is true love.
 
Leading and guiding our loved ones to the right Path, to change their delusions and habits, is what true love is all about.
 
So everyone, let’s hope our love is on the true Path. The Path is wide and straight. This is the Truth. We don’t need to complicate our minds to search for the Path. It is right in front of us, underneath our feet, by our side in our speech, in our daily living, in dealing with situations and people. As long as our hearts connect with the Way, the true Path is everywhere. So everyone should be mindful in applying the purity of Tathagata and the true principle of Ultimate Reality. We need to use clear wisdom to see all in the world. So everyone should always be mindful.
 

(Source: Da Ai TV 靜思晨語 法譬如水)
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