第二要調睡。人生日用只有吃、睡這些個問題。但是你要會做，不會做就出毛病。所以飲食要不飢不飽；太餓了不能修忍了，大飽了也不能修忍了，肚子忍不住了。這睡，就是方才講的，也不要睡得太多了，也不要睡得太少了。太少了休息不過來；太多了休息太過了，過猶不及。這第二要調睡。
第三要調身。這個身也不要叫它沒有工作，也不要叫它工作太多。自己的精神能應付得過來，就做這麼多的工作，因為你的身體應該給世界有一點貢獻，有一點工作。
第四要調息。息就是出入息––呼吸。呼吸要不澀、不滑。澀是太慢了，滑是太快。澀，呼的很遲慢的；滑，呼的很快，這也都不合乎養生之道。養生之道要不澀不滑。
第五要調心。你調食、調睡、調身、調息，這些個調都是由你的心念來調。那麼調心要怎麼樣呢？要不沈不浮，也不太昏沈、也不太浮躁，叫這個心總平平靜靜的不沈不浮。沈就是往下沈，浮就是往上浮。
這叫調五事。「修攝其心」就是要呵五欲、棄五蓋、調五事，這都叫「修攝其心」的一個方法。你能這樣子，所以釋迦牟尼佛叫了一聲「文殊師利菩薩」說：這「是名初親近處」––這是菩薩的最初的親近處。
復次菩薩摩訶薩，觀一切法空
「復次」：是再說一次，再說一次前邊的意思，說是修行菩薩道的「菩薩摩訶薩」這個大菩薩。「觀一切法空」：觀，是能觀之智，能觀的智慧。一切法空，是所觀的境。所觀的什麼境界呢？怎麼又叫一切呢？說是這個大菩薩要觀這一切十法界的境界。這十法界不出現前這一念的心，這一念的心生出來十法界。十法界其中有四聖法界，有六凡法界。
我們先從最高的佛法界說起，怎麼成了佛呢？就因為你自覺、覺他、覺行圓滿，所以就成佛了。何以謂之自覺呢？自覺就是自己開悟了，明白這一切法了；那麼自己明白這一切法，認為是很妙的，不可思議的，所以也就願意叫其它的人明白這個微妙不可思議的這種道理，這叫覺他。那麼自覺也圓滿了，覺他也圓滿了，這叫覺行圓滿。覺行圓滿，這就是佛了。佛就是一個大覺悟者，就是沒有不明白的事情，明人所不能明，悟人所不能悟，所以叫「大覺世尊」，世出世間所有一切人都崇拜佛，這是佛法界。這「佛法界」也沒有超出去你我現前這一念心。
又有「菩薩法界」，菩薩是很不容易作的，他所行所作是利己利人、自覺覺他，但是他沒有覺滿，佛是覺滿了。菩薩行六度萬行，修行布施，捨頭目腦髓、國城妻子、內財外財。什麼叫外財？外財就是身外邊的一切寶貴的物質；什麼叫內財？就是你頭目腦髓都包括在裡面，這是你的內財，都要捨。
那布施分出三種：有財施，有法施，有無畏施。前邊所說的內財、外財，就是財施。又有法施，法施就是你學會了佛法，逢人就講佛法，演說佛法，這是法的布施。財施是救濟人的身命，法施是救濟人的慧命，無畏施就是人在困苦艱難恐怖的時候，你能安慰他，使他沒有一種恐怖心，這叫無畏施。
待續
上人語錄
我們為什麼有生死？就因為有妄想。 |
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2. Regulating one's sleep. People's daily lives consist of such matters as eating and sleeping. But you have to know how to do them; otherwise there will be problems. Thus, with food and drink, you should neither go too hungry, nor stuff yourself. If you go to either extreme, you cannot cultivate patience. Your stomach won't be able to stand it. Sleep enough, but not too much. If you don't get enough sleep, you won't be rested. If you sleep too much, you'll be too rested. Underdoing is just as bad as overdoing.
3. Regulating one's body. Don't let your body do no work,but don't make your body do too much work. Do as much work as you have the energy to do. That's because your body should do some things for the sake of others in the world; it should make its contribution.
4. Regulating one's breath. We should not breathe too slowly, nor should we breathe too fast, for breathing too slowly or too fast is not good for one's health.
5. Regulating one's mind. The regulation of our intake of food, our sleep, our bodies, and our breath is done by our minds. How should one's mind be regulated? It should not be sunk into a torpor, nor should it be too high-strung and excited. You should keep it calm and quiet.
These three—reproaching the five desires, chasing out the five coverings, and regulating the five matters—are methods for cultivating and collecting the mind.
Therefore, Shakyamuni Buddha further says to Manjushri Bodhisattva, "This is called the very first range of association for Bodhisattvas."
Sutra:
Further, Bodhisattvas Mahasattvas contemplate all dharmas as empty,...
Commentary:
Further indicates that the meaning discussed above is being discussed again. He says that great Bodhisattvas Mahasattvas who cultivate the Bodhisattva Way contemplate all dharmas as empty. "Contemplate" refers to the wisdom that contemplates, and the "emptiness" of all dharmas is the state that is contemplated. This refers to how the great Bodhisattvas contemplate all states within the Ten Dharma Realms. The Ten Dharma Realms do not go beyond one single thought present in the mind. That single thought in the mind creates the Ten Dharma Realms. The Ten Dharma Realms include the Four Sagely Realms and the Six Common Realms:
The Four Sagely Realms include:
1. The Dharma Realm of the Buddhas. This is the highest realm. How does one become a Buddha? One must enlighten oneself, enlighten others, and perfect enlightenment and practice, and then one will become a Buddha. Enlightening oneself means that one gains enlightened understanding of all dharmas. When one understands all dharmas oneself, one finds them extremely wonderful and inconceivable, and so one wants to teach others to understand those subtle, inconceivable principle. That is what is meant by wanting to enlighten others. When both self-enlightenment and the enlightenment of others is perfected, one has thereby perfected both enlightenment and practice. When both enlightenment and practice are perfected, one is a Buddha. Buddhas are greatly enlightened ones. There is nothing they do not understand. They understand things that ordinary people do not understand; they have become enlightened in a way that ordinary people have not. That is why they are called the Greatly Enlightened World Honored Ones. All those in the world, and beyond the world, pay homage to the Buddhas. Yet the Dharma Realm of Buddhas does not go beyond one single thought that you and I are presently having.
2. The Dharma Realm of Bodhisattvas. It is really not easy to be a Bodhisattva. Bodhisattvas do things to benefit themselves and benefit others, and to enlighten themselves and enlighten others. But their enlightenment is not yet complete. Only Buddhas are completely enlightened. Bodhisattvas practice the Six Perfections and the Myriad Practices. They practice giving: renouncing their heads, eyes, brains, and marrow; their countries, cities, wives, and children—both internal wealth and external wealth. "External wealth" includes all valuable material things that are external to our bodies. "Internal wealth" refers to parts of our physical bodies, such as our heads, eyes, brains, and marrow. They all have to be renounced and given away.
There are three kinds of giving: the giving of wealth, the giving of Dharma, and the giving of fearlessness. Internal and external wealth can be given. Dharma can also be given. Having studied and understood the Buddhadharma, when you meet people, you can speak the Dharma for them. The giving of wealth can save people's lives. The giving of Dharma can save people's wisdom-lives. The giving of fearlessness is practiced when people are experiencing difficulty and fear. If you can comfort them and dispel their fears, then you are practicing the giving of fear lessness.
To be continued
Venerable Master's Dharma Words
Why are we subject to birth and death?It is due to our confused thoughts. |
