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有人问禅师:什么是佛?楞严悲华禅师答:问者即是,全体即真,一切现成,无欠无缺,不增不减,不垢不净,见者非见,言者非言,于无知处知,于无所得处得,是名为佛也。

古有黄龙三关,今有楞严三问:今问《楞严经》所云:何为妙明真心?云何忽生山河大地?菩萨是如何假爱欲而生娑婆却又不染红尘?若通此三问三答,必为见性人也。
    
 
成为美女
发起人:释楞严  回复数:15  浏览数:3922  最后更新:2018/1/20 14:50:00 by 姚紫

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释楞严 发表于 2008/8/11 18:39:00
成为美女

哈,你们这简直是……

如果不来这个世界走一遭,还真的无法想象,无法想象世界上还有这么多的这样变相地追求自我意乐的人——超难想象啊。

你想要成为“美女”啊?想过没有,假如你真的成了你那期望中的美女,你就肯定是幸福的吗?

丑的希望成为美的,那美的希望成为什么?其实,美和丑的人都会感到苦,因为都有希望,有希望就会有欲求,有欲求就会苦,就会总也无法满足。那些丑的和美的人,不都是在希望着达到那不苦的地方吗?

你,渴望成为象这样的美女,那假如你现在就是这个美女,那你又会怎么想现在?既然都要走到终点,为什么不直接想一下终点的情形?

很显然啊,你这小子希望自己是个美女都快想疯了,可惜造物弄人,业果使然,你不是一个自己希望中的美女。这是缺陷,这无法避免的缺陷,不如人愿,这是过去业体现在现在的结果,事实无法更改。然后你认为就是因为缺少这个,所以你失去了拥有幸福和快乐的某种可能。这无疑只是你的逻辑,而实际的因果却并非如此。现实总是残酷的,几乎无法实现梦想,于是你就在内心中用佛法去创造一个超人来代替这个成为美女的欲望。自我非常狡猾。你表面是来学佛的,其实是想用佛来实现你无法成为美女就希望可以用另外一个理想的自我来替代的愿望。这种自我实现的欲望是如此强烈,甚至哪怕结果成了一头猪,只要是那种能满足这个自我实现感觉的猪,或者说只要是那最美丽的猪,她也在所不惜!

想成为一个“美女”的欲望是如此的强烈,但是现在表面看起来却是想成为一个希望得到美好评价和关注的“修行人”!这完全是一种替代和补偿。可是小子啊,想成为美女那也是靠前世修来的,就算是美丽的容颜,你也得有美的心才会得到美丽的果报啊;而想成为“修行者”,那也是靠努力修来的,无论是成为“美女”还是成为修行者,都不可能违背因果定律,都不会白给的。

在这世上怎会有“免费的午餐”?!——怎么可以连起码的因果认同都不要了。

变相地追求成为美女要不得,这是自我在需求替代品,如果这个意乐没有消亡,你永远就不是一个修行者。可怜的“丑人”,你用佛、用禅、用这么多绚丽的东西去包装、去达成,得到是比虽不是美女但还算是个人的状况更可悲的结局啊。你因此将变的更丑!

猪猪啊,我已经把这个心理机制描述得很清楚了。如果去正视这个可悲,也许从现在开始你将成为一个真正的美女!

“我才不稀罕成为美女呢?!”哈,真猪猪的脑啊。那“美女”只是个象征,意味着你的完美自我,即使你不去追逐这个,也会追逐另外一个。这不稀罕这个而希望那个,又有什么意义呢?

成为“美女”、“修行”,每个人想的不一样,归根结底都一样。

美女?懂禅的人?这不都一样的吗?不都是想成为某种理想中的人吗?你就是想不到这是一种完全的可悲,想不到这是在寻求龟毛兔角,是水中捞月啊。

想达成这些“我”的生命真是可怜!

其实想成为美女有什么不好呢,为什么不想成为美女?这是起码的美好愿望。如果连美女都不想做,那如何再有更高的成为圣女的心和可能呢?成为美女,这个是所有人的美好愿望,只是那只能由因果达成,而这个却不能作为私欲的资本,那就是真正的美女了。

想成为美女没有错,应该成为一个美女。如果你连想成为美女的愿望和行动都没有,那可真实“猪狗不如”了。因为傍生也有上进心。

感恩吧,谁能洞察你的丑陋而又能慈悯你?唯有佛陀!

你们不要再说了,所有的语言都是为了掩饰,言词所及,都出自变异心理,其根源都很简单,只是你自己不觉,这个无非是这个“自我”在做怪。

我执我爱的恶梦无有宁日。

慈明 发表于 2009/7/13 1:45:00

接受自己,承认自己的丑陋很难,我的特性就是自以为是,自我包装,自我维护,看到上师上面这段话,我逃无可逃,拿着上师的这些话当镜子照照自己,都是在说我.真是丑陋的人到那里都会丑陋,到上师这里就更原形毕露.

"感恩吧,谁能洞察你的丑陋而又能慈悯你?唯有佛陀!"

也许我真的太自以为是了,自以为是的自己都看不到自己的自以为是......

智照 发表于 2010/12/4 15:34:00
追求成为美女与成为好的修行人,都是为了得到肯定与关注,都是满足自我意乐。虽然意乐的内容变了,但意乐的根本还没离我执,根本没变。改变根本意乐是关键
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姚紫 发表于 2018/1/20 14:30:00

[论坛小贴士]:
一、悲华楞严禅师者,内名体澄,外号光觉,中国佛教法眼宗第十一代传人,得法于福建龙岩中华山性海寺已故老方丈寂照慧瑛禅师。禅师还兼具临济宗、曹洞宗法嗣和南传四念处内观禅及藏传大圆满传承。禅师由净入禅,又由禅入净,由净又入密,直至禅净密三者融会合一。
二、有关法眼宗知识简介:
1、法眼宗为中国佛教禅宗五家之一,是最后出现的禅宗集大成宗派,乃五代文益禅师所创,源出南宗青原一脉。文益圆寂后,南唐中主李璟谥为"法眼大禅师"。后世因称此宗为"法眼宗"。宋初极盛,宋中叶后衰微,传到三祖永明延寿禅师时远播海外,时人视永明为弥勒下生,永明后法眼不重法嗣,到近代禅门泰斗虚云老和尚才重续法灯,虚云老和尚自续为法眼宗第八世,悲华光觉体澄禅师则续为第十一世。
2、“法眼四机”为禅宗中之法眼宗指导学人所用之四种机法。(一)箭锋相拄,谓师家之接化,针对学人上中下等各种机根而弯弓投矢,机锋相当,接化与领受之双方,紧密相契,无有间隙。(二)泯绝有无,谓令学人超越有与无二元对立之分别见解,而不令执着于父母未生以前之自己。(三)就身拈出,谓佛性真如原本即显现于世间各种千差万别之现象界中,师家遂藉此种具显于人人眼前之现成佛性,信手拈来,一一皆可随缘点化。(四)随流得妙,谓师家依学人根器,灵巧运用接化之机法,而令学人体得佛性之殊妙。
3、法眼宗的宗风,简明处似云门,隐密处类曹洞,其接化之语句似颇平凡,而句下自藏机锋,有当机觌面而能使学人转凡入圣者。《五家参详要路门》说:‘法眼宗先利济。’直论箭锋相拄,是其家风。一句下便见,当阳便透。随对方人之机宜,接得自在,故说为‘先利济。’《人天眼目》卷四曰:‘法眼宗者,箭锋相拄,句意合机;始则行行如也,终则激发。渐服人心,消除情解,调机顺物,斥滞磨昏。’此亦先利济的意思。《归心录》说:‘法眼宗风,对病施药,相身裁缝,随其器量,扫除情解。’又《五家宗旨纂要》说:‘法眼宗家风,则闻声悟道,见色明心。句里藏锋,言中有响。三界唯心为宗,拂子明之。’。
三、悲华楞严体澄光觉禅师云:总之,法眼宗的宗风灵活、顺机、直接了当又细密无间。它是禅宗最后出现的派别,他融合了前面的各宗派所长而带融通性,并对当时代宗门极具批判性,对今世亦不过时,被誉为是佛门“僧值”、“纠察”。1943年虚公正式接续法眼宗,将法传于祈请传宗的本湛青持师祖,1946年师祖圆寂,为续法眼师祖又将法代传于寂照慧瑛恩师。1991年吾值遇寂照慧瑛恩师,恩师复又传法予我,5年后恩师圆寂(1996)。恩师也是虚公的戒子,在师祖圆寂时虚公又亲自代传法卷给恩师。恩师又于91年时将法眼之法传于吾,吾之法眼派号:体澄光觉,是为记。(文/释悲华)

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