V 10-11 Constantly Introspect One’s Body; The Three Bodies of the Buddha 常观自身 如来三身

Updated: Dec 15, 2021

Disclaimer: The translations are not official nor endorsed by 2OR, so please just treat it as a ‘fan-based’ translation. The Buddha-Dharma is profound. No matter how you convey it, it won’t be completely perfect. Because the Buddha-Dharma is an experience, it’s an awakening 【佛法深奥无比,怎么写,都不会是究竟圆满。佛法是一种悟】. Please enjoy, and I hope it serves as a good filler until the official English version comes out.

在人间权力让人迷惑,名利让人颠倒,金钱会让人堕落。很多女孩子本来是好好的一个人,可是为了钱什么都出卖,出卖灵魂,出卖肉体,可怜不可怜?她用惯了名牌,她没有钱就会难受。师父跟你们讲,你们现在在师父身边,师父就不许你们用好的,就是要你们学会节约,学会艰苦朴素,因为一个人不能控制自己的欲望,以后一定会做错事情。你们不要穿什么名牌,越是朴素,越是实实在在。看见人家好的名牌,千万不要去羡慕,不要去攀比,你们慢慢地就会越来越善良,越来越不会犯错。

In the Human Realm, power can delude people, fame can make people lose their way, and money can deprave people. Many women were originally good, but they could sell themselves out for the sake of money. Isn’t that pitiful? They got used to using branded luxury goods, so they would feel bad when they had no money. Master tells you that he won’t allow you to use the best now that you are following him. He wants you to learn to be frugal and plain and simple in your lifestyle. If a person can’t control their desires, they will make mistakes in the future. Don’t wear branded luxury goods. The simpler you are, the more you are down to earth. When you see others wear branded luxury goods, don’t envy them nor compare yourself with them. Then you’ll gradually become more kind-hearted and won’t make mistakes.


实际上,师父是在帮很多男孩子教育你们的太太,你们没钱,如果你们的老婆整天想要钱,想穿好的、吃好的、用好的,她很快就会离开你们的,师父教育她们要懂得艰苦朴素,要懂得自律,不是在帮你们的忙吗?衣服是遮身体的,不是给人家看的。吃饭是为了养身体,不是炫耀的,饭再好又怎么样呢?女孩子爱虚荣,很快就会爱财,爱财之后很快就会爱名,爱名之后觉得自己没钱丢面子,这个时候她用什么方法去赚钱呢?什么方法都会想出来的,这就要学佛人学会懂得自律。有些女孩子跟人家谈恋爱的时候就懂得节约,那个男孩子会很感恩她,很喜欢她。还没有结婚,就帮着节约了,多好啊。如果还没有结婚,就要买这个、买那个,你不能满足她的,她就不理你了,这种人能学到佛吗?你们要好好地想一想。

In reality, Master is helping a lot of husbands educate their wives. If you don’t have much money and your wife constantly wants to be richer to wear the best, dine in the best establishments, and use the best, she will quickly leave you. When Master educates them to live a simpler and plain life and understand self-disciple, isn’t he helping you out? Clothes are for covering your body, not to show off. Food is used for nourishing your body, not to show off. So what if the food looks expensive? When young women are vain, they will quickly love money. After they love money, they will seek fame. After becoming famous, they think it is embarrassing if they lack money. When that time comes, what methods would they use to earn money? They will think of all kinds of ways. That’s why Buddhists should have self-discipline. Some girls are frugal when they’re dating, so their boyfriends are grateful towards them and grow fond of them. They’re not married yet, but the girl helps the guy save money, isn’t that great? If they’re not married and the girl keeps wanting to buy this and that, and if the boyfriend can’t satisfy her, then she will ignore him, could these people practise Buddhism? You must contemplate.


人不能被名利钱财所迷惑,否则就会堕落。一念无明入迷途,念念无明六道转啊。师父把这两句话讲给你们听,如果你们一天一个不明白的念头,脑子里一个念头不对,你马上就会走到迷途上去,如果你每个念头都是搞不清楚的,你很快就在六道里轮回了。就是说,你偶然的不明白,你还情有可原,只不过是迷惑啊,如果你所有的念头出来都是不明白,做错所有的事情,你很快就在六道里轮回。

One mustn’t be deluded by fame, wealth and money. Otherwise, they will fall into depravity. A thought of ignorance could lead one astray; many thoughts of ignorance keeps one cycling in samsara. In other words, if you’re occasionally ignorant, then it’s excusable. You’re just confused. But if all of your thoughts are ignorant and you’ve made many mistakes and committed many wrongdoings, you will stay trapped in samsara.


真如自性就是你的真佛性。真如就是朴实,本性是真的,真如就是我们真正的本性,真如本性是你的真佛性。我们的佛性是善良的,当刚生出来的时候我们怎么会要名要利啊?我们就知道有吃的就开心了,有件衣服穿就好了,追逐名利是慢慢增长的。越长大越要漂亮、越要钱、越要名,你们在师父面前,师父永远教导你们朴实无华、老老实实,真实,自己舒服啊。看到人家有的,你们自己得不到,你们难过吗?如果看到人家有了,你去跟人家一比,你不如人家,你难过吗?希望你们不要在六道里转啊。

Suchness is your real Buddha-nature. Suchness is simple; the inherent nature is real; suchness is our real inherent nature; the inherent nature of suchness is your real Buddha-nature. Our Buddha-nature is kind-hearted. When you were born, did you think about fame and wealth? You only knew that you would be happy when you had something to eat and some clothes to wear. The desire for fame and wealth gradually grew as you grew older. Master will always guide you to live a plain and simple lifestyle, be real and honest to yourself and others, and you’ll feel comfortable. When you see others have something you don’t have, wouldn’t you get upset? When you compare yourself with others and find that you’re inferior to them, wouldn’t you get upset? Master wishes that you won’t keep cycling within samsara.


有佛性即为佛,也就是说,当你心中还有佛性的时候,你就是佛。离佛性,即为凡,如果你没有佛性了,你就是凡夫俗子。凡人迷惑之后做恶事,最后进入地狱。一个搞不清楚的凡人,如果迷惑颠倒做恶事,最后就进入了地狱。你已经是个没有修的人,根基很差,又是个凡人,还不修,再做恶事,你不下地狱,谁下地狱啊?不能做坏事啊。当人有邪见和迷惑时,魔就在你的心中。你怎么会变成畜生的呢?因为你把事情都看歪了,因为你心里已经迷惑,所以你就在畜生、饿鬼当中。

Those who have a Buddha-nature is a Buddha. In other words, when your mind is manifesting the Buddha-nature, then you are a Buddha. When your mind is distanced from the Buddha-nature, you are an ordinary person. When ordinary people are deluded and lose their way, they will commit unwholesome deeds and go to hell. If you don’t cultivate, your foundations are terrible, you’re an ordinary person, and you commit many unwholesome deeds; if you don’t go to hell, who goes to hell? Don’t commit unwholesome deeds. When a person has deviated or deluded, their inner demons have taken control of their mind. Why do you act like an animal? It’s because you’ve viewed something with prejudice and bias; it’s because your mind is deluded. So your spiritual state is the same as an animal or the beings in the Hungry Ghost Realm.


师父问你们,当你们跟人家争抢一样东西的时候,你们的心中有佛吗?很迷惑啊。所以,魔就在你心中,因为你迷惑,魔就来了。你们现在在现实生活当中,如果一搞不清楚,魔就会来,有时魔性来了,实际上是来害你的。举个简单例子,你们今天学习心灵法门,如果你很坚定,知道师父怎么教你们的,你应该怎么修,谁会来跟你搞啊?你自己好好修,大家都很喜欢。如果你今天有迷惑了,就会想心灵法门对不对啊?好像还有哪个法门好的?好了,其他的人就会来找你了,对不对?

Master asks you, when you compete with others to get the same thing, does your mind think like a Buddha? You’re confused. That’s why your inner demons can take over. When you are going through your daily lives, your inner demons manifest and could harm you if you can’t figure out something right. To illustrate this with an example, you are currently learning and practising Guan Yin Citta. Who could cause you trouble if you have firm convictions and understand what Master is teaching you and how to cultivate it? You quietly cultivate, and you’ll gain everybody’s support. If you are confused, you will think whether Guan Yin Citta is right? You will think maybe another school of cultivation is better. Then other people will approach and sway you. Isn’t that right?


如果你迷惑了,接下来,你的正见就没有了,魔就来了。正见之时佛在心,当你看问题很正的时候,佛就在你的心中。举个简单例子,哪一个是佛,哪一个是魔啊?一个人看见别人做坏事,佛说,可怜啊众生,要救他。这是正的。魔说,这个人终于到我的道上来了,我要让他更恨人间。魔会让你想,人活在世界上别人害你,你为什么不生气啊?你就得生气恨他们。好了,魔心让你变成恶人。

If you are confused, then what happens next is that you’ll lose your right-views and your inner demons take hold of you. When you have right views, it means Buddha resides in your mind. When you look at a problem with an upright attitude, it means Buddha resides in your mind. To illustrate this with an example, what thoughts are considered to be of a Buddha or a demon? When a person sees other do unwholesome deeds, the Buddha expounds to have pity towards the sentient beings and save them. That is right. The demon would think that you’ve finally come across its path and will make you develop even more hatred in the Human Realm. It will say, “As long as you live in this world, others will hurt you. Why don’t you get angry? You should be angry and hate them.” Alright, then your inner demons will turn you into an evil person.


你的心中如果产生了贪瞋痴,那么你就是把魔接进了你的心,魔就住在你的心中了。你一贪、一恨、一愚痴,魔很快就来了,住在你心里不走了。你的三毒心就会一直在心中,你看到什么事情都会觉得恨,为什么他比我好?为什么他怎么样、怎么样?你就一直恨啊,好了,你就愚痴吧,整天乱想,你就贪吧,贪什么呢?贪荣华富贵,贪到后来越贪越穷。不管是买股票,还是买彩票,那么多的人不就是想赚点钱吗?最后呢,股票全部抛光,钱全部用光,贪到后来就是贫,所以,只有正见才能自除这三毒心,自己来除掉这三个毒心。什么是正见?师父举个例子,对方邻居跟你吵了,你不去跟他吵,正见就是我不跟他争吵,然后我相信他以后一定会理解我的,慢慢地你就离开了恨,不会恨人家搞你了,这就是去除三毒心。

If your mind develops greed, hatred, and delusion, you invite your inner demons into your mind and stay there. When you develop a thought of greed, a thought of hatred and thought of delusion, then demons will quickly enter your mind and won’t leave. The three poisons will constantly linger in your mind, and you’ll feel hateful towards many things you see. Why is he better than me? Why is he like this and that? You will continue to hate, alright, then you become foolish. Then you keep having daydreams, and you start to get greedy. What are you greedy for? For glory and wealth. Then as one becomes greedier, they’ll become poorer. Whether they buy stocks or the lottery, don’t they do that to make money? Then, in the end, the stock prices fall, and all your money is lost. That’s why greed leads to poverty. Only the right-views can eliminate the three poisons in one’s mind. What are right-views? Master illustrates this with an example, your neighbour wants to argue with you, but you don’t argue back. Right-views are when you don’t have a conflict with him, and you trust that he will understand you in the future. You’ll gradually free yourself from hatred, and you won’t hate him for the trouble he’s causing you. That’s how you eliminate your three poisons.


我们说,从一个自性中产生了佛和魔,也就是说,从你的良心本性上会产生什么叫佛,什么叫魔。什么叫佛啊?佛就是无私,佛就是只想着别人,佛就是帮助别人。魔就是残害别人,但是这个残害别人的魔心也是从你的本性里出来的,佛心也是从你的本性里出来的。师父不是经常讲,人像一面镜子吗?如果这面镜子是干净的,照到了恶,它就将恶存在心里,照到了善,它就将善存在心里,所以一个心可以造出两个不同的心,一个是佛心,一个是魔心。大家听得懂吗?

We can say that our self-nature, kind-hearted and inherent nature can develop states of a Buddha and a demon. So what state is considered a Buddha, and what state is considered a demon? The Buddha-state is where one is selfless and have concern for the wellbeing of others and help them. The demon-state is where one wants to hurt and harm others. Both states are derived from your inherent nature. Doesn’t Master frequently expound that people’s minds are like a mirror? If the mind is pure and put in front of unwholesome things, it is reflected onto it like a mirror. Conversely, if the mind is put in front of wholesome things, it’s reflected onto it like a mirror. That’s why the mind can harbour two different states, one as a Buddha-mind and the other as a demon-mind. Do you understand?


师父说,法身、报身和化身就叫如来的三身,其实还是一个身,三身本来是一身,想一想是不是这样?师父用简单的例子给大家讲,法身就是我们自己的这个身体,是我们的真身。报身,你今天被人家骂了,人家骂的是不是你啊?人家在背后骂你,你被人家骂了,虽然你的身体不在,但是人家照样骂你,这就是你受报的身。还有一个叫化身,你的人不在这里,但是到处都贴着你的照片,是不是你的化身啊?那么师父问你们,照片里是不是你啊?被人家骂的是不是你啊?那最后是不是三个身都是一个身啊?现在明白了吗?

Master expounds, the Dharma-body, Reward-Body and Transformation-body are known as the Buddha’s Three Bodies. In fact, there is also one more body, as all three bodies were originally one body. Have a think about whether that’s the case? Master illustrates this with an example. The Dharma-body is our body, our real body. The Reward-body is one which other people scold at, aren’t they scolding you? When people scold you behind your back, even though you’re not present, they’re still scolding you. That’s your Reward-body. Another body is known as the Transformation-body. Although you’re not present in the room, photos of you are all over the walls, aren't they your Transformation-bodies? Master asks you, isn’t it you inside the photos? When people are scolding the ‘you’ inside the photos, aren’t you the one being scolded? So ultimately, aren’t the three bodies the same body? Now, do you understand?


三身本来是一身,常观自己的佛性,你就可以见到佛了。经常把这三个身体往好的地方想,身体在做好事,人在做好人,自己的思维用善良去影响着别人,让别人学佛,那不就是化身吗?举个例子,师父用佛法来让大家明白道理,师父用佛法教导众生的这个身是化身,师父跟你们讲了这么多的佛法,你们懂道理了,那么问你们,师父人在的时候,你们很尊敬师父,双手合十,那么师父不在的时候呢?你们还是很认真地双手合十。很多人看见师父的房间,不管师父在不在,都会礼貌地拜一下,你们拜的是什么?不就是化身吗?这化身是怎么来的?就是因为师父平常给你们的教育啊,听得懂吗?

The three bodies are originally one body. You should constantly introspect your Buddha-nature, then you will see the Buddha. One should frequently use these three bodies positively, and regularly do good deeds and be a good person. When you use your kindness and thoughts to persuade others to learn Buddhism, isn’t that your Transformation-body? To illustrate this with an example, Master regularly uses the Buddha-Dharma to make you understand the principles. The body he uses to guide you is the Transformation-body. Master asks you, do you show respect towards him when he’s present? Yes, you will. What if he isn’t present? Do you still show respect towards him? Yes, you will. Many people still give the room a courteous bow when they enter Master’s office, even when he’s not present. What are you bowing to? Aren’t you bowing to his Transformation-body? Where did this Transformation-body come from? Didn’t it come from your respect for his regular education to you? Do you now understand?


要懂一个道理,我们怎么样想看到佛,就要经常看到自己是一个佛。你想看见佛,就要看看你的化身,你今天讲出的话、做出来的事情,这个事情已经讲过了、做过了,念头已经动过了,但是给人家带来的影响力就是你的化身。你今天做的动作、语言,等你走后,人家都在骂你,这就是在骂你的化身啊。澳大利亚有影子部长,就是说他不是在位的部长,但是他是看住你的,像一个影子一样盯着你。你们现在有这化身了,就不停地要管住自己,看住自己,问问自己像不像菩萨,像不像佛,你这样做才会拥有成佛的因。想成佛要有因的,什么因啊?种下的因啊。那么怎么成佛呢?做功德、做善事,好好念经、许愿、放生,这些是不是因啊?有了这些因,你们才能成佛,没有这些因,你们怎么样才能成佛啊?

You must understand a principle. How do we keep seeing Buddha? To do that, you must regularly see yourself as a Buddha. If you want to see the Buddha, you must look at your Transformation-body. What you have said, done and thought today have already passed, but the effect you have caused on others is from your Transformation-body. When you leave the room after you have offended the people there with your words and actions, they're scolding your Transformation-body when they start to scold you. Australia has a Shadow Minister. He isn’t the current minister, but he’s always checking on the ministers of the mirroring position like a shadow. When you have a Transformation-body, you must constantly manage it well and ask yourself whether you act like a Bodhisattva or Buddha. That way, you will sow the karmic seeds for Buddhahood. If you want to attain Buddhahood, you must possess the karmic seeds for it first. How do you attain Buddhahood? Do meritorious deeds, wholesome deeds, recite sutras properly, make vows and perform life liberations. Aren’t these karmic causes? Only with these karmic causes could you attain Buddhahood. Without it, how can you attain Buddhahood?


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