Friday, 15 December 2017

坐禪中,手、下顎、舌頭、眼睛,該如何安置?

在靜坐中,可以手結定印,右手掌指背在左手掌指面上方,兩手拇指圈成橢圓形,放鬆的置於腿上,如果手短些可以毛巾置於小腿上,然後手放在毛巾上,在夏天或者覺得手很熱,也可以拇指扣住中指,以掌背放在膝蓋關節內側面,手臂、手肘一定要放得很松,一點作用力都沒有。

閉口、微收下顎,舌頭輕輕碰著上顎即可,有時口中分泌很多唾液時,可以緩緩吞下,這是好現象。當氣脈開展時,舌頭會後屈,往上伸,伸的很長,打開一個能量樞紐,也就是瑜珈所說的空動身印。

最好是閉上,一切以自然為主。有些人,閉上眼睛修禪定,有幻象在跟前產生,此時最好是張開三分眼,就能閃開困擾。

先以禪定之姿坐著,然後慢慢的、專心的、虔誠的默念佛號。可念「阿彌陀佛」、「觀音菩薩」、「文殊菩薩」等自己喜歡的佛號,字字分明,對於一個剛開始習禪的人而言,要靜下來,坐著專心念佛是非常困難的,因為身體的不適應盤坐、及妄念像瀑流一樣,很快會將佛號忘了,注意力就會在腳酸、背痛等生理現象或潛意識中一些念頭,如「昨天那頓飯很好吃」、「電視或電影的精彩情節」、「所喜歡的人」、「所討厭的人」等情境拉走,等到想了一會兒才覺察到,就產生懊悔在意的心念,批判完自己之後再回到佛號上。

其實,被妄念拉走是很正常的,只要覺察後再回到佛號上就對了,懊悔、批判只是浪費時間、心力,完全沒有必要,只要堅持,被妄念拉走的次數就會愈來愈少。

文章来源 :釋迦牟尼佛(圖片)社團


Thursday, 14 December 2017

修行人如何面對衰老 (索達吉堪布)

問:很多老年人都不願接受自己已經老去的事實,特別希望在別人面前顯得年輕一些,為此有些甚至不惜花錢冒著風險去整容。修行人如何面對衰老?

索達吉堪布答:現在許多老年人,不懂生老病死的規律,一味做些毫無意義的事,真的特別愚痴!其實,衰老一旦已經降臨,你再怎麼躲避也無濟於事。我認識一個很有錢的老年人,身邊許多人常吹捧她越老越年輕、越老越漂亮,她聽了以後美滋滋的,很受用。但實際上,誰都看得出來,這只是恭維而已。然而,就是為了這些恭維,她自己飽受了很多痛苦。所以,不懂萬法規律的人,行為總是非常可憐。

我們作為修行人,應從內心中認識這些道理。以後一旦老年來臨,遭受到了諸多痛苦,如《正法念處經》中形容的:「人為老所壓,身羸心意劣,傴僂柱杖行,此苦不可說。」也會明白這是自然規律,每個人的身上都不可避免。因此,當自己五根慢慢衰退時,假如你是佛教徒,念阿彌陀佛、行持善法是最好的。作為修行人,年老時一定要服老,不要妄圖以其他方式推翻這個規律。否則,怎麼樣都不願面對無常,非要靠整容來輓留青春,這完全是白費心機。


Wednesday, 13 December 2017

5 Causes of Suffering According to Buddhism and the Ultimate Way to Overcome Them

We all encounter mental roadblocks in life. To feelings of self-doubt to anxiety and depression, mental hindrances can be extremely tough to deal with.
However, we’re not the first human beings that suffered from such obstacles.
Buddhist monks and philosophers have studied and practiced the art of freeing the mind from these negative emotions that tie us to what they call the Wheel of Suffering.
They found 5 common hindrances to the mind.
We’ve gone through each of them below and we’ve also discussed how we can actually go about overcoming these obstacles for a peaceful and happy life.

1) The Mental Hindrance of Desire for Sensing.
What is it:
The hindrance of sensory desire is latching onto thoughts or feelings based on the pleasures of the five senses.
Buddhist master Traleg Kyabgon explains it best:
“This term alludes to the mind’s tendency to latch on to something that attracts it–a thought, a visual object, or a particular emotion. When we allow the mind to indulge in such attractions, we lose our concentration. So we need to apply mindfulness and be aware of how the mind operates; we don’t necessarily have to suppress all these things arising in the mind, but we should take notice of them and see how the mind behaves, how it automatically grabs onto this and that.”

How to overcome it:
To overcome the hindrance of sensory desire, the meditator must use mindfulness and acknowledge the hindrance. Then they must observe the hindrance and experience it fully. Once experienced fully, the meditator must contemplate the impermanence of the pleasant desire. Buddhist master Ajahn Brahmavamso emphasizes the technique for letting go of concern for the body and five senses completely:
“In meditation, one transcends sensory desire for the period by letting go of concern for this body and its five sense activity. Some imagine that the five senses are there to serve and protect the body, but the truth is that the body is there to serve the five senses as they play in the world ever seeking delight. Indeed, the Lord Buddha once said, “The five senses ARE the world” and to leave the world, to enjoy the other worldly bliss of Jhana, one must give up for a time ALL concern for the body and its five senses.”

2) The Mental Hindrance of Aversion and ill-Will.
What is it:
This involves latching onto thoughts or feelings based on hostility, anger, resentment, bitterness etc.
Ajahn Brahmavamso states:
ill will refers to the desire to punish, hurt or destroy. It includes sheer hatred of a person, or even a situation, and it can generate so much energy that it is both seductive and addictive. At the time, it always appears justified for such is its power that it easily corrupts our ability to judge fairly. It also includes ill will towards oneself, otherwise known as guilt, which denies oneself any possibility of happiness. In meditation, ill will can appear as dislike towards the meditation object itself, rejecting it so that one’s attention is forced to wander elsewhere.”

How to overcome it:
According to Ajahn Brahmavamso, meditation on loving-kindness is crucial:
ill will is overcome by applying Metta, loving kindness. When it is ill will towards a person, Metta teaches one to see more in that person than all that which hurts you, to understand why that person hurt you (often because they were hurting intensely themselves), and encourages one to put aside one’s own pain to look with compassion on the other.”

3) The Mental Hindrance of Lethargy and Laziness.
What is it:
This is characterized as a morbid state of lacking energy and desire for wholesome activity.
Ajahn Brahmavamso states:
“Sloth and torpor refers to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression. […] In meditation, it causes weak and intermittent mindfulness which can even lead to falling asleep in meditation without even realising it!”

How to overcome it:
To overcome laziness, we need to use our energy sources. Ajahn Brahmavamso says:
“Sloth and torpor is overcome by rousing energy. Energy is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a wise and effective way to generate energy, as is deliberately developing interest in the task at hand. A young child has a natural interest, and consequent energy, because its world is so new. Thus, if one can learn to look at one’s life, or one’s meditation, with a ‘beginner’s mind’ one can see ever new angles and fresh possibilities which keep one distant from sloth and torpor, alive and energetic.”

4) The Mental Hindrance of Restlessness and Regret.
What is it: 
This refers to the mind being agitated and unable to settle down. Ajahn Brahmavamso explains it best:
“Restlessness [uddhacca] refers to a mind which is like a monkey, always swinging on to the next branch, never able to stay long with anything. It is caused by the fault-finding state of mind which cannot be satisfied with things as they are, and so has to move on to the promise of something better, forever just beyond. […] Remorse [kukkucca] refers to a specific type of restlessness which is the kammic effect of one’s misdeeds.”

How to overcome it:
Gil Fronsdal says it’s about understanding what makes you restless and accepting it and taking action:
“[There are] a variety of ways to engage restlessness, be present for it. […] [One is] learning, reflecting, meditating and contemplating what the nature of restlessness is. […] There might be a really good cause for you to be restless. […] Maybe you haven’t paid your taxes in ten years. […] [In this case] you don’t need meditation, you need to pay your taxes. You don’t use meditation to run away from the real issues of your life. […] Sometimes what’s needed is to really look and understand are there root causes for being restless.”

5) The Mental Hindrance of Doubt and Uncertainty.
What is it: 
This involves self-doubt and not truly understanding oneself.
Ajahn Brahmavamso states:
“Doubt refers to the disturbing inner questions at a time when one should be silently moving deeper. Doubt can question one’s own ability “Can I do This?”, or question the method “Is this the right way?”, or even question the meaning “What is this?”. It should be remembered that such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one’s clarity.”

How to overcome it:
According to Ajahn Brahmavamso, this is overcome by having clear instructions and a way to move forward. He says:
“Such doubt is overcome by gathering clear instructions, having a good map, so that one can recognise the subtle landmarks in the unfamiliar territory of deep meditation and so know which way to go. Doubt in one’s ability is overcome by nurturing self-confidence with a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed.”


Originally published on Hack Spirit. via educateinspirechange.org

Tuesday, 12 December 2017

We, The ‘Well’, Are Dying Like The Sick Too

It is extremely important to be able to help a dying person and, if you can, the dying person’s family as well. Like us, they are not yet dead but they are dying. There are only a certain number of in-breaths and out-breaths in a lifetime [unless karma changes in time]. Every day, every hour, every minute, every second, that number is constantly diminishing. In reality, we too are dying. The intuitive feeling we have, that the person with cancer is dying but we are not, is totally incorrect. 

No matter how many days, how many hours, how many minutes, how many seconds we have left in this life, they are constantly finishing. Life is getting shorter and shorter. We too are dying and are therefore the same as the person we label as dying. We could even die before that person [as life is unpredictable, and life can end suddenly – which is why we must diligently learn to handle the passing of ourselves and others now].
Sun Of Devotion, Stream Of Blessings
Lama Zopa Rinpoche



Monday, 11 December 2017

【心靈小品】到底情緒是從哪裡來的?

生活難免會有壓力、情緒及煩惱,擔心工作進度趕不上、品質出問題、家人身體健康有狀況、與朋友的互動不愉快等,當負面情緒一生起,又煩又惱,本想控制情緒,卻被情緒反撲而陷入困境,結果可能愈來愈糟。

到底情緒是從哪裡來的?又該如何面對浪潮洶湧的情緒波濤?

聖嚴法師在《放下的幸福》(大字版)一書中,不但說明情緒的根源,是來自於煩惱「五毒」──貪、瞋、癡、慢、疑;並以佛法的觀念和方法,幫助我們在面對各種情緒干擾時,能夠將貪欲轉成願心,以慈心化解瞋心,以謙虛去除慢心,以信心解除疑心。聖嚴法師以47則情緒管理的智慧方法,將佛法融入運用在生活、工作及人際溝通中,以慈悲對待人,用智慧處理事,該面對的就積極面對處理,不該執著的就放下,就能不被情緒左右。

俗話說:「忍一時風平浪靜,退一步海闊天空。」忍耐是一時的,因為情緒沒有根本解決,只是一時的忍耐。能夠退一步表示願意放下,放下之後就能海闊天空,身心自在無礙。只要你願意放下煩惱,找出方法化解,就能創造幸福,擁有幸福!

--本文摘自法鼓文化心靈網路書店
http://www.ddc.com.tw/

Sunday, 10 December 2017

夢參老和尚開示

我們常常疑惑自己所學的法不夠,瞭解的不夠透徹。念一部經嫌少,念兩部經有時候又嫌太長。往往追求越大越圓滿的法,至於受灌頂也是要受大圓滿的灌頂。這是貪心,一味想多累積功德。其實大家缺乏的是實際的行動力,沒有一件一件地把我們所知道的去實行;不去實行,我們就不能證得,不能證得,我們等於沒有得到法的真實利益。

——夢參老和尚開示  七月六日開示

Saturday, 9 December 2017

Thursday, 7 December 2017

Wednesday, 6 December 2017

【聖嚴法師開示精選】分享福報

有回佛陀向農夫托缽,不料卻被訓斥說:『我耕田種穀,所以有飯吃,你不耕田種穀,為什麼也可以有飯吃?』

佛陀說:『我也耕田種穀,我是在眾生的心中播下善良的種子,種的是福德田。你對我的布施行為也是在種福德田,當我度眾生時,你的供養就在裡頭了。』

福報可分為四種:惜福、知福、種福及培福。知足常樂,這是知福;需要的東西夠用就好、不浪費,這就是惜福;有福報的人繼續培福;福報不夠的人努力種福。

我們所擁有的東西,都是大家共有的。我們擁有的智慧、福報,不是自己獨有的,是屬於大家的,有福應該分享給大家,而不是自己獨享,這才稱為有福報。


---摘自【人生、福氣啦!

Tuesday, 5 December 2017

今日教言

2017.12.5 | 今日教言
闻法能够调伏自心,而从没闻过佛法的人,不管是说话、做事,都会与贪嗔痴比较相应,无法趋入出世间解脱。因此,我们首先听闻正法非常重要,作为智者,乃至命终之前,也要听受佛法。
--《怎么样学佛