Wednesday 31 December 2014

西方净土的情况

西方净土的情况,可分三点来说:

1.自然界的丰美

 据『阿弥陀经』及『观无量寿佛经』说明,极乐净土自然界非常庄严。土地平坦,没有崎岖山陵;没有昼夜,长在光明中;宝树成行;金沙布地。物质生活的享受极为丰富。生活所需取之不尽,用之不竭。可以自由取给,不像娑婆世界的贫苦穷乏。


2.人事界的胜乐
  娑婆世界,人与人之间充满斗争嫉妒瞋恨,造成无边苦痛。极乐世界适得其反,人与人间平等和乐。 走兽根本没有,飞禽都是变化所生。凡是生到极乐世界的都是功德殊胜的诸上善人,一生补处的菩萨就不少。菩萨与声闻圣者,无量无数;再次的也是一心一 意修学清净佛道的善人。在良师益友策励下,都能不断向上。所以不但和乐而且非常殊胜。

3.身心的清净
 生极乐世界的都是莲花化生。由于自己的愿力和佛菩萨的悲愿,不须父母为缘而化生莲华中。佛经所说的佛菩萨都处莲华座。莲花为出于淤泥而清净,离一切烦恼得到身心清净成为圣者,故以莲花的出尘不染为喻。修念佛行而生净土也是化生于莲花中。

 极乐净土中,身无老病死苦。一般的胎生卵生湿生皆有老病之苦,化生则没有这些痛苦 。其他的化生也有死苦。而极乐世界的众生在未得无生法忍前不会死亡 ;得了无生忍也不会再感死苦。

 净土中不但没有身体的老病死苦,连心中的烦恼 ─ 贪瞋痴苦也没有。初生净土的众生,烦恼习气当然未曾断除; 但由于环境的特胜,虽有烦恼而缘缺不生。净土的物质所需可以自由取给故不会生贪心;诸上善人共聚一处和乐融洽,故不会起瞋心;正信正行,当然不会起邪见等痴心。起烦恼的因缘不具足,当然不会有烦恼,所以身心都非常清净。

由于自然界的丰美,众生界的胜乐,身心界的清净,所以名为极乐世界。


Tuesday 30 December 2014

前世因,今世果

有一個男生,很愛他的女朋友,談戀愛談了四年,雙方一直感覺很好,就在這男生覺得雙方該定下來,準備跟女朋友求婚的時候,卻收到女朋友給他喜帖,她 ----- 即將嫁給別人!這男生十萬分沮喪,從此每天意志消沉,魂不守舍;

女朋友結婚的日子到了,他雖然百般的不願意,卻也出席婚禮,婚禮上,有一位師父同時認識這對無緣結婚的男女朋友,看到這男生如此消沉,想著要開導這個男生,於是,師傅拿出一面鏡子給這個男生看;鏡子裡,是一個兵荒馬亂的年代,有一個女人衣衫不整,橫屍街頭,沒人理睬;這時,有個男人走過屍體,看了看,嘴裡說了句:「真可憐!」,然後就走開了;又有一個男人走了過來,看了一眼,也說了一句:「真可憐!」,然後他脫下他的衣服,幫這具女屍蓋上,然後就離開;最後,又有一個男人走了過來,看了一眼,也說了一句:「真可憐!」,然後他找了塊似乎是沒人的空地,挖了個洞,把那個橫屍街頭女人的大體,入土為安。

這時候,這個男朋友突然看到鏡中這最後一個男人的臉龐,不就正是今天的新郎倌嘛!

這時,師父告訴這無緣的男朋友,你今生與這個女生的緣分,就是你前世幫她蓋上衣服所結下的緣,她沒嫁給你,是因為妳們的緣份只到這裡;她現在的這個新郎倌,因緣比你深,所以他們今世結為夫妻。

這就是『前世因,今世果。

Monday 29 December 2014

Man is Responsible for Everything

When a man has learned how to live as a real human being without disturbing others, he can live peacefully without any fear in his heart.

According to the Buddha, man himself is the maker of his own destiny. He has none to blame for his lot since he alone is responsible for his own life.  He makes his own life for better or for worse.

The Buddha says: man creates everything.  All our griefs, perils and misfortunes are of our own creation.  We spring from no other source than our own imperfection of heart and mind.  We are the results of our good and bad actions committed in the past under the influence of greed and delusion. And since we ourselves brought them into being, it is within our power to overcome bad effects and cultivate good natures.

The human mind, like that of an animal, is something governed by animal instinct. But unlike the animal mind, the human mind can be trained for higher values.  If man's mind is not properly cultured, that uncultured mind creates a great deal of trouble in this world.  Sometimes man's behavior is more harmful and more dangerous than animal behavior.  Animals have no religious problems, no language problems, no political problems, no social and ethical problems, no colour-bar problems.  They fight only for their food, shelter and sex.  But, there are thousand of problems created by mankind. Their behavior is such that they would not be able to solve any of these problems without creating further problems.  Man is reluctant to admit his weaknesses.  He is not willing to shoulder his responsibilities.  His attitude is always to blame others for his failure.  If we become more responsible in our actions, we can maintain peace and happiness. 
  

Sunday 28 December 2014

犀利的劍 / 劇毒的藥














問佛陀:
"什麼是最犀利的劍?
什麼是最劇毒的藥?

答:
"惡口罵人是最犀利的劍,
因為它能刺傷人心。
貪心是最劇毒的藥,
因為它能敗壞人的意念而無藥可解。

問:世界上什麼人獲益最大?誰損失最多?

答:佈施獲益最大,因為上天會加倍奉還他的善行。
知恩不報損失最多,因為他將永遠被人唾棄。

Saturday 27 December 2014

贪一时之欲而成千古恨

有的人在刚学佛时很好,无论是对众生的慈悲心、还是对三宝的信心都很坚定,修法也很精进,如果照这样下去,很有希望。后来却越学越懈怠,一年不如一年。五、六年、十几年以后,当初的慈悲心、出离心也消失了。原因就是人生难得、寿命无常这两个外加行没有修好,这是另外一个没有成就的原因。这种情况出家人有、在家人也有,藏族有、汉族也有。主要的根源就是只强调一些形式,追逐大圆满、大手印等一些很好听的名词,没有去抓根。想避免这些问题,就要从人生难得开始,将基础打牢。只有在坚实的基础上,才能修建自利利他的摩天大楼。
经书中有一个比喻:一个犯人在充满寒冷、黑暗的监狱中,经过了很长时间。现在有一个小时的时间可以到外面晒太阳,这就比喻我们现在这一生就是感受阳光的时刻,以前一直在漫长的幽暗中承受着严寒的煎熬。将我们关进囹圄的罪魁祸首不是别人,就是从无始以来到今天时刻与我们形影不离的我执。我执,是世上最大的魔王。现在在外面晒太阳的美好时光不知会延续到何时,一旦结束就将回到无尽的黑暗里,不知道何年何月才能重见阳光。此时如果有一个办法可以逃出去,再也不用回到阴冷恐怖的监狱中,就应该想方设法逃出去。因为如果不抓住机会,等待他的将是无尽的苦难,面对这一切现状,他怎么能不居安思危呢?
所以我们应清醒地知道,轮回不是一个好地方,之所以现在我们感受不够强烈,是因为这是我们整个轮回当中最圆满的时候,平时虽然有一些痛苦,但与地狱的痛苦相比有天壤之别。有的人明知道不一定生生世世都是这样,但却自欺欺人地不考虑这些问题。将以前所受的痛苦全部忘掉了,安心地的享受转瞬即逝的光明。这样坐以待毙,不是很愚蠢、很盲目吗?要不要回去,机会不是掌握在所谓造物主、万能神手中,而是在每个人手里。主要看你做不做,什么时候做,如果明日复明日,一直往后拖,将大好的时光白白蹉跎。最后就没有机会在等待你了。若不知从长计议,不想办法改变即将面临危险的现状,实在可悲可叹。
经书中还有一个比喻:在很高的悬崖上有一个野生的水果。一个人用一只手抓住一把草,拽住自己吊在悬崖外的身体,一只手伸下去摘水果吃。有黑、白两只老鼠轮流吃着这把草,一次吃一根。如果他现在放弃水果,是有办法爬上去而不堕悬崖的,但这个人却对这些熟视无睹,仍毫不在乎地吃着水果。这两只老鼠就表示白天和夜晚,草就表示我们的年龄,水果就表示世间的妙欲、享受。白天和晚上这两只老鼠将维系我们生命的,每过十二个小时就吃掉一根,直至我们生命终止,绝对不会停息。属于我们的每天都在减少,当彻底消失的时候,我们就一定会坠入万丈深渊。贪欲的人却不计后果,只在乎水果的鲜美滋味,一旦掉下去,追悔莫及。所以,在现在有办法可以不堕入轮回深渊的当下,千万不要为贪得一时之欲而一失足成千古恨啊!


原稿 : 佛弟子文库网

Friday 26 December 2014

老和尚的一句话,送给天下所有女子!

一个月色朦胧的深夜,在一个靠海的山洞里,一个老和尚正在盘膝打坐。他突然听到了几声哭泣,声音好像来自山脚下的海边,而哭泣的人是一个年轻的女子。这么深的夜了,到底发生了什么事呢?于是,老和尚从蒲团上站起,急忙向海边奔去。
果然,月色当空,在海边高高的岩石上,站立着一个白色的身影。就在老和尚即将抓住轻生女子的衣袖之际,那女子纵身一跃,跳进海中。幸好老和尚懂一些水性,几经挣扎,终于将她救上了岸。可奇怪的是,被老僧救活之后,年轻女子不但不感激,反而一脸的忧伤,埋怨老和尚多管闲事。老和尚问她:年轻人,你为什么要选择轻生之路呢?年轻女人喃喃地说道:这里是我的美梦开始的地方,所以也应该在这里终结……”
原来,三年前,就在风景如画的普陀山,她与一个前来旅游的年轻人不期而遇,两个人一见钟情,喜结连理。两年前,他们爱情的结晶 — 一个聪明可爱的儿子出生了。然而,一年前,那个渴望让自己和她共度人生夕阳的爱人,却因一次公差不幸殉职。丈夫死后,她日夜不停地哭泣,真好像天塌下来一样难以承受。但这还不是最后的苦难。让她痛心不已的是,他们活泼可爱的宝贝儿子,也在上个月因疾而亡。
我一个女人,没了丈夫,没了儿子,再也没有了幸福,活在世上还有什么意思?所以……”年轻女人泣不成声,悲痛欲绝。然而,老和尚不但没有开导她、安慰她,反而放声大笑:哈哈……”女人被他莫名其妙地笑愣了,不知不觉停止了哭泣。老和尚笑够了,问女人:三年前,就在此地,你有丈夫吗?女人摇摇头。三年前,踏上普陀山时,你有儿子吗?女人再次摇头。那么,你现在不是与三年前一模一样了吗?那时,你独自一人来到岛上,是来自杀的吗?女人愣住了。老和尚说:三年前,你既没有丈夫,也没有儿子,一人来到这里。现在,你与三年前一模一样,仍是独自一人。今天,就像三年前那一天的延续,只不过是还原了一个你自己而已。所以,为什么不能重新开始呢?你增长了人生阅历,或许有更美好、更圆满幸福的生活在等着你。
女人嗫嚅道:我还可以吗?”“当然可以!老和尚斩钉截铁地说。我还可以获得幸福!我还……”女人豁然开朗,一路狂奔地下了山。当缘分散尽的时候,过去的就让它过去,不必一直挂在心上。留下一段回忆,畅想未来的世界,你会发现,前方还有更美好的事物在等着你。

 原稿 :佛陀的追随者网

Thursday 25 December 2014

The benefits of giving

One who gives to charity will attain the following benefits:
1.   He is admired and adored by many people.
2.   Virtuous donees will approach him for alms.
3.   His good fame will spread far and wide.
4.   He can join the gathering of any class of people without fear and hesitation.
5.   He will be reborn in a celestial abode on his death.

Moreover, he will be the first to be honoured by noble samghas. The samghas will approach him first for collecting alms. So he will have the chance to be the first to offer alms-food first and the first to listen to the discourses.

Furthermore, the done will enjoy special benefits such as longevity, good looks, great strength, great wisdom, fame and followers, happiness and free from sorrow, free from miseries and danger, free from diseases. He will be honoured by devas and men; he will have a chance to live happily together with his loved ones.

Charity softens the hearts of both the donor and the done. It can make uncultured persons cultured. It can settle all matters successfully. It can make others listen to one’s words. It can directly or indirectly bring about the worldly riches of a Universal Monarch, King of all human-beings (cakkavatti), King of gods (Sakka) or Brahma and the supra-mundane benefits of gaining Savakaparami-nana (Ariya lay-devotees of Buddha), Pacceka-bodhinana (Little-Buddha who knows Ariya Truths Himself but can’t preach others to know), or Samma-sambodhinana (Buddha). It can help in attaining Jhana, Magga, Phala, and realizing Nibbana.

The benefits mentioned above are just a few and general. The benefits of alms-giving are so numerous that they cannot be mentioned in detail. No one except the Buddha can understand all the benefits of giving to charity.

Therefore, everyone should make great efforts to give to alms-giving and charity.


Wednesday 24 December 2014

自性的皈依 (達真堪布)

皈依三寶,是指皈依佛、皈依法、皈依僧。

其實,佛、法、僧是一個對境,一個所依,起到一個提醒我們的作用:

通過佛像讓我們找真佛,通過佛經讓我們找正法,通過僧眾讓我們找真正的僧寶。
通過這些方式,最終要皈依自性三寶。
自性三寶,就是我們本具的淨、正、覺。
真正的佛是覺而不迷,真正的法是正而不邪,真正的僧是淨而不染。

我們的本性也就是是淨而不染,正而不邪,覺而不迷。

我們很多時候也供佛像、拜佛像,但那不是真正的佛,真正的佛是覺。

我們也供經書、拜經書,但那不是真正的法,但真正的法是正。

我們也會供僧、拜僧,但這些都是所依,是一種對境,起一個提醒的作用。僧代表戒律,戒律本身是淨。

我們是通過外在的形式,來激發內在的智慧。如果只做形式上、表面上的文章,是沒有多大意義的。

比如說頂禮,它有很多含義,我們通過每個動作,能啟發內心的正念、善念,這樣才能起到作用。

若是沒有激發自己內在的智慧,只是不停地磕,把自己搞得特別辛苦,也沒有什麼意義。

我們現在也持戒,在表面上很用功、很刻苦、很精進,但是相續被五毒染汙了,根本不清淨,實際上並沒有持戒。真要持戒,就要保持內心的清淨。

我們的思想、見解、言行都要正,否則就沒有佛法了。學佛就是規範思想,規範行為,是一個轉變、糾正的過程,除此之外沒有什麼可修的。

法要融入相續,法和相續要結合,就是思想、見解要正不能邪。心是根,言行都是由心來主宰的。若是心不正,言行也不會正;若是心正了,言行也會正。

其實在言語上、行為上沒有真正的佛法,真正的佛法在心裡。

正知正見就是佛法,它是對治邪知邪見的,是對治煩惱的,是對治我們這些不好的習性的。

正知正見與邪知邪見是衝突的,不可能在相續裡共存。

一心不能二用,若是你的相續裡有好多的邪知邪見,就沒有有正知正見;若是沒有正知正見,就沒有佛法;若是沒有佛法,就無法改變自己。




Tuesday 23 December 2014

故事:一个关于树的故事讲出千万般的哲理

大树的感悟:
很久很久以前,有一棵又高又大的树。
一位小男孩,天天到树下来,他爬上去摘果子吃,在树荫下睡觉。他爱大树,大树也爱和他一起玩耍。
后来,小男孩长大了,不再天天来玩耍。

一天他又来到树下,很伤心的样子。大树要和他一起玩,男孩说:不行,我不小了,不能再和你玩,我要玩具,可是没钱买。”   大树说:很遗憾,我也没钱,不过,把我所有的果子摘下来卖掉,你不就有钱了?”  男孩十分激动,他摘下所有的果子,高高兴兴地走了。然后,男孩好久都没有来。大树很伤心。

有一天,男孩终于来了,大树兴奋地邀他一起玩。男孩说:不行,我没有时间,我要替家里干活呢,我们需要一幢房子,你能帮忙吗?”  “我没有房子,大树说,不过你可以把我的树枝统统砍下来,拿去搭房子。”  于是男孩砍下所有的树枝,高高兴兴地运走去盖房子。看到男孩高兴大树好快乐。从此,男孩又不来了。大树再次陷入孤单和悲伤之中。

一年夏天,男孩回来了,大树太快乐了:来呀!孩子,来和我玩呀。”  男孩却说:我心情不好,一天天老了,我要扬帆出海,轻松一下,你能给我一艘船吗?”  
大树说:把我的树干砍去,拿去做船吧!于是男孩砍下了她的树干,造了条船,然后驾船走了,很久都没有回来。大树好快乐……但不是真的。

许多年过去,男孩终于回来,大树说:对不起,孩子,我已经没有东西可以给你了,我的果子没了。”  男孩说:我的牙都掉了,吃不了苹果了。”  大树又说:我再没有树干,让你爬上来了。”  男孩说:我太老了,爬不动了。”  “我再也没有什么给得出手了……,只剩下枯死下去的老根,树流着泪说。 男孩说:这么多年过去了,现在我感到累了,什么也不想要,只要一个休息的地方。”  “好啊!老根是最适合坐下来休息的,来啊,坐下来和我一起休息吧!男孩坐下来,大树高兴得流下了眼泪……
……

这就是我们每个人的故事。这棵树就是我们的父母。

小时候,我们喜欢和爸爸妈妈玩……长大后,我们就离开他们,只在需要什么东西或者遇到麻烦的时候,才回到他们身边。
无论如何,父母永远都在那儿,倾其所有使你快乐。你可能认为这个男孩对树很残酷,但这就是我们每个人对待父母的方式。

人生确实如此,请朋友们珍惜与父母在一起的时间!因为:"‪‎树欲静而风不止,子欲养而亲不待"

原搞 佛陀的追随者网 


Monday 22 December 2014

真愛的四個層面:慈、悲、喜、捨

慈、悲、喜、捨是覺者的本性,也是真愛的四個層面,
存在我們心中、每個人心中和每件事中。

                                             ~海濤法語


大乘佛法的修行,著重在對一切眾生的愛與關懷,換句話說,修行大乘佛法就是在於培養「愛眾生的能力」。佛教中的愛,稱之為慈悲心,又可稱為大愛或是真愛。

唯有真愛,才有快樂
真愛能夠帶來快樂,因為真愛不但不傷害眾生,還要用各種方法來利益眾生,讓眾生離苦得樂。海濤法師說:「唯有真愛,才有快樂。」能夠替大家帶來真正快樂的愛才是真愛,這是判斷真愛的唯一標準。
凡俗的愛,雖名之為愛,實際上只是一種追求名聞利養的欲望而已,往往是將個人的快樂建立在別人的痛苦上而不自知。海濤法師說:「真正的愛,不是那種假的──建立在感情的、肉體的、欲望的、佔有的、控制的愛,那種愛讓人害怕、讓人痛苦。真正的愛,簡單來說叫做『發心』,發什麼心?發關懷一切眾生的心,也稱菩提心。」

真愛的四個要點
學習大乘佛法,實修是非常重要的。談到真愛的修行方法,海濤法師說:「慈悲喜捨,四無量心,就是慈悲心的意思,這是大乘佛教的基本。但是慈悲心也要去修行,要故意去造作這個四無量心,你才能夠說你是發菩提心。發菩提心以後,我們就要去觀修這個四無量心,而且真實的能夠利益有情眾生。」

真愛的具體修行方法就是行四無量心,意即:慈、悲、喜、捨。關於真愛的內涵,海濤法師分成四點來說明:
真愛的第一點是慈是給予喜悅、快樂的意願和能力。要培養這能力,就要諦觀和諦聽,這樣我們將知道如何才會使別人快樂。
真愛的第二點是悲,也就是舒緩和轉變苦難、減輕憂傷的意願和能力。一個悲心的言語、行動或者念頭,就可以減緩另一個人的苦難,帶給他喜悅。
真愛的第三點是喜,真愛總是替我們和我們所愛的人帶來歡喜。如果我們的愛無法替雙方帶來喜樂,就不是真愛。
真愛的第四點是捨,
意即平等心、不執著、不分別、平常心或放下。憎愛平等,於一切眾生平等無分別之心。

消滅心中惡念
凡夫由於無明的緣故,加上心中充滿了名聞利養的心念,在遇到得意或是挫折時很容易心生不好的念頭。惡念的產生往往是來自於心中的貪嗔癡三毒之火,一旦點燃三毒之火,便很容易造業,火燒功德林。
因此修行佛法的當務之急在於熄滅心中的惡念之火。龍樹大師曾說:「行慈無量,熄滅眾生心中的憤怒。行悲無量,熄滅眾生心中一切憂鬱和焦慮。行喜無量,熄滅眾生心中的悲傷和無歡。行捨無量,熄滅眾生心中的仇恨、厭惡和執著。」經由四無量心修習,可以熄滅眾生心中種種不好的心念,將偏狹的心量轉化成廣大的心量。

真愛的修習次第
經典中所說的四無量心修行次第,多是以按照慈、悲、喜、捨的順序來修,如《增一阿含經》中所說:「由慈三昧辦悲三昧,緣悲三昧得喜三昧,緣喜三昧得護(捨)三昧。」關於這一點,海濤法師指出:「四無量心,若依經典的說法,是依慈、悲、喜、捨的順序來修的。若依口訣的教授,則是先觀修捨心,在捨心生起之後,才觀修慈、悲、喜心。」
由此可知,四無量心的修行次第有兩種,可以按照順序修,也可以先修捨心。無論按照哪一種順序修,最好能向善知識請益,才能如法修行。

見生命的曙光
學習真愛,才能成就真愛,真愛是現代人的希望也是亟需學習的課題。唯有真愛才能夠淨化長久以來由凡俗欲念所積累下來的深厚罪業,也唯有真愛才能夠讓茫然無助的現代人重見生命的曙光。
關於真愛的學習,海濤法師期勉大家說:「佛陀對愛的教導,是既清楚又科學又不難實踐,我們每一個人,都可以從這些教導中受益匪淺。


Sunday 21 December 2014

Alinacitta Jataka - The Elephant Who Saved a Kingdom

One day, while Buddha was staying at Jetavana, a bhikkhu came to him and confessed that he was weak-hearted. Buddha encouraged him, saying, "Monk, in bygone days you won the entire kingdom of Baranasi and presented it to a tiny baby boy. You did it by sheer determination. Now that you have embraced this great discipline leading to liberation, how could you possibly lose heart?" Then he told this story of the past.

Long, long ago, when Brahmadatta was king of Baranasi there was a village of carpenters who earned their livelihood by building houses. Every day they took a boat upriver and went into the forest. There they cut trees and shaped beams and timbers for houses. Then they numbered all the pieces to be put together into a frame. Taking all the lumber back to the river, they loaded it on the boat and returned to town. They were very skillful at their work and earned substantial wages.

One day, near their jungle workplace, an elephant stepped on a splinter of acacia wood. The splinter pierced the elephant's foot, which began to swell and fester, causing him terrible agony. When the elephant heard the carpenters cutting wood, he thought, "Perhaps those carpenters can cure my foot." Limping with pain, he approached them and lay down. At first, the carpenters were very surprised at this, but, noticing his swollen foot, they looked closely and discovered the splinter. With a sharp tool they made an incision around the splinter, fastened a string to it, and pulled it out. Then they lanced the wound, cleaned it thoroughly with warm water, and wrapped it in clean bandages. In a short time the elephant's foot had healed completely.

Grateful to the carpenters for having saved his life, the elephant decided to repay them by helping them with their work. From that time on, he pulled up trees and rolled logs for them. Whenever the carpenters needed tools, he picked them up with his trunk and took them to where they were working. At lunchtime, the carpenters brought food to the elephant, so that he didn't have to forage.

After some time, the elephant realized that he was getting old and would not be able to continue serving the carpenters much longer. One day he brought his son, a magnificent, well-bred white elephant. He said to the carpenters, "This young elephant is my son. Since you saved my life, I give him to you. From now on, he will work for you." After he had explained all his duties to his son, the old elephant returned alone to the forest.

The young elephant worked faithfully and obediently, the same as his father had done. The carpenters fed him as they had fed his father, and he thrived.  At the end of each work day, the elephant bathed in the river before returning to the forest. The carpenters' children enjoyed pulling him by the trunk and playing all sorts of games with him both in the water and on the riverbank.

Of course, noble creatures, be they elephants, horses, or men, never urinate or defecate in water. This elephant, being noble and pure white, was always careful never to do anything of the kind while he was in the river. He always waited until he came out.  One day, when it rained very heavily, flood waters caught a half-dry cake of the white elephant's dung and carried it down river. This piece of dung floated to Baranasi where it lodged in a bush, right at the spot where the king's elephant keepers brought the king's five hundred elephants to bathe. When these beasts caught the scent of the dung of the noble young elephant, they refused to enter the water. Instead, they extended their tails, fanned their ears, and ran from the river.

When the keepers explained what had happened to the elephant trainers, the trainers realized that there was something in the water. Orders were given to search the river, and the lump of dung was found in the bush. The trainers powdered the dung and mixed it with a little water. Then they sprinkled it over the backs of the other elephants. This caused the animals to smell very sweet, and they immediately went into the water to bathe. The trainers were sure the dung had come from a very noble elephant. They reported all this to the king and advised him to capture the elephant for himself.

The king ordered a raft prepared and set off upstream. When he reached the place where the carpenters had settled, he found the young elephant playing in the water. As soon as the elephant heard the sound of the king's drums, he came out of the water and drew near to the carpenters. They all went together to pay their respects to the king.

"Sire," the carpenters said, "if you wish us to do any work for you, you didn't need to come yourself. You could have sent for it, and we would have brought it to you."
"No, my friends," the king answered. "I've come not for wood, but for this elephant."
"He is yours, Sire!" they replied immediately, but the elephant refused to budge.
Addressing the elephant directly, the king asked, "What do you want me to do?"
"Order the carpenters paid for what they have spent on me, Sire," the elephant answered.
"Willingly, friend." The king ordered a hundred thousand coins to be piled by the elephant's trunk, by his tail, and beside each foot, but this was not enough for the elephant; he still refused to go. Each of the carpenters was given clothes for himself and his wife. Then the king provided money for all the children.

Satisfied that his friends would be able to manage without his help, the elephant bade farewell to the carpenters, their wives, and the children, and departed with the king.  The king took the elephant to his capital, which was beautifully decorated to mark the occasion. He led the elephant around the city in a solemn procession and gave him a beautifully furnished stable.

The elephant served as the king's comrade, and no one else was ever permitted to ride him. With the help of this elephant, the king won supremacy over all India.  After some time, the Queen Consort became pregnant. When it was almost time for her to give birth, the king died. Everyone realized that if the elephant were to learn of the death of the king, his heart would break, so he was cared for as usual, but not a word was said.

As soon the king of Kosala heard rumors of the king's death, however, he thought, "Surely Baranasi is at my mercy!" and he decided to attack the kingdom.

Marching at the head of a great army, he laid siege to the capital. The people of Baranasi closed the city gates and sent a message to the king of Kosala: "The Queen of Baranasi is near the time of her delivery, and the astrologers have predicted that she will bear a son in seven days. If, indeed, she bears a son, we will fight to protect the kingdom. Please grant us seven days." The king of Kosala agreed to their terms.
Just as predicted, on the seventh day, the baby boy was born. Since he was born to win the hearts of his people, the Queen named him Alinacitta, which means "Inspirer."  On that day, the army emerged to begin fighting the king of Kosala. Without a leader, however, the soldiers were driven back and began to waver.

Shortly after the battle began, messengers went to see the queen. "Our army is losing ground," they reported, "and we are afraid of defeat. The state elephant, our late king's loyal friend, has not been told that the king is dead, that a prince has just been born, and that we are besieged by the king of Kosala. Shall we tell him?"

"Yes, the time has come," answered the Queen. She quickly dressed her baby boy and wrapped him in a fine cloth. Then she went with all the court to the elephant's stable. There she laid the infant at the elephant's feet, saying, "Master, your comrade, the king, is dead, but we were afraid to tell it to you for fear your heart would break. This is your king's son. Now the king of Kosala is besieging our city, and is making war upon us. Our army is losing ground. Either kill your king's son yourself or win back his kingdom for him!"

The elephant stroked the child with his trunk and gently lifted him up to his own head. Then with lamentation for his dead master, he took the baby and laid him in his mother's arms. The elephant told the officers to dress him in his armor and to prepare for battle. They unlocked the city gate, and escorted him out. The great beast emerged trumpeting. His awe-inspiring demeanor so surprised and frightened the invaders that they panicked and fled in retreat.

During the rout, the elephant managed to seize the king of Kosala by his topknot. He carried his prisoner to the young prince and dropped him at the baby's feet. Soldiers sprang to kill the invader, but the elephant stopped them. "Be careful in the future," the noble elephant advised the captive king. "Never presume to take advantage of us because our Prince is young." Then he allowed the king to go.

Alinacitta was consecrated King at the age of seven. Like his father, he ruled all of India, and no foe dared rise up against him again. His reign was just, and, when he came to the end of his life, he went to swell the hosts of heaven.

To conclude his discourse, Buddha observed that any monk, strong in will and seeking a refuge in the Triple Gem, would prevail as did the determined elephant of yore. After Buddha had declared the Truths, the weak-hearted monk was established in Arahatship.

Identifying the birth, Buddha said, "Queen Mahamaya was then the mother; this monk was the elephant who won the kingdom and handed it over to the child; Sariputta was the father elephant; and I myself was the young prince."


Saturday 20 December 2014

【佛典故事】欢喜心也是布施

在某个婆罗门道场里,有位修行者很有服务热忱,他任劳任怨地为五百位婆罗门修行者张罗饮食,并且将道场布置得很整洁,让这五百人无后顾之忧地专心修行。  

比丘们彼此讨论修行的方法时,听闻这个故事,都觉得这位修行者的精神,实在很令人敬佩。  


佛陀走近他们,问道:「你们在讨论什么啊?」大家向佛陀恭敬礼拜后,详细报告那位修行者如何为五百人服务。  
  
佛陀听了,微笑地说:「你们知道吗?那位修行者在过去生中也一样这么殷勤地付出,而且对一切众生都是如此。」  
  
佛陀缓缓述说 ── 在过去生中,这位修行者在山林里精进地修行.....  
  
有段时间非常干旱,溪沟里没有水,山林中的鸟兽没水喝,面临生存的危机。这位修行者运用智慧,每天下山到很远的溪流,以中间挖洞的大竹子取水,供众多鸟兽饮用。  
  
但是,他每天来来回回地取水,只剩下很少的时间能为自己找食物,体力渐渐衰弱了,但他仍然提起毅力,继续为鸟兽服务。  
  
鸟兽们对这位修行者非常感恩,也很担心他的健康状况;大家聚在一起讨论:如何才能回报他呢?  
  
兽王说:「虽然我们没有很大的力量,不过可以尽我们所能 ── 能爬树的就去摘水果;不会飞的就在地上找食物……」  
  
为了报恩,每只鸟兽都尽力到处找食物 ── 鸟儿衔来小果子、兔子找到萝卜、松鼠带来坚果,马儿收集了一堆可食的嫩叶……  
  
修行者看了,深受感动,他体会到 ── 众生本具佛性,即使是鸟兽,也有真诚的感恩心。  
  
佛陀告诉比丘们:「布施不只是布施物质,以『欢喜心』为众生服务,也是布施。」  
  
「这位修行者为这么多人及鸟兽服务,所凭借的,是诚恳的爱心和坚忍的毅力;这就是殊胜的修行。」  
  
慈济世界是喜舍布施的世界,有人布施「财物」,有人布施「力量」,接受帮助的人则是布施「机会」;就像慈济人到医院当志工,病人若欢喜地接受帮助,就会让志工很高兴、很有信心。所以,愿意接受帮助也是布施。  
  
人人抱持「感恩心」彼此付出,就是清净祥和的世界。社会上人人都能相互尊重、彼此关怀,这个社会才能充满光明与温馨。

原稿 :妙法佛音网m