Sunday, 31 August 2014

一念瞋心起,百萬障門開

























瞋恨心,是对自己不喜欢、讨厌的事物和人产生一种排斥和厌恶的心理;瞋恨心可大可小,小到抱怨、指责;中到批评、谩骂;大到杀心、毁灭心。

瞋恨心,是非常可怕的。佛教將瞋恨心比喻為火,所謂「火燒功德林」,平常修持再多的功德,做再多的好事,一旦瞋火燃起,就輕易將這些功德毀壞了。經典上提示我們「一念瞋心起,百萬障門開」,瞋恨心一生,業障門一開,業力就會趁機侵入干擾,因而造作很多習以為常的罪過。

所以為人處事「面上無瞋是供養」,面容上不要有瞋恨的樣子,時常保持笑容。世界上最美的是微笑,世界上最好的是布施,有些人以為修行一定要用很多的錢去布施,用很多財富堆砌功德,其實不然,只要你多一點點笑容給人,那就是最好的布施,也是最好的供養!

供養的種類很多,有飲食、衣服、臥具、湯藥等四事供養,也有香、花、燈、塗、果、茶、食、寶、珠、衣等十供養,更有身、口、意三業供養,然而,真正最上乘的供養是心香一瓣!發自我們心底的歡喜,表現在笑容上,就是最好的供養。

「口裡無瞋出妙香」,與人相處說話時,沒有諷刺,沒有惡口、妄言、綺語、兩舌,如《金剛經》所說的「真語者、實語者、如語者、不誑語者、不異語者」。口中說出的話不含刀帶刺,不傷害到對方,言語說話就是口出妙香了!

「心上無瞋無價寶」,心要能不輕易起瞋恨心,先從面孔上不表現瞋恨,再從口裡不出怒言,然後打從心底做到沒有一點瞋恨的念頭。心上無瞋,舉心動念常常不忘為人服務,給人信心,給人歡喜,給人希望,給人方便。心上沒有瞋恨,就是無價的珍寶!

我們能安身立命在沒有瞋恨的身口意,就是「不斷不滅是真常」的真常意境。

世界上沒有不可原諒的人,也沒有不可原諒的事,別人的行為是別人的行為,我們的心是我們的心,我們無法去控制別人的行為,也無法將別人的身口意定型來符合我們的心意,別人的身口行為每一分每一秒都在變,一樣的戲天天演,與我們的心何干?


修行要從根本上修,根本就是我們的心,『若人欲了知,三世一切佛,應觀法界性,一切唯心造。』,所謂持戒精嚴,就是要從根本上顧好自己的心念,不去犯錯,不要讓別人的行為在自己的心裡生出種種不善情緒,自己的心被團團圍住,整個情緒軋在一起,看誰都不順眼。只要安置好自己的心,不讓心中貪嗔痴三毒生起,則心中會趨於平靜,心情就能常保愉快。

Source: http://blog.xuite.net/cacaya97/0/17574616 一念嗔心起,百萬障門開 @ Amidebas~ :: 隨意窩 Xuite日誌

Saturday, 30 August 2014

「守口摄意身莫犯,如是行者得度世。」 一偈得道!


昔日,佛陀在舍卫国讲经说法时,有一年长比丘,名叫「般特」,因禀性愚钝,所以慈悲的佛陀请门下五百位已证得罗汉果位的弟子轮流教导他,但是三年下来,他连一首偈子也记不起来。渐渐地,般特比丘愚笨的消息传遍了全国,被大家当作茶余饭后的话题。

佛陀知道后,心生慈悯,对般特比丘说:「今日我亲自教导你一首偈子,你当牢记心底,时时专心诵持,作为你用功的法门。这首偈子就是『守口摄意身莫犯,如是行者得世。』」般特比丘听了之后心领神会,立刻欢喜地诵持这三年来他唯一能记住的偈子。世尊又谆谆告诫他:「你年纪这么大了,才记得这首一般人早已耳熟能详的偈子,实在不足为奇,所以你一定要了解它的含意,才能用得上功。」于是佛陀为般特比丘开示偈子的意义,说明身口意最常造作的过失,并且叮咛他要时时保持觉性,观照心念的生灭。众生于三界内流转生死,不管是升天享福、或深陷地狱、或悟道解脱,皆是由这念因心所生。只要能清净身、口、意三业,自然能证得涅盘解脱。

接着,佛陀又说了无量妙法,般特比丘听了之后,心开意解,当下证得罗汉圣位。

当时城中有一间精舍,住着五百位比丘尼,佛陀为了教化她们,每日都安排一位弟子前去讲经说法。一天,比丘尼们听说隔日要来为她们说法的人竟是般特比丘,都觉得非常好笑,于是想出一个办法要来捉弄他,就是故意将他唯一会念的偈子倒着念,让他感到惭愧而不敢说法。

隔天,般特比丘到来精舍,五百位比丘尼虽然仍像以前一样出来迎接,但在顶礼问讯时却相视窃笑,等着看般特比丘出糗的窘相。应供完毕,般特比丘一上法座,便惭愧地说:「自己资质愚钝,薄德才劣,所学不多,只能粗解一首偈子的含意,今天就为大众讲解这首偈子……」这时,有些年轻比丘尼正想开口捉弄他,却怎么也发不出声音,才惊恐地发现自己可能冒犯了圣者,于是立刻惭愧忏悔、礼拜悔过。

般特比丘依照佛陀所说的道理,一一向她们开解,五百比丘尼摄心聆听般特比丘的开示后,满心欢喜,当下即证得罗汉果位。
一日,波斯匿王请佛陀及众僧至王宫应供,佛陀见调伏大众慢心的时机已经成熟,于是特别将钵交给般特比丘,让他紧随自己的身后而行。然而,到了皇宫门口,守卫一看到般特比丘,立刻箭步上前拦阻说:「身为一位法师,你连一首偈子也说不出来,你还好意思进去接受国王的供养吗?我这个俗人,都能随口说出几首偈子,而你是法师,竟然这么没有智慧,供养你也不会有什么功德!」于是把般特比丘独自留在门外。

佛陀入殿升座净手后,般特比丘突然想到佛陀的钵还在自己手上,心念一动,手臂一伸,便以神通力将钵送至佛陀的面前。在场所有人只见虚空突然现出一只手,而不见任何身影,惊讶万分地问佛陀:「这是何人的手臂?」佛陀说:「是般特比丘的手臂。他最近已成道证果,因今日入宫,被守卫挡在门外,所以才以神通为我送钵来。」

波斯匿王问佛:「听说般特比丘一向资质愚钝,是什么因缘使他才听闻一首偈子,就能得道?」佛陀开示与会四众弟子:「成道的因缘,不在所学的教理多寡,而是在受用行持上。般特比丘虽然只懂得一首偈子,但是他一心虔敬受持,自然能够心领神会,当下身口意三业清净如雨后天霁。反观世人学佛,虽强记多闻,却不能时时观照思惟,在行住坐卧中精进落实,只不过将佛法当成世间知识学习,所以无法受用。」于是佛陀为大众说了一首偈语:
  「虽诵千章,句义不正,不如一要,闻可灭恶。
  虽诵千言,不义何益,不如一义,闻行可度。
  虽多诵经,不解何益,解一法句,行可得道。」

佛陀说完偈语后,在场的三百位比丘心开意解,当下证得阿罗汉果,而国王、大臣、夫人、太子们,莫不欢喜奉行。

典故摘自:《法句譬喻经卷二》
省思 拥有正确的知见观念,才是开启智慧和幸福之钥。经云:「从闻思修,入三摩地」,修行不在所学的教理多寡,而是要能思惟其义,觉照自心,落实于日常生活中。如此智慧日增,烦恼日减,心念逐渐清净,就能「转识成智」。亦如般特比丘但解一偈,依然能得道度人,不但自受用,亦能利益广大众生。

                                                                                            典故摘自:《法句譬喻經‧卷二》

Friday, 29 August 2014

The 37 Practices of Bodhisattvas eBook

A Buddha is someone who has completely eliminated all defilements from the mind and developed all good qualities limitlessly.   Buddhas are sources of all well-being and happiness because they teach us the Dharma and by practising that, we will eliminate all misery and create the causes for all happiness and peace.   To accomplish the final goal of the teachings, we have to know what to practise, and thus this book will explain the practice of bodhisattvas. By doing these bodhisattva practices, we will become bodhisattvas, advance on the bodhisattva path, and eventually become fully enlightened Buddhas.




Link 1    The 37 Practices of Bodhisattvas eBook

  or

Link 2    The 37 Practices of Bodhisattvas eBook


Copyrighted & Published by:
Kong Meng San Phor Kark See Monastery
www.kmspks.org

Gratefully acknowledges the permission kindly given by the publisher, Kong Meng San Phor Kark See Monastery to share the above ebooks on this blog

Thursday, 28 August 2014

宽恕得自在 (佛典故事)

過去,富迦羅越長者有兩個兒子,在他重病即將辭世前囑咐大兒子說:「弟弟年紀尚小,你要好好照顧他,不要讓他受苦。」富迦羅越長者往生後,兄弟倆遵從父親的遺言,一起和睦地生活。後來,哥哥的妻子不斷地慫恿丈夫:「等你弟弟長大後,一定會和我們分家產,為了防患未然,何不現在就將他趕出家門?」剛開始,哥哥還不願意,後來禁不起妻子的煽動,就忘了父親臨終前的叮嚀,決定將弟弟殺害。

有一天,兄弟倆一路散步來到城外的墓地邊。哥哥趁著弟弟不注意時,將其綑綁於柏樹上,原本充滿殺意的哥哥想到兩人兄弟一場,又狠不下心來,於是決定將他丟至荒野,任由虎狼、惡鬼吃掉!於是,哥哥騙弟弟說:「你最近做了許多錯事,今天就罰你在這裡過夜,讓你好好反省。明天一早,我再來接你回家。」於是頭也不回地離開了。

黑夜中,飛禽走獸的嘶喊聲嚇壞了無依無靠的弟弟,他放聲大哭並對著天空感嘆地說:「現在的我陷入極為困厄恐怖的境地,三界之中有誰具足大慈悲心,能夠為我解除心中的恐懼呢?」此時,佛陀以禪定力大放光明,不但除去黑暗,弟弟身上的繩子也自然脫落。慈悲的佛陀來到弟弟面前問他:「你有什麼願望嗎?」弟弟知道是佛陀的慈悲力使他脫離困境,於是當下發願:「願我發無上菩提心,將來成就佛道,也能度脫一切眾生,令其離苦得樂!」佛陀隨即為他宣說正法,弟弟蒙受法益後告訴佛陀:「雖然我哥哥心起惡念,違背父親的囑付而加害於我,但也因為如此,才使我得以見佛聞法,欲斷生死之苦,現在我應該回去報答他的恩德!」

弟弟回到家後,兄嫂兩人非常慚愧自己的惡行而無顏相見。弟弟告訴哥哥:「雖然您聽信妻子的惡言,將我囚禁於塚間,但也因為如此,讓我得以聽聞佛法、解脫煩惱而成就道業,實在太感恩您了!」接著,弟弟為夫妻倆宣說佛法,使其心開意解,當下即證得須陀洹果。

典故摘自《雜譬喻經‧卷二
圖/傳旆


省思



寬恕能化解一切仇恨,而知恩、感恩、報恩之心,則能夠長養我們寬容的心量。古德云:「寬卻肚皮須忍辱,豁開心地任從他,若逢知己須依分,縱遇冤家也共和。」以慈悲柔軟的心常行寬恕,是我們立身處世、社會安定及世界和平的活水源頭,也是成就一切功德、自利利他的善行!

Wednesday, 27 August 2014

Tuesday, 26 August 2014

Does Chanting Attract Spirits?

Question: I heard some saying that chanting certain mantras or sutras attracts spirits (ghosts) as they also want to listen to the Dharma.  Is there any truth in this?  If so, does it really matter, especially if I sometimes chant at night?

Answer: Generally, chanting, just as it can catch the attention of seen human beings, can also catch the attention of unseen spirit beings. Whether it sustains attention is another matter.   Just as not all humans are interested in chanting, not all unseen beings are.   Most people, unless they are very sensitive, are unlikely to feel their presence.   The truth this, unseen beings are already kind of around us, passing by day or night without us knowing, just as undetected insects cross our paths day and night too.   When there is sincere reciting, there is natural connection to the Triple Gem’s blessings and protection (of the Buddhas, Dharma and Sangha).   As such, there’s no need to be worried about this – especially if you have never had any strange encounters, which is the case for most.  
Unfounded fear of relatively rare ghostly encounters should not be an excuse for not practising chanting as it is a powerful means for reminding us of the Buddha’s teachings and deepening our understanding of them.

Some unseen beings might want to come and learn by listening to chanting, or even practise along, while some beings might want to partake of the merits shared at the end of the chanting for their well-being.   This is a reason why chanting should always be practised sincerely and mindfully – because both unseen gods and ghosts might be listening to the Dharma intoned; not just ourselves and those we are chanting with.   It is in effect, when chanting sutras, delivering sermons on the behalf of the Buddha, as spokespersons.   This is a reason why chanting is so meritorious, as it shares the greatest gift possible – the Dharma, that guides all to True Happiness.   Unseen beings can read our minds’ understanding of the sutras and our intentions to share too, which is why chanting with right knowledge and motivation can be very beneficial in ‘translating’ or simplifying the sutras for them.

Especially if there is ‘detection’ of the presence of unseen beings, it is good to chant more of, for example, Amitabha Sutra and the name of Amituofo (Amitabha Buddha) to guide them to likewise be mindful of Amituofo with the right Faith, Aspiration and Practice to be reborn in Pure Land.   This is important because merely having some or even much self-cultivated or shared merits does not necessarily leads to lessening of wandering spirits’ attachment to Samsara (and the life that just transpired), and it does not mean they will automatically have a skilful sense of direction, as to where to aspire to be born for further spiritual development.   Even gods with wisdom appreciate redirection to Pure Land, as enlightenment is guaranteed there.   Incidentally, Sakyamuni Buddha taught in the Amitabha Sutra, that anyone who is sincerely mindful of Amituofo and/or the sutra will be mindfully protected by all Buddhas.   This is why we should practise sincerely.
Source : TheDailyEnlightenment.com
Posted by Shen Shi'an on March 21, 2013

Monday, 25 August 2014

人生難得當精勤 (佛典故事)


有一個小孩聽到佛經上說:「盲龜值浮木孔,其事甚難。」他想試試到底有多難,便將木板穿了一個孔洞,而洞的大小正好可以讓自己的頭穿出。


為了進行這個試驗,小孩來到了水池旁。他先將木板丟到水池中,自己再跳入池中,試著將頭穿過孔洞。但是木板隨著波浪不斷地飄浮,怎麼努力都無法把頭穿過去。在經過無數次的失敗後,小孩心中想著:「真是令人氣餒啊!大海這麼寬廣,浮木的孔洞小,盲龜又無法看見木板,百年才出水一次,要遇到浮木都很難了,更何況還要從浮木的孔洞中探出頭來,更是難上加難。我在小小的水池中,木板的孔洞又大,雖然我的眼明可見,可是經過上百次的嘗試,頭仍然無法從孔洞穿出,更何況是盲龜呢?」

他接著又想:「佛陀以大海為譬喻,惡道眾生想要得到人身,機會也是這麼渺茫啊!我這一生能得到人身,應當要珍惜、把握,不可懈怠、放逸,更何況雖有恆河沙數般的佛出世,我卻不曾遇到過呢!」

「今生得聞具足十力的世尊所說的微妙正法,我應當把握因緣依法修行。如果能遵循佛陀的教法勤加修習,就能夠從生死輪迴中度脫。想要斷煩惱、得解脫,無法由他人來代勞,只能靠自己精勤修行才能成就。如果墮到八難之處,不知何時才能夠脫離啊!世間的業力如影隨形,不時追逐著自己,造了惡業就會墮入惡道受苦。我應當引以為戒,一定要從欲界、色界、無色界的三界牢獄中出離。若不出離煩惱熾盛的三界,如何能了脫生死呢?」

「若墮入畜生道,必須無量劫遭受鞭打、負重、宰殺,或弱肉強食、相互殘害等痛苦;若墮入地獄、餓鬼道,如入長夜黑暗的深淵中,飽受寒冰或猛火的煎熬、刀杖驅逼或常在飢餓等苦。如果我不精勤修行,也一樣是在黑暗苦惱中,不得出離三界。如今我雖然已得人身,但還沒有滅盡諸煩惱,無法出離三界牢獄,唯有遵循佛所教示的種種法門精進用功,才能出離三界。現在,我發願出家修行,依教奉行,必定要得到解脫!」 
典故摘自:《大莊嚴論經卷第六(三八)》
圖/傳若

省思



佛曾以手中的沙與大地之土為喻,比喻人身難得如佛手中之沙,而三途惡業的眾生則多如大地之土。故《四十二章經》中,佛言:「人離惡道,得為難。」光是細觀水、陸、空行的畜生道眾生,其數量之多難可計算,更何況我們看不到的地獄、餓鬼道眾生。故知人身難得,絕非虛誑。


古德云:「人身難得今已得,佛法難聞今已聞,此身不向今生度,更向何生度此身?」既得人身,當善自珍惜,保握修行學佛的因緣,依止大善知識,親近正法道場,聽經聞法,依法修行,朝著了脫生死、契悟菩提涅槃的目標前進。 

Source : http://www.ctworld.org.tw

Sunday, 24 August 2014

避免不清净的布施


1. 《毘耶娑问经》记载佛为毘耶娑仙人说有三十三种不清净(染垢)布施 ,佛弟子也应该了知、避免:

    一、以歪曲的心理、颠倒的见解、无纯净发心施众生财物,这不是佛教的布施 。例如有人虽做了好事,但挟带了功利性的不清净心理,不算真布施 。

    二、属于人情上的投桃报李,礼尚往来,不算布施 。或者他以前曾帮助过我,现在他有困难,我要回报他,这也不是布施 。

    三、有人施舍财物,不是出于真正的慈悲、怜悯和同情心,这不算布施 。

    四、因为自己有所欲求,喜欢某人、某物,而多付出心力、钱财,这都不算布施 。

    五、把财物投进水里,不能算是布施 。

    六、把财物丢到火中,不能算是布施 。因为水、火都是自然物,你把财物白白扔掉了,却不能使众生受益。

    七、贿赂或送礼给他人,指望以后可以受到提拔、照顾,这都不是纯净的布施 。

    八、花钱消灾,或是打发人家了事,这不是布施 。

    九、送人家鸦片、海洛因、麻醉剂等毒品,这不是布施 ,因为你在伤害他人。

    十、送人家武器,不是布施 。

    十一、送肉与人,那是杀生而施舍给人家,这不算布施 。

    十二、有人收养了孤儿,把他们养育成人,但是指望以后可以使唤他们,做为帮手,就不能说是纯净的布施 。

    十三、为了出名、面子、身分地位而施舍,不是纯净的布施 。

    十四、为了逃税而出钱捐款或成立基金会,也不是纯净布施 。

    十五、有人破产了,把财物转到别人手里,不是布施 。

    十六、把有问题的物资给人,不是布施 。例如因为打官司,自己的屋子有麻烦,干脆送给社会慈善机构,这不算净布施 。

    十七、自己没有钱,就拿人家的财物做人情,这也不算布施 。

    十八、食物在家里、仓库、农田被鼠、鸟所食,因为并非存心送与它们吃,不能说是布施 。如果有意,则是布施 。

    十九、付他人酬劳,不是布施 ,布施 是没有条件的。

    二十、有求于人而给财物,不是布施 。

    二十一、打了人家,伤害别人,自己觉得难为情,然后送东西给他谢罪,这个不算布施

    二十二、有人在布施 之前,期望人家以后会报答他,这不算布施 。

    二十三、有人布施 了之后,期望人家以后会报答他,这不算布施 。

    二十四、有人施舍了之后心痛懊悔,甚至睡不着,这就不是清净布施 。

    二十五、有人把布施 当投资,以为将来得到好报,这不是如理如法的布施 。

    二十六、有人自知将死,才把财产分给子女,这也不算布施 。

    二十七、为了得到尊重或希望别人感激而施舍,这不是布施 。

    二十八、出于嫉妒心而送财物的,不是布施 。

    二十九、出于攀缘心而送财物的,不是布施 。

    三十、出于欲望而送财物的,不是布施 。

    三十一、以对方福德多寡来挑选布施 对像,这样的布施 不是佛教布施 。

    三十二、布施 首先要雪中送炭,周济穷苦者,若看上不看下,光做锦上添花的事,那也不算净布施 。

    三十三、把即将过期、坏掉的蔬果、鲜花送人,这也不是布施 。但是如果对方马上食用或使用,得到利益,即是净布施 。


2.  这些不净布施 ,不会得到真正佛道的果报,最多也仅是世间的利益而已。

3.  布施 如同播种,挟带不纯动机的布施 ,就像把种子下到盐碱等等不良的土地里,绝不会有好的收成。

海涛法师辑


Saturday, 23 August 2014

Introduction to Buddhism ebook 佛教简介 电子书 (中英版)
































What is a Buddha ?     何谓佛陀?
Who is the Buddha?    佛陀是谁?
What did the Buddha teach?     佛陀的教导
The Four Noble Truths       四圣谛
The Noble Eightfold Path   八正道
The Five Precepts              五戒

English / Chinese Ebook 中英电子书 下载
Link 1 下载     Introduction to Buddhism ebook 佛教简介 电子书

or / 或

Link 2 下载    Introduction to Buddhism ebook 佛教简介 电子书


Copyrighted & Published by:
Kong Meng San Phor Kark See Monastery
www.kmspks.org

Gratefully acknowledges the permission kindly given by the publisher, Kong Meng San Phor Kark See Monastery to share the above ebooks on this blog


Friday, 22 August 2014

三世因果经 漫画版

佛說三世因果經

爾時,阿難陀尊者,在靈山會上,一千二百五十人俱。阿難頂禮合掌,遶佛三匝,胡跪合掌。請問本師釋迦牟尼佛:南閻浮提,一切眾生,末法時至,多生不善,不敬三寶,不重父母,無有三綱,五倫雜亂。貧窮下賤,六根不足。終日殺生害命,富貴貧窮,亦不平等。是何果報?望 世尊慈悲,願為弟子一一解說!

佛告阿難,與諸大弟子言,善哉!善哉!汝等諦聽,吾當為汝等分明說之。一切世間,男女老少,貧賤富貴,受苦無窮,享福不盡,皆是前生因果之報。以何所作故?先須孝敬父母,敬信三寶,要戒殺放生,念佛布施,能種後世福田

佛說因果偈云:富貴皆由命,前世各修因,有人受持者,世世福祿深。



  或




Thursday, 21 August 2014

Karma and Its Results

"The Subduer said all the unbearable suffering of bad rebirths is the fruit of wrongdoing.  Therefore, even at the cost of your life, Never do wrong - This is the practice of bodhisattvas."

Don’t Create the Cause of Suffering - This verse speaks about the importance of observing the law of karma and its effects.  The Subduer — that is, the Buddha — said that all the suffering of unfortunate rebirths such as those in the hells, as hungry ghosts and as animals are the result of our own destructive actions or karma.  In other words, we are responsible for what happens to us in our lives. We are the ones who create the causes for our experiences.

Certain actions are considered negative karma because they result in pain and suffering.  These actions are not inherently bad or sinful.  They aren’t negative because the Buddha said not to do them.  Rather they are considered negative because they lead to suffering.  Similarly, positive or constructive karma is so called because it leads to the long-term result of happiness.  These actions are not inherently good; they become constructive due to bringing about desirable results. 

The verse is saying, “If you don’t like lower rebirths, then don’t create the cause for them; that is, abandon destructive actions.”  These include physical actions such as killing, stealing and unwise or unkind sexual behaviour; verbal actions such as lying, speech that creates disharmony, harsh speech and idle talk; and mental non-virtues, such as covetousness, ill-will or maliciousness and wrong views. 

When we get tangled up in these unwholesome actions of body, speech and mind, they leave negative seeds and latencies on our mindstream. Complete destructive actions — that is, we recognised the object, had a motivation influenced by mental afflictions, did the action, and completion of the action — become potent karmic seeds that bring about unfortunate rebirths. Instead of creating actions that project unfortunate rebirths, let’s engage in actions of generosity, ethical conduct, and patience motivated by love and compassion which propel fortunate rebirths. 

In short, if we don’t like unpleasant experiences, don’t create the causes for them by doing the ten nonvirtues. Here, too, the Bodhisattva Togmay Zangpo emphasizes that we are the ones who are responsible for our lives.  Feeling sorry for ourselves or blaming others for our problems doesn’t make much sense. 

Extracts from the book "The 37 Practices of Bodhisattvas"


Copyrighted & Published by:
Kong Meng San Phor Kark See Monastery
www.kmspks.org

Gratefully acknowledges the permission kindly given by the publisher, Kong Meng San Phor Kark See Monastery to share the above on this blog



Wednesday, 20 August 2014

佛的教誡

佛告訴在家眾,改進經濟的狀況是非常的重要。但這並不是說他贊成屯積財富,貪求執著。那是和他的基本教誡大相逕庭的。他也不是對每一種的謀生方式都同意。有幾種營生如製造販賣軍火等,他就嚴詞斥責,認為是邪惡的生計。

有一個叫做長生的人,有一次在拜訪佛時說道:「世尊啊!我們只是普通的居士,與妻子兒女一起過著家庭生活。可否請世尊教我們一些佛法,能使我們在今生後世都享有快樂?」

佛即告訴他有四件事可使他現生得到快樂。第一:不論他從事那種職業,必須求精求效,誠懇努力,並熟諳其業務。第二:對於以其本身血汗換來的收益,必須善加守護(此處所指的是要將財物妥為收藏,以免為宵小所覬覦等。這些觀念必須與當時的時代背景一起考慮。)第三:須親近忠實、博學、有德、寬大、有智而能協助他遠離邪途、走入正道的善知識。第四:用錢必須合理而與收入成比例,不可靡費,亦不可慳吝。意即不可貪心積聚財富,亦不可奢侈揮霍。換言之,應當量入為出。

接著,佛又解說四種可以導致在家眾身後快樂的德行。(一)信:他應當堅信道德精神與理性的各種價值。(二)戒:他應當克制自己,不毀傷、殺害生物,不偷盜、欺詐,不邪淫,不妄語,不飲酒。(三)施:他應當奉行慈惠,對於財富無所貪著。(四)慧:他應當發展能夠導致徹底滅苦、證入涅槃的智慧。

有時候,佛甚至於談到如何用錢、如何儲蓄的細則。比方說,他告訴善生童子,應當以他收入的四分之一作為日常費用,把一半投資在事業上,再把四分之一存起來以備急需。

有一次佛告訴他的一位最忠誠的在家弟子,也就是為佛在舍衛國興建有名的祇園精舍的大富長者給孤獨說:過著普通家庭生活的居士,有四種樂趣。第一:能享受以正當方法獲得足夠的財富與經濟上的安全感。第二:能以此財富慷慨的用於自己、家人及親友身上,並以之作種種善行。第三:無負債之苦。第四:可度清淨無過而不造身口意三惡業的生活。此中可注意的是:四項中倒有三項是經濟的。可是,最後佛還是提醒那位富翁,物質與經濟方面的樂趣,比起由善良無過失的生活所生起的精神樂趣來,尚不及後者的十六分之一。

從以上所舉幾個例子看來,可見佛認為,經濟的福利對人生的樂趣是有其必要的。可是,他不承認僅是物質而沒有精神與道德基礎的進步是真正的進步。佛教雖然鼓勵物質方面的進步,但其重心永遠是放在精神與道德的開展方面,以謀求快樂、和平而知足的社會。

顧法嚴居士譯


Tuesday, 19 August 2014

卍字的意義、功能及作用




在佛教的經典、書籍和道場裡面,我們都常常可以看到這一個卍字,那麼卍字是什麼意思呢­?它在佛教裡面,又具有什麼樣的功能跟作用呢?

聖嚴法師開示 

Monday, 18 August 2014

The Story of Suddhipanthaka (a disciple of the Buddha)

Suddhipanthaka was in the group of people that represents foolishness and dull capacity.    His foolishness and dull capacity were the workings of the law of cause and effect.   He was also in the group that was diligent in eliminating karmic obstacles.
He was the slowest of the Buddha’s students and had the poorest memory.   When he was taught a four-line verse, he could not memorize the lines even after several days of trying to learn them.   When he chanted the first line, he forgot the next lines.   When he was taught the second line, he forgot the first line.
His elder brother,  also a monastic, told him that he was too slow to learn from the Buddha and that he should go home.   Suddhipanthaka burst into tears.   The Buddha saw this and asked Suddhipanthaka why he was crying. He told the Buddha that his brother wanted him to go home.
The Buddha told him to stay and gave him a broom, he did not need to attend any gathering or chanting;   however,  only to sweep the yard everyday while humming,  “Sweep off dirt and shake off dust「扫尘除垢」.”    He continued the task every day for years.  One day he rushed to the Buddha, and said,  “I finally understand the meaning of the phrase;  “Sweep off dirt and shake off dust means to sweep off the dirt of my mind and shake off dust of my mind.”   Buddha Sakyamuni was so glad to hear his words and gave assurance of Buddha-hood to him. 

The other monastics wondered how he had accomplished this.  The Buddha said that Suddhipanthaka had been a highly accomplished Dharma master in the previous lifetime.  But he always held back when he gave lectures because he was afraid that others would surpass him in their achievement if he taught everything he knew.   His slowness in this lifetime was a karmic result of teaching grudgingly.
The Buddha often taught in the sutras that being stingy with money will bring the karmic result of poverty and teaching grudgingly will bring the karmic result of being dull. Everything is governed by the law of cause and effect.  Because he had perfect wisdom and extraordinary abilities, he knew the root cause of Suddhipanthaka’s slowness and was able to help Suddhipanthaka succeed in his practice. Ordinary people do not have these abilities and would have given up on him.
Some people may feel that because they have a poor capacity and memory they cannot learn Buddhism.  Suddhipanthaka set an example for these people.  How do our capacity and memory compare with those of Suddhipanthaka?   Nobody’s capacity and memory are as poor as those of Suddhipanthaka.  If he succeeded, why can’t we?   Suddhipanthaka’s achievement is a great encouragement to people with a poor capacity.
     ~ Based on Ven. Master Chin Kung's 2003 lecture series on the Amitabha Sutra

Sunday, 17 August 2014

释迦牟尼佛最大的悲愿


释迦牟尼佛最大的悲愿,就是希望没有一个生命在受苦,所以在皈依三宝时,第一条最重要的戒律,要我们保护所有生命,不要杀生。现在大部分动物是因人类要吃肉而被杀,所以各位最好要吃素。布施生命,你得到永恒的生命。以一个利他的慈悲心来做功德,都回向给众生。

Source : 海涛法师慈悲集锦

Saturday, 16 August 2014

了凡四训漫画版 电子书

Link 1 了凡四训漫画版 电子书



Link 2 了凡四训漫画版 电子书


袁了凡原名袁黃,字坤儀,在考科舉之前由相命之人以皇極經數推測其未來功名,結果都一一應驗,因此認為命運不可改變,且命運中他將於53歲壽終,且無子嗣。然之後於1569年遇見雲谷禪師,透過雲谷禪師教導準提咒與解說命運(數)其實可以改變之後,積極為善助人,因此改變自身的命運,不僅未於53歲壽終,且生下兒子,並於69歲那年寫下「了凡四訓」。了凡四訓正是袁要給兒子的訓示:以多行善積福,使命運可以自主改變。