Saturday 31 January 2015

【福慧雙修】

佛經中有一段故事:有兩個師兄弟,一個喜歡讀經,修慧不遺餘力;一個只是喜歡修福,幫助困苦的人。

這兩位修行者轉世之後,師兄雖證阿羅漢果,但少人供養,終日乞食,經常托空缽,難得一飽。有一天這位證聖果的出家人,拿著空缽經過國王的花園,看到一頭披金戴銀,身上掛著瓔珞的大象,所住的象舍也很豪華,有上好的蚊帳遮蓋,並且用上好的毯子鋪在地上讓牠睡覺,因為牠是國王最寵愛的大象。

這位已證果的出家人,見到這隻大象,便走到豪華的象舍前,在大象的耳朵邊輕輕地說:「師弟啊!我們過去生中,修行都有所偏頗,我只重視修慧,不肯植福,所以落得現在常托空缽,有一頓、沒一頓的,吃盡了苦頭;而你宿世樂行布施,只修福不修慧,今生雖然生活無憂,受人寵愛、照顧,可惜你卻墮入畜生道啊!」這隻大象聽 了,後來便整天掉眼淚,不吃不喝,國王和大眾便去請教佛陀。

佛陀為了警惕大眾,便說了一首偈:「修福不修慧,大象披瓔珞;修慧不修福,羅漢托空缽。


文章来源 : 阿弥陀佛的孩子网  

Friday 30 January 2015

【放大鏡與望遠鏡】

人與人的相處,不管是跟家人也好,同學,朋友乃至於同事,最好能夠好好利用您心中的「放大鏡」與「望遠鏡」,怎麼說呢?

人與人之間有時候相處不好的時候、家人常常吵架,同事之間的爭執,有時候都是只看對方的缺點,沒看對方的優點,假如您把對方的優點,常常用「放大鏡」來看~ 吵架,爭執的機會可能會變得比較少,相對的,把對方的缺點用「望遠鏡」來看,自然眼睛,心中看到的都是對方的優點,缺點自然看的少,若人與人之間秉持著這個原則,「放大對方的優點」,「縮小對方的缺點」,不管是父母家人還是夫妻之間的生活,乃至於朋友同事之間的相處!都會變得很融洽,和樂了!您說是吧!

如同佛印禪師與蘇東坡之間有個故事~

蘇東坡跟佛印禪師兩人散步,蘇東坡問佛印禪師說:「你看我像什麼?」蘇東坡身材胖胖的、大大的,又是做官的,佛印說:「簡直像尊佛啊。」他很高興,一邊走,又說:「你怎麼不問我啊?」「我問你做什麼?我沒什麼可問的。」
「你應該問我,你像什麼?」佛印禪師:「好!我問你,你看我像什麼?」蘇東坡說:「我看你像狗屎。」之後,回到家裡,蘇東坡就跟他妹妹蘇小妹說:「今天,我把和尚贏了。」蘇小妹說:「你怎麼贏人家的,我可以聽聽嗎?」

「好!我跟你說。」他說:「我問佛印,我像什麼,他說我像一尊佛。後來我叫他問我,他就問我他像個什麼,我說他像狗屎。我是佛,他是狗屎。」蘇小妹說:「你贏了?你輸了。」「我怎麼輸的?」她說:「人家是佛心,看你看一切都是佛;你是狗屎心,看人看什麼都是狗屎。」

雖然是則故事,我引這個故事是要說明,我們看人家,你把別人當佛看、當佛想,你乃至給他合個掌、恭敬一下,你是對著佛了,你種多大的善根。你如果看他是個眾生,乃至看他是地獄爬出來的,或者你罵他幾句畜生、狗,你就造罪了。這個道理懂了嗎?

文章来源 :阿弥陀佛的孩子网

Thursday 29 January 2015

【 關於人性 】 - 达赖喇嘛 / About Humanity - Dalai Lama



Pretty striking and powerful stuff if you really take it in. Sure, it’s easy to read this quote and move onto another page or video or whatever we may be doing, but if you truly take the time to let this reverberate in your conscious mind for a few minutes, the true meaning and profoundness of what he’s saying will kick in.

Wednesday 28 January 2015

Dhammassavana (Listening to the Dhamma)

"Dhammasavana" means listening to the Dhamma of the Enlightened One.
The five benefits of Dhammasavana are –
(1) Getting fresh knowledge
(2) Understanding known facts more clearly
(3) Resolving of skepticism and doubt
(4) Acquiring right belief and
(5) Clarity of mind through development of confidence and wisdom.

Listening to the Dhamma with a view to getting the five benefits I mentioned above is “true” Dhammasavana.
Some attend Dhamma discourses because they are friendly with the preacher; some for the jokes and humorous anecdotes; some for the fear of accusation as being too lazy; some to assess the ability of the preacher.  One can get “no” benefit from listening to the Dhamma with such ignoble intentions.

Once, a Chairman was crossing a river in a rowboat when the boatman warned him that the boat leaked a bit. The Chairman thought that this meant the water from inside the boat leaked and oozed into the river; so there was no cause for worry.  In a while, he noticed the seat of his pants becoming wet.  He was alarmed and exclaimed, “This boat does not leak; it even lets in water! “.

So, the true aim of listening to the Dhamma is to let our evil thoughts to ooze out.  We should be very careful lest we should let in more evil into our minds.


Source : by Ye' Thu Aung (Vipassana meditation)  

Tuesday 27 January 2015

释迦牟尼佛教化的一生



佛陀:「人天導師」!佛教徒稱之為【本師】,宇宙最偉大的覺悟者,2559年前的擁有一切財富與權力的印度太子『悉達多』為何要捨棄一切榮華富貴而出家修行,而最終成佛呢?
希望有緣的您可以看看這短片~希望對您人生有重大的影響與幫助!

今天,星期二(農曆十二月初八) 為本師『釋迦牟尼佛』的成道紀念日!

若不是佛陀在菩提樹下成就「無上正等正覺」,指引六道苦難眾生出離輪迴的路,不知道有多少苦難眾生繼續沈淪。

願大家都後天能吃素,誦經念佛!拜佛懺悔。感恩佛陀的成道!我們才得以有機會出離輪迴!


Monday 26 January 2015

当你无法包容别人时,看看这个故事

从前有座山,山里有座庙,庙里有一个小和尚讲故事。这个小和尚对自己的头脑、学问、智慧还算比较自信。聪明人当然愿意和聪明人交流,那确实是一件很快乐的事。而遇到学识浅薄、思维混乱、说话缠夹不清的师兄师弟,每每会气急败坏,大发脾气,常常把一句:你怎么还不明白?你猪脑袋啊挂在嘴边。师父为此批评了他很多次,他嘴上承认错误,但一遇到类似情况,仍然忍不住要发脾气。可是有一天,一次上山打柴的经历让他改变了看法。
  
这一天柴打得特别多,他的心情也很好。回去的路上他累了,就放下柴担到溪水边喝点水,洗一把脸。这时小强来了。小强是山里的一只小猴,经常来这边玩,也经常碰到上山打柴的小和尚。日子久了,他们就成了好朋友。小和尚洗完想要拿汗巾擦脸,却发现汗巾还挂在那边的柴担上,他也确实是很累了,于是就指着柴担,示意让小强替他去拿汗巾。
  
小强跑过去,从柴担上抽了一支木柴,给小和尚拿了过来。小和尚觉得很有趣,又让小强去拿,并用手比划呈方形,嘴里说着:汗巾、汗巾。小强又去,拿回来的还是木柴。小和尚笑得更开心了,这次他拿一块石头丢过去,正好丢到汗巾上,然后指给小强看到了吧?拿那个汗巾。小强再去,拿回来的还是木柴,而且还是一幅得意洋洋的表情,好像在说你看,我多能干!看着小强一幅志得意满的样子,小和尚笑得前仰后合。
  
回来以后,小和尚把这件有趣的事告诉了方丈。于是方丈问他:你跟师弟们讲道理,他们听不明白,你就会发脾气。可是小强听不明白,你为什么反而觉得有趣?小和尚一愣,回答说:小强听不懂是很正常的,因为他是猴。可师弟他们是人,他们不应该听不懂我说的道理。
  
方丈说:应该?什么又叫做应该呢?首先每个人天生的悟性不同,悟性好的人,并不是他的功劳;悟性差的人,也不是他的过错。就算是悟性相同的,后天所处的环境又不一样。出生在书香门第的人,并不是他的功劳;出生在走卒屠户的人,也不是他的过错。就算是环境一样的,能遇到的师父又不一样。遇到一灯和尚的,未必是他的功劳;遇到酒肉和尚的,未必是他的过错。人与人有这样大的差异,你凭什么就能说谁应该能怎么样呢?
  
小和尚听到这里,低头不说话了。方丈接着说:更何况,‪‎天道无常人世无常今天他比你差你可以看不起他‪‎明天他若比你强了呢 那时候他再来看不起你‪‎你心里感受却又如何
  
小和尚惭愧的说:师父,我知道我的错了。方丈却摇头道:不,其实你最大的错,却并不在于此。小和尚睁大了双眼问:那我的错在哪里呢?
  
方丈说:错在你没有学着用佛的眼睛去看,用佛的心去想。小和尚忽然觉得,自己似乎就要领会到一些什么东西了,于是连忙磕头说:和尚慈悲,求师父教我!
  
方丈微笑道:你仔细想一想,同样是不能理解你的意思,为什么你对师弟就会发怒,对小强就会开怀大笑?他们是相同的,而变化的是你自己。所以问题并不出在他们身上,而出在你身上。你不对小强发怒,是因为你是人,他是猴,你比他的智慧高得多,因此你就可以包容他的错误。而你师弟他们是人,你也是人,你的智慧跟他们是同一个档次,因此就包容不了他们的错误。如果是佛呢?佛看到你师弟们的错误,他会发怒吗?他当然不会,因为佛的智慧可以包容一切。
  
你最大的错误就在于,没有试着用佛的眼光去观察世人,用佛的慈悲去怜悯世人,用佛的智慧去包容世人。


文章来源 :佛陀的追随者网  

Saturday 24 January 2015

楠梓 慈雲寺 住持方丈 戒慧大和尚 慈悲開示

只看到別人的過失,不審察自己的過失,是我們最大的無明習氣。

別人的是非善惡是別人的事,與你又何干?只要審察自己有無過失,不要去看別人的過失。
  
別人的行為好,我們心裡不起歡喜貪著心,行為不好,也不起憎惡心,要好好按耐這個心,不起煩惱,別人不好,別人的習氣,那是別人的事,如果我們拿來起煩惱,那就是自己的愚痴。 這樣,不論事情是好是壞,能保持這個心不動,便是忍辱。

能夠衝破這一關,以後無論什麼事就比較不會起煩惱,這點切要好好學,好好磨煉,如此業障自然消除,身體自然也好起來。
  
我們自身的光明要像太陽光一樣,對萬物一視同仁,無物不照,好人它也照,惡人它也照,好、壞是別人的事,我們總要平等慈悲,若是與人計較,則自身也是半斤八兩。

如果要省卻煩惱,凡事當隨從大眾或他人的意見,不可強就自己的看法,只有自己的事情,可以聽自己的意思,這是忍辱的方法。

那些往生西方的人,都是念佛專一,而且能忍辱吃虧的人。我們不論到什麼地方,只要抱著願意吃苦的心態,願意忍一切辱,吃一切虧,不畏艱苦,則照樣會進步。




Friday 23 January 2015

【供養一缽食於清淨僧得無量福】 佛典故事

往昔,在釋迦牟尼佛住世時,大愛道特地以金縷織成衣服,供養世尊。世尊開示大愛道說:「拿去布施給僧眾吧!」大愛道疑惑的問:「世尊是我從襁褓時以母乳親自養育長大,如今我親手縫製此衣,是特意為了供奉佛陀而織的啊!當然希望如來接受此供養,為什麼世尊卻要我將衣布施僧眾呢?」世尊回答:「因為供養眾僧的福報,廣大無邊。為了讓姨母得大功德,所以我如是勸姨母。姨母如果依照我所說去做,就是已經供養了佛。」

於是大愛道手持金縷衣走向上座比丘,但是無人敢接受金縷衣的供養。後來走到彌勒菩薩菩薩座下,彌勒菩薩菩薩接受了衣的供養,隨即穿著金縷衣進城乞食。彌勒菩薩身有三十二相,紫磨金色,城裡的人競相瞻仰彌勒菩薩的相好莊嚴,卻無人供養飲食。

這時候有一位穿珠師,見眾人沒有供養食物,走向前跪請彌勒菩薩到家中應供。彌勒菩薩應供結齋後,穿珠師搬了一個小座椅,敷坐於彌勒菩薩前,請求彌勒菩薩開示法要。彌勒菩薩有四辯才力,隨即為穿珠師演說種種上妙法義。穿珠師聽得法喜充滿,期望把握難得的因緣,聽聞更多的妙法。

先前有位大戶長者,為了嫁女兒,雇請這位穿珠師為他們穿寶珠,預付了酬金十萬。在穿珠師聽彌勒菩薩開示時,準備嫁女兒的長者派人來取寶珠。專注聽法的穿珠師,那肯中斷呢!於是回應取寶珠的人:「請稍待一會兒再來取。」對方不久又來取寶珠,乃至於來回三次都拿不到穿好的寶珠。大戶長者一氣之下,將寶珠與先前所付的酬金十萬全數拿走。穿珠師的妻子很生氣的對丈夫說:「還有什麼事情比只需用少許時間穿珠就能賺到酬金十萬更好的事?你為什麼要一直聽這位道人說法而不去穿珠呢?」丈夫聽妻子數落之後,心生懊惱。在場的彌勒菩薩,知道穿珠師起了煩惱,就問他:「你能否隨我到寺院呢?」穿珠師回答:「可以。」於是隨著彌勒菩薩到達僧坊。

彌勒菩薩問上座:「如果有人得到滿十萬斤黃金,能夠比聽人說法更歡喜嗎?」憍陳如上座回答:「假使有人得十萬黃金,不如以一缽餐食施供持戒行者,何況又能以深切的信心聽法片刻,更殊勝於前者百千萬倍。」於是又再請問第二上座同樣的問題,上座回答:「如果有人得到滿十萬車的黃金,也不如以一缽餐食施供持戒行者,更何況是聽法歡喜。」又再請問第三上座同樣的問題,上座回答:「若有人得到滿十萬屋舍的黃金,還不如供施持戒人一缽餐食,更何況又能聽聞妙法?」又問第四上座,上座答言:「若人得到十萬國那麼多的黃金,亦不如施持戒人一缽之食,何況又再聽法開示,比得到黃金殊勝百千萬倍。」

同樣的問題繼續請問上座,直到問到阿那律上座時,阿那律說:「有人得到滿四天下那麼多的黃金,還不如施持戒人一缽之食,何況又再聽到妙法?」彌勒菩薩說:「尊者啊!您說供施持戒比丘一缽之食,能勝過得到滿四天下那麼多的黃金,為什麼如此呢?」阿那律尊者答言:「我以自身作證明,回憶過去往昔九十億劫,我曾在遭逢飢饉之荒時,以粗糠之粺供養乞空缽之辟支佛,不僅現世獲無量黃金,命終更生第二天為帝釋天王,之後又下生人中為轉輪聖王,歷經天王、人王,九十一劫,不曾斷絕。現今最後一生則投生於釋迦族;初生之日,方圓四十里內所伏藏的珍寶皆自然湧出,長大之後亦隨心滿願。

如果以四天下黃金,換取為乳,尚不足一劫,那能與九十一劫的生生世世都在快樂當中相比擬呢!我現今能得此自然飲食,也是由於過去生曾施供一缽之食,方能於今世得此果報。上至諸佛,下至梵天,以清淨無所求之心持戒者,皆名持戒。」穿珠師聽聞阿那律尊者的一番開示後,心開意解,生大歡喜心。

典故摘自:《雜寶藏經卷第四(五)》 

省思


釋迦牟尼佛藉由大愛道比丘尼供衣的因緣,告訴我們以平等心、恭敬心供僧的福報。

經云:「一切眾川流,皆悉歸大海。若飯佛及僧,福歸己亦然。」又云:「施三寶福田,名最勝施者,所在常安樂,後當證涅槃。」阿那律尊者以無所求之心,供養辟支佛一缽之食,而得人王、天王之福,最後成道證果。可知以清淨恭敬之心供養三寶,不僅得福無量,更種下生生世世值遇正法、聞法解脫的正因。 


Thursday 22 January 2015

When Are Miracles Appropriate?

If the enlightened could miraculously enlighten all instantly,
they would done so already.
In the mean time, the miracle of enlightenment arises
from realising the Dharma through diligent study and practice.


Once, a layman named Kevaddha told the Buddha that the city of Nalanda was nearby, full of people, many of whom admired him, and that if any of his disciples could perform a miracle, they would have greater admiration for him. He then asked if the Buddha could request a disciple to do so. Despite being asked thrice, the Buddha rejected his appeal. After all, the Buddha doesn’t encourage the performing of ‘street magic’ just to boast or please the populace. What more essential was to develop one’s mind and to guide others to do the same. On another occasion by a river, an emaciated ascetic with long thick hair glanced at the Buddha sarcastically, before crossing it on its surface. Seeing this, a disciple of the Buddha asked if he could see him do the same. The Buddha replied that he would show him the worth of the feat instead. When a ferryman came towards the Buddha, he asked him how much one paid him to cross the river. The answer was ‘half a masaka’, a coin of very low value. The Buddha remarked that the ascetic’s miracle was worth only that doable with half a masaka, while he had mortified his body over a long time just to master that. It would had been worthier to use the time for the well-being of others.

However, this does not mean that the Buddha and his disciples were incapable of, or never performed any miracles at all, though he did forbid insensible miracles which served no useful purpose. As recorded in the Mahaparinibbana Sutta, the Buddha once came to the swelling River Ganges. Some were looking for a raft, and others binding reeds to form one. The Buddha, as swiftly as a strong man stretches or flexes his arm, vanished from where he was with his retinue of monks and remanifested on the other shore. Commenting on those who have yet to cross, he said, ‘When they want to cross the sea, the lake or the pond, people make a bridge or raft, the wise have crossed already.’ In short, the Buddha had mass-teleported himself and the monks across the river in the blink of an eye! This is surely more efficient than walking on water! This was done for practical reasons of not being able to find transport, and it was an opportunity to teach. The late fashioning of a bridge or raft represented the belated creation or search of a means to cross the water, which represented the sea of suffering, to reach the other shore, which represented liberation. The Buddha was emphasising that wisdom is the true and speedy vehicle needed to cross over suffering.

In a related story, a ferryman refused to take the Buddha across a river because he did not have the fare to pay. To his amazement, the Buddha simply disappeared from the bank and reappeared on the opposite. When King Bimbisara heard of this incident, he issued an edict to allow all ascetics in his country to be ferried for free. Once again, the Buddha displayed his supernormal powers only as a last resort. Miracles by themselves might amaze, while not necessarily leading the amazed to realise the Dharma. They might distract their witnesses from the Dharma instead, who might be attracted only to learn how to perform such miracles. One of the most famous of miracles that only the Buddha could do, was the Twin Miracle. He would levitate into the air and sprout the opposing elements of fire and water from his upper and lower body simultaneously (followed by from his left and right), and in reversed directions. This he did on two occasions – once, to humble his proud clansmen, so as to open their minds to listen to the Dharma with reverence, and once, when some other teachers sought to promote their ‘superiority’ by showing off their miracles. As many other incidents would attest, the Twin Miracle is really just the tip of the iceberg of the extraordinary feats the Buddha was capable of!

Source : The Daily Enlightenment.com 


Wednesday 21 January 2015

為過世的家人「四十九天」內修功德福報的重要性




地藏經裡面說的很清楚!過世的親人一定要在七七 四十九天內替他們修大功德福報!不然這些過世的親人在世的時候若沒有行善積德,死後大­部分都去三惡道。

所以這四十九天內非常非常的重要!一定要替過世的親人修福報!可以學習「地藏經」裡面­「地藏菩薩」的過去生「光母女」與「婆羅門女」,「地藏菩薩」為了救母親,把自己家產­都賣掉來供佛齋僧~大舉供養三寶與塑造佛菩薩形象!以此功德回向墮入地獄的母親。


Tuesday 20 January 2015

心不随外境所转

如何安心?‪‎最重要的就是不受外在环境影响。如果心不受环境所左右,那就是智者,心中必定自在安定。若心为环境所转,必生烦恼。例如过于强烈的欲望将因无法满足而产生忿怒,随之而来的挫折,又会带来恐惧与猜疑;又例如人家谤你一句,就暴跳如雷;人家赞你一句,就洋洋得意;被人冤枉,就痛苦懊恼;被人恭维,就趾高气扬。虽然这些反应都是人之常情,但这都是因为不能自我肯定,才会处处需要别人肯定自己。佛法教我们应该做到心不随「境风」所动,也就是「八风吹不动」,所谓「八风」是指:利、衰、毁、誉、称、讥、苦、乐。
  
  当然,生活中难免出现逆境,我经常劝勉大家,处理棘手的问题时,应该坦然地面对它接受它‪‎处理它‪‎放下它;也就是说,遇到任何困难、艰辛、不平的情况,都不逃避,因为逃避不能解决问题,只有用智慧把责任担负起来,才能真正从困扰的问题中获得解脱。
  
  为了达到内心的安定,我们应该要接受心灵环保的观念,‪‎就是要少欲知足知足常乐。虽然,在实际生活上不容易立刻做到,更不容易时时刻刻都做到,但是不妨每天练习着,慢慢一点一滴做着安心的工夫。

文章来源 :阿弥陀佛的孩子网   


Monday 19 January 2015

【佛前三柱香的意義】

在佛前上三柱香、是一種對覺悟者的恭敬行為,發願行為,也代表著一種因果邏輯。
這三柱香,分別叫戒香、定香、慧香。
第一柱香,在佛的面前表決心戒掉自己的惡習和妄念;
第二柱香,希望自己能夠入定;


第三柱香,祈求自己能夠得到智慧。

三柱香代表 <..三無漏學,也表示供養 <..常住三寶。同時提醒自己要顧好貪、瞋、痴的念頭,不要讓它們隨意觸動。

上香不在多少,貴在心誠,所謂:「燒三支文明香,敬一片真誠心」香點著了有一點光. 光就代表智慧. 能依照佛陀的教理.落實在日常生活中. 就是有智慧.

原文 : 阿弥陀佛的孩子网  

Sunday 18 January 2015

The Mirror of the Dhamma

"But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

"And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?

"In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

"He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

"He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'

"And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

"This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"


- Maha-parinibbana Sutta: Last Days of the Buddha DN 16

- Source : www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html 

- Picture : The Buddha expounding the Dhammacakkapavatana Sutta to the Five Ascetics at the Deer Park.

Saturday 17 January 2015

【別人越是罵你,越是你替你消業 你就越是好看】

佛經中有個故事,說一個非常醜陋夜叉,別人每罵他一句,他的相貌就更漂亮一分,別人不斷罵他,他越變越好看。

在現實生活中,如有人罵你,你要感謝他幫你消醜陋業 —— 告訴自己, 你正在像那個醜陋的夜叉一樣不斷在變美。你一還口, 一生瞋恨,這醜陋業就消不掉了,浪費了消業障的機會,很可惜。

有一天,佛陀講了這樣一件事。說:往昔,有一個夜叉,形狀長得很矮小,身上的顏色特別難看,臉長得又黑又醜。這一天,這個夜叉心血來潮,跑到了帝釋的寶座上。帝釋,原是摩伽陀國的婆羅門,由於修布施等福德,遂生忉利天,成為三十三天的天主。所以他非常有福德威勢,自然身相美麗端莊,天人尊敬。因此,這個夜叉突然跑到帝釋的寶座上洋洋自得,三十三天的諸多天眾看了,當然便很討厭他。所以大家先是冷言惡語地勸夜叉下來,最後越說瞋恨心越大,用種種方法毀罵這個夜叉。

說來也怪,正在這個時候,大家發現這個夜叉越挨罵,他的惡相越減少,而善相卻越來越增加,個子越來越高,顏色越來越鮮麗。這可真是一件令人費解的事。於是諸天便來到帝釋面前,把這個情況匯報了一下。帝釋聽了,便來到寶座前,很謙虛地對這個夜叉說:『大仙啊,我是帝釋!』於是自稱了三遍,那個夜叉便漸漸變回了原來的樣子。

帝釋對眾人說:『從今以後,不要生瞋恨心。如果遇到惡人面對自己時,也不要生瞋恨心。』

佛陀非常讚嘆帝釋,並鼓勵弟子們向帝釋學習,要克服自己的瞋恨心。
這個故事告訴我們面對他人的辱罵千萬不要起瞋恨心~不然就上大當了,當然也不要去希求他人的恭敬與讚嘆,心中若有這個希求,就跟故事中的夜叉一樣~功德一下就被讚嘆掉了!

文章来源:阿弥陀佛的孩子网 


Friday 16 January 2015

杂阿含经卷第十三

佛陀告诉摩罗迦舅说 : 如果眼根已经看见过色境,而失去了其正念的话,就会在于所见之色境,取爱念之相。如果取爱乐之相的话,其心就会常于系着,而起种种之爱念,即无量的色相,就会集而生起!这就是贪欲、瞋恚、痴害之觉作用,使其心退减的。会长养了众苦,而永远离开了涅槃。
假如见过色境,而不取相的话,则其心就会随之而起正念。不会被恶心之爱所染,也不会生起系着之念,不会生起诸爱。虽有无量之色相之聚集生起,然而贪欲、瞋恚、痴害之觉,也不能毁坏其心。虽然有了少少的众苦之长养,然而也会渐次而近于涅槃。日种的最尊者〔世尊〕所说之教法,乃说离开爱念,就会有了般涅槃〔日种为瞿昙之异称,瞿昙仙人之后裔,也就是世尊之本姓
假如以耳根去闻诸声境时,其心就失去了正念,而取着于诸声相,而执持不舍。以鼻根嗅香境,以舌根尝味境,以身根感触于触境,以意根念于法境,而忘失了正念,取相也是这样的话,则其心就会生爱乐而会被系着,而住于坚固,而起种种诸爱念,无量之法,也就聚集而生。这是被贪欲、瞋恚、痴害之觉,所退减,而毁坏其心的。会长养众多的苦聚,而永远离开涅槃。

假如不去染着于诸法,而住于正智正念,其心不会染污,又不会乐着的话,就不会生起诸爱念。虽有无量之法之聚集而生,而贪欲、瞋恚、痴害之觉,也不能退减其心。众苦也会随之而损减,而渐渐的近于涅槃。爱尽就是般涅槃,乃为世尊所说之法

Thursday 15 January 2015

故事两则 : (1) 不要和诱惑较劲 (2) 此时正当修行时


故事两则,但愿你从灯红柳绿梦中醒,此时正当修行时

故事一:不要和诱惑较劲

一天,大鱼问小鱼们:在一个钓钩上挂着一条又肥又嫩、肉质鲜美的蚯蚓,你们会想什么办法吃到它?

小鱼们听了,各自挖空心思,绞尽脑汁,构想设计最佳方案,既能吃到美味,又不至于丢掉生命,什么方法才能两全其美呢?

第一条小鱼欢快地摆着尾巴说:咬住蝗蚓的一端,使劲猛扯,把它从钓钩上撕扯下来。
第二条小鱼说:一点一点地躲避着钓钩慢慢吞食。
第三条小鱼说:猛吞钓钩上的美味,然后再快吐钓钩。

大鱼听后摇了摇头,把他们的回答全部给否定了,然后,意味深长地说:不要和诱惑较劲,不要总想怎样得到它,而应远离,越远越好。
五欲六尘皆是诱惑,轮回之根啊。

故事二:此时正当修行时

文革时,一女被剃了阴阳头,公众批斗,当众羞辱,该女是一位有身份的人,虽学佛多年,但还是难忍如此大辱,当时死的念头都有了。

禅门大师贾题韬当时递一纸条,该女豁然开朗,破涕为笑,安然度过此劫。纸条就七个字:‪‎此时正当修行时

遇困境时,谨记此七字真言!是啊,此时正当修行时,修行就是修心,修一颗平静的心,让我们可以面对一切风雨而淡定自若。疾病提供我们一个基础,来对我们的痛苦生起忍辱,对他人的痛苦生起慈悲。如此的困境得以考验我们的修行。

此时正当修行时,每种境界,都是我们了解自己的一次机会。让我们带上了皮囊跋山涉水。

终有一天,你会来到自家的门口,与你久违的本性谋面,千难万险,终是护卫着心中那一点不熄的火光,让自己在多年以后的夜里,点亮心底那点温暖,回味这一生的寻找和跋涉,付出和收获,心生感念和安慰。

文章来源 : 阿弥陀佛的孩子网