Tuesday, 30 August 2016

【聖嚴法師開示精選】退讓不是懦弱

忍辱的相似名詞是「退讓」,但不是懦弱退縮。

「退讓」是不直接跟人逞強,改以繞個灣,轉走出一條新路來,或是向下挖地道開出一條路來,或是往上翻越一座山嶺,伸展出一條路來。總之,就是不直接跟他人起衝突,但還是要想辦法解決問題。

我自己認為,在修行的道路上,我往往是個失敗者,時常遇到「鬼擋牆」。但是,我不會向鬼的懷抱闖去,讓他抱住而無法跑掉,我會採取迴避的方式,讓它過去就沒事了。

很多人把忍辱當作逆來順受,這是錯誤的。忍辱和精進,可說是相輔相成的,忍辱並不是消極的放棄或逃避。


--本文摘自《忍耐不忍氣》一書

Saturday, 27 August 2016

淨空老法師:能覺悟過來,就能夠離苦得樂

人在順境善緣,很容易引發貪愛的煩惱;人要是處逆境惡緣,嗔恚的煩惱很容易生起來。貪愛的果報是餓鬼道,嗔恚是地獄道,諸位想想,幾個人在接受果報的時候,依舊能保持住平常心,不起煩惱習氣?這樁事情除了聖人,凡夫做不到。

因中有果,果中有因,六道眾生不知道他是造罪業受報,他認為老天爺不公平,他是好人,為什麼要受這個苦果?殊不知怨天尤人,那造的惡就更深,這是受苦又造苦因。

苦果很不容易拔除,苦因很難斷滅,這就是為什麼這些眾生無量劫來生生世世不能出離。佛菩薩大慈大悲只能夠教導,至於轉惡為善、轉迷為悟,那是眾生自己的事情,誰都幫不上忙;佛菩薩幫不上忙,上帝、神聖也幫不上忙,這是事實真相。

佛菩薩慈悲,永遠沒有間斷地為眾生現身說法,說出事實真相,做出看破、放下的樣子,讓我們聽了、看到了,能覺悟過來,也像佛菩薩一樣,這樣就能夠離苦得樂。

南無阿彌陀佛

文章来源:阿彌陀佛念佛成佛社团


Thursday, 25 August 2016

我們普通人如何開智慧

如果你有講經說法的能力,你把這個能力布施給眾生,用佛法照亮整個世界,用佛法驅除眾生心靈的黑暗,這是法布施。如果你現在還沒有這個能力,你可以印經書、刻制具德的上師講經說法的光盤,結緣眾生,這都是替佛菩薩、替上師善知識弘揚佛法,這也是法布施。如果你連這個能力也沒有,那就好好學佛修行,將所做的功德、所積的福德回向給眾生,這都是法布施。

  我們都有機會作法布施。見到蒼蠅、蚊子、蟑螂了,不要打它們,不要想著傷害它們,不要嗔恨它們。你對它們發慈悲心,念咒、念佛回向給它們,它們不會傷害你,自然而然就會離開你。你周圍隨時隨地都有很多有形無形的眾生,你可以到河邊,到山上,出聲念或者默念咒語、佛號、經文、儀軌給它們,它們也能受益。在這個過程中你一定要發菩提心,否則它們不一定能受益。你發心跟這些眾生結善緣,給它們種善根,發願救度它們,這樣你成佛的時候它們都會成為你的眷屬,你能救度他們。這都屬于是法布施。

  我們時時刻刻都可以做法布施。有什麼做不到的?誰都有這個條件,誰都有這個能力,但是都不做。說相信上師三寶,相信佛法,說得好聽,做起來難。實際上還是不相信。你天天排便,天天刷牙、洗臉、洗澡用過的這些水,吃飯的時候剩的飯菜,都扔掉了,都浪費了。你想過眾生嗎?你做過布施嗎?沒有吧?這就是愚癡!對你來說是不好的髒東西,但是很多眾生都需要,都在等待著!你為什麼不發心呢?你能發心,眾生就能受益,一定能。這就是布施!

  以前嘎達亞那尊者在印度的時候,有一次看見很多餓鬼聚在一起搶東西。他通過神通觀察知道,原來沒有什麼別的,就是搶一口痰。他通過神通再觀察,看這個痰是從哪里來的,原來是一位比較有修行的比丘,吐痰的時候發心了,餓鬼眾生就得到了。

  我們跟眾生結善緣,給他們種善根,發誓發願將來救度他們,這樣隨時都可以做法布施。一點一滴,一步步地這樣做,想學就這樣學,想修就這樣修。別總想一步登天。一說空性、大手印、大圓滿,都感興趣了,都覺得太殊勝了,都想學都想修。一講怎樣在生活中、在工作中學修,怎樣去利益眾生,怎樣去改正自己的錯誤,怎樣去懺悔,都不喜歡聽,都沒有興趣,這就是顛倒!

  能做法布施,就能得到聰明智慧。自己現在那麼愚笨,自己也知道,還經常說,上師,我太愚昧了,記不住也學不會。” 那你為什麼不做法布施呢?你能做法布施,跟周圍這些眾生廣結善緣,給他們種下善根,然後功德回向給他們,你生生世世都會聰明,都會有智慧。你應該去做,光會說是沒有用的。

文章来源: 釋迦牟尼佛(圖片)社團


Tuesday, 23 August 2016

A Story About The Buddha And Compassion

Buddha was in an assembly, a gentleman came, he was furious. He thought Buddha was doing something wrong. He was pulling all the people away, and everybody was meditating now.  The people were very calm and quiet, and he was a restless businessman. He found his children going to sit with Buddha and meditating for two hours every day.  And he thought that if his children were engaged in business, they could make more money and be better off.  What will they get, going and spending two hours with somebody, sitting with their eyes closed?  So the father of that family was very upset, and he said, “I am going to teach this man a lesson!”  So he came and looked at Buddha with furiousness.

He walked straight to Buddha, because he was a very well-known businessman of that locality.  As soon as he came near Buddha, all his other thoughts disappeared, but his anger was still there.  He was shaking, so he could not speak.  No words would come out of his mouth, but he spat on Buddha’s face. Buddha simply smiled.  All the other disciples around, were gripped with anger.  They were all so angry, but they couldn’t react because Buddha was there.  So everybody was holding their lips and fists tight.  How dare he do this?  But they couldn’t say anything.  And this man could not stay longer. He spat and a few moments later, he thought,  “If I stay longer, I will burst out.”  So he ran and went away.

When Buddha did not react or say anything, and just smiled, this man could not sleep the whole night.  It was the first time in his life he met somebody who would just smile when he spat in his face.  That man could not sleep.  His whole body underwent such a transformation.  He was shivering, shaking – I don’t know – he had an earthquake.  The whole world was turned upside down.  The next day he came and fell at Buddha’s feet and said,  “Please pardon me, I don’t know what I did.”

Buddha said, “I cannot excuse you.”  Now the disciples were shocked!  Buddha was so compassionate, he always excused everybody.  Now he said he cannot excuse him?  Not possible!  Buddha had to explain, because everybody was in a state of shock!  He said,  “Well, why?  You didn’t do anything so how can I excuse you?  What did you do?  What wrong you have done?”  He said,  “Yesterday, I spat in your face. I am the same person.”  Buddha said,  “That person is not there now. If I ever meet that person on whom you spat, I will tell him to excuse you.  So to me right now, to this person who is here, you are wonderful.  You have never done anything wrong.”

That is compassion. Compassion is not saying,  “Make somebody a culprit!” and then saying,  “Okay, I forgive you.” That’s no compassion.  Your forgiveness should be such that the person who is being forgiven does not even know that you are forgiving them.  They shouldn’t even feel guilty for a mistake.  That is the right type of forgiveness.  If you make someone feel guilty about their mistake, then you have not forgiven them.  That guilt itself is a punishment.  It’s good enough.

Source : thebuddhistinformation.com

Monday, 22 August 2016

【佛教故事】心懷大愛

當我們「舍」的時候,我們的心念是朝向那里呢?是朝著福利人群的方向?或者是朝著私愛的方向?若是為服務人群而舍,就是快樂自在之道;若是有所求,為名利財色而舍,就是煩惱之源。這一切都是從心而起,心懷大愛才能自在輕安,請大家多用心啊!

釋迦牟尼佛原本是迦毗羅衛國的悉達多太子,擁有世人欣羨的富貴、名位,但為了追求人生的真理,這一切他都看透、放下了。

悉達多太子舍棄王位,出家修行,行腳來到摩竭陀國首都王舍城時,由于他的相貌與風度既高雅又莊嚴,吸引了許多民眾圍繞瞻仰。當時國王頻婆娑羅王正在宮殿高處俯覽城市景致,看到許多民眾對一位年輕的沙門恭敬禮拜,感到非常好奇,于是,派遣侍衛把他請過來。

太子走到國王面前,國王見到他那殊勝的相貌,打從內心生起敬重之念,他知道眼前這位年輕人,一定不是泛泛之輩。

國王向他說:「我看你不是平常之人,應有一番大作為才對。你是不是能放棄修行,幫助我治理國事?我會給你很高的職位,給你許多兵卒。」

太子搖搖頭,面帶笑容地說:「我的志向不在于世俗的富貴,也不在于領兵掌政。」國王說:「如果這樣你還不滿意,那我讓你擔任元帥,協助我保衛國家。」太子仍然安詳地說:「我已厭離世俗之事,我要追尋豐富的心靈寶藏。」

國王又說:「要不然這樣吧!我給你一半的國土,我們一起來掌政。」太子說:「我既已舍棄原有的國土出家修行,怎會貪戀這些呢?」國王覺得很奇怪,問道:「你從那里來呢?」

太子說:「在雪山南麓一帶,有一個富足安樂的國家,國王的族姓是『釋迦』,我就是釋迦族的太子。為了探討人生最超然、最珍貴的心靈領土,我舍棄了一切,所以,我不希望在此受到高位的束縛!」

國王聽了訝異地說:「噢!原來你是釋迦族的太子!為了出家修行而舍棄王位,實在令人欽佩!我們在此約定,如果你修行有成,千萬別忘了回來度我!祝福你!」
悉達多太子成佛後,果真依約來度化頻婆娑羅王,後來頻婆娑羅王成為佛教的大護法。

我們可以看到悉達多太子為了追求真理而舍去一切;而頻婆娑羅王為了愛才,也願意舍半國之地。可見,能舍的人,才是大福大慧之人。

文章来源: 釋迦牟尼佛(圖片)社團

Sunday, 21 August 2016

釋迦佛的第一次慈心是從何處發起的?

如是我聞。一時佛在舍衛國祇樹給孤獨園。爾時諸比丘。夏安居竟。往至佛所。禮敬問訊。佛以慈心。慰喻撫恤。汝等住彼。得無苦耶。慈心矜篤。極懷憐愍。阿難見之。而白佛言。世尊。慈愍垂矜特隆。不審世尊。發如是心。為遠近耶。佛告阿難。若欲知之。當為汝說。

  有一天,佛祖在給孤獨園,當時,諸比丘結夏安居結束之後,都去拜見佛祖。佛祖以慈無量心,對諸位比丘慰問撫恤,噓寒問暖:你們住在那里,有沒有受苦啊?

  佛祖非常真誠的慈心關懷,就好像父母關心遠游回來的孩子一樣。

  阿難尊者見了之後,就對佛祖說:佛祖的慈心非常強烈,不知道佛祖這個慈心是什麼時候發出來的呢佛祖說:你想知道啊我給你說故事啊。

  過去久遠。不可稱計阿僧祇劫。有二罪人。共在地獄。卒驅之。使挽鐵車。剝取其皮。用作車鞅。複以鐵棒。打令奔走。東西馳騁。無有休息。時彼一人。筋力鮮薄。獄卒逼之。地便起。疲極困乏。絕死複蘇。

  過去很久以前,不可稱計阿僧祇劫的時候,有兩位罪人,共同在地獄受罪。獄卒驅趕他們,逼迫他們拉鐵車,並且把他們的皮剝下來,當作車鞅,又用鐵棒打這些被剝皮的犯人,讓他們快速奔走,一刻都不能休息。

  當時有一個犯人,力氣較小,被獄卒逼迫,摔倒在地,站起來的時候,又累又痛,暈死過去,然後又蘇醒過來。

  彼共對者。見其困苦。興發慈心。憐愍此人。顧白獄卒。唯願聽我躬代是人。獨挽此車。獄卒嗔恚。以棒打之。應時即死。生忉利天。

  另外那個犯人,見到這個犯人這樣辛苦,于是就生起了一絲慈心,憐憫這個人,就對獄卒說:希望能夠讓我代替這個人,我獨自來拉這個車。

  獄卒大怒,一棒子打過去,當時就把這個發慈心的犯人打死了。這個犯人從地獄死後,直接生到了忉利天。

  阿難當知。爾時獄中慈心人者。我身是也。我乃爾時。于彼地獄受罪之時。初發如是慈矜之心。于一切人。未曾退舍。至于今日。故樂修行慈愍一切。爾時阿難。聞佛所說。歡喜奉行。

  佛祖說:阿難,要知道,當時在地獄里面生出一絲慈心的人,就是我啊。我當時在地獄受苦的時候,第一次發出這樣的慈心,從那以後,對一切人都生出這樣的慈心,也就是慈無量心,直到今天,從來沒有退轉過,依然喜歡修慈無量心。

  當時,阿難尊者聽到佛祖所說,歡喜奉行。


文章来源: 釋迦牟尼佛(圖片)社團

Saturday, 20 August 2016

孝親報恩

所謂的鬼門開,並非真有一道鬼門會被打開,鬼道的眾生便跑了出來;必須是人們為陰間眾生做功德的心念與之相應,他們才會來接受祭祀;若是沒有人為他們超度或祭祀,他們也不會出來。因此,認為鬼月諸事不宜的想法,其實是心理因素;其他非漢民族的地區,既然沒有鬼月的傳說,也就沒有這些禁忌了。


  若從精神層面來看,漢民族在中元節祭祀祖先,是對祖先感恩的表現,而佛教的盂蘭盆節也是孝順的表徵,所以現代佛教徒稱農曆七月為「教孝月」。但是,孝順父母最好是在父母生前的時候,做子女的平常就該多關心父母,勸請父母要有宗教信仰,不要等到父母百年之後,才想到要來供養超度,那便是輕重顛倒了。

法鼓山孝親報恩專區

Wednesday, 17 August 2016

佛教常識 | 盂蘭盆節的由來

農歷七月,依佛教說為報恩月、功德月、孝道月、福田月等。七月十五,更有佛教一個特別的節日──盂蘭盆節(又稱佛歡喜日和僧自恣日)

每年的農歷四月十五到七月十五的三個月是僧眾精進用功的結夏安居之時。七月十五日,安居結束,僧眾皆精進用功,持戒、習定、修慧,戒行清淨,福慧俱增,佛陀歡喜,是為佛歡喜之日;同時又是大眾供僧,種大福德資糧田之日,並依三寶之力救度自己亡逝之親,慎終追遠、孝親報恩,是為盂蘭盆節。

盂蘭是梵文音譯,意思是救倒懸 盆是漢語,為盛供品的器皿。據說盂蘭盆可以解先亡倒懸之苦。這天舉辦的盛大的盂蘭盆供法會,是緣起于佛說盂蘭盆經的記載,當時佛陀的弟子目揵連尊者,以神通力發現其去世的母親在餓鬼道受苦,目揵連孝順深切,以神通力把食物送到其母口中,誰知食物在咽喉中變為火炭,不能食用,痛苦萬分。

目揵連焦急憂慮,于是去問佛陀應如何救度。佛陀告訴目揵連尊者說:你母親罪根深重,曾有五百世的慳貪,縱使你神通第一也無法解救她的苦難,必須靠十方眾僧大德威神之力才能得到解脫!到七月十五日那天,是解夏日,又是佛歡喜日,亦是眾僧自恣日。所謂自恣就是自己檢點,如發覺自己有過失,應對人發露懺悔:如任何人犯過,亦應對僧眾懺悔。當日一切僧眾,均精持律儀,身,口,意三業清淨,這時候設齋供僧,功德最為殊勝。故此佛陀咐囑目揵連尊者,在七月十五日那天,准備飯食百味五果、汲灌盆器、燒香燃燈,將世上最珍貴的食物都放在盂蘭盆內,供養十方大德眾僧。當眾僧念咒加持,祈福消災,使在世人增長福慧,先亡超度。後來目揵連尊者得到佛陀教化在七月十五日設盆供養及齋僧,合各大德威神之力,使母親得以脫離餓鬼之苦。

根據經中佛所示,如果能在功德、勝會中供佛僧大布施,可令現世父母、六親眷屬,能脫離三途,衣食豐足。乃至七世父母都能脫離餓鬼之苦,生于人天中,福樂無極。如父母在,更能福樂百年、長壽無病、無一切苦惱之患,所以身為佛子,為修孝道,應常念及過去仍未解脫之先祖父母,于盂蘭超幽法會中供養法師大德,燃燈供佛作大功德,以報父母之恩乃利樂解脫十方孤魂餓鬼眾生。

佛說:從今以後,凡佛弟子行慈孝者,都可于七月十五僧自恣日、佛歡喜日,備辦百味飲食,廣設盂蘭盆供,供養眾僧,以使現世父母增福延壽,過去父母脫離惡道。


Tuesday, 16 August 2016

Buddha is just a Title

Lots of people refer to Buddha when talking about Buddhism.
But did you know that’s not his real name?
His real name is Siddhartha Gautama.
Siddhartha was born a prince and left his worldly riches in order to achieve enlightenment.
Once he had attain this final state, he became known as the “awakened one”, or “Buddha” in Sanskrit.
Anyone who attains enlightenment can be referred to as a Buddha, not just Siddhartha.

Monday, 15 August 2016

[ 素食菜谱 ~ 麻辣藕片 ]



调料:
食盐5
花椒1小把
干辣椒6
生抽5
香醋5
香油少许
白糖3
植物油适量

麻辣藕片的做法:
莲藕洗净,凉水入锅,
大火煮开转中火煮25分钟左右至藕熟,
捞出晾凉,切厚片,
藕片添加盐、生抽、糖、香醋和香油拌匀。
红辣椒剪碎,花椒粒清洗晾干,
起油锅,小火慢炸干红辣椒段和花椒粒,
至香味飘出,趁热浇在拌好的藕片上

文章来源:慈悲生命协会

Sunday, 14 August 2016

狐狸与葡萄园

其實我們赤裸裸的來到這個世界,轉眼間也將赤裸裸地回去罷了。我們死後是無法帶走我們生前辛辛苦苦所累積下來的名利和財富的,到最後只有業力會跟隨我們罷了,所以我們活著的時候一定要多做善業啊

Saturday, 13 August 2016

Question: Who created the first physical depiction of the Buddha’s image? How did he or she know how the Buddha looked like?

Answer: It is said that in the Buddha’s time, there was an image made of him during his short absence, to serve as a reminder for his followers. However, it has been lost in time already. It is not known exactly who was the first image thereafter. (Earliest existing images date back to Bactria in the first century.) All that remains as close accounts of the Buddha’s appearances are sutra descriptions of how the Buddha looks like in 32 major ways and 80 minor ways, each of which arose from a corresponding virtue being perfected over immeasurable lives as a Bodhisattva (which can be seen in Chapter 6 of the Sutra On Upsaaka Precepts: Cultivation For The 32 Charactersistics). 

Here are the 32 characteristics:
[1] 足下安平立相: Form of flat soles (and palms)
[2] 
手足轮相: Form of palms and soles each with a wheel of one thousand spokes
[3] 
指纤长相: Form of fingers (and toes) being slender and long
[4] 
足跟广平相: Form of heels being broad and flat
[5] 
手足指缦网相: Form of webbed fingers and toes
[6] 
手足柔软相: Form of hands and feet being tender and soft
[7] 
足趺高满相: Form of dorsals (of feet) being high and full
[8] 
伊泥延腨相: Form of calves, (knees and thighs) like a stag king’s
[9] 正立手摩膝相: Form of hands when standing upright touching knees
[10] 
阴藏相: Form of male organ hidden within body
[11] 
身广长等相: Form of body width (with outstretched hands) equal to height
[12] 
毛上向相: Form of all (body and head) hairs upright (and coiling right)
[13] 
一一孔一毛生相: Form of each pore with one grown hair
[14] 
金色相: Form of golden colour of body
[15] 
大光相: Form of great light (aureole)
[16] 
细薄皮相: Form of skin being fine, delicate and smooth
[17] 七处隆满相: Form of seven parts of body (two hands, two legs, two shoulders and neck) being full
[18] 
两腋下隆满相: Form of both armpits being full
[19] 
上身如狮子相: Form of upper half of body (majestic) like a lion king’s
[20] 
大直身相: Form of body being broad and upright
[21] 
肩圆好相: Form of shoulders being full and well-rounded
[22] 
四十齿相: Form of forty teeth
[23] 
齿齐相: Form of teeth being level and close
[24] 
牙白相: form of teeth being bright white
[25] 狮子颊相: Form of lion’s jaws (cheeks)
[26] 
味中得上味相: Form of tongue attaining best of all tastes
[27] 
大舌相: Form of broad and long tongue
[28] 
梵声相: Form of pure voice like a brahma king’s
[29] 
真青眼相: Form of pure blue eyes
[30] 
牛眼睫相: Form of bull king’s (orderly) eyelashes
[31] 
顶髻相: Form of (flesh) protuberance on crown (like a topknot)
[32] 
白毛相: Form of (right-coiling) white hair (between brows that radiates light of blessings)

Part of the beauty of it all is the mystery of exactly how magnificent the Buddha is. It is perhaps more wonderful this way, to leave it up to relatively open interpretation, while based on the above characteristics. It is also such that different beings saw the Buddha differently due to their different merits and levels of spiritual purity. Buddhas can also manifest various forms as skilful means to teach. Also, it is in their Pure Lands that Buddhas can be seen in their true and total splendour, while we lack merits due to impurity as severely defiled beings in this Saha World (of Endurance of Suffering) here.

Source : The daily enlightenment 
(Posted by  on July 20, 2016)


Thursday, 11 August 2016

【佛教故事】平息仇恨

為了追求自己的快樂而使他人痛苦的人,將為瞋恚所束縛而無法解脫。

舍衛城中有一位婦人養了一只母雞。每次母雞下蛋時,這婦人就打破雞蛋,惹得母雞非常生氣,也因此,下一世時這只母雞往生成貓,婦人往生成母雞,更湊巧的是,兩人往生在同一棟屋子里。貓于是吃光母雞生下來的蛋。再下一世時,母雞變成豹,貓變成鹿,豹咬死鹿和它的子女。兩人之間累世的仇恨不斷地上演。佛陀在世時,他們又變成一位婦女和一只惡魔。

有一次,這婦女,她的丈夫和幼小的兒子一齊從娘家返回他們靠近舍衛城的家時,在路旁的池塘邊休息,婦人的丈夫跳進池塘洗澡。這時候,她認出有個人是惡魔的化身,而且就是自己累世以來的世仇。她趕緊帶著孩子,急忙逃往佛陀正在講經說法的經舍,把孩子放在佛陀的腳下。這惡魔因此無法進入。

佛陀叫惡魔進來,並且告誡她們兩人:「今天,你們兩人如果沒有來到我這里,你們累世以來的仇恨就永無止盡。」仔細思量佛陀的教誨後,兩人明白仇恨確實一無是處,並承認彼此的愚癡,便決定止息累世以來無意義的仇恨。

仇恨無法平息仇恨,只有慈悲才能止息仇恨

Wednesday, 10 August 2016

【話說鬼月】聖嚴法師

農曆七月俗稱「鬼月」,也就是所謂鬼門開的日子。這其實是民間的信仰,要追溯其思想源頭,大約是在上古的商周時期。當時,每到了七月,天子便會祭祀祖廟,以表達對祖先的敬意,而大家也相信人死之後,會回到祖先的身邊。這種對祖先的崇敬是一種美德,《禮記》中也特別強調這種孝道的精神,這種思想到了漢代,便慢慢轉變成為民間的習俗。

漢文化的民間信仰認為,人死後就是要回歸來處,而「鬼」與「歸」恰好又是諧音,因此到了陰間的人類就變成了鬼,一年之中的中元節則是敬鬼的日子。因為陽間的人只有在中元節才能與陰間互動,亡者也只有此時能回到陽間探視親人、享用供養,所以人們都在此時祭祀祖先,表示對祖先的感恩,而中元便成為清明以外的另一次祭祖大節日。但因為人們害怕無主的孤魂會來騷擾,所以也會舉行各式祭儀,來普度遊散的孤魂野鬼。

在印度的佛教恰巧也有類似的信仰,根據《盂蘭盆經》所述,佛陀十大弟子中,神通第一的目犍連,因為擔憂生前慳吝的母親過世之後的下落,便以神通觀看,結果發現母親墮落在餓鬼道,受盡飢餓的痛苦。於是運用神通力想幫助母親脫離苦痛,無奈即使是神通第一的他也使不上力,只有向釋迦牟尼佛請示解救的方法。
由於在當時的印度,從四月十五日到七月十五日是長達三個月的雨季,所以釋迦牟尼佛制定在此期間,出家人必須結夏安居,於定點禁足修行,不能到外面行腳托缽,一直到七月十六日解夏為止。而七月十五日這天稱為「僧自恣日」,散居於同一區域內的僧眾必須集合在一起,做一次坦誠的檢討和報告。由於經過三個月的密集修行,有很多人得到很大的進步,甚至證果成為聖者,而供養初成道的聖者或剛修行完成的行者的功德很大。所以佛陀告訴目犍連,可以選在這一天,藉著大眾聚集在佛前的機會,以飲食供養這些出家眾,以此功德超度母親的罪業,這樣母親便能脫離飢餓的痛苦。

因此,以後每到七月十五日這天,佛教徒便會供僧以救度餓鬼道的眾生,這就是盂蘭盆節的由來。而梵語的盂蘭盆(Ulambana),原意為「救倒懸」,也就是解除地獄之苦的意思。這部《盂蘭盆經》傳到中國之後,正好與漢文化的「鬼月」傳說相應。

當然,所謂的鬼門開,並非真有一道鬼門會被打開,鬼道的眾生便跑了出來;必須是人們為陰間眾生做功德的心念與之相應,他們才會來接受祭祀;若是沒有人為他們超度或祭祀,他們也不會出來。因此,認為鬼月諸事不宜的想法,其實是心理因素;其他非漢民族的地區,既然沒有鬼月的傳說,也就沒有這些禁忌了。

若從精神層面來看,漢民族在中元節祭祀祖先,是對祖先感恩的表現,而佛教的盂蘭盆節也是孝順的表徵,所以現代佛教徒稱農曆七月為「教孝月」。但是,孝順父母最好是在父母生前的時候,做子女的平常就該多關心父母,勸請父母要有宗教信仰,不要等到父母百年之後,才想到要來供養超度,那便是輕重顛倒了。

(摘錄自《人間世》)



Sunday, 7 August 2016

問:什麼叫做攀緣?

答:攀緣是你有意願,有目的,或者是為名,或者是為利,你想去做一樁什麼事情,這是攀緣,就是你要去找。佛法,佛教我們隨緣,隨緣跟攀緣不一樣,隨緣是別人來找你。人家找到我們,我們看到人家有苦難需要幫忙,不能不去幫助,要盡心盡力去幫助他,這是隨緣。如果隨緣當中我們有目的,有名利夾雜在裡面,也變成攀緣,這是我們一定要曉得。攀緣心不清淨,隨緣心是清淨的。為別人做事,事情做好了,他有福報;事情沒有做好,我們已經盡心盡力,功德圓滿。所以,絕不妨礙自己的清淨心,這是隨緣;與自己清淨心有妨礙,這是攀緣

文章来源:釋迦牟尼佛(圖片)社團

Friday, 5 August 2016

把握現時



趁我們現在還活著,我们必須要把握每分每秒精進去修行,正所謂「人生無常」,不要以為我們現在還年輕,以後還有很多時間去修行,其實生命只在呼吸之間。今日不知明日事,千萬不要等到三寸氣一斷,才了解「萬般帶不走唯有業隨身」這個道理啊!到那時後悔都已經來不及了。

Thursday, 4 August 2016

With every breath you take

‘The Buddha asked a Shramana [monastic], “How long is the human life span?” He replied, “A few days.” The Buddha said, “You have not yet understood the way.”

He asked another Shramana, “How long is the human life span?” The reply was, “The space of a meal.” The Buddha said, “You have not yet understood the way.”

He asked another Shramana, “How long is the human life span?” He replied, “The length of a single breath.” The Buddha said, “Excellent. You have understood the way.” 

This is the most immediate mindfulness of death, about the fragile and fleeting nature of life, and the importance of living moment to moment with Dharma practice as much as we can. Although we do not always have a morsel of food in our mouths, we are always breathing, and with each breath, life shortens; the next breath might not come.

Source : thedailyenlightenment.com

Wednesday, 3 August 2016

報父母恩咒

農歷七月中,每日持誦此咒49遍,迴向現世父母增福增壽,七世父母往生淨土,可報答父母恩。

咒語原文:南無密栗多,哆婆曳,莎訶

報父母恩咒注音 
nā mó mì lì duō, duō pó yì, suō hē

功德簡介:
多生累劫之父母恩重難報,卻無以為報,則有佛教報父母恩咒,每逢農歷七月中每日念誦報恩咒四十九遍,可報父母恩。現存父母延壽,七世父母獲超拔。

如一日未誦,次日可補誦。

觀想:
報父母恩咒在念的時候你要觀想:爸爸在右邊,媽媽在左邊。
不管他是活的還是捨報的,然後念七遍到四十九遍。
然後看到爸爸媽媽健康長壽,然後一直念下去,變成一對、兩對、三對、四對、七對。
有無量的七對就是你的七世父母。然後看到你的七世父母,看到無量無邊的累劫父母。所以常念這個咒,現世父母增福增壽,七世父母得超脫。

誦咒迴向文:
願此報恩經功德,普及父母於一切,
四生六道與含靈,皆共同登聖覺岸。

[.¸¸. •歡迎轉貼、分享... 廣結善緣•.¸¸.]

Tuesday, 2 August 2016

Alobha (Non-greed)

Not wanting is alobha. It is non-attachment to things, and is the opposite of greed, or wanting something; lobha and alobha are just like fire and water. Where as lobha wants things, alobha does not want anything at all because its nature is non-greed, generosity, charity. In daily life too we may notice the contrasting behavior of a greedy man and a contented man.

A greedy man seeks wealth by hook or by crook because his mind is overwhelmed by greed.He is not satisfied with whatever he has gained. Being greedy, he is always after amassing more and more wealth. When he dies, he will be reborn in the realm of miserable ghosts(petas) because of his greed or attachment to his properties.His greed will push him down to apayas, the woeful abodes. Such are the evils of greed.

In contrast,a greed-less man practices right livelihood.He avoids sensual pleasures as much as possible. He has pity for the poor and is generous to them.In alms-giving, he is never hesitant. He has a goodwill of giving freely and without reluctance.Such virtuous persons can even renounce crown, wealth and power and become a religious recluse with a contented mind dwelling in a sylvan hut.

Therefore you will see the difference between the greedy and greed-less like two men running back to back in opposite directions.So, one should analyze his mind thus, “Am I greedy or greed-less?” If you are greedy, you should reform your mind right in the present existence. If one can assess oneself as greed-less, one should still do more good deeds because one now has an excellent foundation. So, all persons should cultivate sati (mindfulness) in order to become greed-less generous people.

Source : Buddhism for Beginners by Ye' Thu Aung

Monday, 1 August 2016

佛典故事:神通抵不過業力

從前,罽賓國有一位阿羅漢,離越尊者。

一日,城中有人遺失一頭牛,他循著蹤跡找著、找著,就來到山里尊者的住處。

此時,尊者正在煮草染衣,突然間,衣變成了牛皮,染汁變成了血,所煮的草變成了牛肉,而他所持的缽竟也變成了牛頭。

牛的主人一來,正好看見,以為鍋中煮的就是自己的牛,二話不說捉了尊者,送交國王審判。結果,尊者被關進了牢獄,這一關,竟是十二年。

離越尊者的弟子中,有五百位已証得阿羅漢果位,但他們即使運用神通也遍尋不著自己的師父。直到尊者業報將盡時,一名弟子終于看到他在罽賓國的監獄里。

于是,這位弟子便將尊者入獄之事稟告國王,國王隨即派人到獄中視察。果然,找到一位很有威德,但相貌憔悴、須發極長的比丘,在監獄中養馬、除糞。尊者的弟子請求國王赦免獄中所有的比丘,仁慈的國王立即下令,讓所有的修道人出獄。

這時,獄中的離越尊者須發自然掉落,袈裟自然著身,並且,一躍而起,至空中做了十八種神通變化。國王見狀,大嘆稀有難得,立即恭敬地俯身頂禮,向尊者致誠懺悔。

但是,大家也感到疑惑,是什麼因緣讓尊者在牢獄中受這麼多年的苦呢?

尊者娓娓說道:過去有一世,我遺失了一頭牛,便依著蹤跡找到山里去,正好看到一位修行人在靜坐,此人是已証闢支佛果的聖人,而我不明就里的誣謗謾罵他一番。由于造了這個惡業,我曾墮入三塗惡道受苦,但余報未盡,所以,今生雖証得阿羅漢果,還是無法逃過這場劫難!

改寫自《雜寶藏經》卷四

省思

因緣果報,絲毫不爽,再大的神通也抵不過業力,即使聖人,也離不開因果,我們豈能不謹慎小心?一但果報現前,我們是不是能如聖人的安詳自在坦然面對呢?