Friday, 22 September 2017

【佛典故事】四種人的苦與樂

佛陀在舍衛國祇樹給孤獨園弘化時為比丘們開示:世間之人可歸納成四種,是哪四種人呢?有人先苦而後樂;有人先樂而後苦;也有人先苦而後苦;更有人先樂而後樂。

如何是先苦而後樂的人呢?譬如有人一出生就貧窮卑賤,或是以殺生為業的屠戶,或是工匠的後代,或生於信奉邪師外道之家,衣食經常短缺匱乏。即使出身寒微卻無邪見,心中具足正確的見解,認為:世間有施者、受者,也有今生、來世,有沙門、婆羅門,有父、有母,也有阿羅漢等已獲法益的聖者,世上也有善惡果報。

若見到豪門貴族,便知是過去廣行布施和不放逸的善報;如果遇見衣食匱乏的貧戶,便知此人過去未曾行布施之德,因此常處貧賤。同時反省自己:「我今生如此貧賤,衣食短缺,都是由於過去不知修善積福、誑惑世人、行為放逸,造作種種惡業,招感今生貧窮下賤,衣食不充。」所以當見到出家沙門等修善之人,便至誠懺悔,改往修來;若有多餘財物,便與人分享。此人命終將投生善道,如果投胎為人,生於富貴之家,不虞匱乏。這就是先苦而後樂的人。

何謂先樂而後苦的人呢?譬如有人出生在豪門貴族,或是剎帝利、婆羅門、長者等高貴種姓,或是衣食豐足的富貴人家。但是卻常懷邪見,不是執著人死如燈滅的斷見,就是認為人死後還是會投胎為人的常見,因為有這樣的見解,所以認為:「世間沒有施者、受者;也沒有今生、來世與父母,世間更沒有阿羅漢或證得果位的聖人,也沒有善惡果報」。

由於這樣的邪見,如果見到富貴人家,心中便想:「此人恆久以來就擁有這些財寶」,也認定男子永遠是男子,女人永遠是女人,畜生永遠是畜生。既不布施也不持戒,若見奉持戒律的出家沙門、婆羅門,反而瞋心大起說道:「這人真是虛偽!哪裡應該有獲得供養的福報呢?」這樣的人往生後便會墮入地獄;如果投胎為人,出生貧戶,衣食不足,挨餓受凍,衣不蔽體。這是先樂而後苦的人。

什麼樣的人會先苦而之後仍苦呢?有些人生於貧賤人家,或以殺生為業的屠戶,或工匠之家,乃至衣食不濟之家。由於思想偏邪,恆常落入斷見、常見等邪見,心中認為:「世間沒有施者、受者,也沒有今生、來世的善惡果報,也沒有父母,更沒有阿羅漢等證得果位的聖者。」所以不樂布施,也不持戒。如果見到出家沙門等修行人,便起瞋心;如果看到窮人,便說此人從過去到現在都如是貧困;見到富人,便說此人長久以來都如是富貴;看到為人父親的,認定此人從過去到現在都是為人父親,見到作母親的,認為此人從往昔至今都是為人母親。這樣邪見的人往生之後,便墮入地獄受苦;如果能夠生而為人也是極為貧賤、衣食缺乏。這就是先苦而後苦的人。

如何是先樂而後樂的人呢?譬如有人出生於富貴之家,或是剎帝利、梵志種姓;或生於國王、長者種姓,出生豪貴,一生衣食財物豐足,具足正見,更無邪見,心中如是認為:「世上有施者、也有受者,有今生、也有來世,有出家沙門、婆羅門,也有善惡果報,有父、有母,有阿羅漢等聖者」。若見到財寶多饒的富貴人家,心裡便想:「這是往昔廣行布施感得的善報。」如果看到貧賤人家就思惟:「此人過去沒有布施,才會如此貧窮;我現在應該隨緣廣行布施,以免將來生於貧困之家」,因此常以歡喜心慷慨布施。若見出家沙門、修道之人,必定恭敬問訊,盡其所能供養所需的衣服、飲食、臥具與醫藥等。此人壽終之後,將投生天界;如果投胎為人,出生富貴人家,財寶豐足,這就是先樂而後樂的人。

此時,有一位比丘稟佛陀:「我觀察世間的眾生,有些眾生今生先苦而後樂,也有眾生此生先樂而後苦,或者今生先苦而後苦,乃至於這一生先樂而後樂。」

佛陀回答比丘:「的確有這樣的因緣,讓世間有些眾生,在今生先苦而後樂,也有人先樂而後苦,或是先苦而後苦,也有眾生是先樂而後樂。」

比丘請示佛陀:「是什麼樣的因緣讓眾生在此生中,有先苦而後樂,先樂而後苦,或者先苦而後苦,乃至於先樂而後樂的差別呢?」

世尊進一步開示:「諸位比丘!假定人壽百歲以春夏秋冬來區分,有時修善積福做諸功德,有時起種種邪見造作惡業,便會在之後隨不同時間因緣,呈現不同業報,例如冬受樂,夏受苦。倘若在百歲中年以後,廣積福德,未曾造惡犯過;然而中年以前,曾經因為邪見而造不善行,就會先受罪報而後享用福德。如果年少時修善積福,卻在年長以後造作惡業,來世,年少時先享用福報,年老之後就必須承受罪報。若一個人從少年到老年都作惡多端,來生從生至死都是貧賤寒苦;若一生皆廣行布施供養,來世從年輕到老都生活安樂。諸位比丘!由於這樣的因緣,而有先苦後樂,先樂後苦,先苦後苦,先樂後樂的果報之別。」

比丘說道:「世尊!如果有眾生希望先樂而後樂,應當常行布施供養,當得先樂而後樂。」世尊回答:「是的,比丘!如你所說,如果想要成就涅槃及證阿羅漢,乃至於圓滿佛道,應當樂善好施、修諸功德。你們應當要依此學習。」比丘們聽聞佛陀的開示後,皆大歡喜,信受奉行。 

典故摘自:《增壹阿含經.卷第二十一.苦樂品第二十九(一)》

省思
古德云:「欲知過去因,當觀現在果;欲知未來果,當觀現在因。」世間人希求算命改運,卻不知道在因上努力斷惡修善,清淨身口意三業。因果之理,歷然不失,不論貧富貴賤都是自作自受,不由他人。所謂「禍福由因,轉變在緣」,唯有把握當下,端正知見、布施培福,才能從黑暗走向光明、從光明再增光明,掌握、改變自己的命運。


Thursday, 21 September 2017

The benefit and virtue of saving and releasing animals

Life release is a traditional Buddhist practise of saving the lives of beings that were destined for slaughter.  These animals will be killed and eaten if not saved.
Any living creature that is about to be cooked or killed is suitable for this practice. It even include those small animals or living baits that are sold for consumption by other animals.
The practice of life release brings great merit and incredible benefits. Some of main benefits include extending your life and the lives of others, healing and in some cases curing serious diseases, removing obstacles that are holding you back in life and so on. The main benefit is that you will create the causes to attain enlightenment in the very near future.
Precautions when saving and releasing animals:
1. Do not go to the same stall when buying animals, this will encourage the stall owner to bring in more stocks
2. Do not reserve or advance bookings of the quantity of animals you required although you may be charged cheaper
3. Do not always release the animals to the same place. Try releasing to different locations. This will prevent other people from catching and hurt the animals after you have released them
4. Release the animals to a suitable environment. Such as sea water creatures back to salt sea water instead of releasing into fresh water ponds etc
Chant "Namo Amitaba" several times when releasing the animals as a simple ceremony.

Source : enlightenhuman.com


Wednesday, 20 September 2017

20 - 9 - 2017 (农 历 八 月 初 一)记得吃素念佛,行善积德,广结善缘

20 - 9 - 2017 (农 一)
大德们请记得吃素念佛,行善积德,广结善缘
*******************************
恭念,赞叹,瞻礼,供养:南无阿彌陀佛

念佛的十大利益

1.常得一切天神隐形守护
2.常得一切菩萨常随守护
3.常得诸佛昼夜护念,阿弥陀佛常放光明,摄受此人
4.念佛之人,光明烛(照)身,四十里之遥(远)一切恶鬼,皆不能害;一切蛇龙毒药,悉皆不受。
5.水火冤贼,刀箭牢狱,横死枉生,悉皆不受
6.先所作业,悉皆消灭。所杀冤命,彼蒙解脱,更无执对。
7.夜梦正直,或梦见阿弥陀佛胜妙色像
8.心常欢喜,颜色光泽,气力充盛,所作吉利。
9.常为一切世间人民恭敬、喜欢、礼拜。
10.临命终时,心无怖畏,正念现前,得见阿弥陀佛与诸圣众,持金莲花,接引往生西方极乐世界。


Tuesday, 19 September 2017

今天9月19日(二) 農曆七月廿九日【南無地藏王菩薩誕辰暨六齋日、十齋日】

今天919() 農曆七月廿九日【南無地藏王菩薩誕辰暨六齋日、十齋日】

【地藏菩薩滅定業真言】唵,缽囉末鄰陀寧,娑婆訶

【地藏菩薩真言】嗡 嘎貝 他伶

地藏菩薩妙難倫,化現金容處處分。

三途六道聞妙法,四生十類蒙慈恩。
明珠照徹天堂路,金錫振開地獄門;
累劫親姻蒙接引,九蓮臺畔禮慈尊。

【佛讚地藏菩薩偈】
汝以堅固清淨心 滅除無量有情苦
令眾得樂如獲寶 復似金剛斷疑網
汝以大悲極精進 呈獻善逝諸聖供
如海智慧息眾苦 無畏無懼超三界


敬請點燈、誦經、持咒、念佛、誦戒、持齋戒、放生功德殊勝行。

邀請您 並將這殊勝功德虔誠與一切眾生們一起分享並迴向身心輕安、正念相續、證得道智、果智、直至涅槃!

Monday, 18 September 2017

淨空老法師:你要沒有貪嗔癡,你不會生病

我們要學佛,頭一條要學佛的知足。知足到什麼程度?可以過最簡單的生活。佛示現這樣的知足,我們在經上看到,他一生的生活是日中一食,樹下一宿

樹下一宿,戒律裡講得很清楚,這一棵樹下不能住兩宿,明天呢?明天換一棵樹。為什麼?眾生習氣很重,怕你留戀。

這棵大樹很好,蔭涼很大,你在這裡,明天你還到這裡來,後天還到這裡來,你就生貪心,不許可,你一定要換個地方。這是什麼?教你斷貪戀的煩惱,斷貪嗔癡。
貪嗔癡是所有一切病苦的根源,你要沒有貪嗔癡,你不會生病。所以身體裡面有貪嗔癡病毒,外面受一點點風寒的干擾,你就會生病;或者是受一點刺激,這個刺激是什麼?煩惱、怨恨、惱怒,你病就來了。

如果心地清淨,在日常生活當中保持著清淨平等心,逆境不生怨恨、不生煩惱,順境不生貪戀,你永遠不會生病。
這佛法裡說得很清楚,現在的醫學也證明,我們現在社會上種種這些疾病的來源,都是自己找來的。

你如果真的覺悟,從心理上改變,斷惡修善,懺除業障,病自己就好,不需要用醫藥。醫藥是個小的輔助而已,真正病好是靠自己心轉變。

我們身體這個病痛是業報,把染污的心轉變成清淨的心,業消掉了,病就沒有了,什麼病都沒有了。

南無阿彌陀佛

Thursday, 14 September 2017

今日教言

🌻2017.9.14 | 今日教言
很多人非要专门固定自己的修行,觉得时间一定要空出来,什么干扰都要远离,但这样的话,能有多少时间修行也很难说,所以,修行的时间和环境不要定下来,只要自己的心能约束,任何时间、任何地方都可以。--《入行论广解》


Tuesday, 12 September 2017

Dhammapada Stories - Sainthood On Top of A Pole

ONCE A WANDERING TROUPE Of circus performers were invited to the palace to perform for the king and his court. Among the troupe’s jugglers and acrobats was a charming young lady who danced with grace and agility on the top of a long pole. One of the young men in the audience, named Uggasena, fell in love with her and eventually married her. Finally when it was time for the troupe to move on to another town, he and his new wife decided to move on with them.

Uggasena, himself, though, did not have any special talent that the troupe could use, and so was relegated to moving and packing crates, driving carts, and other menial tasks. This displeased his wife.

After some time, they had a son. One day, Uggasena could not help but overhear the lullaby his wife was singing to their child: “You poor child, your father can only carry boxes and drive carts. Your father is truly worthless”.

Thinking that his wife’s arrogance was due to her skill as an acrobat, he decided to become one himself. He asked his father-in-law to train him, and not long after, he was ready to perform. On the day of his performance, he climbed up his pole with facility, and once on top, did somersaults that left the audience gasping in horror but utterly delighted.

While he was performing, the Buddha happened to pass by and saw that Ugassena was ripe for arahatship. So he drew the audience’s attention away from Ugassena by his will power and left him stranded on top of his pole with no applause. “My wife will laugh in my face,” Uggasena thought, “if she finds out that the audience lost interest in my act even before I was half way through it?” Feeling distraught, he just sat on his pole and sulked.

The Buddha then called up to him and said, “A wise man should work diligently toward abandoning all forms of attachment and thus be free from having to be born again”.

Uggasena reflected on the Buddha’s words and attained arahatship while still sitting on top of his pole.
  
Morale of The Story

“Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all conditioned things, you will not again undergo birth and decay.”
          {Verse 348}

Source : Ye Thu Aung

Monday, 11 September 2017

今日教言

有了财产之后,一定要用于布施,这样才能遣除不必要的痛苦,为来世种下安乐之因。如果布施时发心比较大,完全可以改变自己的命运,因此,我们有条件时,在无有吝啬的情况下,应当尽量布施或供养。--《二规教言论讲记


Sunday, 10 September 2017

無益的祈禱

一位名叫伽彌尼的青年前來拜訪釋迦牟尼佛。

他問道:佛陀!人如果做了壞事,向神祈禱,可以得到幸福嗎?

佛沒有正面回答他這個問題,反問道:如果把大石頭扔到河里,你向神祈禱,它會浮上來嗎?

伽彌尼搖頭答道:不會的,佛陀!

佛說:人如果造了惡業,即使向神祈禱,也絕對得不到幸福,因為惡業一定是會墮落的。

佛又問伽彌尼:如果把油倒在河里,你向神祈禱,它會沉下去嗎?

不會的,佛陀!

佛接著開示:所以,人如果造了善業,即使你向神祈禱,要他墮落,也是絕對不可能的,因為善業一定是會上升的。(金明法師《道德教育》)

鬼神能知曉人的壽命及禍福,但並不能做任何改變,更不能主宰人的貧富貴賤,但卻能令人造惡殺生。(《譬喻經》)


──摘自《因果故事》

Friday, 8 September 2017

十念法是十句阿彌陀佛

十念法是十句阿彌陀佛,每一句記得清清楚楚,十句。如果沒有這個能力,怕當中產生錯誤,可以把它分段,分成兩段,一段五句,從一到五,從六到十。不是從一到五、從一到五,那就不是十念,從一到五,從六到十。或者分三段,一二三、四五六、七八九十,這樣也行,記得清楚,念得清楚。一天早晚課用這個方法行,平常有空都用這個方法也行。總而言之,念佛最重要的是讓我們時時刻刻能記得阿彌陀佛,這是最重要的意思,不要把阿彌陀佛忘掉了。關鍵是在最後一念,四十八願第十八願,能不能往生是最後一念,這不能不知道。

——淨空老和尚開示


Thursday, 7 September 2017

The Buddha Speaks the Ullambana Sutra

Thus I have heard, at one time, the Buddha dwelt at Shravasti in the Garden of the Benefactor of Orphans and the Solitary. 

Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him. Thus, using his Way Eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts. Having neither food nor drink, she was but skin and bones.

Mahamaudgalyayana felt deep pity and sadness, filled a bowl with food, and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But before it entered her mouth, it turned into burning coals which could not be eaten. Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.

The Buddha said, "Your mother's offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the Four Heavenly King Gods are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is necessary for liberation to be attained. I shall now speak a Dharma of rescue which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.

"The Buddha told Maudgalyayana, "The fifteenth day of the seventh month is the Pravarana Day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions.

"On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the Way, or walking beneath trees, or using the independence of the six penetrations to teach and transform Sound Hearers and Those Enlightened to Conditions, or provisionally manifesting as Bhikshus when in fact they are Great Bodhisattvas on the Tenth Ground--all complete with pure precepts and ocean-like virtue of the holy Way--should gather in a great assembly and all of like mind receive the Pravarana food.

"If one thus makes offerings to these Pravarana Sanghans, one's present father and mother, parents of seven generations past, as well as the six kinds of close relatives will escape from the three paths of suffering, and at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations past will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss."

At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations. After practicing dhyana concentration, the Sangha accepted the food. When they first received the basin, they placed it before the Buddha in the stupa. When the assembled Sangha had finished the mantras and vows they received the food.

At that time the Bhikshu Maudgalyayana and the assembly of Great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased. At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost. Maudgalyayana addressed the Buddha and said, "This disciple's parents have received the power of the merit and virtue of the Triple Jewel, because of the awesome spiritual power of the assembled Sangha. If in the future the Buddha's disciples practice filiality by offerings up the Ullambana basins, will they be able to cross over their present fathers and mothers as well us those of seven generations past?"

The Buddha replied "Good indeed! I am happy you asked that question. I just wanted to speak about that and now you have also asked about it. Good man, if Bhikshus, Bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundred ministers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the Buddha's Delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions. They should vow to cause the length of their present fathers' and mothers' lives to reach a hundred years without illnesses, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among humans and gods, and to have blessings and bliss without limit."

The Buddha told all the good men and good women, "Those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them."

At that time the Bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.

End of the Buddha Speaks the Ullambana Sutra.

Wednesday, 6 September 2017

淨空老法師:放下,是放下你心裡面那些憂慮、牽掛、煩躁

中國大陸有一個人給我寫封信來,說聽我講經的錄像帶勸大家放下,他放下了,工作也不要了,什麼事情也不幹了,寫封信來跟我說現在沒飯吃怎麼辦?這是把意思錯會了,我叫你放下,不是叫你不去做工,不是放下生活,不是放下工作,在家居士不是放下家庭,是放下你心裡面那些憂慮、牽掛、煩躁,叫你放下這個。

有些人說,這不行,我不操心不行,不憂慮不行,我反問他一句,你的操心、煩惱、憂慮能不能解決問題?他想想不能解決問題,不能解決問題你操心幹什麼?你要煩惱幹什麼,如果你煩惱能解決問題,行,煩惱不能解決問題,不但不能解決問題,反而把問題搞糟,搞得更麻煩。

所以佛教我們放下,是放下煩惱,放下知見,放這些東西,不是放下工作,不是放下生活,連吃都放下了,那你不是餓死了?哪能這種道理。所以,每一句話的意思都有聽清楚,千萬不能發生誤會。


佛教我們看破,看破是什麼意思?真的把東西都看破了,哪有這種道理?你看一個房子,你看它十年、八年,房子也不會被你看破。看破是對於事實真相清楚明白了,叫做看破,沒看破是不明了,不清楚,清楚明白叫看破;放下是心裡面不再牽掛,你才會到清淨心,你心裡面有憂慮、有牽掛、有思想,你怎麼會清淨?

Tuesday, 5 September 2017

拿什么回报您—我的至爱父母?

🌼农历七月,在佛教里历来被称为“报恩月”,而农历七月十五,更是报恩的殊胜日“盂兰盆会”。

世间人将“盂兰盆会”简单的理解为“鬼节”,还带着那么一点点恐怖和神秘的色彩。却不知道,这几个字的由来却是缘于大目犍连尊者一段孝感于天的往事……

《盂兰盆经》中记载,目犍连的母亲去世之后,目犍连用神通观察,发现母亲已转为饿鬼,饿渴无食。目犍连拿饭菜去给她吃,哪知食物到口边就化为猛火。

此习俗也得以流传万世,在汉传佛教中,每年七月十五日都要举行“盂兰盆会”,以拔济自己累世的父母六亲。

—— 恭录于索达吉堪布《离幸福很近》讲记


🌼六道的众生都曾成做过我们的母亲,都曾在某一段岁月里,用生命呵护过我们成长。即便他现在面目全非,即便在轮回的苦海里他已变得不堪。我们都不要嫌弃,佛说,父母恩难报。在这个至亲至孝的日子,请让我们一起,将所有的功德、福报回向六道里沉沦的至亲,愿他们早日离苦得乐,究竟解脱!

Monday, 4 September 2017

一些些 (佛教故事)

以前,有一個修行人,
雙手捧著一束鮮花,以最虔誠的心供養佛。
佛陀一眼即看出他的來意,便問:
“你今天來此供佛,是否心有所求?”
修行人就講:
“世尊,我只是個修道人,我什麼都不求,我只是求道。”
佛陀就告訴他:
“好!你既然是來求道,那就放下吧!”
于是,修行人就把花放下,雙手合十。
佛陀又告訴他:“再放下!”
修行人覺得奇怪,
于是,把兩手也放下,
佛陀又說:“還要放下!”
此時修行人不解地說:
“世尊!花和手我都已放下,還有什麼要放下的呢?”
佛陀說:
“你有求的這念心也要‘放下’。”
修行人,當下大徹大悟。

Sunday, 3 September 2017

愚人與智者之別 【佛典故事】

佛陀在舍衛國祇樹給孤獨園時,有一天,為比丘們開示愚人與智者的差別。佛告訴諸比丘:「愚癡人常犯三種過失,大眾應當要遠離,是哪三種過失呢?愚癡人對於不該思惟的事情卻偏要思惟;不該論說的事情卻偏要論說;不能做的事情卻偏要修習。

什麼是不應當思惟的事情卻偏要思念?愚癡的人心中常憶念三件不該想的事,是哪三件事呢?第一,總是嫉妒他人。第二,常對他人的財物和妻女起貪念。第三,心生惡念與妒意,想著:『他所擁有的一切,如果都屬於我,該有多好!』所以,愚癡的人心中所思惟的,都是這些不該想的事情。

什麼是不能論說的事情卻偏要論說呢?愚癡的人常犯四種口過,常喜歡說妄言、綺語、惡口,以及挑撥離間讓彼此失和的言語,這些都是愚人常犯的四種口過。

什麼是愚人所做的惡行呢?愚人心中時常起殺生、竊盜、邪淫等惡念,進而造作這些惡行。所以,比丘們!愚者心中常有這三種心念,也習慣於造作這些惡業。」
佛繼續說道:「比丘們!智者有三事,所以常念修行,一心向道。是哪三件事情呢?第一,智者思惟著應當思惟之事。第二,論說著當說的言論。第三,力行該做的善行。

什麼是智者思惟應當思惟的事情呢?智者心中常思惟三件事:不貪嫉、不瞋恚、不愚癡,常行正見,見到他人的財物,不會生起貪念。由此可知,智者心中只思惟應當思惟的事。

何謂智者談說應當說的言論呢?有智慧的人能成就四種良善口業:自己不妄語,也不會教唆他人妄語,見他人妄語心不喜樂,智者就是如此善護口業。此外,智者本身不綺語、惡口、兩舌外,也不教他人綺語、惡口、兩舌,有智慧的人正是如此成就清淨口業。

什麼是智者所成就的三種身業善行呢?有智慧的人,時時觀照行為無所違犯。所以智者不但自己不犯殺業,更不會教唆他人殺生,若見他人殺生心不喜樂。不僅自己不偷盜,也不會教他人偷盜,如果見到他人偷盜心亦不喜樂。自己不邪淫,見到女色也沒有淫欲心念生起,更不會教他人邪淫。若見年長婦女,就視同自己的母親;見到年紀相仿的女子,就當成自己的姐姐;而見到年紀小的女孩,則視為自己的妹妹,以平等心來對待。這就是智者所成就的三種身行。

比丘們!你們應當知道,有智之人對身口意三業,有此三種作為之相。所以,應當捨離愚者三相,片刻不離智者之所念所行,比丘們!應當如是修行!如是學習!」 此時,比丘們聽聞佛的開示,皆歡喜奉行佛陀的教誨。 
典故摘自:《增壹阿含經.卷第十二.三供養品第二十二(六)》

省思

佛法云:「萬里途程,不離初步」,修行從修習「十善法──身不造殺、盜、淫;口不犯兩舌、惡口、妄言、綺語;意不起貪、瞋、癡」著手,清淨身口意,然後漸次入於佛智。正所謂「行善如春園之草,不見其長,日有所增」,若能於二六時中奉行十善,以此為基礎,便能步步向上,菩提道成!

Saturday, 2 September 2017

Wednesday, 30 August 2017

How To Handle Unneeded Dharma Materials?

Question: What should I do with Buddhist-related materials (such as old sutras, books and disks) that I no longer need?
Answer: The best thing to do is to pass them to friends who might be interested, or to bring them to Buddhist centres for re-circulation. Do ask for permission first. For very old and damaged items beyond repair (including sutras), this is proposed: http://thedailyenlightenment.com/2013/03/how-to-handle-damaged-dharma-materials
Source : posted by Shen Shi'án (The Daily Enlightenment.com)

Tuesday, 29 August 2017

Monday, 28 August 2017

原來發生天災人禍是有原因的 聽佛陀講述真相 (界定法師)

本文根據《增一阿含經307經》改編,界定法師講述:

有一年的夏天,古印度發生了強烈地震,並引發了山洪海嘯。大量田地城廓在瞬間被毀,人民流離失所,死傷無數。劫後大地一派淒涼,可謂哀鴻遍野!
生漏婆羅門目睹了眼前的慘狀,他在悲痛之余,面對大自然的災害,也只能俯首嘆息。他憂心忡忡地來到佛所,籍此排遣內心的苦悶。
當他一見到佛陀,便傷心地說:世尊!此次我國遭遇如此嚴重天災,真是百年難遇啊!
面對此情此景,佛陀也很難過:是啊,居士!在大自然面前,我們人類總是顯得那麼的渺小與脆弱。
生漏婆羅門問:世尊!究竟是什麼因緣,使我們美麗的家園,一夜之間變成廢墟?又是什麼因緣,使人民奔走呼號,甚至葬身黃土?
佛陀聽後,十分沉重地說:這個問題,我不想回答,因為人們未必會接受事實的真相。
世尊!您是聖人,堪稱舉足為法,吐辭為經,還請您慈悲開示。

佛陀沉默許久,最終道出災難產生的諸種因緣:

首先,世界由地、水、火、風、空、識六大元素組成。在大多數情況下,它們之間都水乳交融,和合共處。此時世界風調雨順,人民幸福安樂,無有災禍。可是當六種元素一旦出現失衡,彼此就會重新組合。此時大地震動,天降雹雨,自然災害就會接踵而至。
其次,人類自產生之初,由于熏習所染,眾生共業便由此形成。從六道眾生秉習而言,人類總是趨利避害,善少惡多。故而世間眾生,大抵上也是如法者居少而非法者居多。人類生而慳貪,被各種惡習結縛。加之累世以來,無明惡習有增無減,導致災害無法根除。從這個意義上說,自然災害與人類的貪婪惡習總是成正等比例。當人類如法行善之時,便是自然災禍減滅之日。
最後,正因為人類的貪婪,總是向大自然進行無休止的索取,使得自然環境不堪重負,早達極限。正因為人類的貪婪非法,才使得自然災害此起彼伏。其實,人類應該學會如法生活,尊重自然、敬畏自然,與大自然和諧共處,這才是人類防範並根除自然災害的根本法門。
佛陀的一席話,生聞居士聽後,不禁落下淚來。他感傷地說:看來天災人禍產生的根本原因,原來在于我們人類自己呀!


Sunday, 27 August 2017

《不要讓身外之物成為解脫的障礙》 達真堪布



  曾經有一位比丘,他特別喜歡自己的缽,到死都沒能放下對這個缽的執著,結果死後就投生為一條毒蛇,整天圍著缽不讓別人碰。實際上,生活中這樣的例子不勝枚舉。
  若是生前放不下對一些物品的執著,死後就會投生為餓鬼回到家裡來找這些東西。其實他並不想傷害家人,但是家裡會因此出現不愉快的事情,甚至會發生災難。
  若是放下了,黃金和牛糞等同,即使有再多的財富也沒有問題。否則,擁有太多的財產和喜歡的東西,都不是好事,臨終時會貪戀不捨,變成解脫的障礙,會影響解脫。
  現在社會上很多人拼命地賺錢,積累了很多財產,最終只有兩個結局:要麼是財產離開你,要麼是你離開財產,別無其他選擇。就像小品裡演的一樣,怎樣都痛苦——人還沒死,錢沒了,是痛苦;人死了,錢沒花完,更痛苦。所以財產會變成解脫的障礙。
  現在的人都特別愛財,特別在意身外之物,其實這些都沒有什麼價值。這都是無常的,如果放不下,都是一種痛苦,所以應該妥善處理,以這種方式行善,種善根。對一般人,或者普通修行人而言,應該盡量妥善處理好財產,或上供、下施,或做喜歡的、有意義的事情最好。若不願意這樣做,也可以立遺囑,把財產分給兒女。
  藏地就有這種習慣,老人會把自己的財產、物品處理好,會做一些善事,或者送給兒女,讓自己沒有任何掛礙和貪執,一心念佛、修法,為死亡的來臨做好準備。所以,一定要斷除對世間福報的貪戀,否則會變成障礙。
  對兒女的執著也是如此。有的人可以改變兒女的命運,有的人無法改變兒女的命運。兒孫自有兒孫福,如果能利益、幫助他們最好。如果他們實在有一些不如意的事情,這也是他們自己的因果,不能太執著。其實兒女也是暫時的,不是永久的。所以該放下的還是要放下。
  實際上,把財產留給兒女沒有多大意義。現在很多國外的富人,都把財產捐給社會做慈善,並沒有留給兒女。留給兒女是福是禍不好說,能做一些對社會、對他人有意義的事情更合適。
  對有修行的人、真正能放下的人來說,黃金和牛糞等同,有再多財產都無所謂,他不會貪戀這些,這些財產、物品都不會成為他解脫的障礙。所以,不一定需要這樣做。