Thursday, 22 June 2017

Wednesday, 21 June 2017

佛在心中 不在路上

兄弟二人皆立志遠游修道,無奈父母年邁,弟妹年幼,老大家里還有病妻弱子,所以一直未能成行。某日,一高僧路過,兄弟二人要拜其為師,並將家中難處訴說一遍。高僧雙手合十,微閉雙目,喃喃自語:舍得,舍得,沒有舍哪來得你二人悟性皆不夠,十年後我會再來。” 然後,飄然而去。哥哥頓悟,手持經書決絕而去。弟弟望望父母,看看病嫂幼妹,終不能舍棄。

  十年後,哥哥歸來,口誦佛經,念念有詞,仙風道骨,略見一斑。再看弟弟,彎腰弓背,面容蒼老,神情呆滯,反應緩慢。高僧如期而至,問二人收獲。哥哥說:十年內游遍高山大川,走遍寺廟道觀,背誦真經千卷,感悟萬萬千千。弟弟說:十年內送走老父老母,病嫂身體康複,幼妹成家立業。但因勞累無暇誦讀經書,恐與大師無緣。
 
 高僧微微一笑,決定收弟弟為徒。哥哥不解,追問緣由。高僧道:佛在心中,不在名山大川;心中有善,勝讀真經千卷;父母尚且不愛,談何普度眾生?舍本逐末,終致與佛無緣。哥哥默然。
 
我們常說,修行就是要放下,活在當下,並非讓自己拋棄所有的責任,去追求了無牽挂、悠游自在的生活和一些表面的虛浮的東西。百善孝為先,如果一個人單單為了修行而去修行,心中少了善,那他所做的一切也都是沒有任何意義的,是為世人所鄙夷的。

  生活的艱辛,命運的坎坷,其實都是上天賦予我們的寶貴財富。人生,要經得起磨礪,挺得起脊梁,擔得起責任,吃得起苦頭,只有嚼得出苦味,你才會知道生命的滋味和深沉,不是你意氣風發的時候,也非你富貴尊享的時候,而是在你嘗遍人間苦味、踏遍人間泥濘、看遍人間悲歡的時候。當你這一切都坦然平靜地走過,你會突然發現,這樣的人生才是完整的,才是修行路上最值得回味的、最美的風景。

Tuesday, 20 June 2017

淨空老法師:去掉學佛後的障礙

我們學佛,障礙很多,這障礙從哪兒來的?你生生世世的冤親債主,他不希望你成就,你有成就他嫉妒,他想盡方法來障礙。要解決這樁事情,佛陀菩薩教導我們,要懺悔念佛,把自己的念佛功德回向給他們,有福大家享,他們也就很樂意,就不再找麻煩了。 

我們修淨土,淨土從哪裡修起?從淨業三福第一條裡面這四句修起,孝養父母,奉事師長,慈心不殺,修十善業。 

如果你不能夠落實這四句,你念這一句阿彌陀佛的效果不大,你的冤親債主得的利益小,他不放過你,那你的麻煩就大了!

南無阿彌陀

Monday, 19 June 2017

lord Buddha discourse to Brahmin

lord Buddha discourse to Brahmin
...........The conversation between Veranja Brahmin and Lord Buddha......


Veranja Brahmin: it is my view that your way of practicing and conducting yourself is quite taste less

Lord Buddha: Brahmin my way is indeed taste less. I have abandon the taste of the central pleasure of the form, taste, smell, sound, and bodily touch. But I am not taste less in the way that you understand. 

Veranja Brahmin: You have no asset, you teach non action and praise annihilation. And furthermore I would say that you are low-some 

Lord Buddha: Brahmin I have no asset or wealth, because such things consist of forms, tastes, smells, sounds and touches. Venerable Brahmin I teach non wrong action, non-evil action by body, speech and mind. I praise the annihilation of lust, hatred and delusion. Brahmin lowsome is bodily misconduct, verbal misconduct, mental misconduct, I lowered all these evil and unwholesome. But I am not at all lowsome in the way that you believe. 

Veranja Brahmin: you teach eradication, destruction, You teach none arising and non-birth.

Lord Buddha: Brahmin, I teach the Dharma for the eradication of lust, hatred and delusion and for the eradication of all un-wholesome states. I teach the destruction of bodily misconduct, verbal misconduct and mental misconduct. Because these things are things which are worthy of destruction. I have attain to the state of non-arising and non-birth, by abandoning the causes of birth and becoming. I speak only the truth in response to your comments. The truth is not as you understand to be. Pay attention venerable Veranja Brahmin, and I will teach you the Dharma.

Lord Buddha teaching to Brahmin
Sending your mind outside and seeking faults in others is a cause for suffering. Reflecting internally, developing awareness of ones’ own mind is the path.  Niroda (Nibbana) the end of suffering is its fruits.

Source : True Buddhist 

Sunday, 18 June 2017

Saturday, 17 June 2017

今日教言

🌻大家要经常听闻佛法,这样自然会明白很多道理。通过闻法,可以了知诸法的实相,去除相续中的罪恶,闻法真的特别重要。佛菩萨、大德们具有加持的金刚语,通过听闻而研习,这就是真正的闻法,闻法的功德不可思议。——《入行论广解》


Friday, 16 June 2017

不要臨【死】才抱佛腳 ~ 索達吉堪布

假如從20歲就開始修行,到了80歲時,可能會直接進入來世的快樂生活。但這一生若迷迷糊糊就過了,臨死卻希望時光倒流、重新做人,那時已經沒有力氣了,也沒有這個機會了。

我曾看過一則小故事:
有兩兄弟,住在80層的高樓上。一次,他們半夜三更回家,發現電梯因為維修,已經停了。二人經過商量,覺得自己年輕力壯,幹脆爬樓梯回家。

他們先爬了20層,有點累了,哥哥說:包太重了,把它先放在這里吧,明天再下來拿。于是他們放下行李,輕裝上陣。

到了40層時,弟弟開始抱怨:你之前明明看到了停電梯的通知,為什麼不早點說?咱們可以提前回來。哥哥說:我不是忘了嗎?那有什麼辦法。他們開始互相爭吵、指責。

吵吵嚷嚷之下,兩人爬到了60層。盡管他們彼此不滿,但累得要命,爭斗的力氣也沒有了。

只休息了一會兒,他們又繼續往上爬。
終于到了80層,兄弟倆已是精疲力竭。他們緩了一口氣,正准備開門,一摸口袋才發現---鑰匙還留在20層樓的包里。無奈之下,兩人只好在門口睡下。

這故事看似是個笑話,但用佛法來解釋的話,正說明了我們人生的幾個階段:
20歲時,不管是生活也好、工作也好,基本上比較輕松,沒有太大壓力。
40歲時,工作中、家庭中的恩怨層出不窮,滿肚子都是各種牢騷。
60歲時,盡管內心有諸多不滿,但已經沒有力氣抱怨了。
到了80歲接近死亡時,回顧整個人生經歷,好像自己一無所得。尤其最關鍵的來世鑰匙,在20歲時就忘記帶上了。

當然,假如從20歲就開始修行,到了80歲時,可能會直接進入來世的快樂生活。但這一生若迷迷糊糊就過了,臨死卻希望時光倒流、重新做人,那時已經沒有力氣了,也沒有這個機會了。

所以,大家應當以此來勉勵自己。能從小行持善法是最好的,但若沒有這種緣分,什麼時候遇到佛法,就從那個時候開始,精進修行也不遲。這樣,臨死時才不會悔之晚矣!


Wednesday, 14 June 2017

Metta Sutta

May everyone be happy and safe,
and may their hearts be filled with joy.
May all living beings live in security and in peace
beings who are frail or strong,
tall or short, big or small,
visible or not visible, near... or far away,
already born or yet to be born.
May all of them dwell in perfect tranquility.
Let no one do harm to anyone.
Let no one put the life of anyone in danger.
Let no one, out of anger or ill will, wish anyone any harm.


~ Metta Sutta (Stuttanipata)

Tuesday, 13 June 2017

《莲池大师戒杀文:生日和生子不宜杀生》

第一种情形是:

我们的父母在我们诞生之时很是辛劳,他们介乎生死之间,苦痛逼心,只望母子平安,一旦儿女顺利出世,一切惨痛都烟消云散,以为苦尽甘来,笑口顿开。当我们生日来临之时,就应该体察当年父母生养我们之辛劳,吃斋戒杀,多行善事,一则可使先亡父母早日脱离生死苦海,早登彼岸。假如双亲健在,也因为我们所积累的功德让他们积功累德,增福延寿。

第二种情形是:

世人没有子女都很悲伤,子女降世也都很欢喜。为什么我们不想想一切有情众生也都深爱自己的孩子呢?庆祝自己的孩子降生,却要其他物类的孩子惨死在刀下,将心比心,我们又于心何忍呢?当我们的孩子降生在我们的身边,不知道为他们积累福德,却要残害生灵早就恶业,也实在是太愚蠢了。

********************************

《莲池大师戒杀放生文图说》 全集

http://www.rushiwowen.org/category-11-1-000.jsp

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我们是这样把福报吃完的

https://www.youtube.com/watch?v=PYvYRZ6owrA

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Monday, 12 June 2017

Sunday, 11 June 2017

Who did you buried in your past lives?

Once upon a time, as two loved each other very much, they soon arranged to be married. However, when the day arrived, the girl changed her mind by accepting another man. Heartbroken, the original bridegroom-to-be became very sick and wasted away in bed. When he was almost dying, a Buddhist master came along. Hearing what happened, he decided to help.
The master asked him to look into a mysterious ‘magic’ mirror. In it, he saw was the body of a drowned girl washed upon shore. Three men came by. The first simply sighed and moved on. The second kindly covered her with his coat. The third even more kindly buried her. Next seen with his ex-bride-to-be now was a happy bridegroom, who surprisingly resembled the third man.
The master explained that his ex-bride-to-be was the drowned girl in a past life, whom he as the second man covered, while the bridegroom was the third man, who gave her a proper funeral. With significant karmic connection and indebtedness, his kindness was ‘repaid’ by love for a while. However, the kindness of the next more naturally compelled her to love him for a lifetime.
Hearing this, the heartbroken man awakened to the cause and effect of why things turned out they way they did and was instantly cured. He learnt to graciously accept reality, for not being the one best suited for her. Of course, it is not such that every marriage is based on the same causes and effects, but every relationship, being karmic in nature, does have some prior connections.
Perhaps the girl did create some negative karma by changing her mind at the last minute, but she was after all not married yet, with freedom to choose. Meanwhile, those closest to us are those we have the strongest karmic ties with now, or with whom we are forging stronger ties. Yet, this does not mean that all links are surely fortunate, while we have to work to improve all relationships!
The truth is, we are all interconnected by invisible ‘strings’ of affinity, due to having been reborn countless times in all kinds of inter-relationships. It is just a matter of how many degrees of ‘separation’ we are ‘apart’ from one another. If so, may we only create positive and pure links with one another, based on generosity, compassion and wisdom. And never be the apathetic first man!

Friday, 9 June 2017

9th June - the holy day of Saga Dawa Düchen

Friday, 9th of June is the full moon day of the sacred month of Saga Dawa, the fourth month of the Tibetan lunar calendar. 

For Buddhists this is the most sacred day of the year, commemorating the birth, enlightenment, and parinirvana of the Buddha, and it is believed that all positive and negative actions are multiplied by 100 million as a result.

Traditionally, the holy day of Saga Dawa Düchen is observed through practice, generosity, and the performance of meritorious deeds.

Wednesday, 7 June 2017

Five Mindfulness Trainings

The five mindfulness trainings are an expression of the five precepts, the core of Buddhist ethics, and offer a down-to-earth method of practicing mindfulness in daily life. As Thich Nhat Hanh wrote in his book Good Citizens, “The five mindfulness trainings are offered without dogma or religion. Everybody can use them as an ethics for their life without becoming Buddhist or becoming part of any tradition or faith. You are just yourself, but you try to make a beautiful life by following these guidelines.”

The Five Mindfulness Trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha’s teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.

1. Reverence For Life
Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.

2. True Happiness
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.

3. True Love
Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness – which are the four basic elements of true love – for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.

4. Loving Speech and Deep Listening
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

5. Nourishment and Healing
Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.

Source : BY THICH NHAT HANH


Tuesday, 6 June 2017

How Are Vows & Precepts Related?

Question: What is the significance of taking vows in Buddhism?
Answer: There are several kinds of vows for Buddhists. Taking refuge in the Triple Gem is one kind. Committing to the Five Precepts is another, as is to the Eight Precepts, Bodhisattva Precepts and Monastic Precepts. And there are other independent vows. Vows express commitment to avoiding of evil, doing of good and purification of the mind. With strong commitment, there will be definite progress.
Question: How is taking of vows, for example to be vegan different from just abstaining from eating animal products?
Answer: With commitment, one is fully serious on that committed to, while without commitment, one is half-hearted. This further explains the major differences between commitment and non-commitment: http://thedailyenlightenment.com/2010/02/is-it-better-not-to-observe-any-precepts 
Question: When vows are taken, do they last for this lifetime or from life to life?
Answer: It depends on how the vows are committed to. For example, the Five Precepts are usually committed to for life, while the Eight Precepts for at least 24 hours.
Question: Are vows the same as precepts?
Answer: Precepts are moral guidelines adhered to as vows, but vows are not always precepts. For instance, the first precept of not killing is a vow, but Amituofo’s (Amitabha Buddha) 48 Great Vows are in terms of helping all beings to quickly attain Buddhahood; they are not precepts in terms of vowing not to do certain misdeeds.
Question: Is there any difference between taking a vow to not kill versus observing a precept to not kill?
Answer: Taking of precepts involve a ceremony to formally express commitment (i.e. vowing) for life (other than the Eight Precepts), while other vows might have no specific ceremony for expressing them, unless one chooses to vow formally. 

Source : thedailyenlightenment.com (Posted by  on April 8, 2017)


Monday, 5 June 2017

達真堪布法语

當你有看不起的人,自己應當懺悔,這說明自己不夠慈悲,不夠善良;當你有看不慣的事,自己也要反省,這說明自己沒有智慧,不夠圓融。

總是站在自己的角度去看問題,肯定有很多看不慣的,肯定有很多不圓滿的,這是你自己的問題,這也叫我執。以自我為中心,要求一切圍著自己轉,這是不可能的。很多煩惱痛苦都是這樣招來的。

真正的福報在自己的阿賴耶當中,無論去什麼地方,都是可以跟隨自己的,即使到臨終的時候也不會失散。留下的那些,都是不屬於你的,而是因緣和合的一種顯現,沒有什麼可執著的。

種下一份善根,就能得一份福報;懺悔一份罪業,就能減輕一份痛苦。

Sunday, 4 June 2017

Saturday, 3 June 2017

Friday, 2 June 2017

Parable of the Raft

Monks, I will teach you the parable of the raft—for getting across, not for retaining. It is like a man who going on a journey sees a great stretch of water, the near bank with dangers and fears, the farther bank secure and without fears, but there is neither a boat for crossing over, nor a bridge across. It occurs to him that to cross over from the perils of this bank to the security of the farther bank, he should fashion a raft and cross over to safety. When he has done this it occurs to him that the raft has been very useful, and he wonders if he ought to take it with him on his head and shoulders. What do you think, monks? That the man is doing what should be done with the raft? They answered, “No, Lord.” What should that man do, monks? When he has crossed over to the beyond, he must leave the raft and proceed on his journey. Monks, a man doing this would be doing what should be done with the raft. In this way, I have taught you Dharma, like the parable of the raft, for getting across, not for retaining. You, monks, by understanding the parable of the raft, must not cling to right states of mind and, all the more, to wrong states of mind.

Source : extracted from Parables of the Buddha (Jack Kornfield, Teachings of the Buddha, Boston: Shambhala, 1996 ISBN 1-57062-124-1)

Thursday, 1 June 2017

今日教言


若想对自己真正有利,唯一就要勤修佛法。怎么修呢?首先要生起出离心和菩提心,然后在实际行动中,处处以善心摄持相续,对于外在的一切显现,受用、眷属、财产、名声,都不能太过耽著,而应视其如梦如幻。
《四法宝鬘论

Wednesday, 31 May 2017

怎樣才是真正的讚歎佛陀? 《阿含經故事選》

  有一次,佛陀和追隨他的比丘弟子們,在印度當時的摩揭陀國境內遊化,打算從首都王舍城,前往北邊的那爛陀城。
  在佛陀與比丘們一行人的後面,有一對外道沙門師徒,正好也同路,為師的名叫「須卑」,徒弟名叫「梵達摩納」。一路上,那位老師一直不停地誹謗佛陀,也誹謗佛法與比丘們,而他的徒弟卻一直與他唱反調,不斷地稱讚佛陀、佛法與比丘們。
  這一天傍晚,大家都來到路途中的一個菴婆羅樹園內,準備在園內國王建的公共房舍過夜。即使到了這個時候,這對外道沙們師徒,還沒能停止他們謗佛、讚佛的爭論。這個情況,讓比丘們不禁對這兩位奇怪的師徒議論起來。大家都認為,相對於這位外道老師的不瞭解徒弟,佛陀的善知人們志趣,是多麼的稀有難得啊!
  佛陀知道比丘們在講堂聚集,就來詢問他們到底在議論什麼。於是,比丘們將他們議論的原委,告訴了佛陀。
  佛陀因而教導比丘們說:
  「比丘們!如果聽到別人誹謗如來、佛法和僧團,大家不要憂愁、傷心,也不要因此而憤怒,甚至懷恨在心而意圖報復,因為,這樣只會帶給大家障礙,不能如實地判斷別人所說的是有道理的,還是錯誤的。反之,聽了別人讚歎如來、佛法和僧團,也不要感到欣悅、愉快,因為,這也會帶給大家障礙,不能如實地判斷別人所說的是有道理的,還是錯誤的。」
  接著,佛陀又說:
  「比丘們!一般凡夫,都只從一些細瑣、微小、世俗的戒行,例如五戒、十善、儉樸嚴謹的正命生活、乞食、不蓄積財物等來讚歎如來而已,不能從如來所證得的深奧、微妙、大光明之法這一方面來讚歎佛陀。只有從如來所證得的深奧、微妙、大光明之法來讚歎,才是真正如實的讚歎如來。」
  什麼是如來所證得的深奧、微妙、大光明之法呢?佛陀那個時代的沙門、婆羅門們,有著種種的邪知、邪見,總括歸納起來,不外乎是全然的常見,部分的常見,無因、無緣論,有邊、無邊論,不定詭辯論,有想論,無想論,非有想非無想論,斷滅論,不正確的現法涅槃論等,共十類六十二種,稱為「六十二見」。這六十二見的歸納,就像灑在小池塘中的大漁網,網住了世間所有的邪知、邪見。而佛陀所證的深奧、微妙、大光明之法,就是遠離了這六十二見,在日常生活六根對六境的認識過程中,如實知認識與感受生起的真正原因,以及其所引發煩惱的根除方法:認識與感受,是如何地讓人們因貪愛而陷入味著,味著又如何在無常變化下轉為禍患,聖者又如何從中超越與出離。由於能超越與出離,所以聖者切斷了推動流轉到下一生的根,就像斬斷一棵枝葉茂密的大樹樹根,這棵樹就隨之枯萎,永遠不再生一樣,這就是佛陀所證的深奧、微妙、大光明之法。
  能夠從這裡來讚歎佛陀,才是真正的讚歎

漫画图片来源:菩提漫画 

Tuesday, 30 May 2017

8 ZEN STORIES THAT WILL CHANGE YOUR PERSPECTIVE ABOUT LIFE

Zen is the Japanese practice of meditation and mindfulness and it's a part of ZEN BUDDHISM. Here are some great, handpicked stories to bring joy to your sense of enlightenment.

The Buddha
There once was two instructors of the Buddha’s teachings. One, Tanzan, was strict in his life style, never drinking intoxicants or eating after 11 o’clock in the morning. The other, Unsho, was loose in his discipline, eating whenever and drinking whatever he pleased.
“Hello, brother,” Tanzan greeted him. “Won’t you have a drink?”
 “I never drink!” exclaimed Unsho solemnly.
“One who does not drink is not even human,” said Tanzan.
“Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!” exclaimed Unsho angrily. “Then if I am not human, what am I?”
“A Buddha,” answered Tanzan.

A Mother’s Advice
There was a Shogun master that was also famous Sanskrit scholar known through the lands. He would often give lectures to students and travelers. One day his mother wrote to him and said, “Son, I do not think you became a devotee of the Buddha because you desired to turn into a walking dictionary for others. There is no end to information and commentation, glory and honor. I wish you would stop this lecture business. Shut yourself up in a little temple in a remote part of the mountain. Devote your time to meditation and in this way attain true realization.”

How To Write A Chinese Poem
A famous Japanese poet was once asked how to compose a Chinese poem.
“The usual Chinese poem is four lines,” he explains. “The first line contains the initial phase; the second line, the continuation of that phase; the third line turns from this subject and begins a new one; and the fourth line brings the first three lines together. A popular Japanese song illustrates this:
Two daughters of a silk merchant live in Kyoto.
The elder is twenty, the younger, eighteen.
A soldier may kill with his sword.
But these girls slay men with their eyes.”

How The Trees And Grass Became Enlightened
One day a fifty year old student of the Tendai school came to the master Shinken. The master rarely received visitors and almost never answered their questions.
“I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange.”
“Of what use is it to discuss how grass and trees become enlightened?” asked Shinkan. “The question is how you yourself can become so. Did you ever consider that?”
“I never thought of it in that way,” marveled the old man.
“Then go home and think it over,” finished Shinkan.

Every Minute Zen
Zen students must learn under their masters for at least ten years before they may teach others. Tenno was recently made a master and visited his friend Nan-in, who was also a master. The day they greeted each other was rainy, and Tenno was wearing wooden clogs and had an umbrella. Later, while taking tea Nan-in asked, “I suppose you left your wooden clogs in the vestibule. I want to know if your umbrella is on the right or left side of the clogs.”
This confused Tenno and he had no immediate answer. He realized in that moment he had lost his Zen. He studied for six more years to find and keep his Zen.

Fire-Poker Zen
An old master used to tell his students about an old woman that owned a teashop. He praised her deep understanding of Zen. He encouraged them to seek her out. When she saw the students coming, she could immediately tell if they had come for tea or not.
If they came for tea she would serve them delicious tea with grace. If they came for teachings she would take them around the back. There she would strike them with a red hot poker. Nine out of ten could not escape her beatings.

Flower Shower
Subhuti was a disciple of the Buddha. He comprehended emptiness, the view point that nothing exists except in its relationship of subjectivity and objectivity.
One day Subhuti, in a mood of sublime emptiness, was sitting under a tree. Flowers began to fall about him.
“We are praising you for your discourse on emptiness,” the gods whispered to him.
“But I have not spoken of emptiness,” said Subhuti.
“You have not spoken of emptiness, we have not heard emptiness,” responded the gods. “This is the true emptiness.” And blossoms showered upon Subhuti as rain.

Everything Is Best
When Banzan was walking through a market, he happened to hear a butcher talking with his customer.
“Give me the best piece of meat you have,” said the customer.
“Everything in my shop is the best,” replied the butcher. “You cannot find here any piece of meat that is not the best.”
At these words Banzan became enlightened.

Source and courtesy: thespiritscience.net


Monday, 29 May 2017

佛弟子最好每天都能誦經

佛弟子最好每天都能誦經。好比一個道場,必須天天有早晚功課,要是一個寺院,都沒有人誦經,做早晚課,那慢慢的鬼神就住進寺院里面了。沒人誦經和供養,護法神就走了,那孤魂野鬼就住進去了。大乘經典有這個不可思議的作用力。

  那同樣的,人要是三天不誦經,不吃素,那鬼神也住進來了。不要小看誦經的功德。尤其是現在人,在家庭中,家家戶戶都有電視,小孩子從小就看電視,這個很不好。人就變得很浮躁,很喜歡喧鬧,那智慧就開發不開了。現在人都喜歡動,其實靜下來才是功夫。

  人的六根能靜下來,安安靜靜的,就比較長壽。比如以前山里當農民的,沒有電視時,腦袋不會想很多問題,就知道幹活,這些人都比較長壽,而且身體健康。其實他們天天幹苦力活,但消耗的能量反而少。相反的,腦袋天天有太多想法的人,能量就消耗比較多,這就是動,動就無法生智慧。

  宇宙中,許多智慧都在靜下來時開發的。但現在人喜歡追逐聲色。老子說的,五色令人目盲,五音令人耳聾。電視里演的是豐富多彩,但往往不好。現在人靜不下來,和電視的影響有很大的關系。比如,在一個家庭中,大家有事沒事就看電視。電視演的更多的和現實生活無關的東西。

  每天腦袋就在想現實無關的東西,這樣子智慧自然就蒙蔽了。所以要念經,要是讓自己靜下來。或者偶爾看看書,這個也很好。你說,現在人福報大嗎?其實是越來越小,為什麼?首先人的根器就差了,浮躁了,從而証明人的福報小了。哪怕物質多發達,但人的根器差了,幸福感少了,這不是沒有福報嗎?

  佛弟子每天都要念經,保持內心的正念。末法時代修行,很困難。這就需要自己內心對道有一份信心。要墮落是很容易的,要修上去,卻很困難。所以無論如何,最好每天能拿出十五分鐘來安靜一下,念念經,看一看因果故事,看看菩薩感應故事,看看聖賢做事的方法,這個很好,這樣子會讓我們回歸,明白自己想要什麼。比較好。不要吵吵鬧鬧,很是開心。

Saturday, 27 May 2017

修行

※ 人有業障不怕,就怕沒有慚愧心。有慚愧心,這個人肯定能發現自己的過失,肯定會改過,最後會成為一個圓滿的人。

※ 修行完美的是自己的人格,不要總受他人的影響。個人吃飯個人飽,跟別人沒有關係。你行持善法,善有善報,這是真實不虛的。

※ 修行要多修施捨,多把自己的受用或能力奉獻給他人。如果有這種精神,這樣修持,我們的團隊、社會乃至世界才會和諧。如果總是自私自利,只顧自己,哪裡都不會有和諧。

※ 很多人喜歡念《地藏經》,目的是為了消業,或者為了祛除身上不清淨的東西,並沒有去思維內容,也沒有去領會裡面所描述的真相,這樣意義就不大了。通過念《地藏經》,應該對輪迴、地獄生起信解,生起真正的出離心,這才是真正的念《地藏經》的真實意義。 ​

── 達真堪布

Friday, 26 May 2017

农历 5 月初一 (请吃素)

大德们请记得吃素,念佛行善积德,广结善缘

Thursday, 25 May 2017

念佛攝心 嘴唸 耳聞 心數

念佛號時,不論是默念, 出聲念, 金剛念( 雙唇微動 )皆可,沒有規定要以什麼形式來念,只要適合自己," 自然 "就好
初學者,想用個方法,使自己念佛號能更加攝心,可參考用 "字字口念清楚,字字耳聽清楚" 的方法," 慢慢就會有定慧 " !
恭錄老法師法語