Monday, 22 May 2017

【佛教故事】快樂之道

某日,無德禪師正在院子里鋤草,迎面走過來三位信徒,向他施禮,說道:“人們都說佛教能夠解除人生的痛苦,但我們信佛多年,卻並不覺得快樂,這是怎麼回事呢?”
        無德禪師放下鋤頭,安詳地看著他們說:“想快樂並不難,首先要弄明白為什麼活著。”
         三位信徒你看看我,我看看你,都沒料到無德禪師會向他們提出問題。過了片刻,甲說:“人總不能死吧!死亡太可怕了,所以人要活著。”乙說:“我現在拚命地勞動,就是為了老的時候能夠享受到糧食滿倉、子孫滿堂的生活。”丙說:“我可沒你那麼高的奢望。我必須活著,否則一家老小靠誰養活呢?”
         無德禪師笑著說:’怪不得你們得不到快樂,你們想到的只是死亡、年老、被迫勞動,不是理想、信念和責任。沒有理想、信念和責任的生活當然是很疲勞、很累的了。”
         信徒們不以為然地說:“理想、信念和責任,說說倒是很容易,但總不能當飯吃吧!”無德禪師說:“那你們說有了什麼才能快樂呢?”
甲說:“有了名譽,就有一切,就能快樂。”乙說:“有了愛情,才有快樂。”丙說:“有了金錢,就能快樂。”
         無德禪師說:“那我提個問題:為什麼有人有了名譽卻很煩惱,有了愛情卻很痛苦,有了金錢卻很憂慮呢?”信徒們無言以對。
         無德禪師說:“理想、信念和責任並不是空洞的,而是體現在人們每時每刻的生活中。必須改變生活的觀念、態度,生活本身才能有所變化。名譽要服務于大眾,才有快樂;愛情要奉獻于他人,才有意義;金錢要布施于窮人,才有價值,這種生活才是真正快樂的生活。”

Sunday, 21 May 2017

今日教言

🌻2017.5.21 | 今日教言🌻

从大乘的角度来讲,受持不杀生戒确实是成佛的种子,谁的相续中有不杀生的戒律,这个人将来必定能成佛。《法苑珠林》中有这样的教证:“不杀是佛种,慈心为良药。”所以,凡是希求暂时安乐和究竟成佛之人,一定要受持不杀生戒。——《藏传净土法》


Saturday, 20 May 2017

今日教言

🌻2017.5.20 | 今日教言🌻

在这个世界上,上至国家总统,下至街头乞丐,人人都愿意健康长寿,每个人的愿望虽然如此,但往往却不能如愿以偿,这就是前世的业力所致。所以,即使不谈其他的功德,仅仅为了拥有健康长寿的增上生,我们也一定要断除杀生。——《藏传净土法》


Friday, 19 May 2017

Here is What Buddha Said About Good Luck and Fate

What did the Buddha teach about magic and fortune telling?
The Buddha considered such practices as fortune telling, wearing magic charms for protection, finding lucky sites for buildings, prophesising and fixing lucky days to be useless superstitions and he expressly forbade his disciples to practise such things. He called all these things 'low arts'.

"Whereas some religious men, while living off food provided by the faithful make their living by such low arts, such wrong means of livelihood as palmistry, divining by signs, interpreting dreams, bringing about good or bad luck, picking the lucky site for a building, the monk Gotama refrains from such low arts, such wrong means of livelihood".

Then why do people sometimes practise such things and believe in them?
Because of greed, fear and ignorance.  As soon as people understand the Buddha's teachings, they realise that a pure heart can protect them much better than bits of paper, bits of metal and a few chanted words and they no longer rely on such things.  In the teachings of the Buddha, it is honesty, kindness, understanding, patience, forgiveness, generosity, loyalty and other good qualities that truly protect you and give you true prosperity.

But some lucky charms do work, don't they?
I know a person who makes a living selling lucky charms. He claims that his charms can give good luck, prosperity and he guarantees that you will be able to pick three numbers. But if what he says is true then why isn't he himself a multi-millionaire? If his lucky charms really work, then why doesn't he win the lottery week after week? The only luck he has is that there are people silly enough to buy his magic charms.

Then is there such a thing as luck?
The dictionary defines luck as 'believing that whatever happens, either good or bad, to a person in the course of events is due to chance, fate or fortune'.  The Buddha denied this belief completely.  Everything that happens has a specific cause or causes and there must be some relationships between the cause and the effect. Becoming sick, for example, has specific causes.  One must come into contact with germs and one's body must be weak enough for the germs to establish themselves.  There is a definite relationship between the cause (germs and a weakened body) and the effect (sickness) because we know that germs attack the organisms and give rise to sickness. But no relationship can be found between wearing a piece of paper with words written on it and being rich or passing examinations. Buddhism teaches that whatever happens does so because of a cause or causes and not due to luck, chance or fate. People who are interested in luck are always trying to get something, usually more money and wealth. The Buddha teaches us that it is far more important to develop our hearts and minds. He says:

Being deeply learned and skilled; being well-trained and using well-spoken words - this is the best good luck. To support mother and father, to cherish wife and child and to have a simple livelihood - this is the best good luck.


FROM -  Good Question, Good Answer BY Bhikkhu Shravasti Dhammika

Thursday, 18 May 2017

今日教言


🌻







2017.5.18 | 今日教言
我们一定要断除一切恶业,精进行持善法。当然,许多人毕竟是凡夫,有时候难免会生起贪嗔之心,也难免会造一些恶业。但大家要尽量断恶行善,如果偶尔产生烦恼或者造了恶业,要立即进行忏悔,能做到这样就是很好的佛教徒。
——《藏传净土法

Wednesday, 17 May 2017

Question: Did the Buddha teach that abortion should be avoided?

Answer: Yes, as killing of sentient beings is generally discouraged throughout the Buddha’s teachings, while the first to eight kinds of negative karmic actions listed below in 佛为首迦长者说业报差别经 (The Sūtra In Which The Buddha For The Elder Śuka Spoke Of Karmic Retribution’s Differences) leading to shorter lives are both direct and indirect teachings against abortion. (Note that the taking of a precious human life, if not repented in time, might lead to rebirth in the hells after a shortened life too, as the negative karma created is especially grave.)   
佛告首迦:「有十种业能令众生得短命报:
“[Śākyamuni] Buddha told Śuka, ‘There are ten kinds of karmic [actions] that enable sentient beings to attain shortened lives as retribution:
一者,自行杀生;
first, is to personally do the killing of beings;
[This includes self-conducted abortion, including intentional ‘accidental’ miscarriage.]
二者,劝他令杀;
second, is to encourage others to enable killing;
[This includes encouragement of abortion as a false ‘quick fix’ to ‘absolve’ responsibility.]
三者,赞叹杀法;
third, is to praise killing’s method[s];
[This includes praising methods of abortion as being ‘safe’ and ‘efficient’.]
四者,见杀随喜;
fourth, is to see killing and accordingly rejoice;
[This includes seeing and rejoicing over abortion by doctors, nurses and anyone else.]

五者,於恶憎所,欲令丧灭;
fifth, is, from evil hatred thus, desire enabling of death and destruction;
[This includes having abortion out of resentment.]
六者,见怨灭已,心生欢喜;
sixth, is, seeing the resented destroyed already, the mind giving rise to joy;
[This includes having joy after abortion.]
七者,坏他胎藏;
seventh, is to harm others’ fetus[es] in the[ir] womb[s]; 
[This includes facilitation of actual abortion.]
八者,教人毁坏;
eighth, is to teach others to destroy and harm; 
[This includes teaching of abortion.]

九者,建立天寺,屠杀众生;
ninth, is to build and erect “heavenly” temples, [with misguided] slaughtering sentient beings [as sacrificial “offerings”];
十者,教人战鬥,互相残害。
tenth, is to teach others to have war and fight, to injure and kill each other.
以是十业得短命报。」
These are the ten karmic [actions] that attain shortened lives as retribution.'”

Source : thedailyenlightenment.com (posted by Shen Shi'an)


Tuesday, 16 May 2017

今日教言











2017.5.16 | 今日教言

有些造了恶业的人,不但不发露忏悔,反而说:谁也不知道来世是什么样,现在忏悔干什么?这是非常愚痴的说法,如果因为不知道来世是什么样就不用忏悔,那现在我们也不知道明天是什么样,难道就不需要为明天的生活作准备了吗?
——《藏传净土法》

Monday, 15 May 2017

Sunday, 14 May 2017

愛的供養,報父母恩

每個孩子,都是在父母的呵護、培養下健康成長的。長大以後,理應憶念父母的恩德,盡力報答。怎樣做才是報恩?要通過供養——財供養、力供養、法供養。

  財供養,就是以你的能力讓父母安度晚年。父母年紀大了,性情跟小孩子一樣,你去看看他們,買點禮物,送點東西,他們就會特別歡喜。讓他們心情愉快,這就是報恩。

  力供養,伺候父母。現在很多父母都成了孤寡老人,七八十歲了,連自理都困難,但是沒有人管。藏地老人都留在家裡,而漢地的老人都被送到養老院了。現在人心變了,沒有人願意跟老人一起過日子。其實伺候父母是理所應當的。我們不能自立的時候,是父母撫養我們。父母老了,我們要去陪伴他們,這都是應盡的責任。

  法供養,對父母最大的孝順是讓他們進入佛門,明白佛理,念咒念佛。漢地的老人,有的能打打麻將,有些人連這個能力都沒有,真是非常可憐。藏地的老人還可以,天天繞大殿,撥珠念咒,很充實。雖然老了,但是沒有太大的煩惱與恐懼,心裡有一種依靠。雖然他們不懂太多的佛理,但知道念咒、祈禱。快要面臨死亡的時候,也沒有什麼恐懼,因為他們至少有信念,對上師三寶是一心一意的。有信念的人,面對死亡或災難,不會有太大的畏懼。有些人有文化,懂得佛理多,但是對上師三寶三心二意,這不叫有信仰。信仰是一種力量,是一種堅定的信念。

  做為佛弟子,最大的孝敬、最好的報恩,就是想盡一切辦法讓父母信佛,走進佛門。最起碼有些信仰,念念佛、念念咒,若是能聽經聞法,就更好了。哪怕讓他們明白一點點的佛理,對他們的心態也有極大的幫助。有的人根本不在乎;有的人雖然有這個想法,但是怕父母不接受。你要想盡一切辦法,有佛法就有辦法,因為有智慧就有辦法。

── 達真堪布

Friday, 12 May 2017

《 道德经:为人子女的,必须要尽孝 》

孝是为善的头。前贤说:忤逆子媳,便是禽兽。天报最准的,然而这点良心,人人都有,只消一唤便醒。古人说孝,心连思之,不思作不出孝的。

孝养父母,不仅要养父母的身,关心、体贴、问寒问暖、送医尝药,而且要养父母的心,不使父母有一丝毫的担忧、牵挂、伤心等事。要让父母身安,心安,颐养天年,得以善终。否则,就是大不孝啊!


罗先生曾说:孝子侍奉双亲,不可使父母有冷淡心,不可使父母生烦恼心;不可使父母有惊怖心,不可使父母生愁闷心;不可使父母有难言心,不可使父母有愧恨心。” 孝子必须要安定国家,因为国家安定了,家庭才能保安定,而家庭安定了,孝子才能够实行孝道,所以古人求忠臣,必定是在孝子门中求到的啊!而忠孝若是能够两全的话,方才是做人最高的德性。

Wednesday, 10 May 2017

《 佛吉祥日 / 衛塞節 》

510日(農 五)
請大德們記得持齋念佛,廣行善事
值此殊勝日,請大德們憶念世尊,廣發善心,
行持頂禮、吃素、布施、放生、供養等種種善行,回向、祈願一切有情眾生離苦得樂,究竟圓滿。祈願佛日增輝,正法久住﹔

世界和平,國泰民安,阿彌陀佛!

Verse for Bathing Buddhas / 浴佛偈

关于以上五浊 
'此信愿庄严一声阿弥陀佛,
[1]
转劫浊为清净海会,
[2]
转见浊为无量光,
[3]
转烦恼浊为常寂光,
[4]
转众生浊为莲华化生,
[5]
转命浊为无量寿。'

- 净土宗九祖蕅益大师《佛说阿弥陀经要解》

On The Five Defilements Above:
'With such Faith and Aspiration adorning each recitation of “Amituofo”, 

[1] Transform the defilement of the kalpa into an ocean-wide assembly of purity, 
[2] Transform the defilement of views into immeasurable light [of wisdom], 
[3] Transform the defilement of afflictions into the eternal still light [of peace], 
[4] Transform the defilement of sentient beings into lotus flower transformed beings, and 
[5] Transform the defilement of [limited] lifespans into immeasurable life.'

Source : Purelanders.com posted by Shen Shi'an

Saturday, 6 May 2017

Friday, 5 May 2017

以善止惡即是修行  (聖嚴法師)

  一般人多半不清楚什麼是善與不善,什麼是好的心與不好的心。有一次有位先生告訴我,他什麼宗教都不信,他只知道宗教是教人做好事、存好心。

  我問他說:「沒有錯,那你有沒有宗教信仰呢?」

  他說:「像我這樣的人,還要什麼宗教信仰?我既不做壞事,也不存壞心,只有像你們這樣的人,因為常常做壞事、存壞心,才會有罪惡感,所以要信宗教。」然後我又問他:「你真的是一個好人嗎?真的是一位好心的人嗎?我才不相信像你這樣的人會是個好心的人!」

  他馬上火冒三丈:「你怎麼能証明我不是好心的人?你說,我做了什麼壞事?」

  我說:「你現在就不是個好心的人,因為你的心在生氣,對不對?」

  結果他更生氣:「我本來沒有生氣,是你讓我生氣的!」

  許多人認為生氣不是壞事、不是壞心,是別人讓他生氣,而不是他自己要生氣的。其實,人們經常都是在煩惱痛苦之中掙扎,卻還不知道自己的心有問題。貪心求不得就變成瞋,如果得到了又希望貪得更多一些;與人相比,比不過人就會妒忌,比人稍強一些就會驕傲;自己得不到而他人得到時,就認為這個世界不公平,于是產生忿怒。這種種狀況,經常在我們的身上發生,這究竟是好心呢?還是壞心?

  從佛法的修行立場來看,這都是煩惱、痛苦的心。佛法希望人們能從痛苦轉成快樂的,從煩惱轉成有智慧的,從瞋恨怨恨轉成慈悲的,從貪取轉成布施的。以善來對治不善,以善來糾正不善,這就是修行,如此,才能夠使我們的心真正的清淨,真正的安定。

Thursday, 4 May 2017

Rely Upon Buddha As Best Spiritual Friend

Once, in the Sakyan country, Venerable Ananda said to the Buddha, ‘Venerable Sir, good friendship is half of the holy life.’ ‘Not so, Ananda!’ the Buddha replied. ‘Good friendship is the entire holy life. When one has a good friend, it is to be expected that he will develop and cultivate the Noble Eightfold Path – Right view, Right intention, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and right concentration – each stage is based upon seclusion, dispassion and cessation, maturing in release.

By relying upon me as a good friend, Ananda, beings are freed from birth, from aging, from illness, from death, and from sorrow, lamentation, pain, displeasure and despair. Thus, Ananda, it may be understood how the entire holy life is good friendship.

Therefore, you should train yourself thus: “I will be one who has good friends.” When you have good friends, you should dwell with one thing for support: diligence in wholesome states not yet arisen, abandoning unwholesome states already arisen, developing wholesome states, and maintaining wholesome states. When you are thus dwelling diligently, those around you will think, “Let us also dwell diligently, with diligence for support.” In this way, you will be guarded and protected.’

– Samyutta Nikaya 3,18


Wednesday, 3 May 2017

浴佛

05/03【三】農曆四月八日
【六齋日】 【十齋日】
釋迦牟尼佛聖誕
浴佛節(佛寶節)
念藥師琉璃光如來 持齋除罪三十劫
九殿平等王千秋
具香月藥師如來殊勝功德日 善行與惡行乘一千萬倍

浴佛的由來
二千六百多年前,印度迦毘羅衛國的王后摩耶夫人,在藍毗尼花園的無憂樹下,生下了悉達多太子,也就是後來出家成道的佛陀。太子誕生後,一手指天,一手指地,說道:「天上天下,唯我獨尊。」意思是說,他已經過三大阿僧祇劫的修行圓滿,即將在人間成佛,所以,不論在人間或天上,再也沒有勝過他的人了。隨即有兩股水從天瀉下,沐浴在王子的身上。後來,佛教徒每年為慶祝佛陀誕辰就沿用此例舉行浴佛儀式。

浴佛的意義
淨化個人的身口意,我們手持淨水向悉達多太子像沐浴時,內心應當誠懇祝禱,唱頌 我今灌沐諸如來,淨智莊嚴功德聚,五濁眾生令離垢,同證如來淨法身。,願袪除貪欲、瞋恨、愚痴的污垢,讓自行身行、語言、心意都能保持潔淨,希望社會清淨安寧,沒有暴力、詐欺、邪惡等事件,環境能夠優美清淨,並且藉著浴佛的功德,淨化自己的煩惱塵垢,美化我們的社會國土,轉五濁惡世為清淨的淨土,導邪曲人心為善良菩提,這就是浴佛的真正意義。


浴佛的利益
(1)
可得無為法;(2) 可得精進力;(3) 可得大智慧;(4) 可生轉輪王;(5) 可得人天富貴;(6) 可得子孫延綿;(7) 可得無病長壽;(8) 可得善神擁護;(9) 可得無上佛道。

另外,在《浴佛功德經》中,所提及的利益有:
(1)
現受富樂,無病延年。 (2) 於所願求,無不遂意。 (3) 親友眷屬,悉皆安穩。 (4) 長辭八難,永出苦緣。 (5) 不受女身,速成證覺。

《 释 迦 牟 尼 佛 圣 诞 》

        
3 - 5 - 2017 (农      )
值此殊胜日,请大德们忆念世尊,广发善心,行持顶礼、吃素、布施、放生、供养等种种善行,回向、祈愿一切有情众生离苦得乐,究竟圆满。祈愿佛日增辉,正法久住;世界和平,国泰民安,阿弥陀佛!

【上师仁波切今日微博】
今天是农历四月初八,释迦牟尼佛的圣诞日。希望大家为了自己,为了一切众生,念108南无本师释迦牟尼佛,同时尽量吃素、放生、发愿、持咒、忏悔等行持各种善法。

Tuesday, 2 May 2017

Lines Cannot be Drawn on Water.

Once Buddha was holding his camp by the side of a river, and on both sides armies were standing. There were two kingdoms and the river was the boundary, and they had been fighting for generations over which kingdom the river belonged to, because the water was valuable. And they had not been able to decide – so many times they had made the river red with blood and the fight had continued. Buddha had his camp there and the generals of both the armies came to him.  Just by chance, at the same time they entered his camp and saw each other. They were shocked at this strange coincidence, but now there was no way to go back.

Buddha said, ”Don’t be worried; it is good that you have come both together. You both are blind, your predecessors have been blind. The river goes on flowing, and you go on killing people. Can’t you see a simple fact: you both need water, and the river is big enough. ”There is no need to possess the river – and who can be the possessor? – all the water is flowing into the ocean. Why can’t both of you use it? One side belongs to one kingdom, the other side belongs to the other kingdom – there is no problem. And there is no need even to draw a line in the middle of the river because lines cannot be drawn on water. And use the water; rather than fighting….”

It was so simple. And they understood that their fields and their crops were dying because they had no one for them. Fighting was first: who possesses the river? First water had to be possessed; only then could you water all your fields. But the stupid mind thinks only in terms of possession. The man of insight thinks of utility.

Buddha simply said, ”Use it! And come to me again when you have used all the water. Then there will be a problem, then we will see. But come to me again only when you have used all the water.”

Monday, 1 May 2017

問:菩薩怎麼講?

聖嚴師父答:菩薩,這也是梵文的音譯,並且是簡譯,全譯是「菩提薩埵」。它的意思,菩提是覺,薩埵是有情;菩薩,便是覺有情。有情是指有情愛與情性的生物,主要就是指動物。菩薩是覺悟的有情,並且也能覺悟一切眾生的痛苦,同情一切眾生的痛苦,進而解救一切眾生的痛苦。所以,通俗都將樂善好施及扶困濟厄的人,稱為「菩薩心腸」。

  菩薩的本義,和民間的觀念大不相同,菩薩是信佛學佛之後發願自度度人乃至捨己救人的人。所以,泥塑木雕的土地城隍牛鬼蛇神,絕對不能稱為菩薩。

  菩薩是眾生成佛的必經身分,眾生要成佛,必須先發大願心,最主要的有四條,稱為四弘誓願:「眾生無邊誓願度,煩惱無盡誓願斷,法門無量誓願學,佛道無上誓願成。」可見,要成為一個名副其實的菩薩,並不容易。

  不過,從最初的發心發願,直到成佛為止,都可稱為菩薩,所以有"凡夫菩薩"與"賢聖菩薩"的不同。通常在佛經中所說的菩薩,都是指的聖位菩薩,依《菩薩瓔珞本業經》,菩薩共分五十二階位,只有十二階位是聖人,那就是從初地到十地, 加上等覺、妙覺。其實,妙覺菩薩就是佛,等覺菩薩是即將成佛的大菩薩。我們熟悉的觀世音、大勢至、文殊、普賢、彌勒、地藏等,便是等覺位的大菩薩。

──《 正信的佛教 》

Sunday, 30 April 2017

佛教故事 | 執著“名相”的佣人

修行是從內心找出與佛同等清淨的本性,才是真正修行人的本分。但是凡夫卻迷失了,不知往自己的內心尋找本性,心念時時被外境所引誘,隨著境界打轉。所以,在人生道上生活得非常辛苦!
沒有真正深入內心、啟發清淨的智慧!

在佛典中有一段故事──有一天,主人要出門時,特別交代守門的佣人說:“我這次出門,很多天才回來。你要看好門戶,也要注意驢子,不要讓它走失了。”

佣人說:“一個人怎麼能同時看守門戶,又要注意驢子的行蹤,這怎麼做得到呢?”

主人告訴他:“你只要專心把門看好,將驢子用繩子綁住就行了。”

主人出門後,佣人就拿張椅子在門前,看著用繩子綁好的驢子和門戶。這時,村里正在演野台戲。佣人聽到遠處的戲台傳來的鑼鼓樂聲,心里很想去看戲;但是眼前必須看好門戶及驢子,無法出門看戲。

佣人想了─個自認兩全其美的方法──他將門拆下來,和繩子綁在驢子的背上,帶著門及驢子到戲棚下看戲。等到曲終人散,他才緩步牽著驢子走回家,此時,遠行出門的主人正好從外地回來,望見家中的凌亂情形,感到很憤怒!大門不見蹤影,連帶─些好的家當都被小偷搬空了!

這時,佣人安然自在、邊走邊唱歌地牽著驢子回來了。主人見了非常生氣地說:“叫你看好門戶,注意驢子的行蹤,你怎麼沒有守好本分事,讓門戶大開呢?”

佣人說:“有啊!你交代的事我都做到了,你看,門不是在這里好好的嗎?驢子也在啊!有哪里不對呢?”

主人很生氣地說:“我要你把門戶看好,不要讓小偷進去愉竊;現在門被你拆掉,小偷進去把有價值的東西都偷走了。你只看好門,有什麼用呢?”

自認聰明的佣人,誤解了主人“看門”的意思。他擅自作主將大門拆下,導致家中門戶大開、家當被竊。凡夫平常說:“要照顧好自己的心”,卻往往只在“名相”上打轉,所以,在人生道上生活得非常辛苦!

這個故事描寫凡夫執著在“名相”的心態,平常只會在名相上說:“照顧好自己的心,”沒有真正探入內心,尋找本性的智慧和清淨的大愛。

人生的道路是很簡單的,但是我們常常不去體會、不從正路走向目標而往往走向岔路,這就是平時欠缺真正的用心!

文:本文選自《上人說故事》

Friday, 28 April 2017

淨空老法師:學佛無非是去貪嗔癡而已

我們學佛修什麼?無非是去“貪嗔癡”而已。《金剛經》上說,“一切法得成於忍。”《金剛經》上六波羅蜜,它是教誡初學先修兩樣,一個布施、一個忍辱。

布施是放下,絕對不是說我有錢趕快拿去布施做好事情,那你可把佛的意思全搞錯了,這個不是布施的真正意義。

真正的意義是要把你的見解放下,把你的煩惱放下,把這個布施掉,把你的貪嗔癡布施掉,把你的身見、邊見、見取見,戒取見、邪見布施掉,是這個意思。

單單把你的錢財布施掉,你來生得福報。現在我們世間有錢的人、有勢力的人很多,過去生中就是修這個因得來的。你看他現在有了錢,道心沒有了,不再修行了,不再念佛了,這個問題嚴重!

佛教給我們布施,是教我們放下一切知見,放下一切煩惱,是教我們把這些東西統統布施掉!所以修行功夫就在這個地方用。

《金剛經》雖然講六度,只有布施、忍辱講得最多,其他的略略帶過去,可見得六度裡面這二度是非常地重要。

布施是度貪心、忍辱是度嗔恚,一定要學忍辱!何況經上告訴我們,一切法得成於忍,世出世間一切法,你要想成就,怎麼才能成就?忍就能成就。

中國佛教古大德的教學,你看看《禪林寶訓》裡面,有很多是專門教學生修忍辱,其他的他什麼都不教,你就明了了。一切法得成於忍,我們要常常記在心裡,要常常拿這個反省檢點。

南無阿彌陀佛

Thursday, 27 April 2017

Wednesday, 26 April 2017

记得吃素 26 / 04 / 2017 (农历四月初一)






大德们请记得吃素念佛,行善积德,广结善缘



Tuesday, 25 April 2017

The Unseen Power Of Karmic Affinities

One day, when the Buddha entered a village with his assistant Ananda, he approached a poor woman to share his teachings with her. However, the woman disliked the Buddha so much, that despite his magnificent and pleasing appearance, she could not even stand the sight of him. Wherever the Buddha went, she would turn away. When he went to her right, she would look left. When he went to her left, she would look right… Even when the Buddha used his supernormal power to levitate above to catch her attention, she looked down and refused to look up. However, when she saw Ananda, her attitude became the reversed. She was naturally drawn to him, and happily listened to the Buddha’s teachings related by him, which she found to be beneficial. This is very interesting as though Ananda almost resembled the Buddha in form, he was still not his equal, and especially not the same in compassion, wisdom and skilful means. How is this outcome possible then?

In a distant previous life, the woman once lost her child and was consumed by much grief. A spiritual practitioner passed by and enquired after her. After hearing about her misfortune, he replied somewhat ‘indifferently’, that there was no need to grieve as death is natural. As he seemed detached, his words felt cold and hurting, which gave rise to her aversion. When another practitioner came by and enquired similarly, he kindly offered his condolences, before sharing about the truth of death. The first practitioner was the Buddha-to-be and the latter Ananda-to-be. Due to these karmic affinities formed, the woman developed a ‘natural’ disdain for ‘the Buddha’ and a ‘natural’ attraction to ‘Ananda’. As such, positive and negative karmic affinities can be carried not only from one moment to the next in this life, but also from one life to the next. This is a crucial reason why we ought to be mindful of the impact of our fewest words and slightest gestures, or even the lack of them, as they can affect present and future relationships for better or worse.

Although the Buddha, with his great wisdom, already knew the outcome of his approaches to the woman, what he demonstrated was the importance of doing our best in connecting to others, with as many skilful means as possible, before deciding the next skilful means is to step back, to let the ‘next better player’ try. The inexplicable ‘first’ impressions we have towards total or near strangers are often due to affinities formed in past lives. As these perceptions are not always rational, and often result from emotional bias, as in the case above, we should learn to manage all relationships anew, to form updated and thus truer perceptions of people as they are now. Feel-good vibes might not always turn out good, just like feel-bad vibes might turn out unjustified.  Unless proven ‘hopeless’ for the time being, all deserve second chances – including ourselves. Remember, if you believe any affinity to be beyond hope, you are fatalistic with disbelief in the dynamic nature of karma, whose power you always hold!

Source : thedailyenlightenment.com 
Posted by  on January 10, 2012


Monday, 24 April 2017

Sunday, 23 April 2017

修 行 的 原 則

【 修 行 的 原 則 應 是 】:

第一、誓斷一切惡。
就是時時反省三業,是否有不善之業產生,有則應克制與斷除。

第二、誓修一切善。
除了消極的斷惡之外,還要積極的修持善業,以增進內在的涵養與修持。

第三、誓修菩提心。
更進一步,應圓滿修持菩提心─ 就是保持利他與正覺的心靈狀態。

《感恩 湛 明 法 師 相片分享》🙇

【海 濤 法 師 ~ 慈悲心 法語】

Saturday, 22 April 2017

《如何增長我們的福報?》 ——星雲法師

人人都希望自己的福德因緣深厚,因為有時候增加財富,財富不一定是我們的,增加物質、財產有時反而是個累贅。唯有福報是真的,到哪裡都享用不完。如何增加福報呢?

  一、少貪多舍:舍就是一種佈施、結緣,緣結得越多,就像播了種,必有收成。所以少貪多舍,必能增廣福報。

  二、少聚多散:不要積聚財富,因為財富是五家所共有。遇到水災、火災、貪官污吏、盜賊及不肖子孫,財富轉眼成空。錢要用了才是自己的,因此要多佈施、多結緣。

  三、少執多放:人不要太執著,執著於一點往往失去全部。要把眼光放大、放遠、放開,要能放得下,才能提得起。
  四、少傲多謙:做人要謙虛,所謂滿招損,謙受益,太自滿、太傲慢,讓人看不起,謙虛的人才會受尊敬。

  五、少私多公:人不能只為自己而活,因此不要處處只為自己著想。要常常想到別人,想到大眾,能夠少私多公,才能融入大眾,才能擴大小我。 
 
  六、少憂多喜:人生苦短,不要讓生命充塞太多的憂鬱、傷感。要把歡樂、喜悅常駐心頭,並且影響他人。

  七、少愛多慈:愛是有染汙性的,是自私的,是不究竟的,唯有把愛昇華為慈悲,才能平等對待一切眾生,才能對人有所助益,所以我們要少愛多慈。

  八、少色多德:不要把生命浪費在愛情、美色的追求上,因為愛情、美色會隨著時間遷流而產生變化。我們應該在道德、修養上用功,這才是永恆不滅的。

  九、少自多他:不要凡事只想到自己,要想到自己以外還有他人,包括父母、兄弟、姊妹、同學、朋友、同胞及一切眾生。

  十、少拒多容:泰山不辭土壤才能成其大,所以,能夠少拒多容,才會增加福報。


Thursday, 20 April 2017

超度~ 增福消障,不墮惡道

超度,又稱為「超薦」,是指為了讓被超度者「超生樂土,度脫苦趣」所作的供僧和念經功德迴向。換句話說,也就是藉著迴向來幫助眾生,使其能增福消障,不墮惡道。

由於人類的投胎轉世是隨業力和心識所決定的,若是惡業多就墮入三惡道,若是善業多就能繼續作人,甚至生天。超度是藉著佛法之力來開導化解三毒煩惱心,讓眾生能夠解冤釋結、遠離惡趣。佛經中的佛理和佛菩薩聖號都可以讓眾生放下愚癡執著、心開意解,這就是所謂的「佛力超薦」。一般而言,常見的超度方式有:

超度往生者 
超度亡者所作的功德主要有供僧和誦經兩種。許多人花錢請僧尼前來替過世的親人誦經超度,並認為這樣的作法合情合理,其實這樣的作法其實並不如法。原因是不應該將供僧和誦經混為一談,因為供僧主要是在於供養修行人的修持,而非花錢請僧尼來誦經。再者,誦經最好是由亡者的親友親力親為比較好,僧尼在應供之後只須要為亡者及其家屬祝願就行了。

參加超度法會 
除了超度個別的往生親人之外,藉由參加超薦法會,除了超度歷代祖先之外也可超度自己的冤親債主。超薦冤親債主的功德,除了解冤釋結之外,還能夠化解自身所造惡業,懺悔前衍,誓不再犯。換個角度來看,其實這些冤親債主所代表的正是過去我們因無明所犯下的惡業。因此,超度冤親債主,表面上是在度人,實際上則是以度己的成分居多。

寫消災、超薦牌位 
寫消災牌位即是為生者供養三寶,能加被生者消災增福,修道無礙;而寫超薦牌位則是代替亡者供養三寶,仰仗三寶之力拔薦亡者離苦得樂,超生淨土。在法會上寫消災、超薦牌位,則可以仰仗大眾共同修法的殊勝功德力來迴向,功德更加不可思議。

海濤法師強調:「如果填寫超薦牌位時寫完自己的歷代祖先姓名,其他的都不寫,那就太過自私,顯示悲心不夠。應該連過去吃過的葷食餐廳,那裡有非常多的眾生曾被宰殺,應該把地址也寫上一併超薦。」

文章来源:海濤法師慈悲志業