Thursday 30 November 2017

We Are All Passing Travellers

Master Han Shan was one of the four great masters of the late Ming dynasty. Once, while travelling, he lost his way and after walking for some time through a night as black as lacquer, he at last saw a light. Focusing his eyes, he saw that it was a family home. He was delighted and quickly knocked on the door, asking for lodging for the night.

The householder heard his request and with an expressionless face refused, saying, ‘Sorry, please find somewhere else. My house is not an inn!’ The master smiled and said, ‘You have it wrong. Your house is indeed an inn! I just need you to answer three questions honestly and I can prove that your house is an inn.’ The householder said, ‘I don’t believe you! But if you can persuade me, I’ll let you in.’ 
The master then asked, ‘Who lived here before you?’ The householder replied, ‘My father!’ ‘Then, who was the householder before your esteemed father?’ ‘My grandfather!’ ‘And if you, young master, pass on, who will become the householder then?’ ‘My son!’

Master Han Shan laughed and said, ‘There you are, you see! You are only living here temporarily, and everybody is a traveller like me.’ The householder reckoned that he made sense and asked him in. The master spent a comfortable night there.

Source : Thedailyenlightenment.com

Wednesday 29 November 2017

你心中的煩惱,是誰放進去的?

有個人總是十分苦惱,他聽說佛能滅除一切苦難,於是背上行囊去找佛。佛陀聽了他的傾訴後說:「真正能夠解脫你的,只能是你自己。

那個人疑惑不地解說:「可是,心中充滿了苦惱和困惑的正是我自己啊。」

佛陀慈悲地微笑:「你想一想,你心裡煩惱是誰放進去的?」這個人沉默不語,佛陀繼續開示說:「是誰放進去的,就讓誰拿出來吧。」
站在溫暖明媚的陽光里,看著面帶微笑的佛,苦惱的人終於明白:苦惱不過是自己無謂執著的結果,要求得解脫最終只能靠自己。

生活中有快樂也有苦惱,遇到困難、坎坷的時候,我們總是容易陷入苦悶、迷惘之中,彷彿這個世界的所有不幸都為你一個人而設。於是看風風冷,看雨雨寒,滿目敗柳殘花,一片蕭然。

解鈴還須繫鈴人,當我們以淡然的心態面對生活中的一切,不以物喜,不以己悲,如此煩惱自會灰飛煙滅,生活自然幸福美滿。

Tuesday 28 November 2017

【佛典故事】離欲解脫大丈夫

佛陀在古印度舍衛國祇樹給孤獨園弘化時,有一天,一位比丘來到佛陀的住止之處,恭敬地頂禮佛足後,退坐一旁,然後向佛請法:「世尊!常聽聞佛說『大丈夫』。請問世尊,什麼樣的修持足以稱為大丈夫,又如何不能稱做大丈夫呢?」

佛陀告訴比丘:「太好了!你能問如來『大丈夫』的真義。請仔細聽!並且用心思惟我所說的道理。」

「如果比丘集中心念專注修習身念處觀——觀身不淨,當他修習身念處觀後,內心仍然離不開種種欲望,不能從中得到解脫、盡除一切有漏煩惱,這種修行人就不能稱其為大丈夫。為什麼呢?因為心被欲念纏缚,不得解脫。再者,如果比丘修習受念處觀——觀受是苦、心念處觀——觀心無常、法念處觀——觀法無我,可是內心仍然離不開種種的欲求、想望,不能得解脫、盡除一切有漏煩惱,這種修行人也不能稱其為大丈夫,為什麼呢?因為心被種種欲念纏缚,不得解脫自在。」

「如果比丘專注一心修習身念處觀,心因此能夠遠離種種欲望而得到解脫,並盡除一切有漏煩惱,我說這種修行人,足以稱之為大丈夫。為什麼呢?因為他的心已經得到解脫自在。相同的道理,如果修行人修習受念處觀——觀受是苦、心念處觀——觀心無常、法念處觀——觀法無我,當他依身、受、心、法四念處專注修持、落實觀行,使心遠離貪愛、欲染,並從中得到解脫、盡除一切有漏煩惱,這種修行人足以稱之為大丈夫。為什麼呢?因為他的心已經解脫煩惱纏縛,得到自在。所以,這就是大丈夫與非大丈夫的區別。」

佛陀開示後,在座的比丘們聞佛所說,皆法喜充滿,頂禮佛足,退而離去。

典故摘自:《雜阿含經.卷第二十四(六一四)》

省思

《大般涅槃經》中佛告阿難:「如汝所問,佛涅槃後,依何住者?……阿難!一切行者,應當依此四念處住。」行者對於外在境界及自身,當以「觀身不淨、觀受是苦、觀心無常、觀法無我」四念處,在行住坐臥中精勤思惟,觸物即照,以正智、正念調伏世間上的貪著、憂惱,進而從有念達到無念,心始終安住在覺性上,日久功深,定能漏盡無明煩惱,成為真正離欲解脫的大丈夫。


Monday 27 November 2017

【聖嚴法師開示精選】放下得自在

能夠放下的人,是有智慧的人,是自在的人,是解脫的人。

放得下的人,應該先放下自己,其次放下周遭所有的一切。所謂「放下」並不是沒有自己,而是指沒有對抗心,沒有捨不得的心。

例如有人蓄意破壞、毀謗你,目的是令你名譽破損,這是最難忍受的事。

如果你能在名譽被損害時,還保持心境坦然,毫無罣礙,那麼,名譽的損失,對你而言,絲毫不會構成任何威脅和壓力。

我們是雙手空空地降臨人間,死時又能帶走些什麼?又有什麼東西「放不下」?隨時隨處對任何事物無一絲毫牽掛或不捨,真能如此,才談得上是自在、是解脫。

---摘自《別再執著了》
http://www.ddc.com.tw/book/detail.php?id=1078

Friday 24 November 2017

What Happens When We Die? Here's What Buddhism Says!

The Buddha’s teachings offers the most satisfactory explanation of where man came from and where he is going. When we die, the mind, with all the tendencies, preferences, abilities and characteristics that have been developed and conditioned in this life, re-establishes itself in a new being. Thus the new individual grows and develops a personality conditioned both by the mental characteristics that have been carried over from the previous life and by the new environment. The personality will change and be modified by conscious effort and conditioning factors like education, parental influence and society but once again at death, it will re-establish itself as life in a new being. This process of dying and being reborn will continue until the conditions that cause it, the mental factors of craving and ignorance, cease. When they do, instead of being reborn, the mind attains a state called Nirvana.

HOW DOES THE MIND GO FROM ONE BODY TO ANOTHER?
When a person is dying, he begins to lose conscious control of his mental processes. There comes a time when his actions and habits locked away in his memories are released. In many instances, there arises in his mind a mental image. This image is totally involuntarily and is produced by his karma or past actions. Thus depending upon the nature of the particular karma that produces this image, the person may see dark shadowy figures, frightening images, or he may see his relatives or perhaps visions of scenic beauty. Quite often, he will cry out at these visions or remark about them to his visitors. Even though the physical body may be weak these thought units are very strong as death approaches. When the body finally breaks down at the point of death these energies are released as mental energy. As energy cannot be destroyed they have to re-establish themselves in a new body thus causing the phenomenon of rebirth.

Think of it being like radio waves which are not made up of words and music but energy at different frequencies, which are transmitted, travel instantaneously through space, are picked up by the receiver from where the radio produces them as words and music. It is the same with the mind. At death, mental energy travels through space, is picked up by the fertilized egg of the future mother, is reborn as a new being and manifests as a new personality.

Thus it is important that a dying person is comforted and reminded of his good deeds. He should not be made confused and visitors should not overtly grieve in his presence. Neither should unfamiliar ideas like a new religion be introduced to him. The Buddha advises that when one is fearful, he should recall to mind the Buddha, the Dhamma and the Sangha.

IS ONE ALWAYS REBORN AS A HUMAN BEING?
No, there are several realms into which one can be reborn. Some people are reborn in heavenly planes, some are reborn in hell planes, some may be reborn as ghosts and as animals. Heaven is not a place but a state of existence where one has a subtle body and where the mind experiences mainly pleasure. Some religions strive very hard to be reborn in a heavenly existence mistakenly believing it to be a permanent state. But it is not. Like all conditioned states, heaven is impermanent and when one’s life span there is finished, one could well be reborn again as a human. Hell, likewise, is not a place but a state of existence where one has a subtle body and where the mind experiences mainly anxiety and distress. Being a ghost, again, is a state of existence where the body is subtle and where the mind is continually plagued by longing and dissatisfaction. So heavenly beings experience mainly pleasure, hell beings and ghosts experience mainly pain and human beings experience usually a mixture of both. So the main difference between the human realm and other realms is the body type and the quality of experience.

“Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe. Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss. ~ Dhammapada 318, 319”

WHAT DECIDES WHERE WE WILL BE REBORN?
The most important factor, but not the only one, influencing where we will be reborn and what sort of life we shall have, is karma. The word karma means ‘action’ and refers to our intentional mental actions. In other words, what we are is determined very much by how we have thought and acted in the past. Likewise, how we think and act now will influence how we will be in the future. Just as radio waves will be picked up by a radio tuned to its particular frequency, the mental energies released at the time of death will naturally be re-established in a new material body that most suits it. Thus, the gentle, loving type of person shall be reborn in a heavenly realm or as a human being in a comfortable environment. The anxious, worried or extremely cruel type of person is reborn in a hell realm, or as an animal, or as a human being born in extremely difficult environment.
Not only is there scientific evidence to support the phenomena of rebirth, it is the only after-life theory that has any evidence to support it. During the last 30 years parapsychologists have been studying reports that some people have vivid memories of their former lives. Professor Ian Stevenson of the University of Virginia’s Department of Psychology has described dozens of cases of this type in his books. He is an accredited scientist whose 25 year study of people who remember former lives is very strong evidence for rebirth.

This post was republished from e-buddhism. You can find the original post here.
Featured image source
Also source from enlightenhuman.com



Thursday 23 November 2017

今日教言

🌻2017.11.23 | 今日教言🌻
现在世间上真正快乐的人是很少的,原因就是缺少菩提心。倘若有了菩提心,心里就会很快乐、很开心,生活也会过得很美好。所以我们若要自己开开心心、快快乐乐,菩提心是必不可少的。--《入行论广解》

Wednesday 22 November 2017

從細節看你的出離心 ~ 宗薩欽哲仁波切

在成為佛教徒幾年之後,你也許可以輕而易舉的出離很多過去無法出離的東西,你變的不再關心那些被認為很世俗的事物。

你不再翻閱汽車雜志,也不再留意開過你身邊的車是法拉利還是奧迪。不再關心精品購物雜志裡那些漂亮的衣服和背包,不再關心哪家購物中心正在打折,也不再經常更新你的QQ版本。你甚至可以不需要肉食也可以不再抽煙。

可以說,你在這些方面出離的很好,你確實出離了一些東西。但是你可能會被另一些東西控制住,例如,你從肉食出離,卻走進了素食。你開始執著於素食,甚至認為肉食不潔,那些吃肉的人也會引發你的反感和敵視,這個時候,你應該從素食出離。你執著於吃素,而執著的直接結果就是制造出各種有害情緒,比如敵視。

同樣的,你可能不再關心張曼玉的新歡是黑人還是白人,不再關心最新款法拉利,也不再關心今秋流行的鞋的款式,但是你開始關心另一些東西,你開始關心如何弄到純天然的紅珊瑚佛珠,開始搜集各種佛像,開始關心高僧們的八卦,這表示你的出離並不徹底。你只是從一個籠子鑽到另一個籠子裡而已。

真正擁有出離心的標准就是,你可以隨時拋棄任何你熟悉的東西,你可以走出任何你習慣的場景。不會有猶豫,不會有不捨。

如果你可以做到這一點,那麼你可以說你的出離心很完美。具有出離心的人可以接受任何改變,他不會因為任何事情而憤怒。記住,我說的是任何事情,不光是那些很世俗的事情,也包括那些你認為很神聖的事情,例如,拜佛的動作。我們經常因為改變而生氣,因為改變通常是對我們已經習慣的東西的冒犯。

如果你還會被某件事情激怒,那說明你在那件事情上尚未出離。這些事情可能是對你來說比較重要的事情,你可能不會因為那些小事而動怒,但是一旦涉及你所認為的大但是一旦涉及你所認為的大事,你就可以了解到你是否具有出離心。如果你是一個愛車族,在早上發現你的車被劃了,你是否可以無動於衷。如果別人打碎了你家的窗戶,你可能會無所謂,因為那對你來說並不特別重要,但是,如果打碎的是你的面子,可能就有所不同了。你最重要的東西,就是你最需要出離的對象。但是,它往往是你最不希望出離和最難出離的東西,但你還是要出離。

有時候,細節可以看出你的出離是否徹底,例如,你是否會因為有人不喜歡你所喜歡的貓咪而不快,你是否因為某人習慣於亂放牙刷而煩惱。有很多這樣的事情可以用來判斷你的出離心。如果你徹底的出離,你就不應該有任何煩惱,因為你拋棄了所有的執著。你不會因為有人告訴你她不喜歡你的貓而生氣,也不會因為有人亂放牙刷而煩惱。這裡需要注意的是,你拋棄的是對一切的執著,而不是一切。

擁有出離心並不表示你要離家出走,或者把財產全部捐出去。出離並不表示你一定要過密勒日巴那樣的生活。但是從另一個角度來說,出離同時也意味著如果要你去過密勒日巴的生活,你也不會推脫拒絕。

以前有一位成就者,有一天一位客人前來拜訪,不過那位客人顯然對成就者所住的房子有些驚訝,他認為他住的房子過於豪華,那位客人並沒有打算把自己的疑惑藏在心裡,他直接告訴了那位成就者他的疑惑,他說:我聽說您是一位捨棄今生者,但是看著你屋子裡的那些東西,我覺得您似乎並不太符合捨棄今生的標准。

那位成就者微微一笑:捨棄一切並不意味著你我要象密勒日巴那樣生活,雖然我住在這樣的房子裡,但我早已沒有了對這些東西的執著,我隨時可以走出去。

這個故事告訴我們,出離心並不像你想像的那麼可怕,你無需擔心它會剝奪你的財產,或者會剔光你的頭,讓你和家人生離死別。你不必擔心失去任何東西,你需要放棄的,僅僅是執著,放棄這些對你沒有任何壞處,他只會使你更自由。但是放棄這些並不象我說的那麼容易,它可能需要一些時間,一些技巧,和一個懂得如何讓你放棄這些的老師。


Tuesday 21 November 2017

【佛典故事】從苦中解脫

往昔,舍利弗尊者與五百位大比丘僧住在舍衛城祇樹給孤獨園。

有一天,眾多比丘到舍利弗尊者的住處,相互問訊後坐在一旁。眾比丘向舍利弗尊者詢問:「持戒成就的比丘應當思惟什麼佛法?」

舍利弗尊者回答:「持戒成就的比丘應當思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當思惟苦、空、無我。所謂五陰就是色陰、受陰、想陰、行陰、識陰。持戒成就的比丘思惟此五陰熾盛之法,便能成就須陀洹道。」

比丘聽了問舍利弗尊者:「已證得須陀洹果的比丘應當思惟什麼佛法?」尊者回答:「須陀洹比丘也應當思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當思惟苦、空、無我。諸位賢者應當要知道,如果須陀洹比丘思惟此五陰熾盛之法,便能成就斯陀含果。」

諸比丘又問:「已證得斯陀含果的比丘應當思惟什麼佛法?」尊者回答:「斯陀含比丘也應當思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當思惟苦、空、無我。斯陀含比丘當於思惟此五陰熾盛之法時,便能成就阿那含果。」

諸比丘繼續問道:「已證得阿那含果的比丘應當思惟什麼佛法?」尊者回答:「阿那含比丘也應思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當於思惟此五陰熾盛之法時,便能成就為阿羅漢。」

諸比丘接著問:「已證得阿羅漢果的比丘應當思惟什麼佛法?」

舍利弗尊者回答:「羅漢比丘所作已辦,不再造諸業行,有漏煩惱心已得解脫,不再沉淪於五趣生死之海,更不受後有輪迴、不再造作諸業。因此,諸位賢者!持戒比丘及證得須陀洹、斯陀含、阿那含果者,皆當思惟此五陰熾盛之法。諸比丘們!應當如是學習。」

此時,諸比丘聽聞舍利弗尊者所說之理,皆歡喜奉行。



典故摘自:《增壹阿含經.卷第二十六.等見品第三十四(一)》

省思
眾生執著萬法為實有,不明白五陰身心實為剎那生滅、變化無常、虛幻不實的假法,在色、受、想、行、識中攀緣追逐,因此沉淪受苦而不得自在。《心經》云:「照見五蘊皆空」,能照能觀的這念心回光返照,體悟五陰皆是空性,觀空五陰,便不再熾盛受苦。

《楞嚴經》云:「從聞思修,入三摩地。」欲從苦中解脫,必須聽經聞法,了達緣起緣滅、五陰皆空之理,進一步思惟其義,如是重慮緣真,並於日用中反觀覺照,照見五陰之法了不可得;能思惟的這念心與所思惟之理相應,契悟空性,定能成就出世間殊勝道果。

Monday 20 November 2017

如何持誦金剛經 ~ 索達吉堪布

  【每日至少應讀經一遍】
  一方面,繕寫讀誦等屬十大法行,另一方面,此經主要宣說般若空性的甚深意義,受持此經與修持空性功德等無差別。麥彭仁波切在《智者入門》中雲:世間最大的三種功德是發菩提心,宣說大乘佛法,觀想空性。因此具善緣者應常觀想,聞思此經,至少應每日讀一遍,若時間有限誦一偈亦可。

  【若時間有限可誦一偈】
  一切有為法,如夢幻泡影,如露亦如電,應作如是觀。” ……此偈概括了這部經的全部內涵,若無時間修持此經念誦全經,可僅念誦此偈。

  【念皈依、發心、回向】(見附錄)
  在念誦本經前,首先應念三遍或一遍皈依,最好是三遍,然後念四無量心。念完全部經文最後回向,藏傳佛教儀軌中都有皈依發心回向。這樣具足了三殊勝,功德很大。

  【應常為他人演說此經】
  念誦、受持為人演說經中四句偈,如:一切有為法,如夢幻泡影,如露亦如電,應作如是觀。其功德已勝過廣大財布施的功德,何況全經如此行持呢?極力修學此經者,若如理受持、通達此經,機緣具足時應常為他人演說。現在自身具有本經的傳承,又有所化的眾生,應至力廣弘此經,否則浪費光陰,錯過機緣只有扼腕大歎。

  麥彭仁波切雲:若無有聞思修的能力,得到人身還是應當每天持誦一個具有傳承上師加持的金剛語,這樣可得到殊勝功德。世人認為供養上師一條哈達或一百元錢功德很大,而沾沾自喜。從一方面看,這樣供養確實有功德,但另一方面,真正發菩提心觀修空性,為他人傳法解經,功德更大。有志者應勇於荷擔如來家業,在漢地廣弘般若空性法門,使不信佛教道理者皈依佛門,懂一偈為人講說都會成就自他利益,否則通曉佛法的人不弘揚佛法,而像阿羅漢一樣入滅定,這並不合理。

  【應方便演說四句偈義】
  若確實不具備地點時間等因緣傳講全經,可以僅為別人演說四句偈義。一般人沒有足夠的時間財力等福報作廣大的財布施,但演說一偈既不需很長時間,文字又通俗易懂便於接受,只需發一個清淨心即可同時成辦自他二利,這無疑是最好的積累資糧的方式。


  (上文中的符號【】下的內容均摘自索達吉堪布著《金剛經釋》)

Sunday 19 November 2017

今日教言

🌻2017.11.19 | 今日教言🌻
八万四千病的根源就是贪嗔痴,由此导致风胆涎不调,所有的疾病才会出现。如果我们相续中有了菩提心,断绝了贪嗔痴的根源,所有的疾病自然会销声匿迹,所以菩提心是唯一的妙药。--《入行论广解》

Saturday 18 November 2017

【十月一,送寒衣。今天是慈悲的寒衣節】

【十月一,送寒衣。今天是慈悲的寒衣節】

每年農曆十月初一,謂之“十月朝”,又稱“祭祖節”,為送寒衣節,亦稱冥陰節。這一天,特別注重祭奠先亡之人,為之送寒衣。

始於周代,每年的十月初一,人們焚燒五色紙,為往生先人送去禦寒的衣物,並連帶著給孤魂野鬼送溫暖。十月一,燒寒衣,寄託著今人對故人的懷念,承載著生者對逝者的悲憫。

同時,這一天也是特別為父母親人等所關心的人送禦寒衣物的日子。

Friday 17 November 2017

今天11月17 日欣逢【藥師佛聖誕】

今天1117 日欣逢【藥師佛聖誕】

據《藥師琉璃光七佛本願功德經》記載,藥師琉璃光如來在因地修行菩薩道時,曾發十二大願。

每願都為了滿眾生願,拔眾生苦,醫眾生病。

今天是藥師佛聖誕,讓我們一起來稱念藥師佛名號、吃素、護生、施食、施藥等,回向法界一切眾生,祈願世界和平、無有災病、有情眾生安樂、身心健康!

《藥師佛心咒》:
爹雅他 貝堪則 貝堪則 瑪哈 貝堪則 惹紮 薩穆嘎爹 梭哈

藥師心咒 https://youtu.be/z1NInKAAN2A

南無消災延壽藥師佛!

Wednesday 15 November 2017

Buddhist Simile : Chicken and the king of death

Dear friends have you ever pay attention to a chicken. What do they do? Have you ever thought, all of us are like a chicken? Like a chicken who is fed by the owner.

If you pay your attention wisely you will understand all of us are similar to a chicken who is fed by its owner. That is we are fed by the king of death which direct us for rebirth and suffering

What does a chicken do?
Early in the morning a chicken wake up and go outside looking for food its owner has scatter. Chicken look for the foods for its baby chicks. In the evening it goes back to its coop to sleep. And then again the next day morning chicken will repeat the same until it has been slaughtered by its owner.

The chicken and the owner thinks in two different way
The owner scatter food for the chicken every day. He weigh the chicken and feel happy when the chicken has grown enough to supply with meat.

The chicken engross with the food provided by its master. When the master weigh the chicken it thinks the master is showing affection. Chicken do never see the danger of its master feeding it and the slaughtering.

Chicken, you and me
Like the chicken who engross in food, we all engrossed in sights, sounds, smell, tastes, tactile sensations, and ideas. We carry a lot of bad Karma on these. We take these engrossed as our self and cling onto the cycle of rebirth and suffering.

King of death and suffering
Engrossed in sights, sounds, smell, tastes, tactile sensations, and ideas we have no sense enough that we are growing older. How many lives we will be born again, in which form weather in hell, as an animal in heaven or as a human being?

Until we end the craving for sights, sounds, smell, tastes, tactile sensations, and ideas we will do clinging. The clinging will lead to the existence of us in any form of life. With the existence we carry all form of suffering as suffering of birth, old age, illness, death, encountering what is unpleasant, separation from what is pleasant, not getting what you want and the suffering of five appropriate aggregates.

Like the chicken we engross in the clinging until the king of death direct us towards the suffering similar to the chicken been slaughter by its owner.
  
Therefore the wise person will make an effort to end the craving there by cease the clinging and rebirth. Thus the wise will attain the ultimate happiness of nibbana.


……. May you have the wisdom to end suffering……………..

Source  : truebuddhistteachings.org



Tuesday 14 November 2017

今日教言

🌻2017.11.14 | 今日教言🌻
世间的一切痛苦,都是从自利中产生的。所以,《修心七要》告诉我们:在生活中不管遇到什么苦,均应将其归罪于我执,而不要去责怪别人。若能除掉我执,再不顺的日子都会改变。--《残酷才是青春》


Monday 13 November 2017

定弘法師:不知道如何懺悔,就讀懺悔文嗎?

問:下面一個問題,末學常常看到我們學佛要發願,末學不明白應該怎樣發願,一定要在佛前發願嗎?要發願往生淨土,應該怎麼發?還有懺悔,師父上人和很多大德都強調,末學不知道如何懺悔,就讀懺悔文嗎?末學剛踏入社會不久,條件還不是很好,我和先生在北京上班,租的房子沒有多余居室,末學放書在臥室應該注意什麼?如果早上早起,先生還在睡覺,我可以在臥室拜佛嗎?

定弘法師答:這個發願關鍵是發真誠的心,至於說形式上怎麼個發,那個並不重要。那妳可以用祖師大德的發願文來幫助自己發願。最好的發願文就是蓮池大師的「西方發願文」,這是印光大師最先贊嘆的。懺悔文,我們師父老人家每天都做的一個懺悔文,在香港佛陀教育協會有流通,妳可以來索要。不知道網上有沒有得下載,應該都會有。我每天懺悔就用那懺悔文,寫得非常的直白,也很真誠。讀的時候隨文入觀,就會很有效果。如果家里沒有條件拜佛,妳自己在臥室里拜,那都可以,實在沒有這條件,佛也不會見怪我們。總是學佛要有一個誠敬心,在自己的條件上盡量的來表示自己的恭敬。

Saturday 11 November 2017

Four Aspirations When Sharing Merits 四愿回向

愿消累劫诸业障。
愿得福慧日增长。
愿尽此身出娑婆。
愿佛接引生安养。
May I eradicate all karmic obstacles accumulated from many kalpas. May I attain blessings and wisdom, with each day increasing them. May I, at the end of this life, exit from the Saha World. May Amitabha Buddha (Amituofo) receive and guide me to be born in his Pure Land Of Peaceful Nurturing.
Six Perfections (六度):
Blessings (福) are created with good moral conduct, by practising the first five perfections of Generosity (布施), Morality (持戒), Patience (忍辱), Diligence (精进) and Meditation (禅定), that can be practised with mindfulness of Amitabha Buddha’s name (Amituofo), while the sixth and last perfection is Wisdom (慧). All Six Perfections can be cultivated with the practice of mindfulness of Amituofo, as in the links below.

Source : purelander.com

Friday 10 November 2017

《 佛典故事 - 无常 》

三千多年前,佛法兴盛的古印度王朝,世尊于舍卫国的祇洹精舍,为诸天、人、龙鬼等宣说佛法……
.
此时舍卫国波斯匿王的母亲,已高龄九十多岁,因岁长年迈而身染重病,不久便因病过世。孝顺的波斯匿王带领朝中大臣依循礼节,如法送葬。待葬礼结束,波斯匿王来到精舍,恭敬地顶礼世尊。
.
世尊请波斯匿王随坐于侧,看到国王不同以往的穿着及忧伤的神情,关心地询问:为何今日国王衣着及形色异于往常,发生了什么事情呢?波斯匿王回答世尊:家母因年迈,得重病过世,今日刚遣送亡母的灵柩至墓地,回程特地前来觐见世尊。
.
世尊得知原因后,告诉波斯匿王:推古演今,生、老、病、死这四件事最令人畏惧,因为人出生后会渐渐衰老,病苦会使人渐无光泽,死时四大分散,并与亲人饱受别离之苦。世间万物一切无常,无有久居而不灭者,亦如生命随着时间一天天地消逝,好似河流昼夜川流不息。昔日的国王、拥有五通的仙人、乃至诸佛、阿罗汉,至今皆无人长久住世,所以您不要因为过于哀恸而伤了身体。国王是一位孝顺的君王,应当多为您的母亲修斋、培福、供养三宝,才是真正利益您的母亲。世尊语毕,波斯匿王及诸大臣们皆除却忧恼,法喜充满。


典故摘自:《法句譬喻经.卷一》


省思

《涅槃经》云:是身无常,念念不住,犹如电光暴水幻炎。世间之法,生灭迁流,无刻不变异,是故应当把握时光,修善培福,广修供养。


Thursday 9 November 2017

可否帶著超度的心殺死蚊蠅?

  佛教所講的不殺生,對象是一切眾生。從平等的角度來說,蚊蠅也有佛性;從生存的角度來說,螻蟻尚且偷生,我們有什麼權利剝奪它們的生命?至于帶著超度的心殺它們,這一說法值得商榷。首先,你有沒有能力超度它?其次,它願不願意被你超度?如果現在有人對你說:我要殺了你,使你得到超度,在座的是否有人願意?

  當然,歷代祖師也有一些特殊的教化方式,這在密宗和禪宗都有記載。雖然這些做法從聲聞戒來說是不允許的,但這些大德已經成就,確有把握超度這些眾生,而且他的行為不僅對眼前這些眾生有利,還能利益更多眾生。但這些屬于特殊事例,對我們這些凡夫來說,絕不能以這一借口輕易殺生。如果我們這樣做的話,不但造作殺業,更會犯下妄語罪業,為墮落惡道之因

文章来源: 《地藏經》修學 (社團) posted by Angela Ney

Wednesday 8 November 2017

染阿含 - 转念安伏心受修法

佛陀又提醒富楼那尊者说,西方输卢那人凶恶、轻躁、弊暴、好骂。如果你遭到凶恶、轻躁、弊暴、好骂、侮辱的话,应该怎么办呢?
富楼那尊者说,我会这样想:他们只是骂我,还没有动手或用石块打我。

佛陀说,假如他们打你了呢?
富楼那尊者说,我会这样子想:他们只是动手或用石块打我,还没有拿刀、杖砍我、打我。

佛陀又说,假如他们拿刀、杖砍你、打你呢?
富楼那尊者说,我会这样想:他们只是拿刀、杖砍我、打我,还没有取我性命。

佛陀又问,假如他们要取你性命呢?
富楼那尊者回答说,我会这样想:有许多佛弟子,感受到自己的身体,所带来的种种祸患,而厌离自杀的。如果他们杀我,正好让我省了麻烦,得以脱离身体的种种祸患。

佛陀因而赞叹富楼那尊者忍辱的精神,足以去西方输卢那布教。并嘉勉他去度化输卢那人,令不安者得以安详,未涅槃的人能入涅槃。

Tuesday 7 November 2017

【佛典故事】超脫四食 斷生死流

昔日,釋迦牟尼佛在舍衛國的祇樹給孤獨園弘化之時,為比丘們開示:世間一切眾生以四種食長養生命,是哪四種食呢?第一種是「摶食」,或大、或小;第二種是「更樂食」;第三種是「念食」;最後一種是「識食」。

「什麼是摶食呢?摶食,就是現在人們為了滋養色身所攝取、一切可以入口的食物。什麼是更樂食呢?更樂食,就是當眼、耳、鼻、舌、身與外在塵境色、聲、香、味、觸相對時,所産生的喜樂覺受。譬如:柔軟的衣裳、莊嚴的傘蓋、芳香的花朵、燃薰和香油等,凡是讓身體長養喜樂的覺受,都是更樂食的範疇。

什麼是念食呢?念食,是第六意識的作用,心中所想念、所思惟者,在歷緣對境的時候,或是藉由口中說出、或是經由身體接觸,包括所有能長養、支持諸根之法,就是念食。

什麼是識食呢?識食,是以第八阿賴耶識為體,薰習積集業識種子。從色界初禪梵天到無色界的有想天、無想天,都是以識為食,這就是識食。

比丘!一切有情眾生依靠這四種食,生生世世流轉生死。因此,諸位比丘!應當以捨離此四種食為修行方向,精進學習,方能出離生死。」

當時,在座比丘們聽聞世尊的教誨,個個歡喜信受,依教奉行。 

典故摘自:《增壹阿含經.卷第二十一.苦樂品第二十九(四)》


省思

欲界眾生,容易迷惑於對飲食、睡眠、愛欲的追求,因此流轉生死,輪迴不已。依於五根貪著五塵境界,輾轉增長其他種種的貪欲,繼而造種種造殺盜淫妄之業,遂令惡業果報綿延不絕。所以要離苦,當從少欲開始!


進一步思惟,一切生活所需,皆是藉假修真之因緣,懂得少欲知足、心不貪著,不再被種種欲望纏縛,有了定力、能作主,人生步步都是光明;如是精進,終得離三界大苦,得涅槃之樂。

Saturday 4 November 2017

今日教言

🌻2017.11.4 | 今日教言🌻
我们在平时的为人处事中,一方面要对众生发大菩提心,一方面又要把自己看得比任何人都卑贱,从内心深处真实思维利他。--《修心八颂略释》