Tuesday, 28 February 2017

以慈悲心為根基而立 鬼神便不能隨心所欲 (佛教故事)

佛陀和他的弟子們住在舍衛城的時候,有一天,佛陀講了一則奇特的譬喻,來教諭弟子們應該修成慈悲之心。

比丘們呀!假如這里有一把經過百煉成鋼的利刃,這個時候來了一個人,他說:讓我來將這把刀像麥芽糖一樣,扭彎或者扭轉給你們看,想想看,這個人能不能做到呢?

大德呀!那是不可能的事呀!
為什麼呢?

大德呀!既然是一把經過千錘百煉的利刃,哪能用手把它扭來彎去呢?只要一碰不是就會受傷嗎!

待弟子們回答後,佛陀就以下列的話,予以闡釋慈悲心的德性。

比丘們呀!和這個道理相同,如果你們修成慈悲心,並且反複修煉,達到完全融會貫通,就能長養以慈心為根基的立身處事,心安理得,不再有所恐懼,這個時候縱使鬼神想來搗亂你們的心,也絕不能隨心所欲了。

這則譬喻,對于那些以為慈悲之心容易修成的人來講,確是一則奇特的譬喻。其實仔細一想,慈悲之心並非容易修得的。但是慈悲之心,卻本來就存在于人的本性之內。自己的孩子是可愛的,自己的雙親是可親的,自己的弟兄遇到悲慘事,自己也會哀傷流淚。


可是如果把這慈悲之心,推及于眾生,有時也會被種種的煩惱所妨礙。而分別之心,貪利之心,有時憤怒或者惡念也會阻擾。派系之心,狹窄的心,也會給予妨害。將這些阻礙個個燒光,反複修煉,而後才能達到無量平等大慈悲。如此想一想,或可約略領會佛陀的這則譬喻。

Monday, 27 February 2017

淨空法師:修積功德並不一定要花錢

我們曉得最可憐的是什麼?是生生世世沒有見到佛法,沒有聽到佛法,阿賴耶識裡頭沒有佛法的種子,這叫真可憐,他沒有善根。如果在一生當中,能夠聽到一次,聽到一句阿彌陀佛,阿賴耶識裡頭就種善根。

所以,我們要明白這個道理,要了解這個事實真相,念念不忘幫助一切苦難眾生,用什麼方法去幫助他?念佛。對於一切小動物,我們看見了,蚊蟲螞蟻,合掌「阿彌陀佛」,就給牠種善根了。牠多生多劫之後,憑這一句阿彌陀佛就得度,這個善根誰給牠種的?你給牠種的。

學佛的人天天不空過,念念不空過,這叫什麼?眾生無邊誓願度。還有更殊勝的,我們肉眼看不見的眾生,他在我們周邊,有時候我們感覺到,我們念一句阿彌陀佛迴向給他,他們感恩。我們誦經、讀經、講經這些功德,全可以與他們大家一起分享,在佛法裡叫迴向,現在的名詞叫分享,沒有一個不得利益的。常存此心,念念不捨,無量功德。

修積功德並不一定要花錢,有些很有財富的人反而他們不知道修功德,他們所修的是福德。功德是你的菩提心,是你的善緣,你對一切眾生的愛心,不捨眾生的願心,這是成就你功德。我們的菩提心,也就是在日常生活當中這樣培養出來的。


文摘恭錄淨土大經解演義(第一三九集) 2010/9/10 
香港佛陀教育協會檔名:02-039-0139

Saturday, 25 February 2017

Friday, 24 February 2017

Why Do Good Now Instead Of Later?

The king [Milinda] asked Nagasena again, “Suppose a man were to do good deeds, should he have done it previously, or should he do it after now?” “He should have done it before, because the good deeds done after now are not beneficial to him, but the good deeds done previous are beneficial to him.”

Then Nagasena asked the king, “Suppose, great king, when you are thirsty and want to drink, and you ask your men to have a well dug out, could that meet the king’s thirst?” “Certainly not, it cannot meet the immediate thirst of the king. The well should be dug beforehand.” “It is the same with regard to a person, if a person were to do good deeds, he should have done it early. If he does it late, it is not so beneficial to him.”

Nagasena again asked the king, “Suppose, when the king feels hungry, then he asks his men to plough the field, to manure it and to sow crops. Could his belly be filled by doing so?” “Certainly not, there should be a savings of grain.” “It is the same with regard to a person, he should have done good deeds in advance. If he does good deeds only when he is in danger, it is not beneficial to him.”

Then Nagasena asked the king, “Suppose, the king has an opponent who he suddenly confronts in battle without preparation, could the king order people to train horses, elephants and men in warfare and also to make weapons?” The king replied, “No, those things should have been prepared in advance. Then the king could go out to the battle at any moment. If the war has broken out already, it is useless for the king to ask his people to train horses, elephants and men.”

Nagasena said, “Thus the Buddha has said in the sutras: ‘People should strive to perform bodily good actions before (disaster strikes), as good actions performed afterwards are not useful or beneficial. One should not give up the right path and adopt the wrong path, do not follow the ignorant ones who discard good and performs evil and who have to lament and wail afterwards, it is of no use. People who discard righteousness and adopt crookedness are going to repent on their death-bed.’” “Excellent, Nagasena.”


Nagasena Bhiksu Sutra

Translated By Ven. Guang Xing
Source : thedailyenlightenemnt.com

Thursday, 23 February 2017

【問】:何謂“許願”和“發願”分別的意思?

【學誠法師答】:佛法不講許願、還願,而講發願、行願。 願不是許給佛菩薩去幫忙實現的,佛菩薩也不需要我們的酬謝;願,是自己的心、理想、目標,發願是行為的動力和嚮導,依願而行是實現目標的唯一途徑。

發心,是我想要去做什麼許願,是我想要得到什麼結果。 前者是在因上而言,後者是求果相。 許願是把希望寄託於神秘的外力保佑,發願是策發自己內心的力量。 對佛菩薩最好的恭敬、供養和感謝,就是依教奉行。

佛法不講許願、還願,佛菩薩無處不在,所謂一定要回到許願處對原來那尊菩薩還願的說法,是以世俗心態來揣度佛菩薩,佛菩薩豈會如此狹隘呢?佛法不講許願和還願,而講發願和踐行。 許願是把自己的願望寄託於佛菩薩,想像靠冥冥之中的神秘力量來幫助自己實現願望,這種含糊不清的想法就是迷信,不明白為何而信,迷迷糊糊的信。 發願是主動發諸自心的志向,並且在這個願力的引導下去實踐,靠自己的努力。

佛菩薩不是萬能的神靈,而是指示覺悟之道的智者。 拜佛是對老師的感恩和尊敬,是提醒我們敬畏與追尋真理、收斂內心妄想、勿忘天下蒼生。

許願,本是民間的說法,與佛教無關。

佛教不講許願,講發願,前者是把希望寄託於神秘的外力保佑,後者是策發自己內心的力量。 每一個人的際遇,都是由於自己的造作,別人無法代替自己去努力。 佛菩薩無法幫我們獲得無因之果,也不需要我們的感謝和表示。 若要許願,當放棄自私自利,損人利己的念頭,發利益社會、利益眾生之大心願,則功德無量。 依教奉行便是最好的還願,是佛菩薩最歡喜的事。

网络转载

Wednesday, 22 February 2017

聖嚴法師:“我”是什麼?

以前我剛開始教禪、講禪的時候,一開始就講 “無我” 的觀念。我說:要開悟就要把這個去掉,如果有,就不能開悟。” 結果多半的人聽不懂,一時間也不能接受這樣的觀念。

因為通常的人都非常重視,認為是生存動力的來源,例如:因為肚子餓了,所以” 要拚命賺錢買東西吃;因為” 希望有好名聲,所以” 努力工作,希望社會給名譽榮耀。如果沒有了,就失去努力的動力;如果真的沒有的話,那我還來上什麼課?聽什麼佛法呢?

後來我也覺得這樣講佛法,對初學者可能太困難、太高深了,所以決定先從有我開始談起。其實佛法、禪法的修行,都是從有我開始的。有我是個著力點,即使說:我願無求,也還是要有一個來發這個願;或是有人說:我的煩惱很多,希望能除煩惱而証菩提,達到無我的境界。這個無我的還是我。所以無論如何,一定要從有我才能到無我

一般人如果沒有修行的功夫,根本不知道究竟是什麼,雖然每天都在講,我的這個……,我的那個……,但事實上根本不清楚是什麼,還以為那一連串的妄念,以及每天看到的自己的影像,或是每天接觸到的環境,就是。實際上那不是,而是我的

有人說:我會思考,于是把自己的思想、念頭當做了。每天只想著那是我的、那不是我的;我的念頭是我,壞的念頭是我,好的念頭也是我。那究竟哪一個念頭才是真正的我呢?

也有人說:我的身體是我,我的觀念是我,我的財產是我,我的環境是我,我的世界是我。但仔細分析,這里面並沒有一樣東西稱得上是

又有人說:永恆的我才是我,但什麼才是永恆呢?所有的思想、觀念,說穿了不過都是一個一個串起來的念頭,並不是永恆不變;我們的身體、外在的環境,更是無時無刻不在變化之中,哪有一個永恆不變的我。

以佛法、禪法的觀點來看,在還沒有開悟,還沒有智能的時候,” 只是一連串的妄念。即使已經是佛教徒,看了很多佛經,聽了很多佛法,很多人依然煩惱很重,生氣照樣氣,貪心照樣貪,不該做的事情照樣去做,為什麼?因為還沒有看清楚什麼是,結果自己做不了自己的主。

要能夠主宰自我,一定是透過了解自我、肯定自我之後,才能進一步達到的。所以一定先要知道是什麼,才能肯定自我;肯定自我之後,才會知道什麼是我,什麼是非我,也才能夠提升自己、充實自己、改善自己、轉變自己。如果不知道是什麼,要想提升也無從提升起。

事實上,是自我,也是非我,它沒有一定的面貌,且是可以透過修行來改善、轉變的,當轉變了,所有我的也會跟著轉變。

了解自我的第一步,首先要摒棄的觀念,要肯定自我是假的,是虛妄的,然後在無我上成長自我,以非我為我。不應該產生的念頭不要產生,不應該講的話不要講,不應該做的事情不要做;相對的,該做的事情要努力做,該講的話要多講,該起的善念要盡量發揮。也就是,要行一切的善,斷一切的惡,能夠做到這樣,就能漸漸體會何謂無我了。



Tuesday, 21 February 2017

《 佛典故事:善恶果存乎一念间 》

昔日舍卫国的国王波斯匿,来到佛陀住处,至诚恳切地顶礼佛陀,并长跪着说:尊贵的佛陀,弟子愿以真诚的心,于城镇的街道上,准备素宴供养佛陀及僧众们,让国人能够认识世尊!愿一切众生都能因世尊的慈悲德行,听闻微妙的法要,而远离邪魔蛊惑及一切恶法,并守持五戒,不造作恶业,以此消除一切灾难。

佛陀说:真是有善根的国王啊!能够用智慧整治国政,为人民种下未来的善因,并引导人民走向人生的正道。之后,国王便亲自准备素宴,以恭迎佛陀及其弟子们的到来。接着,佛陀和随行的弟子们便来到设宴的街道,接受国王的供养。待用完斋,佛陀升座为国王及子民们,宣说佛法。

此时聚集听法者众多,恰好有二商人路过,一人听了佛陀的开示,便很欢喜地说:佛陀就好比帝王,其常随弟子们犹如忠臣般地随行,想必佛陀是真正具有大慈悲及大德行,才能使国君这样恭敬地供养!佛陀是这样地尊贵,我也应该奉行佛陀所说的教法。而另一商人却起了慢心,而说道:这国王可真是愚痴!拥有如此大的财富、权势和地位,为何要对佛陀如此地奉承呢?佛陀就好比是头牛,其随行弟子犹如牛车,牛拖着牛车南北奔波,居无定所,身上又一无所有,这有什么好值得如此尊崇与追随的!

随后两人一同离去,走了三十里路,便在路旁的凉亭休息并喝起酒来,心起善念的商人,因对佛陀所生起的恭敬心与欢喜心,感得龙天护法的护佑;而心起恶念的商人,却招感地狱里的众生,使酒在腹中如火烧,因而神智不清跌到凉亭外。隔天清晨,一商队车路过,而惨遭碾毙。同行的商人见状,怕回国时,国人会误以为是他因贪朋友之财,而行不义的手段,只好离开本国转往他国流浪。

此时,该国国王驾崩,并留下预言:将有一卑微的人来到我国,如果他将是继承王位的人,我这匹神马便会向他屈膝下跪。” 之后,大臣们便带着神马找寻未来的国王。刚好此一商人来到此国,神马见到商人,立即跪下并舐舔他的脚,所有的臣子便很高兴地,认定此商人就是他们所要寻找的新王,于是请他回王宫继承王位。

成为国王之后,商人心想:这一生并没有做什么善事,为何会有如此大的福报?想必是因听闻佛陀的教诲,获其慈悲庇佑所致。” 便与群臣出发前往舍卫国请教佛陀,以释疑惑。佛陀为他开示:当年波斯匿王在供养三宝时,你所生起的念头是至诚的恭敬心,因此种下未来成为国王的善因,所以能登得王位;而另一同行的伙伴,心起骄慢,因而种下了恶念的种子,所以感得车祸之因。这一切的因缘果报,无非是由自己起心动念所招感,都是自作自受,不是天龙鬼神所能左右的!于是佛陀说偈:心为法本,心尊心使;中心念恶,即言即行;罪苦自追,车轹于辙。心为法本,心尊心使;中心念善,即言即行;福乐自追,如影随行。佛陀说完偈语,国王及臣子们明白了心是善恶源之本,欢喜信受奉行。

典故摘自:《法句譬喻经.卷1——双要品第九》

省思
一个起心动念,都是未来果报的因,心起善念就感得光明的法界,感召诸佛菩萨、龙天护法的加被,诸事如意;心起恶念感得的是黑暗的法界,易招感诸事不顺遂。所谓万法唯心造,一切境界,无非是这念心所造作出来的结果。为人之道,就是要能观照自己的起心动念,时时起善念,不起恶念、妄想,做任何事都能尽心尽力,凡事才能成就。古德云:勿以善小而不为,勿以恶小而为之,不要轻忽了任何生活上的细行,点点滴滴都是未来成就的资粮。


Monday, 20 February 2017

Can Those Who Die Suddenly Reach Pure Land? (Q & A)

Question: How can those who have sudden deaths (e.g. due to accident, suicide, murder, natural disaster or heart attack) have the opportunity to Nianfo (chant Amituofo) before dying? If they did not have the time to Nianfo well, can Zhunian (助念) (Support-chanting) after their deaths guide them to meet Amituofo?

Answer:
  Whether it is death that occurs suddenly or gradually, there will always be a last thought moment (that creates death-proximate karma) before rebirth, whose quality links the person to a corresponding plane of existence. It is difficult to tell what the deceased’s last thought was if there are no clear signs. However, even if death was so sudden that there was no time to Nianfo properly before physical death, the true last thought is the very thought some time after the consciousness had left the body, but right before taking rebirth – if rebirth was not ‘immediate’ in the individual’s case.

This is why Zhunian (助念)should go on after physical passing, as many do not take ‘immediate’ rebirths due to habitual attachment and great confusion, with the consciousness lingering around, possibly for up to 49 days. (Only those who have done great good, great evil, or who have practised Nianfo well can have swift rebirths in the higher realms, lower realms and Pure Land respectively.) In short, we must assume there is still potential to guide the deceased to Nianfo with Zhunian to reach Pure Land. We ourselves should, however, practise Nianfo well in everyday life to avert sudden death in the first place, by creating more positive karma to dilute negative karma, and to be well practised in case sudden death happens.


Source : Posted by Shen Shi'an (Purelanders.com)

Saturday, 18 February 2017

善修奉行十念法

過去佛陀在舍衛國祇樹給孤獨園弘化之時,為比丘們開示:如果有人奉行十善法,將來命終得生天上;若造作十惡法,便會墮到惡趣;若善修十念法,則能證入涅槃境界。

造作哪十種惡法會墮到惡趣呢?假如有人殺生、竊盜他人財物、邪淫放蕩;口出妄言、綺語,或惡口說粗暴語,或兩舌挑撥彼此;常生嫉妒、瞋惱,興起邪見,造作以上十種惡行,將來必會墮到三塗惡道中。

如何修行十法而生天上呢?如果有人身業清淨——不殺生、不偷盜、不邪淫;口業清淨——不妄言、不綺語、不惡口,不兩舌挑撥彼此;意業清淨——心中不懷嫉妒、瞋恚,遠離邪見,能修此十善法的人,命終便能投生天上。

如何修行十法,將來能證入涅槃呢?所謂十念——念佛、念法、念比丘僧、念天、念戒、念施、念處寂靜、念出入息、念身、念死。比丘們應當要知道,必須念念捨離生天或墮三惡道之因,善修奉行能得解脫、證涅槃的十念法。諸位比丘!你們應當如是學習。所有比丘聽聞世尊所說的道理後,皆歡喜奉行。

又有一次因緣,佛陀告訴比丘們:由於眾生造作十惡之根源,以致將來遭受外在環境的貧瘠衰耗,更何況是個人自身的惡報!是哪十惡呢?所謂殺、盜、淫、妄言、綺語、惡口、兩舌挑撥離間、嫉妒、恚害、心懷邪見。

由於殺生的業報,眾生招感壽命極短之果;未經允許竊取他人財物者,一出生就得貧賤之報;淫欲熾盛為因,導致配偶不貞良;喜說妄語,常得口氣臭穢不鮮潔;好說綺語,以致生長在土地不平整之處;由於兩舌的業因,導致土地不再肥沃,多生荊棘;惡口之緣由,人與人之間因多種語言而難以良善溝通;由於嫉妒心重,導致穀物不豐收;因心生瞋恚惱害的惡念,周遭多是污穢惡臭之物;邪見的果報,未來自然生於八大地獄之中。眾生因為造作此十惡業,導致所生之處環境惡劣,更何況是個人色身所招感的惡報!因此,比丘們!應當捨離十惡之法,修行十善法。諸比丘!你們應當如是學習。

當時,比丘們聽聞佛陀開示之後,個個法喜充滿,信受奉行。

典故摘自:《增壹阿含經.卷第四十三.善惡品第四十七(一、二)》

省思

《佛說四十二章經》云:「如是十事,不順聖道,名十惡行。是惡若止,名十善行耳。」修行的終極目標是契入菩提涅槃,所謂「萬丈高樓平地起」,以奉行十善、不造十惡為根基,於日用中時時覺察、覺照,反省檢討,淨化身口意三業,積極奉行十念之法,清淨自心。更進一步修善而不執著善,精進無為,又無所住著,當下即是自在解脫。


Friday, 17 February 2017

《人生經歷》 Life Experience

人一生的經歷,概括起來就是:緣會即現,緣滅即散。因緣到了,不想經歷也得經歷,因緣盡了,想留也留不住。見多識廣也好,閱歷簡單也好,實在都是各人的因緣,談不上絕對的好與壞。若能把多看世態炎涼得來的那份睿智、簡單生活養成的那份單純安靜用在學佛上,就都是覺悟的助緣。

Life can be summarised in such a way, that whatever we encounter depends on the conjunction and dispersion of causes and conditions. Once the effect of certain causes and conditions ripens, we have no choice but to bear the fruit; once the causes and conditions are exhausted, we cannot keep its effect even if we want. Subject to our individual karmic connections, some of us experience a lot while others do not. Either way it is neither good nor bad in absolute terms. Any life experience can be conducive to spiritual enlightenment, if we can apply what we have – insights gained through rich experience or serenity cultivated by simple life – to Buddhist learning and practice.

中文原文:希阿榮博堪布著作《透過佛法看世界》
英文翻譯:希阿榮博堪布facebook



Thursday, 16 February 2017

The Eightfold Path

The way we support ourselves through practicing the Eightfold Path teachings can be an expression of our deepest and illumination of our consciousness. We either falls into the mind state of peace, loving kindness and compassion when follow the teachings in practice or be engulfed with all source of unwholesomeness thought, deed and action that imminently suffering will follow it cause within the mind and causing others and ourselves to suffer as well. On the other hand, it does not mean that all sufferings are immediately eradicated at once however through consistently in practice, cultivation and Samadhi, bit by bit sufferings are getting lesser until we truly master them altogether then enlightenment, the ultimate happiness will follow it cause.

The Eightfold Path teachings are so important essence which primarily nourish our understanding of peace, compassion and realize the true nature within ourselves. It has no identity of belonging to any Buddhism sect but the wholesome teachings of the Lord Buddha to leave sufferings. In every single Buddha-Dharma teaching, they are related and are interdependent with the Eightfold Path teachings, everything flows from here regardless of any Buddhism Sect teaching that lead to cessation of sufferings. Though there some Buddhism sect do not independently emphasize about the importance of the Eightfold Path teachings however these wonderful teachings are blended into their practice manual of code of conducts, vows, guidelines, rules and regulations as a principle teaching in their practice and cultivation. They are also taking the Eightfold Path teachings seriously and not seeing them being apart or a separated but integrated them into a different way of expression, the teachings remain the same.

Written or spoken words alone are not enough and unable to express how wonderful these Eightfold Path teachings are, they are simple yet not easy to follow in practice. All the Buddha and Bodhisattva in the three periods of time took seriously in their practice and cultivation on the Eightfold Path from the beginning for these are the stepping stones of building and molding themselves to becoming the noble ones. We should be always awake to practice these efficacious teachings, far and near, inward and outward of the way that we support ourselves in living our daily lives. Good Health and Buddha Bless!

Source : Buddhist Wisdom Hall (posted by Kenji Twd)

Wednesday, 15 February 2017

《 佛 典 故 事 - 布 施 得 福 》

從前,佛陀在舍衛城祇樹給孤獨園時,有一位容貌莊嚴、名為悉鞞梨的天人,前來禮拜佛陀。他身上散發出來的耀眼光輝,令入夜後的精舍大放光明。

天子說道:「天人衣食無缺,自在快樂地享受福報,有些世間人也是如此。為什麼這些天上及世間的人能夠常享福報呢?」佛陀說:「想要在今世、後世所到之處,皆能常享福報,應當捨除慳貪,以歡喜、平等、無所得之心廣行布施,如此便能生生世世安享福報。」

天子對佛陀說:「世尊所言極是!」接著又說:「世尊,我自知過去生中有一世曾為國王,名為悉鞞梨。當時,我於國內四周城門及城內各處要道廣行布施,廣修福報。事後,王后對我說:『大王能夠廣行布施,可是我想修福卻無能為力。』我告訴她:『我在東門所作的布施功德,都歸屬於你。』王子也對我說:『父王!您布施修福,母后亦如是,我無法像您一樣行大布施,但希望能依您之力修得一些福報。』我說:『那麼,我在南城門所做的功德就讓給你吧!』過了不久,大臣、將士及百姓們,也陸續來對我說同樣的事情,於是我便將其他城西、城北及城內四處所作之功德皆各歸屬於他們,自己不留下任何功德。

之後,替我實行布施的臣子也來求見,對我說:『大王!您在國內各地布施的處所,都已讓給王后、王子、大臣、將士及百姓們,您已沒有可以布施修福的地方了!』我回答說:『既然如此,你就去將邊境各國應該進貢的歲收財物,帶一半回來歸於國庫,另一半留在當地布施給民眾。』臣子如是照辦。」

天子說:「長久以來,我始終如此布施修福,因此能夠獲得殊勝的福報,享受快樂如意的生活,無有窮盡。這些點點滴滴累積的福德、善果,都匯聚到功德海中,如同將恆河、耶蒲那、薩羅由、伊羅跋提及摩醯五大河匯集成一條廣大的河流,這條大河的河水超過百千萬億斗斛,無人能夠測量。我所作的一切功德及所感召的福德果報,也匯集到大功德海中,如同此河一般深廣無邊,不可稱量。」

悉鞞梨天子說完後,歡喜頂禮佛陀而後離去。

典故摘自《雜阿含經‧卷三十六

省思
布施為六波羅蜜之首,能去除慳貪的習氣,廣增福德。若以慈悲心、平等心廣行布施,發心長遠而不執著所修的福報,則此功德方為真正功德,所獲善果將不可限量。世尊累劫以來,亦是如此廣修布施,行六度萬行,並能了達三輪體空的道理,修而無修,因此能成就無上佛果。