修自己的習氣

我們修行苦，苦就苦在修自己的習氣。首先是要開智慧，要知道這個世界是假的，五蘊是空的，這個「我」是不存在的，但是雖然道理明白，我執、我見確實還是會很牢固、很堅強的，修就是要修去這個習氣。

传喜法师

千萬別說自己的功德

自己有一點點的功德，到處去宣說，這本身就是一種過失;在沒有特殊意義的情況下，一定要將自己的功德隱藏、保密起來，這本身就是一種功德。

《達摩祖師傳》中，素有菩薩皇帝之稱的梁武帝與達摩祖師研討佛法。皇帝得意道：“自朕登基以來，修佛寺、造佛像，抄寫經卷，供養僧侶無數，敢問大師，朕有何功德?”祖師面無表情，淡然道：“無功無德!”

為什麼無功無德呢?功德毀壞之因有四種，其中一個就是宣揚功德。在沒有特殊意義的情況下宣說自己的功德，很容易毀損功德。作為修行人，作為佛門弟子，必須要隱密自己的功德，在沒有特殊意義的情況下不能宣說。不僅僅是功德，即便是積累了一些善根、福德，或者做了一些好事、善事，也不能輕易宣說，一定要隱藏起來。

其實凡夫的言行舉止，包括每一個起心動念都是造業，我們所認為的功德也不一定是什麼功德。就算稍微有一些功德，但是與佛菩薩、上師三寶的功德相比都是微不足道的，有什麼可宣揚的呢?自己有一點點功德，然後到處去宣說，這本身就是一種過失，別人也能看出來你內心的一些雜念，這都是不如法的。在沒有特殊意義的情況下，一定要將自己的功德隱藏起來。隱藏功德，這本身就是一種功德。

靜坐常思己過，閑談應論人德。我們不能看自己的功德，要看自己的過失;我們不能看他人的過失，要看他人的功德，這樣才能慢慢地學到他人的功德，進而將他人所有的功德納入自己的相續中。最後，自己所有的過失都能消失殆盡，所有的功德都將日臻圓滿。

文章来源: 釋迦牟尼佛（圖片）社團 (posted by Angela Ney)

WHY IS IT DIFFICULT TO DEPART FROM THIS WORLD

For most people, death is an unwelcome event. With so many cravings to be satisfied, the business of living in spite of enormous suffering is never quite finished. People feel more comfortable with the mirage of happiness than with the reality of death.  If at all they have to think about it, it only has a slot in the eleventh hour.  Attachments to worldly life create a morbid fear of death.  But the truth is that all life is nothing but suffering. Death is natural and inevitable.  It is not half as frightening as the thought of dying itself. The mind has an ability of its own to create and to stretch phantom images of death.  The reason is that a mind untrained to see life with all its impermanence and unsatisfactoriness, is likely to cling to illusions just as a drowning man will even cling to a straw.  It creates uneasiness even for those who fervently pray to an imaginary supernatural being for forgiveness and a place in heaven when life seems hopeless.  Of course the fear of death is a manifestation of instinctive self-preservation.  But there is a way to overcome that fear.   Do some selfless service for the welfare of others to gain hope and confidence in the next life. Altruism purges all selfish attachments.  Purity of the mind, not attachment to worldly things, will ensure a happy parting from this world.  It is the constant contemplation on death to understand the impermanence of life, and the wisdom to correct the wrong way of living, that take the fear out of death.  Strengthen the mind to face fact and realities of life. Avoid unrealistic and impracticable ambitions. Develop self-confidence.  Then you will be more relaxed in overcoming your difficulties in life.

Problems and Responsibilities by Venerable K. Sri Dhammananda

Photo : Web

佛有三身

念佛是願見佛的，這和金剛經所說：『若以色見我，以音聲求我，是人行邪道，不能見如來』，有相抵觸嗎？

佛有三身：法身 '報身 '應身 。金剛經是破相顯性的寶典，是見性的法門，了見法身無相，常住不滅，人人本具的真性，是故，以色見我，以音聲求我，是人行邪道，不能見如來，如來是法身，法身是無形無相，不能以色相而見法身，更不能以音聲求法身，法身非色相與聲塵所能觸或見的；因此，金剛經的行門是以空門入門，以見佛性為正宗，佛性是無相的，角度不一樣。

念佛法門是見佛為宗，佛有三身，通常往生時所見的佛是應身佛，應眾生之機緣而變現出來的佛身，這可以看得見，報身佛唯有菩薩方能看得見，凡夫是不能看見的，法身佛唯有佛與佛方能徹底了見，菩薩與凡夫是無法看見的。

總而言之，空門是觀色即空，從假入空，見空得解脫，見空性的法門；而淨土法門是從有門入門，見佛聞法，因而證空性(梵語sunyata)，在修行的法門略有差異，但究竟終無差別，最後皆以證成無上菩提為宗旨。

文章来源：釋迦牟尼佛（圖片）Group

Refrain from Killing / 海濤法師慈悲語錄

Having too much karma of killing will destroy the roots for Bodhi and cause divergence from the Buddhist path of liberation. 
Conversely, as one switches from eating meat to being vegetarian, one discovers an improvement in mood from depression to joyfulness. 
The reason is simple; animal spirits are no longer seeking for debts to be repaid.

--Venerable Master Hai Tao (英譯／舊金山Phoebe)

「殺業太重」會斷菩提根，易與佛法解脫之道絕緣；

相反的，由吃葷改為吃素的人，會發覺心情的改善，由低沉改為喜氣洋洋。

原因很簡單，動物的冤魂不再來討債。

——海濤法師

一句佛語點透人生

人不一定信佛，但一定要有佛性，佛性，即“自覺”，和“覺他”的德行。佛性，最講一個“善”字；禪境，最講一個“淡”字。

　　
用佛待人，自己即佛；用佛性悟人，人可兼佛。
　　
善心，點亮心燈；慧心；使心燈長明。
　　
善良的人，往往可以逢凶化吉；覺慧的人，常常可以化險為夷。
　　
社會，向善的人越多就越和諧；人生，感恩的心越多就越美好。

不說他人長短，不念他人恩怨，是善心；時刻誠心待人，日夜專心做事，是懿行。
　　
心地善良的人，容貌一定動人；心裏知足的人，生活一定快樂。
　　
貪欲是痛苦之根，淡泊是快樂之源。
　　
待人要有平等心，對已要有平常心。
　　
積善可以得福，積德可以增壽。
　　

大慈緣于大善，大善緣于大愛，大愛緣于大德。
　　
只有忘記對別人的善行，才會持續不斷的為別人施善。
　　
情是一種心靈感覺，情中自有妙趣；淡是一種心靈味覺，淡裏自有佳境。
　　
和為貴，所以才要和睦、和善、和平；忍為高，所以才需忍讓、忍耐、隱忍。
　　
忍，有時要讓，有時要耐，有時要隱。所以，忍其實是另一種形式“韌”。
　　

福臨心享，禍至神傷；祈福避禍，人自安康。
　　
一切順其自然，一切隨遇而安，乃心性之至境。
　　
千眼，意在觀世，千手，意在濟世；人間福音，無過如此。
　　
存私者入俗，去私者新生，無私者才是慧覺。
　　
入世者聰，出世者慧，以出世精神做入世志業者覺。
　　
人生悟道，在聰明的台階上只能仰視，只能在智慧的峰頂才會鳥瞰。
　　

心性須要修養，就像生命需要滋潤一樣；心靈需要修繕，就像容貌需要美容一樣。
　　
修德要身體力行，養性要心無雜念。
　　
修養，要知羞而學，知錯而改，知恥而思。
　　
修形養性和施善積德，既要點滴做起更要日積月累。
　　
趕路要趁早，修身重戒律，養性貴有恒。
　　

養身必先養心，修身必先修行，做事必先做人。
　　
人的本能是愛自己，人的本性是不傷害他人。
　　
愛人先自愛，自愛先自覺，自覺先自省，自省先自悟。
　　
生命有限，愛心無限；無限的愛可以把有限的愛延長。
　　
愛無所求，被愛無所累，便是真正的自在和幸福。
　　
自愛是一已之愛，博愛是衆生之愛；不棄自愛，弘揚博愛，才是真愛。
　　

一已之愛，有利于家庭的和睦；衆生之愛，有益于社會的和諧。
　　
一顆愛心便是一縷春風，一片陽光，便是一生快樂，一世美好感悟人生。
　　
愛可以擴展，愛可以延伸¨¨故大愛可以無過；愛要銘刻愛要珍藏¨¨故真愛永恒。
　　
一已之光只是一點明亮，只有點亮大衆之光，才會燃成一片光明。
　　
賜福別人，就是造福自己；寬待別人，就是善待自己。

首先是被別人需要，然後是被別人賞識，最後才是被別人贊譽。
　　
人生難得解脫，難求灑脫；解脫只是自救，灑脫才是自在。
　　
無論教化，還是感化，最終的效果當是心靈的靈魂的淨化。
　　
面對非議，無愧則心安；身遭誣陷，無愧則定神。
　　
人的威望不可能一天樹立起來，人的聲望更要用畢生的德行來養護。
　　
點火者明，近火者暖，玩火者焚。
　　
惡性，往往認賊作父；善心，則可以化敵為友。
　　
心如水，而性則可能是鹽、是糖、是茶、是咖啡……這樣，心境不同時，心性也會異樣。佛性則是人性的慧根。
　　
心氣要高，姿態要低，低成就高；心胸要寬，心態要平，平自然寬。

文章来源 ： 釋迦牟尼佛（圖片）网，

post by Angela Ney

闻过则怒

佛教中如何看待金錢呢？

佛教中如何看待金錢呢？

它不是善也不是惡，

不是美也不是醜，

關鍵要看它怎麼用。

用好了，可以造福眾生、自利利他；

用不好，也能滋長慾望、害人害己。

但可惜的是，許多人沒有把它用好，

以至於這世上80%的幸福與金錢無關，

80%的痛苦與金錢息息相關。

~~~~~索達吉堪布

What's the meaning of "Amituofo"? 「阿彌陀佛」是什麼意思？

Q: What's the meaning of "Amituofo"?

A: The meaning of Amituofo is infinite life and infinite light.
It is infinite life because Amituofo can receive infinite sentient beings universally in the endless long river of time; it is infinite light because Amituofo can take care of endless sentient beings in the sea of bitterness with infinite wisdom and immeasurable compassion.

When we recite Buddha's name, our mind will correspond to compassion and wisdom, i.e, the infinite light of Amituofo; our mind will never separate with wisdom and compassion as well as the name of Amituofo, that's also infinite life.

teaching by Venerable Master Sheng Yen

問：「阿彌陀佛」是什麼意思？

答：阿彌陀佛的意思是無量壽、無量光，是無量的壽命和無量的光明。阿彌陀佛能在無盡的時間長河中，普遍接引無量的眾生，故名無量壽；能以無邊的智慧和無比的慈悲，照顧無窮的苦海眾生，故名無量光。

我們念佛的時候，心中就和慈悲與智慧相應，也就是跟阿彌陀佛的無量光相應；我們的心永遠不離開智慧和慈悲，我們的心也永遠不離開阿彌陀佛的佛號，這也是無量壽。

---本文摘自聖嚴法師《念佛生淨土》一書

Taking the Dharma to Heart

Learning the Dharma takes more than just listening to talks on the teachings. Oftentimes, while listening to the Dharma talk, our hearts become very open and expansive, full of great joy, peace, and inner freedom. Yet, with the end of the talk and our return to the matters of everyday life, we easily lose this sense of joy and peace. Our encounters with people or issues can very quickly upset us, causing our mind to give rise to many afflictions. Haven't we all experienced this? Why does this happen? 

When listening to the Dharma talk, our minds were on the Dharma, and in the process we began drawing closer to our Buddha nature. When we returned to our daily living, however, our mind also returned to our habitual ways of seeing and thinking. That is why it did not take much for afflictions to arise once more. With the arising of afflictions, we drew farther away from our Buddha nature.

What this shows us is that though listening to the Dharma talk brought us spiritual joy, this joy is temporary until we have worked on overcoming our many habitual tendencies and afflictions. Without addressing these, our heart and mind easily slip back into their mundane state. What we need to do is to take the teachings to heart and truly apply and practice them. It is through this practice that we can truly touch the teaching's meaning and become effective in eliminating our afflictions and unwholesome habitual tendencies.

Source : Tzu Chi Foundation

From Dharma Master Cheng Yen's Talks

Compiled into English by the Jing Si Abode English Editorial Team

Photo by Kao Shu-Chin

Anniversary of Buddha's first teaching / turning the Wheel of Dharma

Today marks the anniversary of Buddha’s first teaching or turning the wheel of Dharma in this world. 

The date is June 4 in the lunar or Tibetan calendar, as recorded by Tibetan text. This is based on calculation of 49 days after gaining enlightenment, the Buddha taught his 5 former companions of the Dhammacakkappavattana Sutta. 

Source : Let's strengthen the Buddhist Faith Group 

posted by Robin Chan

用佛的智慧去看一切

 我们有没有以一个学佛的心态，学佛的智慧来看一切，用佛的智慧来看一切的时候，顺境里面有佛，逆境中有没有佛？有。我们往往顺境当中，有的佛性也忘掉了，就陶醉在其中。有的在逆境当中，佛性更忘掉了，嗔恨心生起来。所以我们要去这样锻炼，顺境中不要迷失掉自己的佛性，逆境当中更是要靠佛性来拯救。

传喜法师法语

世间四种可贵人

佛陀過去在舍衛國的祇樹給孤獨園，為比丘們開示：「有四種修行人，可敬、可貴，為世間之福田。是哪四種修行人呢？就是持信、奉法、身證、見道這四種修行人。 

什麼是持信人呢？如果有發心向道的修行人，因為受到他人教導，而對佛法生起堅定的信心，內心沒有絲毫懷疑；相信如來、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師，佛、世尊，堅信如來之教，也相信一切修道人所說的，並不會依著自已的想法來修行，這便是持信人。 

什麼是奉法人呢？就是可以分辨正法和邪法，不輕信他人所說的話，而是深入觀察這些道理：『是有？是無？是真實？還是虛偽？』能清楚地明辨：『這是如來所開示的教義，那是外道行者所說的道理。』然後，奉行持守佛陀所講述的法要，遠離外道所說的言論，如此的修行人就名奉法人。 

什麼是身證人呢？就是以自身行持證明真理的修行人，專注於心性，用功行道，這便是身證人的行持。 

什麼是見道人呢？假使修行人能夠斷除身見結、戒取結、疑結這三種煩惱，證得須陀洹果，成就不退轉法。成就初果聖位，以無漏清淨法眼，了達今生、來世、父母親眷，乃至於一切有情之間的三世因果，更明白從凡夫至阿羅漢的種種修學次第。能夠以自身的修行證量作為證明，即為見道人。 

比丘們！這四種修行人，當專心一意修習身證之法。諸位比丘！應當如是精勤修學。」

所有在座比丘聞佛陀開示後，皆歡喜奉行。

典故摘自：《增壹阿含經．卷十九》等趣四諦品第二十七(十)

省思

---

信、解、行、證是修行的次第，從一念淨信的播種，直至圓成佛道的收穫，皆不離當前這一念菩提心。修行人以成就佛道為目標，依著擇法覺支，明是非，辨正邪，進而正信佛法，依教修行。在日常生活中，時時觀照自己的念頭、言語、行為，以轉化根深蒂固的煩惱、習氣，日久功深必能解脫，得到佛法真實受用。

在眾多的經典當中，初學者要從哪一部經典著手？

答：我的建議是這樣，先找一部釋迦牟尼佛傳，看一下佛陀整個生命的過程。再從初期比較淺一點的，像《八大人覺經》、《地藏菩薩本願經》，甚至《十善業道經》，尤其是因果輪迴的相關經典，先從因果入手。慢慢的再要看一些空性的書，研究一下《心經》、《金剛經》。但是像我師父就常常交代，《普門品》一定要念，因為《普門品》可以增長我們的慈悲心，又有觀世音菩薩的護念。大乘佛教就是這幾部經，《地藏經》、《藥師經》、《普門品》、《金剛經》、《心經》、《地藏經》，可以深入的了解修學，大概是如此。

海涛法师
图 ： 网络

The Story of the monk, the novice and the lady

The story started with the Senior Monk and his young Novice on their visit to a Venerable of another monastery. 

Their journey was a long and arduous one, requiring them to cross a fast-flowing stream and two mountains.  When they were approaching the stream, they saw a lady trying to cross over to the other side, but was afraid of the fast-flowing waters. The Novice wanted to carry the lady over to the other side, but the Monk stopped him, and piggy-backed the lady across the stream himself instead. 

Upon crossing the stream, the Monk and the Novice bade the lady farewell.  The Novice was extremely annoyed. He thought, "Monks are supposed to keep a distance from the opposite gender, but that lecherous monk stopped me and ferried her over himself instead !"   The more he thought about it, the angrier he became.

Finally, the Monk and the Novice crossed the two mountains and were approaching the monastery.  Unable to contain his anger anymore, the Novice burst out his frustration to the Monk.  The Monk replied,  "All I did was just piggy-back the lady across the stream. I harboured no desires or lust, but you were not ready yet.  By the way, I have let go of the lady by the stream, but why have you been carrying (the thought of) her across the mountains, and all the way to this place ?"

The Novice realised his foolishness and was enlightened.  Upon reaching the monastery, the Novice dedicated his time eradicating the Three Poisons (ignorance, aversion and lust/greed), overcame craving & attachment, and became a very good monk.

Source : dharmmasara.web

Source of picture : web

手捧《金剛經》，能斷一切苦 索達吉堪布

　　每個人的人生，都充滿了起伏不定、喜怒哀樂，這一切看似實實在在，但你若學了《金剛經》，就會明白：它並不是人生的真相。只有斷除了對萬法的執著，通達本來無｢我｣，才會懂得人生到底是什麼。

　　要知道，我們痛苦的根源，唯一就是執著。哪怕它只有針尖那麼小，也會引來綿綿不斷的苦楚。每個人對於執著的東西，得到了，會患得患失；失去了，就傷心欲絕。假如沒有執著，任何痛苦皆與你無緣。

　　現在有些人不管信不信佛，口頭上都會說不要執著，認為｢一切皆空，不執著惡，也不執著善｣，進而不辨取捨，做很多事情肆無忌憚。但實際上，他們津津樂道的｢不執著｣，也是一種極大的執著，而且是更為可怕的空執。佛陀曾諄諄告誡：寧可執著｢有｣如須彌山那麼大，也不能執著｢無｣如芥子那麼小。

　　那麼，應當如何正確地斷除執著，才不至於誤入歧途呢？《金剛經》中給了我們一個完美的答案──在勝義諦中，什麼都不存在，善惡也是一種執著；但在世俗諦中，萬法會如夢如幻地顯現，因果規律毫不錯謬，故一定要斷惡行善。

　　所以，在沒有明心見性之前，我們必須要執著善的、對的，這就相當於渡河的舟船，未到彼岸不能將它捨棄，否則，在河中就把船給扔了，結果會怎麼樣？你我都很清楚。

　　當然，假如你不太懂《金剛經》的經義，它也並非對你沒有加持和利益。當自己遭逢磨難、疾病、不順時，單單是抄寫或念誦一遍此經，就有利於逢凶化吉、遇難成祥。甚至只是把它放在家裡，或帶在身邊，此處也相當於有了佛塔，能夠化解諸般災禍，增添無邊吉祥。

　　總之，《金剛經》的功德不可思議，有緣見到它、聽到它、接觸它的人，皆能迅速斬斷痛苦之根，到達永恆安樂的彼岸。這一點，不管你是否信仰佛教，都會如此！

真学佛,一定懂得对每个人都感恩

　　人家毁谤我、侮辱我、陷害我，不学佛的人说，这是我的冤家对头，我要报复他，他起这个念头。起心动念是错误的，你这一报复，在六道轮回冤冤相报没完没了，苦不堪言。

　　觉悟的人怎么样? 觉悟的人知道，他对我的毁谤、对我的羞辱、对我的伤害，是他迷而不觉，我应该原谅他，还欢欢喜喜对他。

　　那个人是什么? 菩萨。再从深处一想，他对我有利益，他是我恩人，他毁谤我，看看我起不起心动念，我不起心动念，我就提升了，他帮助我提升，这一关我通过了。他陷害我，我没有一点怨恨心。

　　在大乘经上读到的，释迦牟尼佛修忍辱波罗蜜的时候，遇到歌利王割截身体，那是多么惨痛的一个事情。释迦菩萨一丝毫怨恨心都没有，而且告诉歌利王，我将来成佛第一个度你，为什么? 报你的恩。因为你这样子对我，考验我忍辱这个心够不够，我能忍，忍辱波罗蜜毕业了，最后一关，毕业了。

　　禁得起考验，凡是来考验的人都是恩人。世出世间所有一切法，凡所有相，皆是虚妄，你执着它干什么? 统统放下，人人是好人，事事是好事，你怎么不会生感恩的心!

　　真学佛，对任何人感恩，他对我好，我感激他，他对我不好，也感激他，都是帮助提升。对你好，好里头没有贪恋，断什么?都是断烦恼，断贪恋、贪爱;对你不好，断瞋恚。

　　在这个地方看看你贪瞋痴放下多少，真放下了，若无其事; 你还有一点点怨恨，你没放下，顺境里还有一点欢喜，没放下。喜怒哀乐爱恶欲叫七情五欲，那是烦恼，必须在环境里头，人事环境、物质环境里去锻炼，炼到不生烦恼，心平气和，我们的清净心现前了。

　　他对你怎么不好? 大恩大德! 大恩大德的人你还要去报复他，你还继续搞六道轮回。什么时候能出头? 什么时候遇到这些障难、都能做到遇事心平气和，你就能有出头。所以修行人生活在哪里? 永远生活在感恩的世界。这个世界，没有一个人对你不起作用的，没有一个人不是在帮助你、在成就你的，就看你会不会、你认不认识。

文章来源 ： 佛陀的追随者网

图 ： 网络

The Silent Buddha [Generosity]

Once upon a time, there was a very rich man living in Benares, in northern India. When his father died, he inherited even more wealth. He thought, "Why should I use this treasure for myself alone? Let my fellow beings also benefit from these riches."

So he built dining halls at the four gates of the city — North, East, South and West. In these halls he gave food freely to all who wished it. He became famous for his generosity. It also became known that he and his followers were practicers of the Five Training Steps.

In those days, there was a Silent Buddha meditating in the forest near Benares. He was called Buddha because he was enlightened. This means that he no longer experienced himself, the one called 'I' or 'me', as being in any way different from all life living itself. So he was able to experience life as it really is, in every present moment.

Being one with all life, he was filled with compassion and sympathy for the unhappiness of all beings. So he wished to teach and help them to be enlightened just as he was. But the time of our story was a most unfortunate time, a very sad time. It was a time when no one else was able to understand the Truth, and experience life as it really is. And since this Buddha knew this, that was why he was Silent.

While meditating in the forest, the Silent Buddha entered into a very high mental state. His concentration was so great that he remained in one position for seven days and nights, without eating or drinking.

When he returned to the ordinary state, he was in danger of dying from starvation. At the usual time of day, he went to collect alms food at the mansion of the rich man of Benares.

When the rich man had just sat down to have lunch, he saw the Silent Buddha coming with his alms bowl. He rose from his seat respectfully. He told his servant to go and give alms to him.

Meanwhile, Mara, the god of death, had been watching. Mara is the one who is filled with greed for power over all beings. He can only have this power because of the fear of death.

Since a Buddha lives life fully in each moment, he has no desire for future life, and no fear of future death. Therefore, since Mara could have no power over the Silent Buddha, he wished to destroy him. When he saw that he was near death from starvation, he knew that he had a good chance of succeeding.

Before the servant could place the food in the Silent Buddha's alms bowl, Mara caused a deep pit of red hot burning coals to appear between them. It seemed like the entrance to a hell world.

When he saw this, the servant was frightened to death. He ran back to his master. The rich man asked him why he returned without giving the alms food. He replied, "My lord, there is a deep pit full of red hot burning coals just in front of the Silent Buddha."

The rich man thought, "This man must be seeing things!" So he sent another servant with alms food. He also was frightened by the same pit of fiery coals. Several servants were sent, but all returned frightened to death.

Then the master thought, "There is no doubt that Mara, the god of death, must be trying to prevent my wholesome deed of giving alms food to the Silent Buddha. Because wholesome deeds are the beginning of the path to enlightenment, this Mara wishes to stop me at all costs. But he does not understand my confidence in the Silent Buddha and my determination to give."

So he himself took the alms food to the Silent Buddha. He too saw the flames rising from the fiery pit. Then he looked up and saw the terrible god of death, floating above in the sky. He asked, "Who are you.?" Mara replied, I am the god of death!"

"Did you create this pit of fire?" asked the man. "I did," said the god. "Why did you do so?" "To keep you from giving alms food, and in this way to cause the Silent Buddha to die! Also to prevent your wholesome deed from helping you on the path to enlightenment, so you will remain in my power!"

The rich man of Benares said, "Oh Mara, god of death, the evil one, you cannot kill the Silent Buddha, and you cannot prevent my wholesome giving! Let us see whose determination is stronger!"

Then he looked across the raging pit of fire, and said to the calm and gentle Enlightened One, "Oh Silent Buddha, let the light of Truth continue to shine as an example to us. Accept this gift of life!"

So saying, he forgot himself entirely, and in that moment there was no fear of death. As he stepped into the burning pit, he felt himself being lifted up by a beautiful cool lotus blossom. The pollen from this miraculous flower spread into the air, and covered him with the glowing colour of gold. While standing in the heart of the lotus, the Great Being poured the alms food into the bowl of the Silent Buddha. Mara, god of death, was defeated!

In appreciation for this wonderful gift, the Silent Buddha raised his hand in blessing. The rich man bowed in homage, joining his hands above his head. Then the Silent Buddha departed from Benares, and went to the Himalayan forests.

Still standing on the wonderful lotus, glowing with the color of gold, the generous master taught his followers. He told them that practising the Five Training Steps is necessary to purify the mind. He told them that with such a pure mind, there is great merit in giving alms — indeed it is truly the gift of life!

When he had finished teaching, the fiery pit and the lovely cool lotus completely disappeared.

The moral is: Have no fear when doing wholesome deeds. 

圣严法师：天下有五难

佛言：天下有五难：贫穷布施难、豪贵学道难、制命不死难、得睹佛经难、生值佛世难。

这一章讲天下有五难。

「贫穷布施难」，自己很穷，还要布施，很难。有一则贫女点灯的故事：一个乞丐婆，什么都没有，拿破碗求到半碗油，拿到佛前供养，当所有灯都熄了的时候，却只有她那盏灯还亮著；阿难问佛原因，佛说这盏功德最大，因为自己贫穷仍知道要布施、供养。此生已经贫穷了还不布施，来生会更穷，所以有钱没钱，都应该要布施。至少看到别人布施或别人得到布施，都要生欢喜心。

「豪贵学道难」，有权势地位的人，学佛困难。他们事业忙，身分尊贵，到佛前不愿顶礼三宝，怕人家笑他们迷信，其实是自认为了不起。有些大官在位时，不想也不愿学佛，等到卸任后，没钱没势时，才知道要学佛修行。其实，公门好修行，有钱有势时如能学佛，一句话就能救许多人，影响很多人学佛，这才是行菩萨道。

「制命不死难」，制命是说一定要死，如何救都没有用；也可能是指犯了非死不可的罪，救他很困难。我们应该不要去触犯死罪，而且不要寻死。最近报载有一位太太，自杀五次都遇救未死，到第六次真的自杀成功而死了，或许她有被逼得非寻死不可的原因，但如果能用这种勇气来做自利利人的事，不是很好吗？又为何要寻死呢？

「得睹佛经难」，一般人是不容易看到佛经的，尤其古代印刷术不发达，更是困难。有的人说佛经很深奥，看不懂，虽然他不反对别人读佛经，但自己却不会去读；有的人则是没有机会读佛经。佛经真的难懂吗？其实，通常被人认为难懂的，是梵文音译的名相，但这是可以透过字典查询的。

「生值佛世难」，能出生在有佛时代是非常不容易的。释迦世尊住世八十年，成道后的弘法时间有四十九年，我们这个地球，只有在那四十九年之中出世的人才能见到佛。佛法在世间也有期限，期限一过，世间人就是希望信佛也见不著佛法了。所以我们虽不是生值佛世，但至少还有佛法可听；虽然读起佛经来有一些困难，但只是小难，而非大难。

本文摘自法鼓文化出版「佛陀遺教」