祝法友們
2018年身心輕安、和喜自在、菩提精進。

復祈願三寶慈力加持
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图来源 : 看破放下社区

惡緣如何變成善緣

時近傍晚，有一位和尚在返寺途中，突然雷聲隆隆，天，下起了大雨。雨勢滂沱，看樣子短時間內不會停止，「怎麼辦呢？」和尚著急四望，所幸不遠處有一座莊園，只好拔起腳步去求宿一宵，避避風雨。

莊園很大，守門的僕人見是個和尚敲門，問明來意，冷冷地說：「我家老爺向來和僧道無緣，你最好另作打算吧！」

「雨這麼大，附近又沒有其它的小店人家，還是請您給個方便。」和尚懇求著。「我不能擅自作主，等我進去問問老爺的意思。」僕人入內請示，一會兒出來，仍然不肯答應，和尚只好請求在屋簷下暫歇一晚，結果，僕人依舊搖頭拒絕。

和尚無奈，便向僕人問明了莊園主人名號，然後冒著大雨，全身濕透奔回了寺廟。

三年後，莊園老爺納了個小妾，寵愛有加。小妾想到廟里上香祈福，老爺便陪著一起出門。到了廟老爺忽然瞥見自己的名字被寫在一塊顯眼的長生祿位牌上，心中納悶，找到一個正在打掃的小和尚，向他打聽這是怎麼回事。

小和尚笑了笑說：「這是我們住持三年前寫的，有天他淋著大雨回來，說有位施主和他沒有善緣，所以為他寫了一塊長生祿位。住持天天誦經，回向功德給他，希望能和那位施主解冤結、添些善緣，至于詳情，我們也都不是很清楚……」

莊園老爺聽了這番話，當下了然，心中既慚愧又不安。後來，他便成了這座寺廟虔誠供養的功德主，香火終年不絕。

這是一位老和尚最喜歡講的，一個改造「惡緣」的故事。世界說小不小，說大不大，人生何處不相逢。胸襟寬大肚量能容的人，明了「大恩與大怨，人我原無兩」的道理，環境與他人施與自己的一切恩怨，都能激勵啟發自己，恩與怨都是成就道業的助緣。相反的，心胸褊狹的人，除了求一時之快以外，積累惡緣阻絕善緣，結果只有逐漸封閉自己未來更多可能的路向。

或許，要如故事中那位住持般的胸懷修為，可能不易，然而「高山仰止，景行行止，雖不能至，心向往之」，以此為人生成長的標竿之一，則個人的道路，自然無限的寬廣了！

今日教言

2017.12.28 | 今日教言🌻

佛教讲的知足少欲与出离心等，并非懒散懈怠不精进。所谓的知足少欲，不是指没有竞争心，没有积极性，而应理解为欲望不要过于膨胀。

——《美国乔治华盛顿大学问答》

【佛經故事】 農夫

當佛陀在舍衛城的時侯，城郊祗陀園附近有一位貧窮的農夫，他的田地距離祗陀園不遠。農夫每天都是一大早起來，準備好種田的工具，到田地裏幹活。因為田地離家比較遠，每到中午，他的妻子把午飯送到田裏，兩人一起吃。他們經常見到佛陀及僧衆著衣持缽，到城中化緣來回的情景。每次農夫看到時，內心總有說不出的喜悅，並讚歎不已：「不可思議！佛陀是這麼莊嚴，僧眾是這麼多，個個威儀具足！」 

有一次，農夫夫婦互相說：「我們前世肯定沒造什麽善業，所以今生才會這麼貧窮，若再不供養布施，來世我們會更可憐，怎麽辦好呢？」 想了想，農夫對妻子說：「賢妻，我們家中有沒有可以作為布施供養的物品呢？」 妻子說：「家裏沒有什麼供品，但供養不在於多少，只要以清淨心，即使對世尊作個小小的供養，功德也是很大的。所以，爲了今世與來世不再這麼窮，我們應該好好地供養世尊。」農夫高興地贊同這個提議。於是，妻子就回去準備家中最精美的飲食，預備明天早上供養世尊。 

第二天早上，夫婦倆將準備好的供品拿到田裏去，在那兒恭候佛陀前來應供。 這時，世尊觀察到教化農夫的機緣已經成熟，便著衣持缽前來化緣。農夫夫婦看見世尊遠遠地走來，馬上高興地跑去迎請世尊，並祈求：「世尊能不能接受我們的供養呢？」世尊默許，他們隨即請世尊入座，親手供養甘美的飲食。圓滿後，世尊觀察他們的根機，為他們傳法，就回祗陀園了。 夫婦倆接著就在田裏發願：「以供養世尊的善根，希望我們從今以後不再受貧窮之苦，希望我們的田地莊稼全變成黃金。」 

剛發完願，其清淨心供養的功德力與佛陀不可思議的加持力，農夫的田地莊稼全變成了黃金。夫妻兩人，高興的不得了，反而不知該怎麼辦。 此刻，賢慧的妻子對農夫說：「田地變成黃金的願望真的實現了。不過，我們最好還是徵求薩迦國王的允許，否則，我們不一定能享受到這些黃金。你先去王宮稟告國王，並獻給國王一塊黃金，這樣比較好。」於是，農夫到王宮中，告訴國王有關田地變黃金的事。 

起初，國王不太相信，在農夫的建議下，勉強派了一個人去勘察，但國王派去的人，只看到普通的田地，怎麽瞧也看不到黃金，就回去稟告國王。「國王陛下，請您親自看一下，我們的田地真的變成黃金了。」農夫又祈求說。 國王想了想，就問農夫：「你是造了很大福報呢？還是遇到很殊勝的福田呢？」 農夫回答：「我是遇到很殊勝的福田。」國王才覺得可信，就隨農夫到田裏。 國王親自到田裏觀察，土地變黃金果然是真的。農夫馬上獻給國王一塊，國王仔細地看了看，覺得很稀奇，就問農夫：「是什麼樣的因緣，讓你得到這樣的福報？」 「是中午我們供養釋迦牟尼佛，並至誠發願後才得到的。」農夫照實地回答。 

薩迦國王聽後，告訴農夫：「不必擔心，這是你們自己供養發願的功德力，所得到的福報，你們可以享用。不過，我希望你能廣行供養與布施，這個很重要！」 農夫心想：「國王所說的，頗有道理。現在的富裕全是世尊加持而來的，我應該報佛恩上供下施。」於是，農夫在三個月中，以飲食及許多物品供養佛陀及比丘僧，世尊也爲他說法。聞法後，農夫以智慧摧毀薩迦耶見，證得了預流果位。後來，他在世尊前出家，守持清淨的比丘戒，勇猛精進，最後，摧毀三界煩惱，成為阿羅漢。 

這時，比丘們請問世尊：「是什麼樣的因緣使農夫的田地變成黃金？又是什麼樣的因緣，讓他能在佛前出家，並證得阿羅漢果位呢？希望世尊爲我們開示，我們都想知道。」 

世尊告訴他們：「這是他前世和今世兩種因緣所成。過去生的因緣是，賢劫人壽兩萬歲迦葉佛出世時，他是一位婆羅門的兒子，長大後出家，臨死前他發了一個願：『我在迦葉佛的教法下出家，沒有得到什麽境界，但希望我未來能在釋迦佛的教法下，令佛歡喜，出家證得阿羅漢果。』現在，由於他往昔的願力已經成熟的緣故，在我的教法下，出家證得阿羅漢果位。 

現在的因緣則是，他作農夫時，每次見到我內心就充滿無限喜悅，並以清淨心供養我。以他清淨心供養的功德力，以及我的加持力，使他的田地變成黃金。」

The Five Contemplations To Remember At Mealtimes

In most Chinese Buddhist temples, monastics take their meals at ‘The Hall Of Five Contemplations’ (五观堂). Usually, in its centre are the following words put up in a frame, to remind all to reflect upon ‘The Five Contemplations To Remember At Mealtimes’ (食存五观). As we shall see, even though they are guidelines for monastics, they can easily be adapted to be applicable to laypeople too.

The First Contemplation: Consider how much work [was done by many, from farmers to harvesters, transporters to cleaners, cooks to donors…, for] this amount [of food to be able to] arrive here. (计功多少，量彼来处。) Notes: Indeed, we have many to be grateful to, even for small amounts of food. Every mouthful of food should be treasured as it was not easy to come by.

The Second Contemplation: Consider if oneself’s virtuous conduct, is complete or incomplete to receive this [food] offering. (忖己德行，全缺应供。) Notes: Especially as monastics, whose food is made possible through the generous contributions of sincere lay donors, for the very purpose of supporting monastics’ spiritual training to be ever more virtuous ones, there should be reflection on whether one deserves it. For laypeople, food self-acquired should be for virtuous cultivation too. 

The Third Contemplation: Guard the mind to depart from faults, with greed and other [poisons, such as hatred and delusion] as the principal [causes]. (防心离过，贪等为宗。) Notes: As spiritual practice is to always be vigilant against the Three Poisons above, it applies when eating too. When with tasty, non-tasty and average food respectively, greed, hatred and delusion should be guarded from. There should be mindful eating with a clear, calm and equanimous state of mind. 

The Fourth Contemplation: Properly taken [as] good medicine, [the food is] for curing [this] body’s withering [state]. (正事良药，为疗形枯。) Notes: Food and drink should all be regarded merely as essential regular medication, for healing the recurring diseases of hunger and thirst. Just as we only take enough medicine for curing ourselves from other illnesses, likewise should we only eat and drink the necessary amounts for sufficient nutritional energy, without the motivation of indulgence.

The Fifth Contemplation: [Only] for accomplishing the path [to Buddhahood], should [there be] receiving of this food. (为成道业，应受此食。) Notes: The key purpose of nourishing our bodies to stay alive is to do what is the most meaningful, which is to learn and practise the Buddha’s teachings, that lead us to our ultimate goal of complete enlightenment, so as to be able to best guide all others to it too. Without advancing towards liberation, we will remain trapped in rebirth.

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

問：如何讓財佈施也具足六度？

索達吉堪布答：六度中的每一度又具足六度，並以法佈施為例作了說明。其實財佈施也一樣。

在財佈施中，當我們佈施乞丐食物時，所佈施的東西、作佈施的人以及所佈施的對境，這三者具足而作施捨，就是佈施度。

佈施時，不佈施低劣、鄙陋的物品，而是將自己所享用的飲食施予乞丐，這是持戒度。很多人不懂這個道理，好像也在佈施，但他把不好的、不用的給別人，其實這樣功德不大。應該用最好的，而且是自己也樂意享用的東西。

佈施以後，對方又三番五次地索求，也能不嗔不惱，這是安忍度。這一點，一般人很難做到。比如，你正在吃飯時，一個乞丐來乞討，你給了他一塊錢。過一會兒，他又來要，這時一般人就不耐煩了：“剛才不是給你了嗎？出去出去！”但菩薩就不一樣，他還會給，而且不會嗔惱。

佈施時，不顧忌辛苦勞累，不耽擱而及時佈施，這是精進度。

佈施的過程中，專心致志，不散他處，這是靜慮度。

在佈施時，了知三輪體空——佈施者、所佈施的財物、佈施的對境，這三者在勝義中是遠離一切戲論的空性，世俗中如夢如幻、現而無自性，如是了知而佈施，就是智慧度。

可見，財佈施也同樣具足六度。持戒等其他般羅蜜多，也都可依此類推。

從上面的道理可以看出，佈施雖然只是一度，但它可以體現很多修行，所以應當勤行。《大丈夫論》云：“一切眾生來，各各索異物，菩薩皆施與，心無有疲惓。”作為菩薩，即使一切眾生都來到面前，各自索要不同的物品，他也會全部施與，絕不會有疲倦之心。

剛才沒有講“無畏施”，其實無畏施也是一樣的道理。現在很多人喜歡放生，作無畏佈施，我非常隨喜這種善舉。有些團體，每個月、每個禮拜，甚至每天都放生，十多年來一直如此。香港、廣東就有這種小組，每天至少放一條魚，他們是這樣發的願，也一直在這樣行持，這就叫“心無有疲倦”，很不可思議！

如何平安度过一切灾难?

【大寶法王噶瑪巴】

人生最大的痛苦就是我們的心太混亂了，
無法平靜下來，因此我們想要得到快樂卻總是得不到。

然而，快樂就在我們心中，降伏了煩惱，才能得到快樂。
內心不平靜，所有想要快樂的想法都會被摧毀掉。

我希望各位能夠尋求內心的平靜，方法是什麼呢？

很簡單，就是放輕鬆。

【冬至同時也是幽冥節～超度祖先的日子】#海濤法師

今天是什麼節知道嗎？#冬至，所以我們中國的農民曆很準，早上起來就是冷，叫冬至。

今天在中國還有另外一個節，因為冬至所以叫什麼節，有沒有人知道？#幽冥節。就是說各位今天一定要拜祖先，功德要回向給祖先。

所以在臺灣，冬至是拜祖先最重要的日子，所以今天我們大家所做一切功德：「回向現世父母，往生父母，歷代祖先，七世父母，離苦得樂。」

大家念《報父母恩咒》，觀想一下我們的祖先、往生的父母，然後看到爸爸媽媽看到祖父祖母，願他們得到我們所做的功德。今天是幽冥節，超度祖先的日子。

#報父母恩咒：「南無 密利多 多婆曳 娑訶」

問：我這幾天修行很精進，為什麼還很煩呢？是什麼原因呢？

大安法師答：修行精進幾天，你就沒有煩惱了？無量劫以來的煩惱猶如油入面哪！那是浩浩的見思惑呀！所以你修行越精進就越有煩惱，它是正常的。往往念佛念得越清淨的時候，覺得自己妄想雜念還更多。

為什麼？因為通過念佛，把阿賴耶識宿世的種種的業力種子都給它啟動了，翻出來。所以煩惱，妄念來了，你要認為這是正常的。妄念來了，你不要煩，要知道煩惱啊，妄念哪，它也是自性本空的，你不要去計較它，你不要跟它去形成一個對峙的關係，你就還是專注在這句佛號當中。

以這句具有真實實相功德的名號，來降伏虛妄的妄想。這樣的心就慢慢的澄清，慢慢清涼，慢慢專一。這就叫以真如消融虛妄，以真融妄，慢慢子，煩惱降伏住，我們自性的法喜就會現前。

不能說我們修行幾天就沒有煩惱，無量劫以來的煩惱太多了。所以我們要咬定這句佛號，要有一個過程，慢慢子，佛號的力量超過了煩惱業力的力量，我們才能得到一點心安，得到一點法喜，最後把煩惱降伏住，這個念念都是這句佛號，這就是念佛的心，這樣才能在兩軍對峙當中有一種勝利的凱旋

Can One Suffer Due To Others’ Mistakes?

Question: Can someone in a family suffer due to the mistakes of another in the family?

Answer: Conventionally speaking, this is possible. For example, parents often suffer due to their children’s reluctance to heed their good advice, while children also often suffer due to their parents’ reluctance to heed their good advice.

Question: How does karma explain one’s suffering due to another’s mistakes?

Answer: Karmically speaking, no one suffers from others’ mistakes, as all suffering originates from one’s own negative karma’s ripening; not someone else’s. However, one might experience expression of one’s own negative karma through family members’ misgivings. Positive and negative karma can also be created and experienced collectively (e.g. as a family), but for it to be experienced personally, it must have been created personally, in this and/or past lives.

Source : Thedailyenlightenment.com (Posted by Shen Shi'an on December 7, 2017)

诸佛菩萨的手印

2017年 12 月18日 初一 请吃素

坐禪中，手、下顎、舌頭、眼睛，該如何安置？

在靜坐中，可以手結定印，右手掌指背在左手掌指面上方，兩手拇指圈成橢圓形，放鬆的置於腿上，如果手短些可以毛巾置於小腿上，然後手放在毛巾上，在夏天或者覺得手很熱，也可以拇指扣住中指，以掌背放在膝蓋關節內側面，手臂、手肘一定要放得很松，一點作用力都沒有。

閉口、微收下顎，舌頭輕輕碰著上顎即可，有時口中分泌很多唾液時，可以緩緩吞下，這是好現象。當氣脈開展時，舌頭會後屈，往上伸，伸的很長，打開一個能量樞紐，也就是瑜珈所說的空動身印。

最好是閉上，一切以自然為主。有些人，閉上眼睛修禪定，有幻象在跟前產生，此時最好是張開三分眼，就能閃開困擾。

先以禪定之姿坐著，然後慢慢的、專心的、虔誠的默念佛號。可念「阿彌陀佛」、「觀音菩薩」、「文殊菩薩」等自己喜歡的佛號，字字分明，對於一個剛開始習禪的人而言，要靜下來，坐著專心念佛是非常困難的，因為身體的不適應盤坐、及妄念像瀑流一樣，很快會將佛號忘了，注意力就會在腳酸、背痛等生理現象或潛意識中一些念頭，如「昨天那頓飯很好吃」、「電視或電影的精彩情節」、「所喜歡的人」、「所討厭的人」等情境拉走，等到想了一會兒才覺察到，就產生懊悔在意的心念，批判完自己之後再回到佛號上。

其實，被妄念拉走是很正常的，只要覺察後再回到佛號上就對了，懊悔、批判只是浪費時間、心力，完全沒有必要，只要堅持，被妄念拉走的次數就會愈來愈少。

文章来源 ：釋迦牟尼佛（圖片）社團

修行人如何面對衰老 (索達吉堪布)

問：很多老年人都不願接受自己已經老去的事實，特別希望在別人面前顯得年輕一些，為此有些甚至不惜花錢冒著風險去整容。修行人如何面對衰老？

索達吉堪布答：現在許多老年人，不懂生老病死的規律，一味做些毫無意義的事，真的特別愚痴！其實，衰老一旦已經降臨，你再怎麼躲避也無濟於事。我認識一個很有錢的老年人，身邊許多人常吹捧她越老越年輕、越老越漂亮，她聽了以後美滋滋的，很受用。但實際上，誰都看得出來，這只是恭維而已。然而，就是為了這些恭維，她自己飽受了很多痛苦。所以，不懂萬法規律的人，行為總是非常可憐。

我們作為修行人，應從內心中認識這些道理。以後一旦老年來臨，遭受到了諸多痛苦，如《正法念處經》中形容的：「人為老所壓，身羸心意劣，傴僂柱杖行，此苦不可說。」也會明白這是自然規律，每個人的身上都不可避免。因此，當自己五根慢慢衰退時，假如你是佛教徒，念阿彌陀佛、行持善法是最好的。作為修行人，年老時一定要服老，不要妄圖以其他方式推翻這個規律。否則，怎麼樣都不願面對無常，非要靠整容來輓留青春，這完全是白費心機。

5 Causes of Suffering According to Buddhism and the Ultimate Way to Overcome Them

We all encounter mental roadblocks in life. To feelings of self-doubt to anxiety and depression, mental hindrances can be extremely tough to deal with.

However, we’re not the first human beings that suffered from such obstacles.

Buddhist monks and philosophers have studied and practiced the art of freeing the mind from these negative emotions that tie us to what they call the Wheel of Suffering.

They found 5 common hindrances to the mind.

We’ve gone through each of them below and we’ve also discussed how we can actually go about overcoming these obstacles for a peaceful and happy life.

1) The Mental Hindrance of Desire for Sensing.

What is it:

The hindrance of sensory desire is latching onto thoughts or feelings based on the pleasures of the five senses.

Buddhist master Traleg Kyabgon explains it best:

“This term alludes to the mind’s tendency to latch on to something that attracts it–a thought, a visual object, or a particular emotion. When we allow the mind to indulge in such attractions, we lose our concentration. So we need to apply mindfulness and be aware of how the mind operates; we don’t necessarily have to suppress all these things arising in the mind, but we should take notice of them and see how the mind behaves, how it automatically grabs onto this and that.”

How to overcome it:

To overcome the hindrance of sensory desire, the meditator must use mindfulness and acknowledge the hindrance. Then they must observe the hindrance and experience it fully. Once experienced fully, the meditator must contemplate the impermanence of the pleasant desire. Buddhist master Ajahn Brahmavamso emphasizes the technique for letting go of concern for the body and five senses completely:

“In meditation, one transcends sensory desire for the period by letting go of concern for this body and its five sense activity. Some imagine that the five senses are there to serve and protect the body, but the truth is that the body is there to serve the five senses as they play in the world ever seeking delight. Indeed, the Lord Buddha once said, “The five senses ARE the world” and to leave the world, to enjoy the other worldly bliss of Jhana, one must give up for a time ALL concern for the body and its five senses.”

2) The Mental Hindrance of Aversion and ill-Will.

What is it:

This involves latching onto thoughts or feelings based on hostility, anger, resentment, bitterness etc.

Ajahn Brahmavamso states:

“ill will refers to the desire to punish, hurt or destroy. It includes sheer hatred of a person, or even a situation, and it can generate so much energy that it is both seductive and addictive. At the time, it always appears justified for such is its power that it easily corrupts our ability to judge fairly. It also includes ill will towards oneself, otherwise known as guilt, which denies oneself any possibility of happiness. In meditation, ill will can appear as dislike towards the meditation object itself, rejecting it so that one’s attention is forced to wander elsewhere.”

How to overcome it:

According to Ajahn Brahmavamso, meditation on loving-kindness is crucial:

“ill will is overcome by applying Metta, loving kindness. When it is ill will towards a person, Metta teaches one to see more in that person than all that which hurts you, to understand why that person hurt you (often because they were hurting intensely themselves), and encourages one to put aside one’s own pain to look with compassion on the other.”

3) The Mental Hindrance of Lethargy and Laziness.

What is it:

This is characterized as a morbid state of lacking energy and desire for wholesome activity.

Ajahn Brahmavamso states:

“Sloth and torpor refers to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression. […] In meditation, it causes weak and intermittent mindfulness which can even lead to falling asleep in meditation without even realising it!”

How to overcome it:

To overcome laziness, we need to use our energy sources. Ajahn Brahmavamso says:

“Sloth and torpor is overcome by rousing energy. Energy is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a wise and effective way to generate energy, as is deliberately developing interest in the task at hand. A young child has a natural interest, and consequent energy, because its world is so new. Thus, if one can learn to look at one’s life, or one’s meditation, with a ‘beginner’s mind’ one can see ever new angles and fresh possibilities which keep one distant from sloth and torpor, alive and energetic.”

4) The Mental Hindrance of Restlessness and Regret.

What is it: 

This refers to the mind being agitated and unable to settle down. Ajahn Brahmavamso explains it best:

“Restlessness [uddhacca] refers to a mind which is like a monkey, always swinging on to the next branch, never able to stay long with anything. It is caused by the fault-finding state of mind which cannot be satisfied with things as they are, and so has to move on to the promise of something better, forever just beyond. […] Remorse [kukkucca] refers to a specific type of restlessness which is the kammic effect of one’s misdeeds.”

How to overcome it:

Gil Fronsdal says it’s about understanding what makes you restless and accepting it and taking action:

“[There are] a variety of ways to engage restlessness, be present for it. […] [One is] learning, reflecting, meditating and contemplating what the nature of restlessness is. […] There might be a really good cause for you to be restless. […] Maybe you haven’t paid your taxes in ten years. […] [In this case] you don’t need meditation, you need to pay your taxes. You don’t use meditation to run away from the real issues of your life. […] Sometimes what’s needed is to really look and understand are there root causes for being restless.”

5) The Mental Hindrance of Doubt and Uncertainty.

What is it: 

This involves self-doubt and not truly understanding oneself.

Ajahn Brahmavamso states:

“Doubt refers to the disturbing inner questions at a time when one should be silently moving deeper. Doubt can question one’s own ability “Can I do This?”, or question the method “Is this the right way?”, or even question the meaning “What is this?”. It should be remembered that such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one’s clarity.”

How to overcome it:

According to Ajahn Brahmavamso, this is overcome by having clear instructions and a way to move forward. He says:

“Such doubt is overcome by gathering clear instructions, having a good map, so that one can recognise the subtle landmarks in the unfamiliar territory of deep meditation and so know which way to go. Doubt in one’s ability is overcome by nurturing self-confidence with a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed.”

Originally published on Hack Spirit. via educateinspirechange.org

We, The ‘Well’, Are Dying Like The Sick Too

It is extremely important to be able to help a dying person and, if you can, the dying person’s family as well. Like us, they are not yet dead but they are dying. There are only a certain number of in-breaths and out-breaths in a lifetime [unless karma changes in time]. Every day, every hour, every minute, every second, that number is constantly diminishing. In reality, we too are dying. The intuitive feeling we have, that the person with cancer is dying but we are not, is totally incorrect. 

No matter how many days, how many hours, how many minutes, how many seconds we have left in this life, they are constantly finishing. Life is getting shorter and shorter. We too are dying and are therefore the same as the person we label as dying. We could even die before that person [as life is unpredictable, and life can end suddenly – which is why we must diligently learn to handle the passing of ourselves and others now].

Sun Of Devotion, Stream Of Blessings

Lama Zopa Rinpoche

【心靈小品】到底情緒是從哪裡來的？

生活難免會有壓力、情緒及煩惱，擔心工作進度趕不上、品質出問題、家人身體健康有狀況、與朋友的互動不愉快等，當負面情緒一生起，又煩又惱，本想控制情緒，卻被情緒反撲而陷入困境，結果可能愈來愈糟。

到底情緒是從哪裡來的？又該如何面對浪潮洶湧的情緒波濤？

聖嚴法師在《放下的幸福》（大字版）一書中，不但說明情緒的根源，是來自於煩惱「五毒」──貪、瞋、癡、慢、疑；並以佛法的觀念和方法，幫助我們在面對各種情緒干擾時，能夠將貪欲轉成願心，以慈心化解瞋心，以謙虛去除慢心，以信心解除疑心。聖嚴法師以47則情緒管理的智慧方法，將佛法融入運用在生活、工作及人際溝通中，以慈悲對待人，用智慧處理事，該面對的就積極面對處理，不該執著的就放下，就能不被情緒左右。

俗話說：「忍一時風平浪靜，退一步海闊天空。」忍耐是一時的，因為情緒沒有根本解決，只是一時的忍耐。能夠退一步表示願意放下，放下之後就能海闊天空，身心自在無礙。只要你願意放下煩惱，找出方法化解，就能創造幸福，擁有幸福！

--本文摘自法鼓文化心靈網路書店
http://www.ddc.com.tw/

夢參老和尚開示

我們常常疑惑自己所學的法不夠，瞭解的不夠透徹。念一部經嫌少，念兩部經有時候又嫌太長。往往追求越大越圓滿的法，至於受灌頂也是要受大圓滿的灌頂。這是貪心，一味想多累積功德。其實大家缺乏的是實際的行動力，沒有一件一件地把我們所知道的去實行；不去實行，我們就不能證得，不能證得，我們等於沒有得到法的真實利益。

——夢參老和尚開示  七月六日開示

力行膳食 多积阴德

日日知非 日日改过

【聖嚴法師開示精選】分享福報

有回佛陀向農夫托缽，不料卻被訓斥說：『我耕田種穀，所以有飯吃，你不耕田種穀，為什麼也可以有飯吃？』

佛陀說：『我也耕田種穀，我是在眾生的心中播下善良的種子，種的是福德田。你對我的布施行為也是在種福德田，當我度眾生時，你的供養就在裡頭了。』

福報可分為四種：惜福、知福、種福及培福。知足常樂，這是知福；需要的東西夠用就好、不浪費，這就是惜福；有福報的人繼續培福；福報不夠的人努力種福。

我們所擁有的東西，都是大家共有的。我們擁有的智慧、福報，不是自己獨有的，是屬於大家的，有福應該分享給大家，而不是自己獨享，這才稱為有福報。

---摘自【人生、福氣啦!】

今日教言

2017.12.5 | 今日教言
闻法能够调伏自心，而从没闻过佛法的人，不管是说话、做事，都会与贪嗔痴比较相应，无法趋入出世间解脱。因此，我们首先听闻正法非常重要，作为智者，乃至命终之前，也要听受佛法。

--《怎么样学佛》

【聖嚴法師開示精選】佛教相信懺悔嗎？

是的，佛教確切地相信懺悔的功能。

佛教相信，除了重大的如殺生、偷盜、邪淫、大妄語（妄稱自己是聖人）等的已遂罪，必須隨業受報之外，其他的未遂罪，以及過失犯戒與威儀犯戒等罪業，均可依照佛所規定的方法懺悔。

懺悔的作用，是在毫不容情地自我反省和自我檢束；是在自覺心的警惕和自尊心的洗瀝，從此之後再不復犯；只要能有改過自新的決心，往事已過，不復追究，心地便會從罪惡感中得到解救，恢復平靜，這就是懺悔的功能。犯罪之後，必須坦誠地發露（以情節輕重，分向眾人、向三數人、向一人，乃至自對良心，吐露所犯的罪行，懇切悔過，決志不復再犯），否則，這一罪惡的陰影，勢將永藏心底，也就成為他日感受報應的種子；懺悔之後，這一罪惡所感的種子，也就隨即消失。

消不過，懺悔的目的，是在自淨其心不復再犯，如果常常犯罪，常常懺悔，又常常再犯，那麼，懺悔的行為，便會失去應有的功用了。同時，佛教的懺悔絕不同於耶教的祈求上帝赦罪，佛教不相信有任何神祇能夠赦人的罪。佛教的懺悔是在洗刷染污了的心，使之恢復清淨。

---本文摘自《正信的佛教》

番茄燉豆腐 (素食谱)

材 料：
豆腐500g，番茄1個，青豆40g，番茄醬30g，白糖1g，素蠔油15g，水澱粉適量

步 驟：
1、青豆開水煮至3分鐘過涼。
2、番茄炒燙去皮。
3、豆腐切小塊用淡鹽水浸泡10分鐘。
4、炒鍋倒油倒入番茄和番茄醬翻炒炒出汁。
5、再放入青豆繼續翻炒。加入鹽，糖。
6、然後倒入豆腐加入少許清水燉煮5分鐘
7、加入素蠔油調味，淋入水澱粉。湯汁濃稠關火

食譜來源: 陪你素網

如何善用功德福报？【阿含经漫画故事】

本则漫画参考《增一阿含地主品第1经》 。

如果将自己的功德福报仅仅用于享用，对于无尽的生死轮回中来说，再多的福德都是会耗尽的。只有将身、口、意的所作所为，都趣向解脱，不求在生死中享用福报，才能得到长远无量的安乐。

文章来源: 菩提漫画 Bodhi_cartoon