How To Handle Unneeded Dharma Materials?

Question: What should I do with Buddhist-related materials (such as old sutras, books and disks) that I no longer need?

Answer: The best thing to do is to pass them to friends who might be interested, or to bring them to Buddhist centres for re-circulation. Do ask for permission first. For very old and damaged items beyond repair (including sutras), this is proposed: http://thedailyenlightenment.com/2013/03/how-to-handle-damaged-dharma-materials

Source : posted by Shen Shi'án (The Daily Enlightenment.com)

《海濤法語》

原來發生天災人禍是有原因的 聽佛陀講述真相 (界定法師)

本文根據《增一阿含經•307經》改編，界定法師講述：

有一年的夏天，古印度發生了強烈地震，並引發了山洪海嘯。大量田地城廓在瞬間被毀，人民流離失所，死傷無數。劫後大地一派淒涼，可謂哀鴻遍野！
生漏婆羅門目睹了眼前的慘狀，他在悲痛之余，面對大自然的災害，也只能俯首嘆息。他憂心忡忡地來到佛所，籍此排遣內心的苦悶。
當他一見到佛陀，便傷心地說：“世尊！此次我國遭遇如此嚴重天災，真是百年難遇啊！”
面對此情此景，佛陀也很難過：“是啊，居士！在大自然面前，我們人類總是顯得那麼的渺小與脆弱。”

生漏婆羅門問：“世尊！究竟是什麼因緣，使我們美麗的家園，一夜之間變成廢墟？又是什麼因緣，使人民奔走呼號，甚至葬身黃土？”
佛陀聽後，十分沉重地說：“這個問題，我不想回答，因為人們未必會接受事實的真相。”
“世尊！您是聖人，堪稱舉足為法，吐辭為經，還請您慈悲開示。”

佛陀沉默許久，最終道出災難產生的諸種因緣：

首先，世界由地、水、火、風、空、識六大元素組成。在大多數情況下，它們之間都水乳交融，和合共處。此時世界風調雨順，人民幸福安樂，無有災禍。可是當六種元素一旦出現失衡，彼此就會重新組合。此時大地震動，天降雹雨，自然災害就會接踵而至。

其次，人類自產生之初，由于熏習所染，眾生共業便由此形成。從六道眾生秉習而言，人類總是趨利避害，善少惡多。故而世間眾生，大抵上也是如法者居少而非法者居多。人類生而慳貪，被各種惡習結縛。加之累世以來，無明惡習有增無減，導致災害無法根除。從這個意義上說，自然災害與人類的貪婪惡習總是成正等比例。當人類如法行善之時，便是自然災禍減滅之日。

最後，正因為人類的貪婪，總是向大自然進行無休止的索取，使得自然環境不堪重負，早達極限。正因為人類的貪婪非法，才使得自然災害此起彼伏。其實，人類應該學會如法生活，尊重自然、敬畏自然，與大自然和諧共處，這才是人類防範並根除自然災害的根本法門。

佛陀的一席話，生聞居士聽後，不禁落下淚來。他感傷地說：“看來天災人禍產生的根本原因，原來在于我們人類自己呀！”

《不要讓身外之物成為解脫的障礙》 達真堪布

　　曾經有一位比丘，他特別喜歡自己的缽，到死都沒能放下對這個缽的執著，結果死後就投生為一條毒蛇，整天圍著缽不讓別人碰。實際上，生活中這樣的例子不勝枚舉。

　　若是生前放不下對一些物品的執著，死後就會投生為餓鬼回到家裡來找這些東西。其實他並不想傷害家人，但是家裡會因此出現不愉快的事情，甚至會發生災難。

　　若是放下了，黃金和牛糞等同，即使有再多的財富也沒有問題。否則，擁有太多的財產和喜歡的東西，都不是好事，臨終時會貪戀不捨，變成解脫的障礙，會影響解脫。

　　現在社會上很多人拼命地賺錢，積累了很多財產，最終只有兩個結局：要麼是財產離開你，要麼是你離開財產，別無其他選擇。就像小品裡演的一樣，怎樣都痛苦——人還沒死，錢沒了，是痛苦；人死了，錢沒花完，更痛苦。所以財產會變成解脫的障礙。

　　現在的人都特別愛財，特別在意身外之物，其實這些都沒有什麼價值。這都是無常的，如果放不下，都是一種痛苦，所以應該妥善處理，以這種方式行善，種善根。對一般人，或者普通修行人而言，應該盡量妥善處理好財產，或上供、下施，或做喜歡的、有意義的事情最好。若不願意這樣做，也可以立遺囑，把財產分給兒女。

　　藏地就有這種習慣，老人會把自己的財產、物品處理好，會做一些善事，或者送給兒女，讓自己沒有任何掛礙和貪執，一心念佛、修法，為死亡的來臨做好準備。所以，一定要斷除對世間福報的貪戀，否則會變成障礙。

　　對兒女的執著也是如此。有的人可以改變兒女的命運，有的人無法改變兒女的命運。兒孫自有兒孫福，如果能利益、幫助他們最好。如果他們實在有一些不如意的事情，這也是他們自己的因果，不能太執著。其實兒女也是暫時的，不是永久的。所以該放下的還是要放下。

　　實際上，把財產留給兒女沒有多大意義。現在很多國外的富人，都把財產捐給社會做慈善，並沒有留給兒女。留給兒女是福是禍不好說，能做一些對社會、對他人有意義的事情更合適。

　　對有修行的人、真正能放下的人來說，黃金和牛糞等同，有再多財產都無所謂，他不會貪戀這些，這些財產、物品都不會成為他解脫的障礙。所以，不一定需要這樣做。

Dhammapada Stories - Not Even for Free

ONCE THERE LIVED A COURTESAN of incomparable beauty. She was glad to have the monks come by her home for alms, and offered them excellent food. Then one day, one of the monks who had gone to her home for alms-food happened to mention how beautiful she was. This stirred desire in the heart of one of the young monks listening.

The next morning, the young monk joined the group that was going to pass by the courtesan’s house on their alms-round. The courtesan happened to be ill that day, but she bid her servants carry her outside so that she could personally offer the monks something to eat. The young monk, on seeing how beautiful she was even when she was sick, developed an even stronger desire for her.

That night, however, her illness worsened and by morning she was already dead. When the Buddha received the news of her death, he advised that she not be buried for a few days, after which time he told his bhikkhus that he was going to take them to see the courtesan. When the young bhikkhu heard where they were going, his lust for the courtesan was rekindled. What he did not realize, however, was that the courtesan was already dead.

By the time the Buddha and his retinue of monks got to the cemetery, the once beautiful and desirable body of the courtesan had already been transformed into an ugly sight. Her body was now bloated, and foul matter exuded from every which orifice.

The Buddha then announced to all who had gathered there that the courtesan would be auctioned off. Anyone who was willing to pay a thousand pieces of gold could spend the night with her in bed. Of course, nobody was willing to pay that amount, nor were they willing to pay any other price, no matter how small. In the end no one would take her even for free.

The Buddha then said to his bhikkhus, “You see, when she was alive, few would hesitate to give up all they had just to be able to spend one night in her embrace. But, now, none will take her even for free. What is beauty, then, when the body is subject to deterioration and decay?”

After listening to the Buddha’s words, the lustful young monk got to realize the true nature of life and strove to free himself from the hold of sensual desire.

  

Morale of The Story

“Look at this beautiful body, amass of sores, supported by bones, sickly, a subject of many lustful thoughts. Indeed, the body is neither permanent nor enduring.” {Verse 147}

Source : Buddhism for Beginners (Ye Thu Aung)

肉與素、葷與腥、蛋與奶、煙與酒，原來是這樣分別

素食

佛教出現于印度的時候，佛教徒並沒有特殊的飲食習慣和規定，因為印度是一個宗教信仰普遍的國家，凡是有宗教信仰的人，一定有大同小異的飲食觀念。所以，原始時代的佛教徒乃至出家的比丘、比丘尼，過的是沿門托缽，所謂“一缽千家飯”的飲食生活；他們不選擇托缽的物件，也沒有所謂潔淨或不潔淨，神聖或不神聖的飲食禁忌，為的是一律平等、廣結善緣。

相沿迄今，斯里蘭卡、緬甸、泰國等上座部的佛教區域，還保留著當時的古風，也就是供養者供養什麼就接受什麼，沒有選擇、挑剔的余地，只要不是特為某一些托缽者而殺，縱然魚肉等食物，也不拒絕，這就是為什麼小乘佛教不規定必須素食的原因。

素食是佛教所強調和鼓勵的，如果能夠辦到的話，這是基于慈悲的立場，不是現代人為了健康和經濟的原因。事實上，肉食既傷慈悲，也的確有損健康，所以，大乘經典如《梵網經》、《楞嚴經》等都強調素食，嚴禁肉食。

葷與腥
至于葷腥，應有分別。所謂“腥”就是指肉食，而“葷菜”則是指具有惡臭味的蔬類，例如：大蒜、蔥、菲菜、小蒜等。

《愣嚴經》說：葷菜生食生嗔，熟食助淫。在比丘戒律里面則規定：吃了葷菜要單獨住，或者距離他人數步以外，並位于他人下風而坐，或者必須漱口至沒有惡臭為止。這主要是為了不擾亂大眾，所以，不得食葷。並且在誦經之前，為了不使聽經的鬼神發嗔和起貪，最好不吃葷菜。辣椒、胡椒、五香、八角、香椿、茴香、桂皮等都算是香料，不算葷菜，不在戒律所限。

蛋與奶

至于蛋類，應該是屬于腥類，因為它可以孵成為雛，而且它的味道，就是腥味，如果持素清淨的人，最好不吃。雖然現在養雞場所產的雞蛋，是無性的，在消費市場所買到的都是屬于無生命的；但它很顯然地並非植物，若從殺生的立場，吃無性卵，不算犯戒，也無損于慈悲，若以素食的習慣而言，便應當避免了。

關于乳制品，不屬于肉食，也不屬于腥食，因為牛羊吃草及五谷，所產的乳汁也不含腥味。飲乳既未殺生，也不妨礙牛犢、羔羊的飼育，而且是由人來飼養、控制乳量的生產，不會影響雛兒的生長與發育，所以，在佛的時代，普遍飲用牛乳，而且將乳制品分為乳、酪、生酥、熟酥、醍醐等五級類，是日常的食品，也是必需的營養品，不在禁戒之列。

而目前由于對乳量需求大，遂產生畜牧業密集式生產採乳，忽略動物本身的生理條件，有不少保護動物的團體抗議引用乳制品，所以基于佛教護生的慈悲立場，在購買乳制品時，應當考慮乳品來源及其畜牧方式是否合乎自然方式蓄養。

飲酒
至于不得飲酒，在印度乃是佛教徒的特色，其他宗教不僅不戒酒，甚至認為酒能通神。本來釀酒不須殺生，並且可以成為藥物之一種，不應列為宗教的禁忌；但因為佛教重視智慧，若多飲酒容易亂性，而飲酒之後還能夠自制而不致昏亂的人不多。所以，為了保持經常清醒，利于精進的修行，特別是為了達成修定的目的，必須戒酒。

至于一般大眾，若據孔子所說的“飲不及亂”，則無傷大雅。所以若受五戒而不能戒酒，也可以舍掉酒戒或不受此一酒戒，還不失為三寶弟子。若將酒當做菜的佐料，如已沒有酒味，失去醉人的力量，應該不在酒戒之限。

煙、檳榔等麻醉品
對于煙、麻醉品等，在佛制的戒律，可因病而由醫生處方使用；不僅是煙，乃至于酒，在不得不用的情況下，不算犯戒。當然，不能假藉治病而貪口腹之欲去吸飲煙酒和麻醉品。

若抽煙是為防止瘴氣，在瘴癘發生和彌漫的地區，出家人可以適量地吸煙；否則，為了威儀，應該戒除。若是為了刺激、嗜好、無聊等原因而抽煙，那就不為佛戒所許。在南方熱帶地區，嚼檳榔也是為了防止呼吸器官感染疾病；但是在不為治病的情況下，那就成了有失威儀和損傷形象的一種惡習。

煙、檳榔都非飲食中的必需品，對人體少用是為了治病，多用則有害無益。例如：酒精過量者中毒；煙的尼古丁則傷肺損氣並為致癌的原因；檳榔的液汁，有損牙齒的健康，佛教徒能夠不用最好不用。

文字|摘自聖嚴法師《學佛群疑》

無常、無我是什麼意思？

“無常”與“無我”是指一切事物都不會永恆存在，都會經歷一個從產生到滅亡的過程。

“無常”一詞出自《雜阿含經》，意思是說，一切事物都不會一成不變，都會經歷從生到滅的過程。具體點說，就是每一個事物都會經歷成、住、壞、空四個階段。

成：是指事物的生成。

住：是指事物會在一定時間里處于一種相對來說比較穩定的、無大變化的狀態。
壞：是指在住期之後，會發生很大的變異，並且時時處于一種不穩定的狀態之中。

空：是指事物已經毀滅，形體不存。

聯系到人生現象上就是生、老、病、死。

“無我”是指一切事物不僅形體不會永存，而且精神也會隨之消滅，即不存在一個常恆的精神主體。

佛教“無常”與“無我”觀點的提出是以緣起論和五蘊論為思想基礎的。世界只不過是五種元素按照一定的規律，在一定的條件下聚合而成，那麼各種事物當然也就會隨著條件的變化而發生變化了。既然如此，一切事物自然不會永恆長存，不僅形體是這樣，精神也是這樣。

無常、無我的意義

“無常”與“無我”作為一種對世界的認知理論是與四聖諦的人生觀點緊密相連的。既然世間的一切是無永恆主體的，那麼它就不值得人們去追求。

然而，世俗之人由于錯把“無常”與“無我”的東西當成有常有我的東西來追求，這就必然陷入痛苦。所以要消除痛苦，就要認識到“無常”與“無我”的道理。

文章来源：釋迦牟尼佛（圖片）社團

May all beings be awakened, liberated and free.

May everyone be happy and safe,
and may their hearts be filled with joy.
May all living beings live in security and in peace
beings who are frail or strong,
tall or short, big or small,
visible or not visible, near... or far away,
already born or yet to be born.
May all of them dwell in perfect tranquility.
Let no one do harm to anyone.
Let no one put the life of anyone in danger.
Let no one, out of anger or ill will,
wish anyone any harm.

~ Metta Sutta (Stuttanipata)

May all beings be awakened, liberated and free.

Dhammapada Stories - Kamma Is Inescapable

KING SUPPABUDDHA was indeed not an admirer of the Buddha. He had not forgotten how the Buddha, while he was still a prince, had abandoned his beloved daughter Yasodhara for the renunciant's life.

One day, knowing that the Buddha and his disciples would be entering the city for alms-food, the king got drunk, and the wine in his veins made him brave enough to go and block the Buddha's way. He would not let the Buddha pass, saying that he, the king, could not make way for someone younger than he was. Not protesting, the Buddha and his disciples turned back. King Suppabuddha then ordered one of his men to spy on the Buddha and report back to him whatever the Buddha said.

Once back at their monastery, the Buddha said to Ananda, "The king has created bad kamma by blocking the way of the Buddha and soon he will have to pay for it."

This was reported to the king who became determined to prove that the Buddha didn't know what he was talking about. He commanded all of his attendants and guards to be extra vigilant in protecting him, while he himself would take special precautions.

The news of the king's increased efforts to protect himself from harm reached the monastery where the Buddha was staying. The Buddha said that it didn't matter whether the king lived in a tower, in the sky, in an ocean, or in a cave, because he couldn't escape the result of his kamma. Nobody could.

Several days after the road incident, the king was sitting in his room when he heard his favorite horse neighing and kicking about wildly. He became so worried that he immediately went to see what the matter was, forgetting what the Buddha had predicted for him. As he rushed out of his room, he tripped and fell down some stairs and died. When he was reborn, he was reborn in hell. So no matter how hard he tried, the foolish king was unable to escape the effects of his evil kamma. That is how the law of kamma works.

Morale of The Story

"Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be overcome by Death."

{Verse 128}

Source : Buddhism for Beginners (Ye The Aung)

轮回真正是苦不堪言

Dhammapada Stories - Bilalapadaka, The Selfish Rich Man

ONE OF THE MEN in Bilalapadaka's neighborhood liked to do charitable deeds. One day, he arranged to have the Buddha and his disciples over to his house for a meal. Being a generous person, he wished to give everyone a chance to share the joy and merit of giving and so invited all of his neighbors to join in, even the rich but selfish Bilalapadaka.

The day before the merit-making event was to take place, the promoter of charity bustled from house to house, happily collecting whatever food his neighbors wished to contribute toward the meal.

Bilalapadaka, upon seeing his neighbor going around for donations, softly cursed under his breath, "What a miserable fellow! Why did he invite so many bhikkhus if he could not afford to provide for them properly by himself? Now he has to go around begging!"

When his neighbor came to his door, Bilalapadaka donated only a little salt, honey, and butter, which although gladly accepted, were kept separately from what the others had already given. The rich man was confused and wondered why his contribution was purposely kept aside. He thought maybe his neighbor intended to humiliate him by showing everyone how little a man of so much had offered. So he sent one of his servants to investigate.

Back at his house, the man took the things that Bilalapadaka had donated and divided them among the pots of rice, curries, and sweetmeats in order to enhance their flavor. When the servant reported this to Bilalapadaka, Bilalapadaka still doubted his neighbor's true intention. So the next day he went to his house with a dagger hidden under his cloak and planned to kill his neighbor should he utter even a single word that would put him to shame.

But the man practising charity said to the Buddha, "Venerable Sir, the alms-food is not offered to you by me alone but with the help of many others in the neighborhood. Small or large, each contribution was given in faith and generosity, so may we all gain equal merit."

Bilalapadaka became ashamed when he heard what his generous neighbor said to the Buddha, for he realized then what a great mistake he had committed. He went and asked his neighbor to forgive him.

When the Buddha heard Bilalapadaka's words of remorse and learned the reason for them, he said to the people assembled there, "No matter how small a good deed you may get to do, don't think that it is not important, for if you habitually do small deeds, in the long run they will become big ones."

Morale of The Story

"Do not think lightly of doing good, saying`A little will not affect me.' just as a water jar is filled up by falling rain, drop by drop, the wise one is filled up with merit by accumulating it little by little."   {Verse 122}

Source : Buddhism for Beginners (Ye Thu Aung)

《常思己過，斷煩惱得自在》 達真堪布

我們經常講，把佛法當鏡子照自己，才能照到真正的自己，才能照到自己的毛病、過患。

　　為什麼要聞思呢？有些人好像覺得沒有必要。如果不聞思，不明白道理，怎麼能知道或發現自己的過錯？

　　改變需要不間斷地、艱苦地修煉，經過漫長的時間與經歷，才能改掉毛病，去掉過患，才可以徹底地脫胎換骨，才可以成為菩薩，甚至成佛。不是在那兒坐一坐、念一念就OK了。

　　學佛修行的過程就是懺悔的過程，懺悔就是知錯改錯。知錯改錯需要智慧、需要修行，修行要下苦功夫。若肯下功夫，擁有了覺察的能力，具有智慧，就能成就，就能脫胎換骨，乃至可以成為佛。

　　我們以智慧和佛法去分析、觀察，就會知道一切過患、痛苦都來自於自己，跟他人沒有任何關係。這是事實真相、真理。

　　我們的起心動念，常常是怨天尤人，是別人的過患，把一切責任都推到別人的身上，這叫結惡緣。本來不是他人的問題，偏要說是他人的問題，這不是冤枉眾生嗎？以這樣的起心動念去報復、傷害他人，都是結惡緣、種惡因，將來要遭受惡果的；這樣冤冤相報，還要繼續輪迴。

　　我們一旦明白了這些道理之後，就不能再犯這種錯誤，不能再怨天尤人，不能再冤枉他人，不能再讓眾生替我們背黑鍋。這都是我們自己的問題，是自己的過患，是自找的，是結惡緣、種惡因。這樣的因或緣會存留在自己的相續中，會讓你輾轉輪迴，感受無邊的痛苦。

　　有輪迴就有業力的牽引，有煩惱的控制，讓人不得自由、不得自在。有業力的牽引，就沒有自由，這叫苦。普通的凡夫都是不自由、不自在的。一切都由煩惱說了算，由不得自己。煩惱是一種迷茫、浮躁的心態，是一種痛苦，有煩惱的束縛和控制，不可能獲得快樂。

　　隨著業走，是不自由、不自在的，這叫輪迴，世人都是如此。「自由自在多快樂！」這句話特別正確。但是何時才可以自由自在？當你擺脫了業力的牽引和煩惱的控制，才會自由自在，才會擁有真實、永恆的快樂，之前是不會有的。

Dhammapada Stories - Mindfulness Means Life

QUEEN SAMAVATI and her ladies-in-waiting all wanted to go and pay homage to the Buddha but feared that the king would not approve. So they made holes in the walls of their living quarters from which they could see the Buddha as he passed by the palace and bow their heads in reverence to him.

Another consort in the king's harem, however, was of a different mind. She despised the Buddha. She had never forgotten how her father had once offered her hand in marriage to him and how he had flatly refused. She had felt so humiliated that she vowed to make him pay dearly for it one day.

Her chance had finally come, she thought, upon discovering what the queen and her maids were up to. She went and lied to the king saying that the Buddha was secretly seeing Queen Samavati behind his back. She then took the king to see the holes in the walls for himself. But when the king asked his queen to account for them, he remained satisfied with her reply and let the matter drop.

The consort then decided that if she would not be able to take out her revenge on the Buddha himself, she would take it out on his admirers. This she did by trying to make the king believe that Queen Samavati and her maids were plotting to kill him. She first warned the king to beware of the ladies' treachery, and then went and hid a snake in his lute. When the king picked it up to play, the snake came out hissing at him, ready to strike. It took little else to convince the king that his consort was indeed telling him the truth.

He went to Queen Samavati's chambers and commanded her and her maids to stand up all in a row. He then shot poisoned arrows at them. No matter how hard he tried, however, he missed them all, for the arrows seemed to veer away from their intended targets all by themselves. This proved to the king that the ladies were all pure and innocent, and to show remorse for his mistake, he allowed the ladies to invite the Buddha and his monks to the palace for a meal.

The wicked consort, in the meantime, was beside herself with frustration and rage, but she was not about ready to give up. Next, she devised what she considered to be a foolproof plan. She asked an uncle to set fire to Samavati's quarters while the women were all inside. As the building went up in flames, however, the queen and her attendants did not flinch. They continued to mindfully meditate and succeeded in reaching the higher levels of spiritual attainment before they finally died.

The king at once suspected that his consort was the one behind the disaster and wanted to prove it. He said in a voice loud enough for everyone to hear, "Whoever has done this is my savior and should be richly rewarded. Up to now I have lived in the fear of being murdered by my own wife, but now I am free and can sleep in peace."

The foolish consort immediately revealed her and her uncle's part in the horrendous crime, anxious for the king's favors. The king feigned delight at her confession and asked her to invite her entire family to the palace where they would be honored. Once assembled, however, they were all put to death.

When it was reported to the Buddha how the queen and her attendants had died, he told them that those who were mindful did not die. It was those not mindful who, even though still alive, were as good as dead.

Morale of The Story

"Mindfulness is the way to the Deathless (Nibbana), unmindfulness the way to Death. Those who are mindful do not die, and those who are not are as if already dead."

{Verse 21}

 Source : Ye Thu Aung (Buddhism for Beginners)

讓自己成為一盞明燈

在《華嚴經》裡，點燈叫菩提心燈。這個菩提心燈是以大慈悲為油，所以隨時要加油，要慈悲心。大願力為柱，各個都要發願成佛度眾生，這是生命唯一的願力。開出大般若光，這就是整個大乘佛教的重點。空性、悲心、菩提心。

做爸爸的要成為兒子的明燈，少打麻將，多回家吃飯。做太太的更要成為先生的一盞明燈，不生氣，多愛他一點，講話溫柔如小鳥，不要像烏鴉一樣，那你就是家裡的一盞明燈，先生就天天回家了。

所以修行要讓我們自己成為別人的一盞明燈，千萬不要成為別人的一把刀。要照亮別人，所謂照亮別人，就是要奉獻自己，燃燒自己，才能夠照亮別人。心中痛苦的時候趕快念阿彌陀佛，念阿彌陀佛的時候，佛加持我們心如蓮花。

我的心地平了，心也放光了，而且光明當中充滿了喜悅。我們手中的蓮花燈，我們胸中的菩提燈，燈燈相映，相續不斷，照亮世界。讓大慈大悲的觀世音菩薩精神周遍法界，讓這個世界變成極樂世界，讓我們所有一切眾生同成佛道。​​​​

傳喜法師

今日教言

我们经常犯的很多错误，以及一些不如法的行为，都是心没有调整好而导致的。有些人的智慧虽然不是很高，但是他比较注意、比较小心，事情往往有成功的机会。因此，人不一定要相当聪明，聪明有时候反而变成糊涂，关键是人要老实，反反复复地观察自相续。--《二规教言论讲记》

 

星雲說偈 > 人人有個靈山塔

佛在靈山莫遠求，
靈山就在汝心頭；
人人有個靈山塔，
好向靈山塔下修。

──古德

佛陀在哪裡呢？「佛在靈山莫遠求」，靈山並非遠在印度的靈鷲山，「靈山就在汝心頭」，其實我們內心的真如自性、佛性，就是靈山，「人人有個靈山塔」，每個人心中都有一座靈山塔，都有真如自性，因此「好向靈山塔下修」，必須自己向內心好好修行。

過去有一個屠夫非常不孝順母親，對觀世音菩薩倒有熱烈的信仰。他不辭千里到浙江普陀山朝聖，希望能看到活觀音。到了普陀山，東尋西找，始終看不到活觀音，就問路旁一位老婆婆：「到哪裡才能看到活觀音呢？」老婆婆笑著說：「你要看活觀音？他已經到你家去了！」屠夫大吃一驚：「到我家去了？真的嗎？」老婆婆一臉虔誠：「當然是真的。」屠夫想想，又問：「活觀音是什麼樣子呢？」老婆婆說：「活觀音衣服是反穿的，鞋子倒著踏在腳上，你只要看見反穿衣、倒踏鞋的人，就是活觀音。」

屠夫匆匆趕回去，回到家已經是三更半夜。急促的敲門聲驚醒了熟睡的母親，為了趕著開門，母親在慌忙中把衣服穿反，鞋子倒踏出來迎接。門才一開，屠夫看到了，心裡豁然驚覺，馬上跪下來頂禮，連聲說：「觀音老母！觀音老母！」那母親也吃了一驚：「你怎麼啦？我是你娘，不是什麼觀音老母呀！」屠夫連連叩頭：「我到普陀山朝拜，有人親口告訴我反穿衣、倒踏鞋的，就是觀音老母！」

有謂：「堂前雙親你不孝，遠方拜佛有何功？」原來觀世音菩薩是在自己家裡，佛祖也是在我們的心中，能孝順父母，多行慈悲，多修道德，就是我們人人自性的一座靈山寶塔了。

Dhammapada Stories - The Cruel Butcher

THERE WAS ONCE A BUTCHER Who was a very mean and wicked man. Never in his life had he ever done any meritorious deeds. His job was slaughtering pigs and he loved it, often torturing them mercilessly before putting them to death.

One day he got very sick and finally died, but before he died he suffered such agony that he crawled around on his hands and knees for days, squealing and grunting like a pig being slaughtered.

It so happened that the butcher's home was within ear's reach of the monastery where the Buddha and his monks were staying. When the bhikkhus heard the desperate squeals coming from his house, they assumed that the miserable butcher was at his cruel work again and shook their heads in great disapproval. The squeals and grunts went on for several days until, one day, they stopped just as suddenly as they had begun. The monks could not help but remark to each other how wicked and hard-hearted the butcher was for having caused his poor animals so much pain and suffering.

The Buddha overheard what they were saying and said, "Bhikkhus, the butcher was not slaughtering his pigs. He was very ill and in such great pain that he was acting like the pigs he used to enjoy inflicting pain upon. His bad kamma had finally caught up with him. Today he died and was reborn in a woeful state of existence."

The Buddha then exhorted his disciples to be alert at doing good, for anyone who did evil deeds would have to suffer for them. There was no way to escape from one's evil deeds, he warned his disciples.

Moral of The Story

"Here he grieves, hereafter he grieves. The evil-doer grieves in both existences. He grieves and he suffers anguish when he remembers his impure deeds."
{Verse 15}

Source : Posted by Ye' Thu Aung (Buddhism for Beginners) 

【 佛 學 名 詞 ~ 懺 悔 】

《 很多家畜、寵物都是親人的轉世，因為特別貪執家 》

許多大德都說，很多人的家畜、寵物都是親人的轉世，因為特別貪執家，所以死後以這種習氣又回到原來的家。

《中阿含經》裏有一則父親轉為狗的公案。以前舍衛國有一個名字叫都提的富人，他去世後轉生為家中的一只白狗。都提的兒子對這只狗特別好，它吃的比一般人都好，頓頓都是山珍海味，而且睡覺也是在大床上。

現在漢地有些富人也很顛倒：他們對父母一點都不照顧，可是對寵物卻疼愛有加，什麽好吃的都給買，生病時甚至花幾萬塊錢看病。如果出於對一個生命的關愛，這當然是可以的，但我覺得他們並非基於這種發心，可能是特殊的習氣所致。

有一次佛陀去舍衛城乞食，佛陀來到都提家門口時，白狗正坐在床上吃金盤裏的食物。它一看見佛陀，馬上跳下床狂吠。佛陀悲憫地說：“你不要對我叫，你想一想自己當狗的原因吧。” 佛陀這樣一說，白狗的態度就完全變了，一聲也不叫，臥在地上悶悶不樂。

都提的兒子回家後，見到白狗不開心，就問：“誰惹了我的狗，它為什麽不開心?” 家人說：“今天佛陀來了，然後它就成了這個樣子。”

他聽後特別生氣，到給孤獨園責問佛陀：“今天你對我的狗說了什麽? 它為什麽這麽不開心?”

佛陀說：“我並沒有說什麽，我只是讓它想一想自己是怎麽變成狗的。” 佛陀又說：“這只狗是你父親的轉世，他因吝嗇而墮為旁生。如果不信，你可以回去問它。而且你家地下埋有寶藏，只有它知道寶藏埋在哪裏，你可以問它寶藏埋在哪裏。”

都提的兒子半信半疑，回去問白狗：“你是不是我父親?” 白狗點點頭。他又問：“如果你是我父親，那告訴我家中的寶藏埋在哪裏。” 白狗一聽，就到一個地方用爪子挖，結果挖出許多珍寶。他這才知道白狗真是自己的父親。
就像這個公案一樣，如今許多聰明的家犬也是父母等親人的轉世。

--- 索達吉堪布

今日教言

2017.8.8 | 今日教言
菩提心若要培养出来，有三个条件：第一、要遣除违缘，忏悔自己无始以来的罪障；第二、要创造顺缘，尽量地积累资粮；第三、一心一意地祈祷诸佛菩萨和根本上师，愿相续中的菩提心日日增上，不要减灭。我们应该尽力去这样做。--《入行论广解》

【善用佛法 改變自己】

人生就是修行 ，生活就是道場 。

每一種磨難，是在考驗你的意志是否堅強，低落的時候不可輕言放棄，煩惱的時候需要自我調節。每一種環境，都是對自我的考驗，都是人生的修煉。就是在不斷修煉自己的同時，逐步來完善自己的一種過程。

有個小徒弟問：「師父，明天的氣象如何？」
師父回答：「一定是我喜歡的天氣。」
小徒弟疑惑地問：「師父能未卜先知？怎知道天氣一定如您所願呢？」

師父：「或許我不能控制天氣，但心情卻是我能掌握的。

所謂：若無閒事掛心頭，便是人間好時節。不管陰晴、雨雪，我都會喜歡！」

人生的驚濤駭浪、風風雨雨，都是我們無法預知，不管如何跌跌撞撞，仍舊安然微笑，端身正坐。

生活中每個人都希望自己活得更好，走得更順 。每個人的一生都有自己的使命. 不用和別人比，也不要去看不慣別人. 乃至去批判。

誠然，佛法就是覺悟的生活方法，它就在我們生活的每個細節裡，吃飯、穿衣、睡覺、待人接物無一不有佛法，從你的一呼一吸到你的一言一行，所有的生活瑣屑都可以融入佛法。

佛法就是要改變自己的心，改變自己原來那個壞心，轉變成一個好心，學佛陀的忍辱；學佛陀的包容；學佛陀的慈悲；要學佛陀的尊重。

懂得利用佛法來降伏傲慢心、瞋心煩惱.....等。

在崗位上把自己應盡的責任做好，做個好榜樣，盡力做好每一件事, 就算不能盡如人意,也要做到對得起自己的良心。

南無阿彌陀佛 ！

文源自網路分享

【8月6日-是我執「生」病了！】 ＜＜ 海濤法師~福德日記 ＞＞

【8月6日-是我執「生」病了！】

 ＜＜ 海濤法師~福德日記 ＞＞

我們都對重大疾病心懷恐懼，主要是因為它們會使我們失去健康、失去好看的外表，甚至剝奪我們的生命。但是，那些無法救治的疾病，比起「我執」所造成的傷害，真是小巫見大巫！

佛說：「『我執』造成八萬四千種疾病。」意思是說：疾病的主因源於心識。由於無明，造成自己與其他有情痛苦的病因。因此，消除我執是疾病的主治，健康的主因。

疾病不會傷害其他眾生，但「我執」卻會。珍惜自我的我執會在日常生活中，尤其在修行道路上，對我們的生命造成莫大的害處！充滿我執的心，其實比癌症或其他不治之症還要可怕。

如果我們不斷思考，無始以來自我珍惜的「我執」所帶來的傷害，一般病苦真的只是芝麻綠豆的小事！

想想看：如果有人死於癌症，但是他生前做了許多善業，也努力消除我執，就不會墮到畜生、餓鬼或地獄道，也不會在人道經歷很多困難。

相反的，那些努力經營名、聞、利、養，一直長養「自我」的人，往往不自覺地造下惡業，會獲得怎樣的果報及來世，實在是令人憂心！

佛、菩薩教導我們認識世間一切如夢、幻、泡、影的因緣和合。然而「自我執愛」卻讓我們執著世間一切都是真實的，因此我們應該全力摧毀最可怕的敵人──自我。我們要將「自我」帶來的執著病毒，都還給「自我」本身，完全摧毀它，使它無法再生起。

《發菩提心經論》云：
必須如此思惟：「縱然我的身體健康強壯，但死亡隨時都會降臨！」

理解了這樣的事實之後，就不會再那麼貪愛自我，也不會再對疾病有那麼強烈的恐懼了！

·

《感恩 湛明 法師 慈悲拍攝》🙇

【海 濤 法 師 ~ 福 德 日 記】

佛教常說的“緣起”為何意

佛教常說的“緣起”即“諸法由因緣而起”。簡單地說，就是一切事物或一切現象的生起，都是相待（相對）的互存關系和條件，離開關系和條件，就不能生起任何一個事物或現象。因、緣，一般地解釋，就是關系和條件。佛曾給“緣起”下了這樣的定義：

　　若此有則彼有，若此生則彼生；

　　若此無則彼無，若此滅則彼滅。
這四句就是表示同時的或者異時的互存關系。

文章来源：釋迦牟尼佛（圖片）社團 posted by Angela Ney

心地功夫

懺悔可使善業增長，惡業消除

　　人生在世，雖只有數十寒暑，但是為了事業、家庭，難免會與人爭執計較，因而造作身、口、意的惡業，若能反省懺悔，則善業增長，惡業消除。

　　懺悔，是一種反省的功夫，讓人有重生的力量。懺悔就像導師一樣，在你“覺今是而昨非”，真誠地發露懺悔之後，徹底斷除惡念惡習，讓你有改過自新的機會，能重新出發，邁向光明之路。

文章来源: 學佛勸勉圖－社團 (posted by Angela Ney)

The story of Sirima (a courtesan) and Uththara

Sirima was a highly paid courtesan whose beauty was renounced through the city. After her death king ordered his men to keep the body for three days. After three days king announced that he will offer this body free of charge to anyone in the city. But none accept the offering. This reveals the three marks of existence (impermanence, suffering and non self) and noble beauty of truth.

Following is a teaching of Lord Buddha, to understand the true nature of the five aggregates which cover the noble beauty of truth.

Please listen to Dharma

…………………………..

A person should;

Overcome anger with non-anger.

Overcome evil with goodness.

Overcome stinginess with generosity.

Overcome careless speech with words of truth.

Those encrusted worldly enjoyments, indulging and sense pleasure intoxicated by wealth, social standard, extravagant, praise, rank, prestige and power cannot see the noble beauty of truth.

………………………….

It is the nature of all conditions to arise, persist for a while and then passed away. Investigate the impermanence of all condition phenomena. The truth of beings wondering through Samsara (rebirth form one life form to another) are beyond measure. The bone which are laid down upon this earth, covered it without gaps. This is something which is truly sobering to know.

One who is still attached to form, sound, taste, odor and physical sensations cannot find liberation from this world.

Source : @True Buddhist Teachings