Story of the Buddha

【佛陀的一生】

在這短短幾分鐘的視頻裡面，我們可以看到佛陀從出生、悟道、傳法、一直到涅槃的過程。雖然我們所看到的，只有短短幾分鐘的時間，但是佛陀卻是用祂一生的時間去實踐出來的。所以希望大家也可以效法佛陀的精神，用自己一生的時間去宣揚佛法啊！

如何度化不明理的眾生

其實想要讓眾生明理，首先並不是和他們講一堆大道理，而是要先多用心去關懷和了解他們，讓他們能夠感受到你的真心誠意。然後自己也要以身示教做個好模範，等到時機成熟了，才再去跟他們講道理，到時他們自然就會心甘情願的跟我們去學佛了。

【雙語開示】一切恭敬 | Being Respectful All the Time

​​Being respectful all the time. Earth Store Sutra Repentance is all about 「Being respectful and penitent all the time」. Worship every statue of Buddha, and chant this sentence repeatedly. This is a knack. My teacher always emphasizes that being respectful all the time. Make sure to have a pure heart. Practicing with this constantly present devotion, this is the sense of merits and virtues, that is, turn a deaf ear to the negative.

 --Ven.Master Chuanxi

一切恭敬，地藏經懺就講「一切恭敬」，然後懺，每一尊佛拜一拜，間隔的時候都要唱這一句，一遍一遍的反覆。這是個竅門，我師父再三強調，告訴我們「一切恭敬」。恭敬就是了，保護你自己的心不要受污染。因為恭敬心是美妙的心，有功德的，不好的不要聞，充耳不聞。

——傳喜法師​​​​

Dhammapada Stories - Almsfood Is Almsfood

ONCE THERE LIVED a kind-hearted brahmin who often offered food to the Buddha and his monks whenever they came by on their alms-round. One day they happened to arrive when he was already in the middle of his meal, and though they patiently stood in front of his door, he did not notice them. His wife did, however, but she did not want her husband to know that they had come, for she knew that he would surely offer them the rest of his meal. That would mean she would have to go back into the kitchen and cook some more, which she really was not in the mood to do.

So she stood in front of the doorway in such a way that the Buddha and his monks remained cut from her husband's view. She then quietly eased herself to the door within the Buddha's listening reach and whispered to him through the corner of her mouth that there was no alms-food for them that day.

The Buddha and his disciples were already walking away when the husband noticed his wife's strange behavior and asked her what she was up to. As she turned from the door, he caught sight of the edge of a monk's robe leaving the doorway and immediately realized what had happened.

He jumped from behind his unfinished plate of food and ran after the Buddha. He apologized profusely for his wife's crude behavior toward them and begged the Buddha to return with him and accept his food, although already partially eaten. The Buddha did not hesitate to accept the brahmin's offer and said, "Any food is suitable for me, even if it be the last remaining spoonful of an unfinished meal, for that is the way of a bhikkhu." The brahmin then asked the Buddha how a bhikkhu was to be defined. The Buddha's response was quite succinct and clear: "A bhikkhu," he said, "is one who no longer has any attachment to body or mind and does not long for what he doesn't have."

Morale of The Story

"He who does not take the mind and body as "I" and "mine" and who does not grieve for what he has not is indeed called a bhikkhu."   {Verse 367}

Source : Buddhism for Beginners

淨空法師法語精華 ─ 勸深信因果─佛菩薩如何幫助苦難眾生(一)

近幾年來，災難愈來愈多，眾生生活愈來愈苦，往後還會繼續嚴重。有人問我，「佛菩薩大慈大悲，如何來救度一切苦難眾生？」這些話說得沒錯，但正確的意思往往被曲解。諸佛菩薩慈悲救度，不是說眾生缺少食物、衣服，佛就送糧食、送衣服。佛是幫助眾生破迷開悟，讓眾生明瞭災難的起因，然後將其原因消除，災難的果報就沒有了，這才是真正的救度一切眾生。要想得到幸福美滿、自在快樂，這些是果報，果必有因，佛菩薩教我們修因，修善因一定得善果，這才是正確之理、真實救度。
世尊的慈悲，表現在他一生的生活之中。佛是福慧二足尊，也就是智慧、福報都圓滿，既然福報圓滿，為何不示現享福？《無量壽經》講，這個世間福報最大的是大梵天王，但大梵天王的福報，還比不上極樂世界下下品往生之人。我們這才明瞭，佛的福報確實是世出世間無人能相比。釋迦牟尼佛示現三衣一缽，日中一食，樹下一宿，這就是大慈大悲的落實。畢竟世間富貴人少，貧賤人多，若佛示現富貴的身分，貧賤人看到佛只有仰慕，而不敢親近。佛示現貧賤到極處，貧賤之人看到佛跟自己一樣，會感到非常親切，所以心就平了。這是佛的大慈大悲，我們要能體會。 學佛人若是高高在上，住處像皇宮一般，出門坐名牌轎車，這些苦難人看到做何感想？尤其出家人的財富、享受是十方供養的，釋迦牟尼佛成佛，也沒有這樣享受。佛一生不求人，每天托缽也只托七家，七家都托不到，今天就餓一天；托了第一家能吃得飽，就不托第二家。這種示現是教導我們要知足常樂，世間人的病根就是不知足，所以才招致無量無邊的禍害。 學佛就是向佛學習，無論是何種身分，無論從事何種行業，都要學習佛的精神、佛的理念、佛的慈悲，而且要落實在生活當中。自己生活要樸實、要知足，有多餘的要與一切眾生共享，這是佛菩薩與世間人理念不同之處；佛菩薩是有福大家享，凡夫是有福自己享，不願與人分享。佛不僅以言語教導眾生，他自己是說到做到。他真看破，看破就是世出世間一切理事因果都通達明瞭；他真放下，於世出世法絲毫不牽掛，名聞利養、五欲六塵連邊都不沾。現在有許多同修覺得自己業障深重，災難很多，問如何消業障、化解災難，實在講釋迦牟尼佛一生示現的就是。我們要是學會了，利益無量無邊，不但眼前災難可以消除，無始劫來的業習也能斷除。 由此可知，我們學佛實在是粗心大意。佛法沒有祕密，非常明顯的呈現在我們眼前，我們看不出來，也覺察不到，這是我們業障深重。我們雖然讀經、聽經，還是不懂經義，不能將這些教誨落實在現實生活當中，所以得不到真正利益。我們不能怪佛菩薩不慈悲，不能怪佛菩薩沒有幫助我們，佛菩薩是真幫助，而是我們沒有理會，反而讓因緣當面錯過，這個過失在自己。所以，自己要反省、要懺悔，要從反省懺悔中去學習。 牟尼精舍 我們不接受供養、不收錢、不推銷、也不強迫修行，只求能結善緣解決您的問題； 我們-專解因果事件、因果問題、治因果病、..， 無論感情、婚姻、家庭、事業、家族、身體、-痼疾、學業...等問題均能請示！ 有醫生看到沒醫生、有神問到沒神者，不妨一試

修行這條路沒人能夠代替我們走

印度北方有一個叫做舍衛城的都市，佛陀有一個供大眾內觀及聽聞其說法的中心。有一位年輕人每個晚上都會來聽佛陀說法，如此過了好多年，年輕人卻從未將佛陀的教導付諸實行。

　　數年後的某個晚上，年輕人提早到了，發現只有佛陀一個人，便走向佛陀說：“佛陀，我心中常常生起一個疑問！”

　　“哦？在法的道路上是不應該有任何疑問的，讓我們來理清它們吧，你的問題是什麼呢？”

　　“佛陀，這麼多年來，我一直來您的內觀中心。我注意到在您的周圍，有許多出家的比丘、比丘尼，還有為數更多的在家居士，或男、或女。其中一些人已經持續地來您這兒好幾年了。我可以看出，有些人已經確實達到了最終的階段；相當明顯地，他們已全然解脫了。我也看到有些人的生活確實獲得改善，雖然我不能說他們已完全地解脫，他們活得比以前好。但是佛陀啊！我也看到很多的人，包括我自己在內，還是跟以前一樣，有些時候他們甚至更糟，他們一點都沒有改變，或者是他們並沒有變好。為什麼會這樣呢，佛陀？人們來見您這樣一位偉大、全然覺悟、如此有力量又慈悲的人，您為什麼不用您的法力與慈悲，讓他們全都解脫呢？”

　　佛陀微笑著說：“年輕人啊！你住哪兒？你打哪兒來的啊？”

　　“佛陀，我住在舍衛城，就是這憍薩羅國的首府。”

　　“是啊，可是你的樣子看起來不像是舍衛城的人。你的故鄉在哪兒啊？”

　　“佛陀，我從一個叫王舍城的都市來的，是摩揭陀國的首府。我在幾年前來到舍衛城定居。”

　　“那你是不是斷絕了所有與王舍城的聯系呢？”

　　“沒有，佛陀，我在那里還有親友，而且也還有生意往來。”

　　“那麼你一定要時常往來舍衛城與王舍城之間了？”

　　“是的，佛陀，我一年要到王舍城好幾次，然後再回到舍衛城來。”

　　“既然你已經往返舍衛城與王舍城之間許多趟了，你應該很清楚這條路了吧？”

　　“是啊，佛陀，我非常清楚這條路，甚至可以說，即使蒙上我的眼睛，我一樣可以找到去王舍城的路，因為我已經不知走了多少次了。”

　　“那麼那些非常了解你的朋友，他們一定知道你來舍衛城，然後定居在此地吧？他們也一定知道你經常往返于王舍城，而且你也非常熟悉從這兒到王舍城的路吧？”

　　“是啊，佛陀，所有和我走得比較近的人都知道，我常去王舍城，而且也非常熟悉那條路。”

　　“那麼一定有人會來向你請教到王舍城的路，你會不會隱瞞一些不說，或是會解釋清楚呢？”

　　“有什麼好隱瞞的呢，佛陀？我會盡我所知告訴他們：你們要先往東走到波羅捺斯城，然後繼續往前走到菩提伽耶，然後就到了王舍城。我會非常明白地告訴他們，佛陀！”

　　“那麼你給了他們詳細的解釋之後，所有這些人是否都到達了王舍城呢？”

　　“那怎麼可能呢，佛陀？只有那些從頭到尾走完全程的人，才能到達王舍城。”

　　“這就是我想向你解釋的啊，年輕人！人們來見我，因為他們知道，我已經走過從此岸到涅槃的道路，所以對這條路線非常熟悉”。他們來問我：‘什麼是通往涅槃，通往解脫的道路’而我有什麼好隱瞞的呢？我很清楚地跟他們解釋：‘就是這條路。’如果有的只是點點頭說：‘說得好，說得好，真是一條正道’，可是一步也不踏上這條路：‘真是一條絕妙的正道啊，’可是不費勁去走完這條路。那麼這樣的人怎麼可能到達最終的目標呢？”

　　“我不會把人扛在我的肩上，帶他到最終的目標。沒有任何人能把人扛在肩上背到最終目標。基于愛與慈悲。他頂多會說：‘就是這條路，我就是這樣走過來的，你也這樣做，也這樣走，你就能達最終的目標’。但是每一個人都得自己走，自己走這正道上的每一步路。如果你往前一步，你就接近目標一步：如果往前走一百步，就接近目標一百步；如果走完了全程，就到達了最終的目標。你得自己走這條路。”

【佛典故事】四種人的苦與樂

佛陀在舍衛國祇樹給孤獨園弘化時為比丘們開示：世間之人可歸納成四種，是哪四種人呢？有人先苦而後樂；有人先樂而後苦；也有人先苦而後苦；更有人先樂而後樂。

如何是先苦而後樂的人呢？譬如有人一出生就貧窮卑賤，或是以殺生為業的屠戶，或是工匠的後代，或生於信奉邪師外道之家，衣食經常短缺匱乏。即使出身寒微卻無邪見，心中具足正確的見解，認為：世間有施者、受者，也有今生、來世，有沙門、婆羅門，有父、有母，也有阿羅漢等已獲法益的聖者，世上也有善惡果報。

若見到豪門貴族，便知是過去廣行布施和不放逸的善報；如果遇見衣食匱乏的貧戶，便知此人過去未曾行布施之德，因此常處貧賤。同時反省自己：「我今生如此貧賤，衣食短缺，都是由於過去不知修善積福、誑惑世人、行為放逸，造作種種惡業，招感今生貧窮下賤，衣食不充。」所以當見到出家沙門等修善之人，便至誠懺悔，改往修來；若有多餘財物，便與人分享。此人命終將投生善道，如果投胎為人，生於富貴之家，不虞匱乏。這就是先苦而後樂的人。

何謂先樂而後苦的人呢？譬如有人出生在豪門貴族，或是剎帝利、婆羅門、長者等高貴種姓，或是衣食豐足的富貴人家。但是卻常懷邪見，不是執著人死如燈滅的斷見，就是認為人死後還是會投胎為人的常見，因為有這樣的見解，所以認為：「世間沒有施者、受者；也沒有今生、來世與父母，世間更沒有阿羅漢或證得果位的聖人，也沒有善惡果報」。

由於這樣的邪見，如果見到富貴人家，心中便想：「此人恆久以來就擁有這些財寶」，也認定男子永遠是男子，女人永遠是女人，畜生永遠是畜生。既不布施也不持戒，若見奉持戒律的出家沙門、婆羅門，反而瞋心大起說道：「這人真是虛偽！哪裡應該有獲得供養的福報呢？」這樣的人往生後便會墮入地獄；如果投胎為人，出生貧戶，衣食不足，挨餓受凍，衣不蔽體。這是先樂而後苦的人。

什麼樣的人會先苦而之後仍苦呢？有些人生於貧賤人家，或以殺生為業的屠戶，或工匠之家，乃至衣食不濟之家。由於思想偏邪，恆常落入斷見、常見等邪見，心中認為：「世間沒有施者、受者，也沒有今生、來世的善惡果報，也沒有父母，更沒有阿羅漢等證得果位的聖者。」所以不樂布施，也不持戒。如果見到出家沙門等修行人，便起瞋心；如果看到窮人，便說此人從過去到現在都如是貧困；見到富人，便說此人長久以來都如是富貴；看到為人父親的，認定此人從過去到現在都是為人父親，見到作母親的，認為此人從往昔至今都是為人母親。這樣邪見的人往生之後，便墮入地獄受苦；如果能夠生而為人也是極為貧賤、衣食缺乏。這就是先苦而後苦的人。

如何是先樂而後樂的人呢？譬如有人出生於富貴之家，或是剎帝利、梵志種姓；或生於國王、長者種姓，出生豪貴，一生衣食財物豐足，具足正見，更無邪見，心中如是認為：「世上有施者、也有受者，有今生、也有來世，有出家沙門、婆羅門，也有善惡果報，有父、有母，有阿羅漢等聖者」。若見到財寶多饒的富貴人家，心裡便想：「這是往昔廣行布施感得的善報。」如果看到貧賤人家就思惟：「此人過去沒有布施，才會如此貧窮；我現在應該隨緣廣行布施，以免將來生於貧困之家」，因此常以歡喜心慷慨布施。若見出家沙門、修道之人，必定恭敬問訊，盡其所能供養所需的衣服、飲食、臥具與醫藥等。此人壽終之後，將投生天界；如果投胎為人，出生富貴人家，財寶豐足，這就是先樂而後樂的人。

此時，有一位比丘稟佛陀：「我觀察世間的眾生，有些眾生今生先苦而後樂，也有眾生此生先樂而後苦，或者今生先苦而後苦，乃至於這一生先樂而後樂。」

佛陀回答比丘：「的確有這樣的因緣，讓世間有些眾生，在今生先苦而後樂，也有人先樂而後苦，或是先苦而後苦，也有眾生是先樂而後樂。」

比丘請示佛陀：「是什麼樣的因緣讓眾生在此生中，有先苦而後樂，先樂而後苦，或者先苦而後苦，乃至於先樂而後樂的差別呢？」

世尊進一步開示：「諸位比丘！假定人壽百歲以春夏秋冬來區分，有時修善積福做諸功德，有時起種種邪見造作惡業，便會在之後隨不同時間因緣，呈現不同業報，例如冬受樂，夏受苦。倘若在百歲中年以後，廣積福德，未曾造惡犯過；然而中年以前，曾經因為邪見而造不善行，就會先受罪報而後享用福德。如果年少時修善積福，卻在年長以後造作惡業，來世，年少時先享用福報，年老之後就必須承受罪報。若一個人從少年到老年都作惡多端，來生從生至死都是貧賤寒苦；若一生皆廣行布施供養，來世從年輕到老都生活安樂。諸位比丘！由於這樣的因緣，而有先苦後樂，先樂後苦，先苦後苦，先樂後樂的果報之別。」

比丘說道：「世尊！如果有眾生希望先樂而後樂，應當常行布施供養，當得先樂而後樂。」世尊回答：「是的，比丘！如你所說，如果想要成就涅槃及證阿羅漢，乃至於圓滿佛道，應當樂善好施、修諸功德。你們應當要依此學習。」比丘們聽聞佛陀的開示後，皆大歡喜，信受奉行。 

典故摘自：《增壹阿含經．卷第二十一．苦樂品第二十九（一）》

省思
古德云：「欲知過去因，當觀現在果；欲知未來果，當觀現在因。」世間人希求算命改運，卻不知道在因上努力斷惡修善，清淨身口意三業。因果之理，歷然不失，不論貧富貴賤都是自作自受，不由他人。所謂「禍福由因，轉變在緣」，唯有把握當下，端正知見、布施培福，才能從黑暗走向光明、從光明再增光明，掌握、改變自己的命運。

The benefit and virtue of saving and releasing animals

Life release is a traditional Buddhist practise of saving the lives of beings that were destined for slaughter.  These animals will be killed and eaten if not saved.

Any living creature that is about to be cooked or killed is suitable for this practice. It even include those small animals or living baits that are sold for consumption by other animals.

The practice of life release brings great merit and incredible benefits. Some of main benefits include extending your life and the lives of others, healing and in some cases curing serious diseases, removing obstacles that are holding you back in life and so on. The main benefit is that you will create the causes to attain enlightenment in the very near future.

Precautions when saving and releasing animals:

1. Do not go to the same stall when buying animals, this will encourage the stall owner to bring in more stocks

2. Do not reserve or advance bookings of the quantity of animals you required although you may be charged cheaper

3. Do not always release the animals to the same place. Try releasing to different locations. This will prevent other people from catching and hurt the animals after you have released them

4. Release the animals to a suitable environment. Such as sea water creatures back to salt sea water instead of releasing into fresh water ponds etc

Chant "Namo Amitaba" several times when releasing the animals as a simple ceremony.

Source : enlightenhuman.com

20 - 9 - 2017 （农 历 八 月 初 一）记得吃素念佛，行善积德，广结善缘

20 - 9 - 2017 （农 历 八 月 初 一）
大德们请记得吃素念佛，行善积德，广结善缘

*******************************

恭念，赞叹，瞻礼，供养：南无阿彌陀佛

念佛的十大利益

1.常得一切天神隐形守护

2.常得一切菩萨常随守护

3.常得诸佛昼夜护念，阿弥陀佛常放光明，摄受此人

4.念佛之人，光明烛（照）身，四十里之遥（远）一切恶鬼，皆不能害；一切蛇龙毒药，悉皆不受。

5.水火冤贼，刀箭牢狱，横死枉生，悉皆不受

6.先所作业，悉皆消灭。所杀冤命，彼蒙解脱，更无执对。

7.夜梦正直，或梦见阿弥陀佛胜妙色像

8.心常欢喜，颜色光泽，气力充盛，所作吉利。

9.常为一切世间人民恭敬、喜欢、礼拜。

10.临命终时，心无怖畏，正念现前，得见阿弥陀佛与诸圣众，持金莲花，接引往生西方极乐世界。

今天9月19日(二) 農曆七月廿九日【南無地藏王菩薩誕辰暨六齋日、十齋日】

今天9月19日(二) 農曆七月廿九日【南無地藏王菩薩誕辰暨六齋日、十齋日】

【地藏菩薩滅定業真言】唵，缽囉末鄰陀寧，娑婆訶

【地藏菩薩真言】嗡 阿 克 諦 嘎貝 他伶 吽

地藏菩薩妙難倫，化現金容處處分。

三途六道聞妙法，四生十類蒙慈恩。
明珠照徹天堂路，金錫振開地獄門；
累劫親姻蒙接引，九蓮臺畔禮慈尊。

【佛讚地藏菩薩偈】
汝以堅固清淨心 滅除無量有情苦
令眾得樂如獲寶 復似金剛斷疑網
汝以大悲極精進 呈獻善逝諸聖供
如海智慧息眾苦 無畏無懼超三界

敬請點燈、誦經、持咒、念佛、誦戒、持齋戒、放生功德殊勝行。

邀請您 並將這殊勝功德虔誠與一切眾生們一起分享並迴向身心輕安、正念相續、證得道智、果智、直至涅槃！

淨空老法師：你要沒有貪嗔癡，你不會生病

我們要學佛，頭一條要學佛的知足。知足到什麼程度？可以過最簡單的生活。佛示現這樣的知足，我們在經上看到，他一生的生活是“日中一食，樹下一宿”。

樹下一宿，戒律裡講得很清楚，這一棵樹下不能住兩宿，明天呢？明天換一棵樹。為什麼？眾生習氣很重，怕你留戀。

這棵大樹很好，蔭涼很大，你在這裡，明天你還到這裡來，後天還到這裡來，你就生貪心，不許可，你一定要換個地方。這是什麼？教你斷貪戀的煩惱，斷貪嗔癡。

貪嗔癡是所有一切病苦的根源，你要沒有貪嗔癡，你不會生病。所以身體裡面有貪嗔癡病毒，外面受一點點風寒的干擾，你就會生病；或者是受一點刺激，這個刺激是什麼？煩惱、怨恨、惱怒，你病就來了。

如果心地清淨，在日常生活當中保持著清淨平等心，逆境不生怨恨、不生煩惱，順境不生貪戀，你永遠不會生病。

這佛法裡說得很清楚，現在的醫學也證明，我們現在社會上種種這些疾病的來源，都是自己找來的。

你如果真的覺悟，從心理上改變，斷惡修善，懺除業障，病自己就好，不需要用醫藥。醫藥是個小的輔助而已，真正病好是靠自己心轉變。

我們身體這個病痛是業報，把染污的心轉變成清淨的心，業消掉了，病就沒有了，什麼病都沒有了。

南無阿彌陀佛

今日教言

🌻2017.9.14 | 今日教言
很多人非要专门固定自己的修行，觉得时间一定要空出来，什么干扰都要远离，但这样的话，能有多少时间修行也很难说，所以，修行的时间和环境不要定下来，只要自己的心能约束，任何时间、任何地方都可以。--《入行论广解》

Dhammapada Stories - Sainthood On Top of A Pole

ONCE A WANDERING TROUPE Of circus performers were invited to the palace to perform for the king and his court. Among the troupe’s jugglers and acrobats was a charming young lady who danced with grace and agility on the top of a long pole. One of the young men in the audience, named Uggasena, fell in love with her and eventually married her. Finally when it was time for the troupe to move on to another town, he and his new wife decided to move on with them.

Uggasena, himself, though, did not have any special talent that the troupe could use, and so was relegated to moving and packing crates, driving carts, and other menial tasks. This displeased his wife.

After some time, they had a son. One day, Uggasena could not help but overhear the lullaby his wife was singing to their child: “You poor child, your father can only carry boxes and drive carts. Your father is truly worthless”.

Thinking that his wife’s arrogance was due to her skill as an acrobat, he decided to become one himself. He asked his father-in-law to train him, and not long after, he was ready to perform. On the day of his performance, he climbed up his pole with facility, and once on top, did somersaults that left the audience gasping in horror but utterly delighted.

While he was performing, the Buddha happened to pass by and saw that Ugassena was ripe for arahatship. So he drew the audience’s attention away from Ugassena by his will power and left him stranded on top of his pole with no applause. “My wife will laugh in my face,” Uggasena thought, “if she finds out that the audience lost interest in my act even before I was half way through it?” Feeling distraught, he just sat on his pole and sulked.

The Buddha then called up to him and said, “A wise man should work diligently toward abandoning all forms of attachment and thus be free from having to be born again”.

Uggasena reflected on the Buddha’s words and attained arahatship while still sitting on top of his pole.

  

Morale of The Story

“Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all conditioned things, you will not again undergo birth and decay.”

          {Verse 348}

Source : Ye Thu Aung

今日教言

有了财产之后，一定要用于布施，这样才能遣除不必要的痛苦，为来世种下安乐之因。如果布施时发心比较大，完全可以改变自己的命运，因此，我们有条件时，在无有吝啬的情况下，应当尽量布施或供养。--《二规教言论讲记》

無益的祈禱

一位名叫伽彌尼的青年前來拜訪釋迦牟尼佛。

他問道：“佛陀！人如果做了壞事，向神祈禱，可以得到幸福嗎？”

佛沒有正面回答他這個問題，反問道：“如果把大石頭扔到河里，你向神祈禱，它會浮上來嗎？”

伽彌尼搖頭答道：“不會的，佛陀！”

佛說：“人如果造了惡業，即使向神祈禱，也絕對得不到幸福，因為惡業一定是會墮落的。”

佛又問伽彌尼：“如果把油倒在河里，你向神祈禱，它會沉下去嗎？”

“不會的，佛陀！”

佛接著開示：“所以，人如果造了善業，即使你向神祈禱，要他墮落，也是絕對不可能的，因為善業一定是會上升的。”（金明法師《道德教育》）

鬼神能知曉人的壽命及禍福，但並不能做任何改變，更不能主宰人的貧富貴賤，但卻能令人造惡殺生。（《譬喻經》）

──摘自《因果故事》

十念法是十句阿彌陀佛

十念法是十句阿彌陀佛，每一句記得清清楚楚，十句。如果沒有這個能力，怕當中產生錯誤，可以把它分段，分成兩段，一段五句，從一到五，從六到十。不是從一到五、從一到五，那就不是十念，從一到五，從六到十。或者分三段，一二三、四五六、七八九十，這樣也行，記得清楚，念得清楚。一天早晚課用這個方法行，平常有空都用這個方法也行。總而言之，念佛最重要的是讓我們時時刻刻能記得阿彌陀佛，這是最重要的意思，不要把阿彌陀佛忘掉了。關鍵是在最後一念，四十八願第十八願，能不能往生是最後一念，這不能不知道。

——淨空老和尚開示

The Buddha Speaks the Ullambana Sutra

Thus I have heard, at one time, the Buddha dwelt at Shravasti in the Garden of the Benefactor of Orphans and the Solitary. 

Mahamaudgalyayana had just obtained the six penetrations and wished to cross over his father and mother to repay their kindness for raising him. Thus, using his Way Eye, he regarded the world and saw that his deceased mother had been born among the hungry ghosts. Having neither food nor drink, she was but skin and bones.

Mahamaudgalyayana felt deep pity and sadness, filled a bowl with food, and went to provide for his mother. She got the bowl, screened it with her left hand, and with her right hand made a fist of food. But before it entered her mouth, it turned into burning coals which could not be eaten. Mahamaudgalyayana called out and wept sorrowfully, and hastened to return to the Buddha to set forth all of this.

The Buddha said, "Your mother's offenses are deep and firmly rooted. You alone do not have enough power. Although your filial sounds move heaven and earth, the heaven spirits, the earth spirits, twisted demons, and those outside the way, Brahmans, and the Four Heavenly King Gods are also without sufficient strength. The awesome spiritual power of the assembled Sangha of the ten directions is necessary for liberation to be attained. I shall now speak a Dharma of rescue which causes all those in difficulty to leave worry and suffering, and to eradicate obstacles from offenses.

"The Buddha told Maudgalyayana, "The fifteenth day of the seventh month is the Pravarana Day for the assembled Sangha of the ten directions. For the sake of fathers and mothers of seven generations past, as well as for fathers and mothers of the present who are in distress, you should prepare an offering of clean basins full of hundreds of flavors and the five fruits, and other offerings of incense, oil, lamps, candles, beds, and bedding, all the best of the world, to the greatly virtuous assembled Sangha of the ten directions.

"On that day, all the holy assembly, whether in the mountains practicing dhyana samadhi, or obtaining the four fruits of the Way, or walking beneath trees, or using the independence of the six penetrations to teach and transform Sound Hearers and Those Enlightened to Conditions, or provisionally manifesting as Bhikshus when in fact they are Great Bodhisattvas on the Tenth Ground--all complete with pure precepts and ocean-like virtue of the holy Way--should gather in a great assembly and all of like mind receive the Pravarana food.

"If one thus makes offerings to these Pravarana Sanghans, one's present father and mother, parents of seven generations past, as well as the six kinds of close relatives will escape from the three paths of suffering, and at that time attain release. Their clothing and food will spontaneously appear. If the parents are still alive, they will have wealth and blessings for a hundred years. Parents of seven generations past will be born in the heavens. Transformationally born, they will independently enter the celestial flower light, and experience limitless bliss."

At that time the Buddha commanded the assembled Sangha of the ten directions to recite mantras and vows for the sake of the donor's family, for parents of seven generations. After practicing dhyana concentration, the Sangha accepted the food. When they first received the basin, they placed it before the Buddha in the stupa. When the assembled Sangha had finished the mantras and vows they received the food.

At that time the Bhikshu Maudgalyayana and the assembly of Great Bodhisattvas were all extremely delighted and the sorrowful sound of Maudgalyayana's crying ceased. At that time Maudgalyayana's mother obtained liberation from one kalpa of suffering as a hungry ghost. Maudgalyayana addressed the Buddha and said, "This disciple's parents have received the power of the merit and virtue of the Triple Jewel, because of the awesome spiritual power of the assembled Sangha. If in the future the Buddha's disciples practice filiality by offerings up the Ullambana basins, will they be able to cross over their present fathers and mothers as well us those of seven generations past?"

The Buddha replied "Good indeed! I am happy you asked that question. I just wanted to speak about that and now you have also asked about it. Good man, if Bhikshus, Bhikshunis, kings, crown princes, great ministers, great officials, cabinet members, the hundred ministers, and the tens of thousands of citizens wish to practice compassionate filial conduct, for the sake of the parents who bore them, as well as for the sake of fathers and mothers of seven lives past, on the fifteenth day of the seventh month, the day of the Buddha's Delight, the day of the Sangha's Pravarana, they all should place hundreds of flavors of foods in the Ullambana basins, and offer them to the Pravarana Sangha of the ten directions. They should vow to cause the length of their present fathers' and mothers' lives to reach a hundred years without illnesses, without sufferings, afflictions, or worries, and also vow to cause seven generations of fathers and mothers to leave the sufferings of the hungry ghosts, to be born among humans and gods, and to have blessings and bliss without limit."

The Buddha told all the good men and good women, "Those disciples of the Buddha who cultivate filial conduct should in thought after thought, constantly recall their present fathers and mothers when making offerings, as well as the fathers and mothers of seven lives past, and for their sakes perform the offering of the Ullambana basin to the Buddha and the Sangha and thus repay the loving kindness of the parents who raised and nourished them."

At that time the Bhikshu Maudgalyayana and the four-fold assembly of disciples, hearing what the Buddha said, practiced it with delight.

End of the Buddha Speaks the Ullambana Sutra.

淨空老法師：放下，是放下你心裡面那些憂慮、牽掛、煩躁

中國大陸有一個人給我寫封信來，說聽我講經的錄像帶勸大家放下，他放下了，工作也不要了，什麼事情也不幹了，寫封信來跟我說現在沒飯吃怎麼辦？這是把意思錯會了，我叫你放下，不是叫你不去做工，不是放下生活，不是放下工作，在家居士不是放下家庭，是放下你心裡面那些憂慮、牽掛、煩躁，叫你放下這個。

有些人說，這不行，我不操心不行，不憂慮不行，我反問他一句，你的操心、煩惱、憂慮能不能解決問題？他想想不能解決問題，不能解決問題你操心幹什麼？你要煩惱幹什麼，如果你煩惱能解決問題，行，煩惱不能解決問題，不但不能解決問題，反而把問題搞糟，搞得更麻煩。

所以佛教我們放下，是放下煩惱，放下知見，放這些東西，不是放下工作，不是放下生活，連吃都放下了，那你不是餓死了？哪能這種道理。所以，每一句話的意思都有聽清楚，千萬不能發生誤會。

佛教我們看破，看破是什麼意思？真的把東西都看破了，哪有這種道理？你看一個房子，你看它十年、八年，房子也不會被你看破。看破是對於事實真相清楚明白了，叫做看破，沒看破是不明了，不清楚，清楚明白叫看破；放下是心裡面不再牽掛，你才會到清淨心，你心裡面有憂慮、有牽掛、有思想，你怎麼會清淨？

拿什么回报您—我的至爱父母？

🌼农历七月，在佛教里历来被称为“报恩月”，而农历七月十五，更是报恩的殊胜日“盂兰盆会”。

世间人将“盂兰盆会”简单的理解为“鬼节”，还带着那么一点点恐怖和神秘的色彩。却不知道，这几个字的由来却是缘于大目犍连尊者一段孝感于天的往事……

《盂兰盆经》中记载，目犍连的母亲去世之后，目犍连用神通观察，发现母亲已转为饿鬼，饿渴无食。目犍连拿饭菜去给她吃，哪知食物到口边就化为猛火。

此习俗也得以流传万世，在汉传佛教中，每年七月十五日都要举行“盂兰盆会”，以拔济自己累世的父母六亲。

—— 恭录于索达吉堪布《离幸福很近》讲记

🌼六道的众生都曾成做过我们的母亲，都曾在某一段岁月里，用生命呵护过我们成长。即便他现在面目全非，即便在轮回的苦海里他已变得不堪。我们都不要嫌弃，佛说，父母恩难报。在这个至亲至孝的日子，请让我们一起，将所有的功德、福报回向六道里沉沦的至亲，愿他们早日离苦得乐，究竟解脱！

一些些 (佛教故事)

以前，有一個修行人，
雙手捧著一束鮮花，以最虔誠的心供養佛。
佛陀一眼即看出他的來意，便問：
“你今天來此供佛，是否心有所求？”
修行人就講：
“世尊，我只是個修道人，我什麼都不求，我只是求道。”
佛陀就告訴他：
“好！你既然是來求道，那就放下吧！”
于是，修行人就把花放下，雙手合十。
佛陀又告訴他：“再放下！”
修行人覺得奇怪，
于是，把兩手也放下，
佛陀又說：“還要放下！”
此時修行人不解地說：
“世尊！花和手我都已放下，還有什麼要放下的呢？”
佛陀說：
“你有求的這念心也要‘放下’。”
修行人，當下大徹大悟。