什麼是出離心？

眾生輪迴的主因是執取貪著，在業與煩惱的推動下，不斷地造作「苦」。佛陀說苦，以不同角度說明世間真相，分成三苦、六苦、八苦等。佛陀說苦因，是指煩惱和業。為了使眾生停止對輪迴三界的希求，佛便教導出離心法門，其修學的主要內容有：

一、思惟苦、集二諦，生起出離心。
二、思惟十二緣起，生起出離心。
三、思惟無常、死亡，生起出離心。

通過種種觀察，發現世間的不圓滿，於是下定決心要出離生死輪迴，就是在發出離心。

沒有生起出離心的人，只求今生的安樂，或來世的人、天福報，不會想到以修行來解決世間的不圓滿。有出離心的人，可能偶爾也會有安逸怠惰的想法，但在其內心 始終存有一種信念：「這些物質享受是虛幻、轉眼即空的，並非我所應該追求的。而且沉溺於感官享樂，只會帶來永無止境的苦果。我必須努力修行以獲得解脫！」 如果能有這樣的意識，基本上便可以算是具備了出離心。

發起出離心是非常重要的修行功課。一個人如果不想解脫生死輪迴，就不會生起幫助其他有情脫離苦海的悲心！只有自己體悟到生死輪迴的苦，並下定決心要了脫生 死，才能進而思惟在輪迴大海當中沉淪的眾生，也跟自己一樣在受苦；由於不忍，故能生起強烈的悲心想去幫助他們，希望有情也能脫離三界。所以在生起悲心之 前，須先生起出離心。

在中國佛教界常常會有一種說法，只要從事慈善事業就可以捨棄出離心的修習。這完全與三乘、三藏教法（將發出離心當成修行重點）違背。

怎樣的心態才是真正地發出離心呢？如果希求解脫的心念，能達到日日夜夜從不間斷，這才叫生起出離心。如果一時難以達到這個境界，即需要不斷地思惟、練習。

图 ：达真堪布仁波切微博

来源 ：海涛法师慈悲志业

放下心中的弓刀 （佛典故事）

過去，在舍衛國有一戶貧窮的家庭，夫妻都非常慳吝，性情凶惡，而且不相信因緣果報。佛陀悲愍他們愚癡無知，於是變現為沙門，來到他們家乞食。當時男主人不在家，婦人一看到有人來乞食，就對沙門破口大罵。沙門平靜地說：「我是求道之人，以乞食過活，你不需要辱罵我，我只希望得到一點食物而已。」婦人怒罵：「即使你現在馬上要死了，也不可能拿到一點食物，更何況你看起來這麼健壯，竟然還要我施捨食物給你！你待在這裡只是浪費時間，還是趕快離開吧！」

此時，本來站在門口的沙門，突然在婦人面前兩眼上翻，呼出最後一口氣，示現了死相。隨即，身體膨脹，許多蟲子從鼻口爬出，腹腸潰爛，不淨血水漫流全身。婦人見到這麼恐怖的景相，嚇得說不出話來，驚恐不已地逃離現場。示現神通的沙門也隨即離開，前往數里外的樹下休息。

男主人在回家的路上碰到驚慌失措的婦人，便詢問她事情詳由。婦人苦訴剛才所遇到的恐怖情景。男主人非常生氣，便問：「他現在在哪裡呢？」婦人回答：「應該離開了，但大概也走不了多遠。」於是，男子帶著弓箭及刀，循著足跡去尋找沙門。他生氣地拉開弓弦、拔出佩刀，沿路奔走，一心只想要砍殺那位沙門。

沙門立即化現一座琉璃小城，將自己包圍起來。男子繞城好幾圈後，仍然不得其門而入，便對沙門說：「你為何不敢開門？」沙門回答：「想要我開門，你要先將弓刀丟掉。」

男子想著：「我就先照他說的把弓刀放下，只要一進門，就用拳頭好好揍他一頓。」於是，男子便將弓刀丟到地上。

但是，門並沒有打開，男子對沙門說：「我已經把弓刀都丟掉了，你為何還不開門呢？」沙門回答：「我是要你將心中的惡意弓刀放下，而不是手中的弓刀。」

男子一聽，大吃一驚：「這位沙門一定是得道的聖者，否則怎麼會知道我心裡的想法呢？」於是，馬上磕頭懺悔，對沙門說：「我那愚昧無知的妻子不知您是已證得真理的聖人，妄論是非，讓我心中興起了惡念。希望您慈悲接受她的誠心懺悔，我馬上帶她過來見您，也懇請您勸導妻子能夠修行求道。」說出自己的願望後，便動身返家。

男子回到家中，妻子便問：「那位沙門怎樣了？現在在哪裡呢？」男子為妻詳述沙門的神通變化後，又說：「他現在還在樹下休息，你應當儘快去向他懺悔，以滅除所違犯的罪過。」

於是這對夫妻來到樹下，五體投地向沙門至誠懺悔，希望成為沙門的弟子：「沙門！您的神通變化如此殊勝，必是一位已證得真理的聖者。您能變現堅固而不可逾越的琉璃城，您的意志清明、內心安定，沒有憂愁苦惱，是如何修行才達到如此神妙的境界呢？」

沙門回答：「我博學多聞、奉行正法，無有疲厭；精進學習、嚴持淨戒、常行慧解，不敢放逸，以此精勤修行的因緣而成道，斷盡一切煩惱而證涅槃。」

接著，沙門說偈言：

　　「多聞能持故，奉法為垣牆，
　　　精進難踰毀，從是戒慧成。
　　　多聞令志明，已明智慧增，
　　　智則博解義，見義行法安。
　　　多聞能除憂，能以定為歡，
　　　善說甘露法，自致得泥洹。
　　　聞為知法律，解疑亦見正，
　　　從聞捨非法，行到不死處。」

沙門說完偈子後，放大光明，遍照天地，令這對夫妻驚訝不已，並對於所犯的錯誤既慚愧又惶恐，當下發願斷惡向善，一心懺悔，滅除了二十億惡罪，證得了初果。

典故摘自：《法句譬喻經卷第一•多聞品第三》

省思

---

「一念瞋心起，百萬障門開。」當遇到逆緣時，我們往往容易瞋惱不安，甚而動諸身口惱害於人；因瞋造業，不僅傷害自己的法身慧命，最終更要自受惡報。行者知道瞋心的禍患，更要慎加防護，除了轉化身口粗暴之惡行，更要放下心中瞋惡的煩惱。心中清淨即得解脫，透過清淨心讓我們能真心慚愧反省，納受教法，建立正確的知見，身心就能得到真正的安定，成就解脫之道。

Source : 中台世界网
圖／傳旆

The Arrows in Everyday Life

In his lifetime, the Buddha met many different kinds of people.  Some were kings and ministers of court, others were people who lived in abject poverty, yet others were prominent and influential people of society.  In fact, the Buddha interacted with people from all walks of life. Depending on the people he encountered, he would offer the teaching most suited to their condition in life.  But no matter who he spoke to, his purpose in giving teachings was always the same — to help people awaken from delusion so they may aspire to learn the Dharma, realize the true nature of life, and begin walking the path of enlightenment. 

Once, when the Buddha and his disciples were moving on from their place of summer retreat, they encountered a group of 500 wealthy men of a neighboring country.  The group, knowing that the Buddha would be traveling on that road, had gathered in hopes of inviting him to come teach in their country.  Just seeing the grace, dignity, and noble air with which the Buddha and his disciples carried themselves filled these people with a sense of reverence and a wish to learn the Dharma.  They asked the Buddha if he would come into their country to teach them the Dharma.

These wealthy people were very influential in their country.  If they could learn and practice the Dharma, they could truly motivate many people to learn it.  This would greatly benefit the country and all of its people.  It was the Buddha's earnest hope that everyone could benefit from the Dharma, so he happily agreed to speak the Dharma to them.

The Buddha told them that in everyday life, though we are often not aware of it, there are poisoned arrows constantly coming at us — they are arrows of love (very strong liking), delusion, craving, greed, anger, ignorance, arrogance, opinion, arising and disappearing.   At any moment, we could get hit by one of these poisoned arrows and become seriously injured.

For example, as our eyes make contact with the sensory world with all its forms and sights, in the space of an instant, the arrow of love or very strong liking hits us.  With this liking, we pursue the thing that we like.  In our everyday life, thoughts of this nature are constantly arising, and we start to chase after all sorts of things, be it profit, fame, power, material possessions, or satisfaction of lust and sensual desire.  Our minds know no peace.

Just as strong liking is a poisoned arrow, the Buddha says, so is delusion. Craving, greed, anger, ignorance, arrogance, opinion, arising and disappearing are all arrows that can speedily cause us harm.  At the moment we give rise to any such thought, we are hit by a poisoned arrow.  We lose our wellbeing and peace of mind.  We become physically and spiritually off-balance — discontent, distressed, wretched, miserable.  This creates a lot of suffering in us.

Hearing this teaching, many people in the group began to see the truth of what the Buddha said.  They started to feel a sense of regret and remorse at having been so lost in the pleasures of their comfortable life that they were unaware of how they were injuring themselves physically and spiritually. 

With this seed of awareness, they thought of the Buddha who had once been a prince who also enjoyed life's luxuries. Why had the Buddha been willing to give up such a comfortable life to undergo innumerable hardships and difficulties for his spiritual practice?  Why was he able to remain so firm in his commitment to spiritual practice?

The Buddha could see the question in their eyes.  He said to them, "Yes, I once had a very good life like you.  But in the midst of it, I came to realize that as I indulge in pleasure, I am actually wearing myself out physically and spiritually. Such a life does a lot of harm.  I could go through my entire life like this, and in doing so, my life would become a waste and I would accumulate a lot of negative karma through my behavior.  Realizing this, I wanted to immediately put a stop to it.  I wanted to dodge the arrows, and for the ones I'd already been hit by, to quickly pull them out." 

"To do that, I chose to renounce the lay life and become a spiritual cultivator.  I wanted to dedicate my energies to learning the truths of life and ultimately become fully enlightened.  But, only by taking up a life of spiritual practice can I truly concentrate on this and have hope of achieving it. Just as I did this, so too can you."

The Buddha was keenly aware that in everyday life, we easily lose ourselves — with the arising of an unwholesome thought of desire, craving, etc., we are as if shot by a poisoned arrow.  It creates a lot of suffering for us. Therefore, though these prominent people seemed to lead a wonderful life — they had wealth, status, and all the comfort and luxury they could enjoy — yet their lives actually contained a lot of afflictions, dissatisfaction, unhappiness, and suffering.  The Buddha wanted them to realize the true nature of life, turn away from harmful, unwholesome states of mind, and seek the Dharma so they could lead a more meaningful, awakened life. 

This was the teaching the Buddha gave to these five hundred influential people, so they could wake up and make the vow to free themselves of suffering.

From Dharma Master Cheng Yen's Talks

Compiled into English by the Jing Si Abode English Editorial Team

Source : tw.tzuchi.org/en

執著與自在

      什麼是執著？對於外面的事情，成敗、得失、是非、人我，放不下，就是執著。有了執著，就是煩惱的根源：深的執著就是大煩惱；淺的執著就是小煩惱。自己作主，想辦法在心念上放掉執著，就能解脫煩惱。 

　　而在心念上如何放掉執著？要聽經聞法，了達一切現象是因緣果報，緣起也會緣滅，除了清楚明白的靈知靈覺外，一切現象的真性本是空，很快會緣滅，只要甘心甘受，讓心不起波浪，就是不執著，就能解脫煩惱。

　　 知道卻做不到，怎麼辦？可藉誦經或聽經聞法，增加智慧；打坐，增加定力；參加法會，消除業障，增長福報；則心念上，放下執著的力量就慢慢增強。沒有「天生的釋迦，自然的彌勒」，他們都是從練習放下執著而成就。對自己要有絕對的信心，相信每個人都可以由練習而做到。

　　 「放下布袋，何等自在！」背在身上的布袋，就是掛在心上的執著。自己學習放下，即得到輕鬆自在。 

懂得寬容，天地更廣闊　　

　　時時檢視自己：今天有什麼成敗，心念離開了沒有？今天有什麼得失，心念離開了沒有？今天有什麼是非，心念離開了沒有？今天有什麼人我問題，心念離開了沒有？ 

　　若沒有離開，告訴自己只是緣起緣滅，我願意甘心甘受，只有自己可以改進；煩惱不干別人任何事，是我自己所引起，因為我執著。 

　　若能把成、敗、得、失、是、非、人、我這幾個字，牢牢記在腦裏，一煩惱時，就可以檢視是那一個字令自己放不下？就是這個字，令自己起了煩惱、執著，令自己不自在、不快樂。 

　　找到了賊，就容易抓到賊；賊，都是自己起的念頭，是自己令自己煩惱，自己的賊最好抓，最好改。只要自己願意放下，在念頭上就不與人計較，就等於寬容了別人。釋迦牟尼佛說：「萬法唯心造」，因為我們的心念寬容了別人，慢慢地，人家自然以寬容的心對待我們，最終還是自己的日子愈來愈好過。 

　　如果需要花一些時間才能甘心甘受，則煩惱就維持一段時間；如果能馬上甘心甘受，反求諸己，則煩惱一瞬間釋放。所以這是端看自己心念反轉力量的強弱。力量若不夠，還是要誦經打坐、聽經聞法、參加法會。或者每天早晚，靜下心來檢討反省，自己都會得到很大的利益。 

活在當下 

　　如果一直放不下，就無法「活在當下」。每個一瞬間的當下，若能清淨無染，沒有染著任何的執著，當下的自己是很自在的，這才是「活在當下」的真正意義。否則念頭被執著、妄想所牽絆，就是活在執著、妄想中。而在執著、妄想裡，都是人我是非，我們就是活在人我是非中，而非活在當下了。 

　　人我是非的生活充斥著無量的煩惱，因為不知不覺中，就會仰仗別人對自我的肯定，或者不知不覺中，就會希望別人順自己的定義而表現；而每一個人都有自己的定義，不可能達到全盤的「順」，這就是煩惱的來源。 

　　若能活在每一瞬間「清淨無染的當下」，累積起來就是「清淨無染的現在」，再累積起來就是「清淨無染的一日」，再累積起來就是「清淨無染的一生」。這樣真正能為自己活出光明、自在的一生。這一生若光明，我們的生命就光明。 

永恆不滅的真生命

　　什麼是我們的生命？靈知靈覺是我們的生命，因為靈知靈覺的這念心，不生不滅，這才是我們的真生命。如何證明靈知靈覺不會死？看看我們為什麼拜往生的人？因為靈知靈覺還在；看看我們為什麼可以進行胎教？因為一受孕，神識就入胎了。所以沒有一個時刻靈知靈覺是不存在的。很多人也有經驗，若對昏迷的人說話，常常會有些許的反應，雖然昏迷，還是有靈知靈覺的。 

　　因為靈知靈覺的心不生滅，所以人的生命是無窮盡的。因為無窮盡，所以很有意義、很積極。我們動的任何念頭都會影響未來：動善念得富貴，動清淨念得光明，所以現在可以決定未來，豈不是很積極？ 

　　但有人認為，喝了酒也可以放下執著、忘卻一切煩惱。殊不知，如果我們喝多了酒，只能暫時放下執著；但酒醒了，煩惱並沒有減輕。因為在麻醉自己的當中，能夠檢視自己是否執著的能力（即覺性），大為降低。雖然會從酒醉中醒來，卻因為放下執著的能力無法發揮，煩惱並不會離去。 

　　不但如此，累積的酒量愈多時，能夠檢視自己是否執著的能力愈低；此覺性愈低，煩惱累積愈多，使得生命愈來愈黯淡。酒，實在是我們學習放掉執著，得大自在的障礙。放棄喝酒，也是放下一種執著。 

人生最重要的事 

　　常常記得看看：成敗得失、是非人我、或者殺生、偷盜、妄語、邪淫、飲酒，是什麼令自己執著？常常思惟佛法，放下這份執著，就是我們這一生中最重要的事情。 

　　只要我們能放掉部分執著，就得小自在；能放掉全部執著，就得大自在。心中無煩惱執著，則什麼人也搶不走我們內心的自在與解脫！這才是真快樂！

Source :  中台世界  

文／林慈惠（中台禪寺護法總會秘書﹔普眼精舍、天祥寶塔禪寺副會長）

当你遇到怨恨循环 - 日常的佛心

一家公司的老板正在气头上，他对公司经理大声斥责。

经理回到家对妻子大声斥责，说她太浪费了，因为他看到餐桌上的饭菜太丰盛了。

　　

妻子对儿子大声斥责，因为他干什么都慢悠悠的。儿子对保姆大声呵斥，因为保姆打碎了一个碟子。

　　

保姆没好气地去扔碎碟子，伤着了一位行人。

行人是一位妇人，她哭闹一番后赶紧去医院治伤。她对护士大声呵斥，因为护士上药时弄疼了她。

护士回到家里对母亲大声斥责，因为母亲做的饭菜不合她的口味。

母亲并不生气，温和地对她说：“好孩子，明天我一定做你合口的。你忙了一天一定很累，吃了饭就休息吧，我给你换了一床新被子……”

“怨恨循环” 终于在善良的母亲这里融化了。

生活中免不了会有怨恨，怨恨最容易传染和循环。当你遇到 “怨恨循环” 时，你是继续传递它，还是用宽容和爱心去终结它？也许你忍下了一时之气，那么你是 “怨恨循环” 的终结者；如果你以善意的理解和关爱，改变了那怨恨的本质，那么你将是“善心循环”的启动者。

评：怨恨是一种疾病，在人的心里制造痛苦，并通过痛苦的心传播蔓延。问题是，你愿不愿意接受它的传染？愿不愿意让它给你带来痛苦？愿不愿意再把痛苦送给更多的人？还是你想要健康，想要痊愈？

Source : 显密文库 佛教文集 

　　

什么是五蕴？

五蕴分别是色蕴、受蕴、想蕴、行蕴、识蕴五种。在五蕴中，除了第一个色蕴是属物质性的事物现象之外，其余四蕴都属五蕴里的精神现象。

五蕴概说

早期佛教以说明人生现象为重点，而要说明人生，就必须涉及人或人的身心现象为何物的问题。佛教对这个问题所给出的答案就是五蕴理论。也就是说，五蕴实际上是佛教关于人体和其身心现象都是由哪些要素构成的理论。

五蕴的“蕴”是梵文的音译，意义是积聚或者和合。佛教认为世间一切事物都是由五蕴和合而成，一人的生命个体也是由五蕴和合而成的。

五蕴的色、受、想、行、识

五蕴分别是色蕴、受蕴、想蕴、行蕴、识蕴五种。在五蕴中，除了第一个色蕴是属物质性的事物现象之外，其余四蕴都属五蕴里的精神现象。

一、色蕴，“色”是指物质。色蕴是指一切有形态、有质碍的客观存在的物质的聚合，相当于现在人们所说的物质现象。色蕴又具体包括地、水、火、风等四大物质因素。人们常说的四大皆空就说的是这四大。

二、受蕴，是指感官接触外物所生之感受或情感等。

三、想蕴，通过对因接受外界事物而产生的感觉进行分析而得到的知觉和表象。

四、行蕴，通过对外界事物的认识而产生的行动意志。

五、识蕴，主要指人的意识作用。比如，区分与认识事物等。

五蕴的意义

五蕴这一概念的提出是要表明在五蕴之外不存在独立的“我”或永恒不变的主体，世间所谓的“我”仅是五蕴暂时的和合，“我”实际上并不存在，而人之所以有痛苦就是不明白这个道理，把五蕴认做实在的“我”或不变的主体来执著。

原稿 ：如是我闻网

图 ：佛学网

The Five Aggregates of Buddhism

The five aggregates (Skandhas) of Buddhism are the impermanent elements that comprise the mind-body entity of a person.   This is not a permanent self, though.  For this reason the concept of no-self presents itself. These elements are constantly changing. 

There is the appearance that you are permanent, but this is not the case. When you think of yourself as an 'I', you are really summarizing these aggregates and their process of arising and passing away.  Understanding this concept clears the way to understanding right view. 

"When you understand that form, feeling, perception, formations, and consciousness are impermanent then you understand right view."

~ The Buddha, Samutta Nikaya, XXII, 51 

The Buddha knows that the way you see the world will affect the way you exist in the world.  He said to awaken, you must practice and possess right view.  Right view is the first path of the Noble Eightfold Path.

To attain right view he says is to understand the five aggregates of form, feeling, perception, formations and consciousness.  In this way you will see the world for what it really is.  You will have right view.

The Five Aggregates of Buddhism:

Form/Matter is the first of the five aggregates.  It refers to the body and the senses as well as material objects.  The Buddha recognized that the body in this way interacts with the world.  The world also interacts with the body.  The material world is also the world of form.

Feeling/Sensation refers to how experience affects us with regard to being pleasant, unpleasant, or neutral -neither pleasant or unpleasant.  Feeling in this way exists moment by moment for us. 

Perception refers to how we see and determine the world we live.  It is the determination of an experience, our perception of it, that allows us to make sense of that experience.  Some relate this to seeing through lenses or filters. This is a good analogy. 

Formations/Volition are mental patterns of thoughts and images that arise and pass away.  They are dependent on causes and conditions.

Consciousness is that within us that allows for the awareness of the way things are and existence.  I call this the mind.

All these aggregates of existence are impermanent.  This is what the Buddha realized - that all things are impermanent, that we are impermanent.  This is important to understand. It has many implications. 

Conditions of Existence

For one, you have a defined amount of time in which you will exist.  You are finite.  This also means that we are all finite. The Buddha realized that all things exist due to causality and conditionality.

This means that your impermanance may arrive sooner, or it could be later.  This is because your impermanance depends on certain causes and conditions.

Because we are all finite the people we love and admire will depart from this life. Sometimes before we expect them to. Also, material objects we cherish may also depart from our lives. Anything is subject to this truth.

The important aspect of all this is that it brings about a clarification of right view, the first path of the Noble Eightfold Path.  This in turn, allows us to understand why we should love and respect those in our lives, to forgive injustices, and to try and understand these injustices.

Not so much for the simple act of forgiveness, but to allow us to move forward with our lives, on our path, with clarity and compassion for ourselves and for others.

Awareness of Actions

Being aware of your actions or what you do in the context of the aggregates helps to see things as they are -right view. Your actions mean everything.  Your words mean everything. They do make the difference.  You can make a difference in someone's life!  Yours as well as others. 

The reason being is that pretty much all of us are the same -trying to live a life, navigate obstacles, and find joy or bliss in the sometimes and often chaotic storm that we exist.

In this way, we are all interconnected and interdependent.

Source : http://www.noble-buddhism-beliefs.com/

慈悲 Compassion

慈悲並不困難。 因為，奉獻是由同情的心情而出生。願意奉獻的心情，也是一種慈悲的表現。
Compassion is not difficult because dedication comes from empathy.  The willingness of dedication is a manifestation of compassion.

慈悲，是任何人都可以學習與實踐的修行。只要我們擁有最基本的良知，就能夠將它發展為無私的慈悲。
Compassion is the kind of practice that anyone can learn and carry out.  As long as we possess the most basic conscience, we can turn it into selfless compassion gradually.

以慈悲為動機，才有可能證得「般若波羅蜜多」；離開了慈悲心，就不可能得證實相。
With compassion being our only motivation, can we attain 'Prajna Paramita', the Perfection of Wisdom.  Without it, it is impossible to attain the truth.

若我們希望圓滿悲心，也不能離開空性的觀照，我們必須隨時分析「諸法皆空」，不要讓執著加深。如此，我們將能漸漸達到悲智圓滿的境地. 以慈悲的心作為壽命，這才是我們活著的唯一意義。
If we hope to attain a compassionate mind, we should observe things based on emptiness. We should always analyze 'all Dharma is emptiness' and not become engulfed by attachment.  By doing so, are we able to attain a state of perfect compassion and wisdom gradually.  To attain permanent compassion is the only meaning for our lives.

站在慈悲的立場，我們連惡人也不應該憎恨；相反的，我們對於惡人，甚至應該更加憐憫。以爭止爭，只會永無止境；以怨報怨，只會怨仇無盡。抽離對立，我們才能開放心靈，並且看見問題的癥結所在。
From the standpoint of compassion, we should not hate even an evil person; on the contrary, we should have more pity for him or her.  If we return evil to evil, then there will be no end to evil; an eye for an eye can never end hatred.  Only by ceasing confrontation can we open our minds and see the crux of problems.

能活到幾歲並不重要，重要的是活在這個世間上時，能利益多少眾生，這才是我們應該關心的問題。我們要「以仁為壽」，以仁慈之心，超越對壽命長短的執著。
Longevity is not important.  What is important is how many beings we can benefit during our life time.  This is the question that we should be concerned about.  We should take benevolence as longevity.  With a benevolent and compassionate mind, we can transcend the attachment of longevity.

慈悲心是我們最有力的護法，慈悲心是一切資糧的基礎，慈悲心是一切功德之所在。
A compassionate mind is our most powerful Dharma protector.  Compassionate minds are the foundation of all merits and wisdom and is where all virtues and merits exist.

在佛陀的教育中，慈悲心就是我們最重要的特色之一，也是每一位佛弟子所必修的課程之一。慈悲，就是超脫自我的無私大愛心。
In Buddha's teachings, a compassionate mind is one of the most important features, as well as the compulsory courses for all Buddhist disciples.   Compassion is a selfless great love that goes beyond the self.

智慧，就是認清萬法的本質，都是空性、無自性、永無恆常性。
Wisdom is to recognize the nature of all Dharma which is emptiness, selflessness and inconstancy.

海涛法师法语

不听是非 不传是非 善护口业

修行，一定要避免造口业。

生活中说话的机会很多，但是，要说得有意义则不简单。例如：解决他人烦恼，彼此沟通了解，引导他人学佛……等等，如果只是在制造是非，则自己与他人，常常都会两败俱伤。

常常听到别人说‘××人很坏、很差劲！’等的评论。如果，我们没有与当事人相处过，也并不了解他的做人，如此，听一听也就算了，千万不要再二度宣传，因为，人往往透过主观来评断人、事、物，难免与事实是有所差距的。

而一般学佛的人，常会犯的一种毛病，那就是到一个道场参访，如果看到不好的现象，常喜欢妄加批评，而忘了自己是为了修行以及听闻佛法，才来亲近道场。

所以，高雄文殊讲堂的四大根本戒规就是：不说是非、不听是非、不传是非、不打妄语。全部跟我们的这张嘴有关。

说话是一种义务，也是一种责任；如果我们将说话视为一种‘享受’，不想负责任，最后很可能因为话太多而伤害了自己。

有时候会听到一些人告诉我：‘××人不好！’

我只是随便听听，如果真的听进去了，又依据他的话加以二次诽谤，那不就太没有自己的主见了吗？

所以，我常劝这些讲别人的人：‘修行人不该谈论他人是非。’但是，一般说人是非的人，都会不自觉地辩解道：‘他真的就是这样！不是我在说他的是非。’

‘薄薄两片皮，说好说坏都是你。’

谈论是非，只会蒙蔽自己的心性，障碍解脱之道，谈是非时，内心呈现的是纷扰的情况、不安的状态。而且，‘说人者人恒说之’，若不谨言慎行，可以预见的，这个人将永难挣脱是非的困扰了。

慧律法师 法语

念佛功德 (佛典故事)

久远劫前，当时住世之佛亦名「释迦牟尼」，于世间弘扬佛法，教化百姓。佛陀入灭后，有位王子名为「金幢」，傲慢自大，不信佛法。一日，定自在比丘向金幢王子说：「佛塔中有供奉佛像，是由众多珠宝装饰雕刻而成，王子可前往瞻仰。」听了比丘的话后，王子即去佛塔瞻仰佛像。

王子见到佛像面如满月，目如青莲，相好庄严，即向定自在比丘说：「佛像尚能如此圆满相好，更何况是佛陀的真身呢？」定自在比丘回答：「王子今日见到佛像若无法礼拜，也应当合掌称念『南无佛』。」于是，王子听从定自在比丘的建议，合掌称念「南无佛」。

金幢王子返回王宫后，仍系念着佛像的相好庄严，所以晚上睡觉时又梦见佛像，醒来后十分欢喜，便舍离邪见，皈依三宝。由于王子在佛塔中称念「南无佛」的善根功德，命终后得以值遇九百万亿那由他佛，并在诸佛的教化下，常勤精进，证得甚深念佛三昧；亦因三昧力故，诸佛现前为其授记，从此以后，百万阿僧祇劫不堕恶道，最终证得甚深首楞严定，即是财首菩萨。

典故摘自：《观佛三昧经．卷九》

省思

所谓「念佛一句，福增无量；礼佛一拜，罪灭恒沙。」念佛是平实简单的行门，不限年纪、空间、时间，行住坐卧皆可用功。在称念佛号的当下，心念收摄专注，念念清楚明白，最后念而无念，达到能所俱空，进而契悟本具的菩提自性，人生自是无量光、无量寿。

The 6 Paramitas of Buddhism

A bodhisattva practices 6 perfections (paramitas): Giving, Morality, Patience, Energy, Meditation, & Wisdom.   Of these the greatest is giving, and the most valuable thing to give is the gift of the dharma.

The Sanskrit word paramita means to cross over to the other shore.  Paramita may also be translated as perfection, perfect realization, or reaching beyond limitation.  Through the practice of these six paramitas, we cross over the sea of suffering (samsara) to the shore of happiness and awakening (Nirvana); we cross over from ignorance and delusion to enlightenment.  Each of the six paramitas is an enlightened quality of the heart, a glorious virtue or attribute — the innate seed of perfect realization within us.  The paramitas are the very essence of our true nature.  However, since these enlightened qualities of the heart have become obscured by delusion, selfishness, and other karmic tendencies, we must develop these potential qualities and bring them into expression.  In this way, the six paramitas are an inner cultivation, a daily practice for wise, compassionate, loving, and enlightened living.  The paramitas are the six kinds of virtuous practice required for skillfully serving the welfare of others and for the attainment of enlightenment.  We must understand that bringing these virtuous qualities of our true nature into expression requires discipline, practice, and sincere cultivation. This is the path of the Bodhisattva — one who is dedicated to serving the highest welfare of all living beings with the awakened heart of unconditional love, skillful wisdom, and all-embracing compassion.

The following list of six paramitas are guides to practice in the Mahayana Buddhist tradition:

1)      The Perfection of Generosity (Dana Paramita) - The essence of this paramita is unconditional love, a boundless openness of heart and mind, a selfless generosity and giving which is completely free from attachment and expectation.

2)      The Perfection of Ethics (Sila Paramita) - This paramita is the enlightened quality of virtuous and ethical behaviour, morality, self-discipline, impeccability, personal integrity, honour, and harmlessness.

3)      The Perfection of Patience (Kshanti Paramita) - This paramita is the enlightened quality of patience, tolerance, forbearance, and acceptance.

4)      The Perfection of Joyous Effort / Enthusiastic Perseverance (Virya Paramita) - This paramita is the enlightened quality of energy,  vigour, vitality, endurance, diligence, enthusiasm, continuous and persistent effort.

5)      The Perfection of Concentration (Dhyana Paramita) - This paramita is the enlightened quality of concentration, meditation, contemplation, samadhi, mindfulness, mental stability.

6)      The Perfection of Wisdom (Prajna Paramita) - This paramita is the enlightened quality of transcendental wisdom, insight, and the perfection of understanding

Note : What is a Bodhisattva?
A bodhisattva is anyone who ceaselessly seeks unexcelled, perfect enlightenment and bliss and welfare of all beings

佛陀教育短片：忍辱福報實在大

【別人越是罵你，越是替你消業 你就越是好看】

佛經中有個故事，說一個非常醜陋夜叉，別人每罵他一句，他的相貌就更漂亮一分，別人不­斷罵他，他越變越好看。

在現實生活中，如有人罵你，你要感謝他幫你消醜陋業 —— 告訴自己, 你正在像那個醜陋的夜叉一樣不斷在變美。你一還口， 一生瞋恨，這醜陋業就消不掉了，浪費了消業障的機會，很可惜。

有一天，佛陀講了這樣一件事。說：往昔，有一個夜叉，形狀長得很矮小，身上的顏色特別­難看，臉長得又黑又醜。這一天，這個夜叉心血來潮，跑到了帝釋的寶座上。帝釋，原是摩­伽陀國的婆羅門，由於修布施等福德，遂生忉利天，成為三十三天的天主。所以他非常有福­德威勢，自然身相美麗端莊，天人尊敬。因此，這個夜叉突然跑到帝釋的寶座上洋洋自得，­三十三天的諸多天眾看了，當然便很討厭他。所以大家先是冷言惡語地勸夜叉下來，最後越­說瞋恨心越大，用種種方法毀罵這個夜叉。

說來也怪，正在這個時候，大家發現這個夜叉越挨罵，他的惡相越減少，而善相卻越來越增­加，個子越來越高，顏色越來越鮮麗。這可真是一件令人費解的事。於是諸天便來到帝釋面­前，把這個情況匯報了一下。帝釋聽了，便來到寶座前，很謙虛地對這個夜叉說：『大仙啊­，我是帝釋！』於是自稱了三遍，那個夜叉便漸漸變回了原來的樣子。

帝釋對眾人說："從今以後，不要生瞋恨心。如果遇到惡人面對自己時，也不要­生瞋恨心。"   佛陀非常讚嘆帝釋，並鼓勵弟子們向帝釋學習，要制服自己的瞋恨心。

這個故事告訴我們面對他人的辱罵千萬不要起瞋恨心 ～ 不然就上大當了，當然也也不要去希­求他人的恭敬與讚嘆，心中若有這個希求，就跟故事中的夜叉一樣 ～ 功德一下就被讚嘆掉了­！

Source: 【阿彌陀佛的孩子】臉書