Friday, 10 October 2014

法语

大寶法王 法语 :
我們先不談三惡道的痛苦,因為我們沒看過地獄的樣子,也很難想像餓鬼道的情況。
然而,我們可以看到的是,發生在我們這個世界上的各種景象,有些地方充滿戰爭、飢荒、疾病等等,實在和地獄沒什麼兩樣。
當你看到這些景象,真的要生起大悲心。
請記得至少發一個善願,迴向祝福他們。

索達吉堪布 法语:
若想愛更多的人,就要從愛自己的家人開始練起。
假如對家人的愛,是一種成全,有一種責任,多一分體諒,懂一點尊重,自然就會以這種方式去對待別人。
否則,一屋不掃,何以掃天下?

宗薩欽哲仁波切 法语:
如果沒有盲目的期待,就不會有失望。
如果能了解一切都是無常,就不會攀緣執著。
如果不攀緣執著,就不會患得患失。
也才能真正完完全全地活著。


大寶法王噶瑪巴 法语:
當談到修心、調伏自心時,很多人會帶有誤解,
認為修持代表就是放棄俗務、逃避、或所有事情通通都不用做了。
另外的誤解,則是認為修行是在壓抑痛苦,當心中過於痛苦時,就以修行來壓抑等等,這些也都是對於修行的誤解。壓抑並是不正確的修行方式。

宗薩欽哲仁波切 法语:
如果妳想知道自己是否具有出離心,可以以這種方法檢驗:
在過去對妳很重要的一件事,現在是否對妳一點都不重要,過去可以輕易激怒妳的事,現在妳是否毫不在乎。
如果是的話,那麽妳就從這裏出離了。
妳需要出離的東西很多,並不只是不抽煙不喝酒或不打牌,那只是開始。


Thursday, 9 October 2014

Why Persons Differ? Different Kammas Make Various Results

People have different births, talents and positions.  Mostly they differ in physical shape, some are beautiful and some are ugly.  Why?  In Buddha’s time a Brahmin named Subha the Youth asked fourteen questions to the Buddha regarding differences among human beings.


(1)    Why do some live their lives within a short time?
In the past, some men and women used to killed living beings. They were lack of self-constraint and pity.  Cruel killing acts, harmful deeds make them to live a short live in this existence.  In consequence they have suffered in hell at death.  When they escaped hellish sufferings and reborn in human world, their lives are short. Killing makes longevity impossible.  They have to die young.

(2)    Why do some live long lives?
In the past, some men and women have cultivated pity, compassion and sympathy. So they practiced self-control and empathy, avoiding harmful deeds, killing and murders.  At death they were reborn in celestial worlds.  If they do not reach divine planes, they become human beings with long life, up to old age.

(3)    Why do some suffer full of diseases and illnesses?
In the past, some men and women used to do harm, torture, beating with arms, swords, sticks and stones.  At death, they were reborn in hell.  If they do not reach hell and become human beings, they frequently catch many diseases, illness and ill-health.

(4)    Why do some have good health and are free from diseases?
In the past, some men and women used to avoid harming other living beings.  They also shunned tortures. When they die they were reborn in celestial or divine states.  If they do not reach highest realms, they become human beings with good health and live without serious, terminal diseases.

(5)    Why some are ugly, have bad physical appearance?
In the past, some men and women used to indulge in hate, ill-will, grudge, and slander many times.  When they died they reached hell.  If not, they are born in human world as human beings with ugly features.  Their faces are not good to look at.

(6)    Why some are beautiful, lovely?
In the past, some men and women avoided anger, hatred, grudge, and slander.  They did not blame others. They lived a life of composure and peace.  When they died, they reached heavenly worlds.  If not, they become human beings with beautiful, lovely faces.  They have good form and are colored with many attractions.

(7)    Why do some have few associates and helpers, little power?
In the past, some men and women used to indulge in envy. When they died they reached lower worlds, such as hell. If not, as human beings in this existence, they lack power, influence and authority.

(8)    Why do some have many associates and helpers, great power?
In the past, some men and women avoided envy so that when they died, they reached heavenly worlds.  If not, they become human beings with many followers, possessing great powers, authority and fame.
Note: “Issa”, “envy”, means envious state of mind wherein one does not like to see others living in wealth, fame, honor, and wisdom which are based on kamma, intelligence and effort. Envious persons do demerits of jealousy, downgrading, belittling others.  They speak evil words and try to belittle others.

(9)    Why some are poor?
In the past, some men and women did not practice alms-giving, charity, giving.  They cultivated jealously, narrow-mindedness, selfishness. So when they died, they reached hell. If not, they become human beings with poverty.  They live poorly without wealth.  

(10) Why some are wealthy?
In the past, some men and women cultivated the meritorious deeds of alms-giving, charity, generosity, helpfulness and when they died, they reached higher realm of existence.  If not, they become human beings with great wealth and property.
Note: “Macchera”, “jealousy”, means a bad person does not give offerings, does not do acts of giving, charities, etc., for fear of losing money, wealth and possessions.  This state of evil mind is called “Macchera”.

(11) Why some are born in low-grade class?
In the past, some men and women indulged in pride, high-mindedness and conceit. They looked down upon others. They held self-esteem too much. They lack the virtues of respect and humility. As a result, at death they reached lower worlds like hell. If not, as human beings they belong to low-class or bad clan, low-born.

(12) Why some are born in high-grade class?
In the past, some men and women cultivated the virtues of respect, humility and considerateness.  They pay homage and respect to others. At death, they reached celestial or heavenly existence.  If not, as human beings they belong to high-class parents, high grade clan, or well born in upper-class of society.

(13) Why some are lack of intelligence, wisdom, thoughtfulness?
In the past, some men and women indulged in neglect of knowledge.  So they did not ask questions regarding the distinction between merit and demerit (kusala and akusala) together with functions, natures and effects.  They did not seek knowledge regarding blamable deeds and good deeds. They did not approach knowledgeable persons to get the insight of reliable deeds and unreliable deeds.  They did not ask questions of samsaric good or samsaric bad effects in long-term view.  So they did what they liked as their foolish minds dictated.  Mostly they follow the path of evil ways, and at death they reached hell.  If not, as human beings, become fools, idiots or ignoramuses.

(14) Why some are wise, intelligent and farsighted?
In contrast, in the past, some men and women indulged in asking questions of truth, associating with the wise and the intelligent to get clear knowledge of merit and demerit.  At death, they reached high states.  If not, as human beings, they become wise, intelligent and farsighted.

One must take one’s own duty and responsibility to get a suitable destiny.  Past kammas greatly influence this life!  {Culakammavibhanga Sutta}

By Ye' Thu Aung    

Buddhist Dictionary : kamma = (wholesome or unwholesome) action; s. karma.


Wednesday, 8 October 2014

達真堪布:“我” 所引發的痛苦

如果有一所房子,你把它視為自己的家了,這叫我所執。這時別人不能隨便出入,也不能隨便動屋裡的東西。如果他人隨便進你的屋子,隨隨便便亂碰你的東西,你的心裡就會很不高興。

再過幾天,這間房子賣給別人了, 這時你沒有把它視為“我”的家, 它沒有變成你的“我所”。 這個時候誰進都可以,不會對你產生不好的影響。別人在房子裡面碰這個、摸那個,你也不會生氣 — 因為是別人的嘛,和自己沒有關係了。你看,是同樣一所房子、一個空間,為什麼前後有這麼大的差異呢?就是執著!

對人也是這樣的。 今天你把他(她)視為自己的家人了,他若是不回來或者在外面喝酒,你覺得這是天大的事,心裡很痛苦。過兩天分手了,你們兩人沒有任何關係了。這個時候,他回家或不回家,在外面喝酒或不喝酒,都沒有關係。

你看,同樣的一個人,但是前後的差異來自於什麼? 就是執著!
“這是我的家”,不是絕對性的;
“這是我的親人”,也不是絕對性的。你要明白這個。

這就是因緣和合而生,因緣和合而滅。也可以說是緣來緣去,來了就是來了,去了就是去了。
如果明白了這些,你就不會受影響,這叫隨緣。來了我也接受,來了也行;走了我也不挽留,因為強留不了。

有的人考慮這個考慮那個,還到處找這個人卜卦,找那個人算命,這些都沒有用。該來的一定會來,不該來的不會來的;該走一定會走,不該走不會走的;該是你的就是你的,不該是你的不會是你的。

在這個過程當中不要患得患失。人為什麼煩惱、痛苦?就是患得患失。這都是徒勞無益的,沒有任何實際意義。我們學習中觀,就要學會放下,不要以自己的一些想法一意孤行。

誰都有個性,有些人個性特別強,這不是什麼功德,這是過失。在學佛的道路上,這是很大的過失;在修行的道路上,這是成就最大的障礙。就要放下我執我見,沒有真正成就之前,不能自以為是、自作聰明、自作主張。


Tuesday, 7 October 2014

敬佛六法

有一日,佛陀黎明入城。 途中,看見一個男子,向著東方、西方、南方、北方、上方、下方虔誠禮拜著。

佛陀便好奇問他:"你為什麼要朝著六方這樣虔拜?"

那男子說:"我叫做善生,每日禮拜六方,
是家族傳下來的習慣。據說這樣做,會得到幸福。"

"哦?那佛陀也有六種禮敬的方法。"

佛陀慈祥地接著說:

“一、孝順父母:做兒女的要孝養、順從,令爸媽歡喜、安慰。
二、敬重師長:做學生的要敬重師長,接受教導。
三、妻子:是一個好助手,夫妻要互相敬愛。
四、朋友:對待朋友要誠實、互敬。
五、僧眾:對待僧人要布施、恭敬。
六、僕人:對待僕人要寬大,不要令他過分疲倦。

這六種人是我們生活中心的人物,和他們相處得合理,會有快樂的家庭,美滿的人生。 單是禮拜六方,有甚麽用呢?”

善生聽後心裡很歡喜,便皈依佛陀去了。

Monday, 6 October 2014

教誨無差 (四十二章經 - 第三十九章)

佛言:「學佛道者,佛所言說,皆應信順。譬如食蜜,中邊皆甜,吾經亦爾。」 

佛告訴弟子,修行學道之人,對於佛所說的教誨,皆應信受奉行。 有了信心,無論依大乘或小乘的法門而修,都能得到好處。好比吃蜜糖一樣,選擇中間或旁邊來吃,它都是甜的。

修行學道,必須先了解:什麼是佛道? 受持五戒屬於人道,修十善屬天道,修四諦得聲聞道,修六波羅蜜即是菩薩道,而「頓悟自心,直了成佛」則是直契法身的無上大道。

法門雖多,終究不離菩提涅槃之道;依之修行,皆能成道證果。
  
《華嚴經》云:「信滿成佛」,信心達到圓滿的境界,即能成佛道。

然而,信心不會憑空而來,仍然要靠平時的熏修,使信生根,根基穩固,就能產生實踐的力量。 反之,假使對於佛的教法心存的懷疑,非但始終不能得到佛法的利益,反而離道愈來愈遠。

《大智度論》譬喻沒有信心,如同無手之人,雖入寶山而不能有所取;對佛法沒有信心的人亦然,即使進入佛法的寶山,依舊是空無所得。

佛陀時代,很多弟子在聽佛開示的當下,即能開悟證果;然而現代的人,甚至有人懷疑:是否真的有羅漢、菩薩存在?

假使連信心都沒有,又怎能超凡入聖,得解脫呢?佛陀應機施教,開示了種種的教門,目的是為了接引不同根機的眾生,因病與藥,給予眾生最適合他自己的法門。

小乘講斷煩惱,大乘是轉煩惱,無上乘則是「煩惱即菩提」,都不離這一念心,最後都是要使令一切眾生成就無上佛果。

若能通達這些道理,就不會因為法門的差異而心生質疑。

《金剛經》云:「是法平等,無有高下。」 只要遵循佛的教示,隨個人的根器選擇適合自己的法門用功修學,使當下這念心清楚明白、如如不動、處處作主,即能契入佛智,得到佛法真實的利益。




Sunday, 5 October 2014

Ascertain the Direction of Your Future Life - Achieving From Doing

Many people are concerned only with immediate daily issues. They hardly ever give any thought to the matter of what to do when dying and what happens after dying.  Even at the mere mention of this subject, they would rather cast it aside. How feeble-hearted are they to face death!

The show of impermanence is evident everywhere. Among other things, our dwelling place is a prime example.  What kind of house did we live in when we were little?  What was the situation when we were in school?  How about now? What is it going to be in the future?  By examining impermanence from different angles, its significance will become apparent to us.
There was a little monk called Ikkyu who once broke his teacher’s favorite teacup.  Knowing he was in big trouble, Ikkyu dared not mention the accident outright.  After his master’s return, he asked purposely: “Master, is there anything that will stay forever once it has come into existence?”
The master replied:  “Everything that is born must die.  How could anything be spared from death?”
Ikkyu then reached around his back and showed the shattered pieces of the cup, saying:  “Then this means your favorite cup has died.”  The master, with his words still ringing in the air, found it hard to reprimand him.
Our life is no exception; to be born and to live forever is never possible, and such is the inescapable fate for us all.
Not only will we certainly die, but also we will never be certain when, where, or how our death will arrive.  It’s anybody’s guess.  “The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows”  says:  “The Escort of the Underworld comes unexpectedly.”  The Lord of Death never cares to make an appointment; more often than not, Death drops in without warning and takes away our life force. 

To the ears of a non-Dharma person, these statements may seem exaggerated:  “Wait a minute, I am in good health now, how can I die at any moment?”
However, a sudden death is not improbable if we contemplate a scenario like an earthquake.  Not too long ago a practitioner’s retreat hut caught fire suddenly without obvious reason.  By the time people noticed it, she had long died in the hut.  To her, the thought that  “today is the day I stop living”  definitely had not occurred to her on that day.
A person who was dubious about the Dharma once said to me:  “If only we could know how many more years we’ve got left, we would be able to make preparations in advance.  Wouldn’t it be nice!  Otherwise, we don’t have a clue when we’ll expire.  I’m really terrified just thinking about it!”

Many people are concerned only with immediate daily issues.  They hardly ever give any thought to the matter of what to do when dying and what happens after dying.  Even at the mere mention of this subject, they would rather cast it aside.  How feeble-hearted are they! Really, we must confront death squarely, rather than dodging it.  While we are living a happy and carefree life, beware that the horror of death may strike at any moment.  While we strive for the comfort of a present life that lasts only a few decades, we should also pave the right path for future lives that last for millennia.
Source : www.khenposodargye.org (Khenpo Sodargye Rinpoche)

Saturday, 4 October 2014

放下身段

处境愈顺遂的人,一旦不如意的时候,他就放不下。在感情、事业上受了挫折,在金钱、名誉上受了损失,乃至学生考试失利了,竞赛落败了,他们就觉得前途艰难,严重者甚至兴起了自杀的念头。

面对起起落落的人生,有一句名言:放下身段!因为世间终究是“花无百日红,人无千日好”,能够放下身段,才能“放得下、提得起”。即如清朝的宣统皇帝,原为五九之尊,但是到了最后却在北京的中山公园做一名清洁工。如果他不能放下身段,又怎么能生存于世间呢?


“文化大革命”的时候,那些睡牛棚的人,原本也都有身份地位,如果不能“放得下”,今日又如何能“提得起”呢?


功名富贵人人追求,能够得到也并不是不好;但如果因缘不具而失去,也要能放得下。


人生要能大能小、能屈能伸、能有能无、能高能低,如果一句话他就放不下、一件事他也放不下,甚至为一个人而放不下,又如何承载更大的责任呢?


有一个婆罗门外道,有一次带了两个花瓶去见佛陀。佛陀一见面就叫他“放下”,婆罗门依言放下手中的花瓶。


佛陀又叫他“放下”,他又放下了另一只花瓶。


佛陀又说:“放下!”


婆罗门不解:“我都已经放下了,你还要我放下什么呢?”


佛陀说:“我叫你放下,不是叫你放下花瓶,我是要你将傲慢、骄瞋、嫉妒、怨恨等不善的念头与不好的情绪,都要能放下。”  

星云法师 法语 
原文 :学佛网 

Friday, 3 October 2014

怎样广结善缘 (星云大师法语)

有人说:二十世纪最伟大的发明就是人与人之间的沟通。佛经上也说:“未成佛道,先结人缘。”  所谓结缘,就是和他人建立融洽的关系和良好的沟通。

人生最可贵的一件事就是“结缘”,为了我们自己的生活愉悦,也为了大家的生命快乐,广结善缘实在重要。那么,怎么样才能广结善缘呢?

过去,有的人在路上点一盏路灯跟行人结缘,有人做个茶亭施茶与人结缘,有人造一座桥梁衔接两岸与人结缘,有人挖一口水井供养大众结缘,有人送一个时钟跟你结时间缘,这些都是很可贵的善缘。只要人有善心,自然善缘处处在,善门处处开!我现在大略举出几种结缘方法:

(一)经济结缘 ─ 有时候我们可以用一块钱跟别人结善缘,不但带给别人亲切感,甚至也许因此救了他人一条命。比如说公路上出了车祸,有人想打电话报案求援,偏偏只有钞票没有铜板,根本无法换钱,这时候你借他一元,马上救护车也来了,医生也来了,许多流血垂危的伤者都得到了及时救护,你这一块钱的善缘就广大无比了!

(二)语言结缘 ─ 别人灰心的时候,你鼓励他一句话,对方就有绝处逢生的感觉;别人失望的时候,你赞美他一句话,他就会觉得人生可爱多了。所谓“一字之褒,荣于华衮;一字之贬,严于斧钺”,一句好话有时真可以使人我快乐、天地清平!

(三)功德结缘 ─ 一件小小的善事,一个小小的善心,都可以蔚成大功德。荷兰曾经有一个小孩子,傍晚从海边堤防走回家的时候,偶然发现堤防上有一个小洞,海水正慢慢的从洞口流出来,他一想:哎啊,这不得了!要是不赶快把它堵塞起来,明天这堤防就会溃决,海水会淹没整个城市的。这个子孩子一发善心,找不到东西堵塞,就用手指头去堵,他站在风雨中,从天黑等到天亮,整个晚上都等不到人,天亮以后才有人发现他僵冷的晕倒在堤防边,手指头还紧紧塞在洞里,大家才万分感动的知道他一根指头挽救了全城居民的生命财产。所以,“勿以恶小而为之,勿以善小而不为”,一个小小的善心,能够拯救无比的生命,成就无限的功德。

(四)教育结缘 ─ 我们也可以用知识或技术做法布施,来和人结缘。每天,无论在台北或澎湖,全国有十八万教师在谆谆传授知识学问,提高了国民的知识水准,也促进了国家的繁荣进步。你今天教别人一点知识或技术,明天就会成为他立身处世的本领;常常一句睿智的语言,可能影响对方一生,成为他生活的指南和处世的依据。

(五)服务结缘 ─ 在某些事情上给别人一点方便,有时会成为大家钦佩敬爱的对象。譬如警察先生在十字路口搀扶老婆婆过街,为人民褓姆树立了美好的形象;售货小姐亲切地引导客人买东西,让顾客享受到购买的乐趣;小朋友在公共汽车上很有礼貌地让位子给老人,使我们对国家的未来有了信心。从这些日常生活上给人的服务结缘,可以窥测我们的社会是不是进步开发的社会。

(六)身体结缘 ─ 一个微笑,一个举手,有时候会带给大家意想不到的善缘。曾经有一个失业的青年徘徊在台北火车站前,望着车水马龙的繁华景色发楞,想找一个有钱人的座车撞上去自杀,以便让贫穷的老母亲得到一笔抚恤金过日子。正在他万念俱灰的时候,有一个高贵美丽的小姐经过他面前,对他微微一笑的点了个头,这个青年一高兴,倒忘了寻死了;第二天他居然得到了一份工作养家,更不想死了!一个笑容的因缘多么大。

学佛法、做功德,有时候不一定是要入山修行或施拾钱财,有时候一句好话、一件善事、一个微笑、一点知识,都能给我们的人生广结善缘,成就大好的功德。中国佛教有四大名山,四大名山各有一个菩萨应世传法,就是我们通常所称念的观世音菩萨、地藏菩萨、文殊菩萨、普贤菩萨。这四位大菩萨各有殊胜的因缘:

观世音菩萨以慈悲为缘,普渡众生,在他的慈心悲愿里,一切众生承受了慈悲的法孔,成就了慈悲的心怀。

地藏菩萨以愿力为缘:“众生度尽,方证菩提,地狱不空,誓不成佛!”千百年来,地藏菩萨的这四句无量愿偈,为世人指出了成佛路,为佛法点出了长明灯!

文殊菩萨以智慧为缘,发广长舌,说无上法,为盲者现光明,为闇者演法音,以他的睿智大慧为中国佛教开创了至深至妙的大般若境界。

普贤菩萨以实践为缘,举手投足皆是道,扬眉瞬目无非法,为中国佛学树立了崇朴务实的道范与高风。

除了四大菩萨之外,佛教里面的历代高僧大德,个个都有独到的结缘法门。例如:

弘一大师以书法与人结缘,以持戒与人结缘。只要是向慕佛法的人,他从不吝惜以笔墨写经句结法缘;他自己更是严谨修行,坚守戒律,绝无一言谤法,无一行犯戒,为佛法树立了“华枝春满,天心月圆”的崇高典范。

虚云老和尚以禅定与人结缘,如如不动,一心不乱,不说法而法音宣流,接万机而不随境转。

太虚大师则以说法为缘,或以文字演绎般若,或以讲经启迪迷津,奔走各方,为中国佛教的起死回生打下一剂清凉药方。

善导大师以光明和大众结缘,使眼盲者心不盲,使心盲者重现智光,为黑暗污浊的人间带来一片光明。

印光大师以念佛结缘,从念念观佛相续不断,日日持诵佛号不绝的修持中,引导信众对弥陀净土产生坚定的信心,和弥陀世尊结下妙善的因缘。

其他如印度须达长者以布施结缘,建造了祇园精舍,成为佛陀在印度北方弘化的场所,而受到举国的敬仰。又如永明延寿禅师以放生结缘,救渡了无数水族走兽免受刀俎油锅的灾难。龙裤国师以奉茶结缘,让饥渴的旅人游子得到甘露的滋润、清凉的荫,有力气跋涉更遥远的路途!

社会要靠群体的结合营运才能发挥功能效用,就是个人的生命也要依靠六根的配合聚会,才能生活愉快。我们日常生活的一切要仰仗士农工商的合作无间,搬有运无,才能衣食无缺,免于匮乏,因此我们要感谢因缘,感谢众多的人成就我们。如果我们想要事业亨通、生活幸福,就要和一切众生结现世好因好缘,甚至结未来善因善缘,乃至和诸佛菩萨结法缘。能够把握因缘、创造因缘、随顺因缘,“十方来,十方去,共成十方事;万人施,万人舍,同结万人缘。”必能成佛有份,菩提证成!

最后,祝福各位成为人人钦佩而最有人缘的人,具足好因缘,成就大事业!

原文 :学佛网  


Thursday, 2 October 2014

什么是无畏布施?怎样去做无畏布施?


达真堪布上师解答:

无畏布施 是指在众生身心不安、恐惧、害怕的时候,能够帮助他消除恐惧,这一类的布施 叫做无畏布施。

爱护自他的生命,在机缘成熟的情况下保护众生的生命,这也都属于无畏布施,比如爱护我们身边的这些众生,苍蝇、蚊子、蚂蚁、蟑螂等等。

现在很多人家里都有很多蟑螂,你也可以爱护它们的生命,把它们放生了。夏天蚊子来咬我们,那个时候我们能忍受,然后去爱护它的生命,这也属于是无畏布施 。还有,我们都非常讨厌苍蝇,它飞来飞去染污我们的食物,但是我们可以忍受,然后将它放生,这也是爱护生命,做无畏布施。

随时随地都可以爱护生命。发誓发愿爱护自他的生命,虽然在实际行动上暂时还没有落实,但是你有这种决心和愿力,就相当于做无畏布施 了。

每个人都可以做无畏布施。在放生、护生的时候,哪怕你拿一元钱、一角钱随喜,虽然它像一滴水一样微不足道,但是一旦将它放入大海,它与大海就是一个整体,也和大海一样无穷无尽。


摘自[达真堪布·学修问答] 六度法门之 布施 波罗蜜  

Wednesday, 1 October 2014

善待生命

人往往只关心注重自己,关怀他人的人很少,即便是在学佛的人当中,唯希图自己得证佛果,对众生疾苦漠然视之者也不乏其人。尤其近些年来,外道猖獗,邪说谬论横行,加之受外来文化的冲击,人们无有正见,颠倒妄想,热衷于外在的色声等六尘的感官快乐,道德伦理观念淡薄,在声色犬马的生活中,不断地制造着生命的悲剧。

近年来,仅在屠杀生灵以满足私欲上,早已发展到了令人瞠目结舌的地步,乱杀滥吃的风气遍及大江南北、长城内外,从上层社会到普通百姓,无处不是疯狂地吃着鲜活的生命。纵观历史哪个朝代有过这样的疯狂,无论大街还是小巷,叫卖鲜活血肉众生的比比皆是。如今的蔬菜市场,亦简直成了“动物大世界”。当今的吃法与杀法,前所未有,可谓登峰造极,实在是惨不忍睹。

在武汉及南方一些城市,你如果想吃青蛙,随便走到哪里都可以买到剥皮、砍掉头、挖出内脏并穿成串的“活青蛙”,叫卖者口里不断地嚷着“不是活的不要钱”,一边叫一边敲着刚剥下皮不久正在痛苦挣扎的青蛙。有些刚刚生下来的小生命,如幼猪、幼鸽,尚在呦呦待哺之中,还未发育成熟,就已被烹成脆皮乳猪,火熟乳鸽,还有更令人怵目惊心的菜谱如“铁板烧”“龙虎斗”、“炸凤凰”、“炖全鸭”等等,可以说,每一道菜都是一曲充斥着血腥味的悲歌。如有一道菜叫“白玉穿龙”,是将活泥鳅与豆腐一起煮,在烧煮的过程中,泥鳅痛苦难忍挣扎游窜,自然钻入豆腐之中,最后与豆腐一起煮熟。这种悲惨的景象实在是催人泪下,正如弘一大师的一首《示众》诗:“景象太凄惨,伤心不忍睹,夫复有何言,掩卷泪如雨。”但设身处地为物类着想者寥寥。

科技与经济的高速发展,为杀生行业的兴旺提供了方便条件,随着饲养技术的改良,快速养殖法已出台,在饲料中加入催生激素,使动物快速生长,缩短成熟周期,在这种饲养方式下,动物的厄运提早降临了,一批批速生家禽、畜类,被送往屠宰场,然后又被贩卖到各大城市,成为人们口中的食物。在南方有不少高效养殖厂,每年都有大批鳗鱼被宰杀,冷冻后运销日本。在沿海地区的许多港口,一艘艘满载着鳗鱼的轮船驶向日本,呜呜的汽笛声仿佛是为惨死的鳗鱼所凑的哀曲……

在禽畜专业市场上,大批人工养殖的蛇、龟、狗、鸡、鹅、鸭及鸟类等被关在笼中待售,这些可怜的众生忍受着囚禁、酷热、饥渴等巨大的痛苦,在臭气薰天的恶劣环境中煎熬着,其最终的命运则是“上刀山、下火海”的悲惨结局。

九十年代末,香港发生了有史以来最严重的鸡瘟疫,为了防止传染病的漫延,政府下令停止销售鸡禽,仅在几天之内,就有一百多万只鸡被宰杀,鸡瘟疫得到了一定的控制,无辜的鸡却为此葬送了生命。人们是否想过,二战其间,仅在奥斯威辛一个集中营,近四百万人遭到了纳粹分子的血腥屠杀,在南京大屠杀的惨案中,短短几天内,穷凶极恶的日军凶残地杀害了三十万同胞,对此我们称之为惨绝人寰、震惊中外的悲剧,可这一百万鸡的死,却无人为之鸣不平,难道是因为鸡是禽类,不如人的生命尊贵,便可任意宰割、漠然视之吗?我们佛教徒把一切众生都视之为平等,是没有差别的。法国哲学家、作家伏尔泰,虽不是佛教徒,但他的平等心肠,不禁由衷地使人赞赏。他说:“将其它的动物看作我们的兄弟;因为它们和我们一样赋有生命,因为它们有和我们同样的生命元素,同样的感觉,同样的忆念,它们只缺少了人类的语言能力。如果它们有了,我们还敢杀它们、吃它们吗?我们敢犯这种杀兄弟姐妹的罪吗?”如果人人心中有了这个观念该多好啊!

只图一时口欲,无有因果观念的人们,麻木不仁,愚痴凶残地肆意残杀生灵,制造了一个使有情不得安宁的悲惨世界,也给自己的今生来世投下可怖的阴影。恳请杀生食肉的人士对广大有情生起慈悲之心,励力戒杀,善待生命,奉行素食,这样就可以减少和断除生命悲剧的发生,如此我们人类共住的地球不就真正变成美好的安乐园吗?!
 原文:智悲佛网