Is it important to know what our past lives were?

No.   What is important is how we live our present life.  Knowing what we were in past lives is only useful if it helps us to generate strong determination to avoid negative actions and definitely to emerge from the cycle of constantly recurring problems. To try to find out who we were in past lives only for curiosity’s sake is not useful. It could even lead us to become proud: “Oh I was a king in my past life. I was so famous and talented. I was Einstein!” So what?! Actually, we have all been and done everything in many past lives in this cycle of existence.

What is important is that now we purify our previously created negative potentials, avoid creating more, and put energy into accumulating positive potential and developing our good qualities.  There is a Tibetan saying, “If you want to know about your past life, look at your present body. If you want to know your future life, look at your present mind.” We received the rebirth we now have as a result of our past actions.   A human rebirth is a fortunate rebirth and the cause for it was created by our having guarded our morality well in past lives.   On the other hand, our future rebirths will be determined by the actions we perform now, and it is the mind which motivates all of our other actions.   Thus, by looking at our present attitudes and examining whether they are virtuous or non-virtuous, we can get an idea of the kind of rebirths we will take.

We do not need to go to a fortune teller to ask what will become of us: we simply look at what imprints we are leaving on our mental continuum by the actions we are doing.

Extract from the book titled "I Wonder Why" by Thubten Chodron

Copyrighted & Published by:

Kong Meng San Phor Kark See Monastery

www.kmspks.org

Gratefully acknowledges the permission kindly given by the publisher, Kong Meng San Phor Kark See Monastery to share the above on this blog

Why can’t we remember our past lives?

At the moment, our mind is obscured by ignorance, making it difficult to remember the past. Also, many changes occur in our body and mind as we die and are reborn, making recollection difficult. However, the fact that we do not remember something, does not mean that it does not exist. Sometimes we cannot even remember where we put our car keys! Nor can we remember what we ate for dinner a month ago!

There are people who can remember their past lives. In the Tibetan community, there is a system of recognizing the reincarnations of highly realized masters. Quite often, as young children, these people will recognize their friends or possessions from a previous life. Some ordinary people, too, have had past life recall, perhaps in meditation or through hypnosis.

Extract from the book titled "I Wonder Why" by Thubten Chodron

Copyrighted & Published by:

Kong Meng San Phor Kark See Monastery

www.kmspks.org

Gratefully acknowledges the permission kindly given by the publisher, Kong Meng San Phor Kark See Monastery to share the above on this blog

臨終十念生天福

佛陀與五百比丘，曾有一段時間止住於古印度毘舍離城外的獼猴池畔。當時，毘舍離城有一位大長者名為毘羅先，他雖然擁有富可敵國的財寶，卻生性慳貪吝嗇，毫無仁惠布施之心，他一心享用過去世所累積的福報，卻不肯再修善造福。

這天，食時已到，世尊身著袈裟手持缽具，與阿難進城乞食。這時候，毘羅先長者請來一群歌舞藝人在他富麗堂皇的後院裡表演戲曲、尋歡作樂，當鼓樂歌聲正喧鬧歡騰之時，佛陀正好路過這條後巷，他明知故問：「阿難！這歌聲舞曲是來自那一戶人家？」阿難尊者合掌答覆：「世尊！這樂聲是從毘羅先長者家裡傳出來的。」

佛陀告訴阿難：「這位長者七天之後將會喪命，死後將立即墮入涕哭地獄之中。這位長者過去所修的福報，今生都已經用盡，今生又不知修善積福，福盡業現，命終之後就要墮入地獄受苦。」

阿難問佛：「有什麼方法可以讓毘羅先長者七天後逃過死劫呢？」佛陀回答：「他往昔所造的福業已盡，福盡命終，這是沒有辦法避免的結果。」

阿難再問世尊：「有什麼辦法可以使他死後不墮涕哭地獄呢？」世尊回答：「是有一個方法可以救他死後不下地獄。」

佛陀慈悲開示：「如果這位長者願意剃除鬚髮，著三法衣，出家學道的話，便可以免墮地獄的苦報。」阿難尊者立刻說：「我能使毘羅先長者出家修道！」

於是，阿難尊者辭別世尊來到長者家門前佇候，長者遠遠看見尊者到來，立即向前迎請上座，阿難尊者遂告訴長者：「我今天親耳聽聞世尊預言，你將於七日後命終，墮入涕哭地獄受苦。」長者聽到了這樣的惡訊，心驚膽顫、毛骨悚然，問道：「有沒有什麼方法可以讓我在七日後躲過死劫呢？」阿難尊者搖頭：「沒有方法可免命終。」長者又再問：「那有沒有辦法可以讓我不要墮入涕哭地獄呢？」

阿難尊者便告訴他：「世尊確實有教導一個方法：假使你願意剃除鬚髮，出家修行學道，就可以免除地獄之苦。所以你現在應該趕快出家學道，就可以離苦得樂，速至涅槃解脫的彼岸。」

長者得知有方法可以躲過地獄苦報，便安下心來：「請阿難尊者先回去，我隨後就來。」

當時，阿難尊者便離開長者家，回到城外的僧團中。長者看著阿難尊者離去，心思一轉：「佛陀所說的七天，離現在還很遠，我現在還可以把握時間享受五欲之樂，然後再出家修行也不遲。」

隔天，阿難尊者又到長者家，勸長者說：「一天已過，只剩下六天的壽命了，現在快出家學道吧！」

長者心繫五欲之樂，依舊敷衍塘塞：「阿難尊者請您先回！我馬上就到。」

就這樣經過二天、三天，乃至於到了第六天，阿難尊者都到長者家慈悲提醒：「現在出家修行吧！否則會後悔莫及，如果再不出家，今日命終，就要墮入涕哭地獄受苦。」

到了這個時候，長者還是放不下世間的欲樂，他推托著：「請尊者在前先行，我隨後就到。」

阿難尊者當機立斷：「長者！你今天以什麼神足通去到佛前呢？你還要我先離開嗎？但今天我想要與你一同回到僧團。」於是他毫不遲疑地帶著毘羅先長者來到世尊面前，頂禮佛足之後，稟白佛陀：「世尊！毘羅先長者希望跟隨您出家學道，唯願如來允許他剃除鬚髮，使他得以出家修道。」

佛陀指示阿難：「你可以親自度這位長者出家。」

阿難尊者遵照佛陀的囑咐，立刻為長者剃除鬚髮，教他穿著三法衣，更為他傳授修行法門：「你應當時時勤修十念法門，一心專注念佛、念法、念比丘僧、念戒、念施、念天、念休息、念安般、念身、念死，二六時中綿綿不斷、念念無間。比丘！修十念法門的行者，可以獲得殊勝的果報，得到佛法甘露的滋潤。」

毘羅先比丘依照阿難尊者所教，如法修行十念法門，當日命終之後，立即生到四天王天。阿難尊者為他荼毘火化之後回到世尊面前，頂禮佛足之後側立佛陀身邊，回稟世尊：「剛出家的毘羅先比丘已經往生了，請問他死後轉生何處？」

世尊直言：「現在毘羅先比丘已經轉生到四天王天。」

阿難又問：「當他在四天王天的天壽享盡，又將投生何處？」

「他將會投生到忉利天，隨後輾轉生於須夜摩天、兜率陀天、化樂天、他化自在天。從他化自在天命終之後再依序輾轉下生至四天王天，阿難，毘羅先比丘將於欲界六天之中周旋往返七遍之後，最後一生投生人間出家學道，解脫生死苦果。為什麼呢？那是因為他對如來有堅定不疑的信心。

阿難！你要知道，這閻浮提娑婆世界從南至北有二萬一千由旬遠，從東到西距離七千由旬，假使有人供養每一位閻浮提的居民，你說他的福報多不多？」

阿難答覆：「世尊，他所得到的福報非常多。」

佛陀告訴阿難：「如果有眾生以堅定的信心修行十念法門，即便時間很短，他所增長的福報無量無邊。所以，阿難！應當要以正方便勤修十念法門。」 阿難聽聞世尊的開示，無限法喜，依教奉行。

典故摘自：《增壹阿含經．卷第三十四（五）》

省思

佛法提到：「人命在呼吸間」，老病死苦誰替得，轉瞬即是來世，不解無常便容易耽溺於五欲之樂，悠忽而過，再隨業於生死中沉淪、受苦。

生命最真實的存在，不是虛妄生滅的外境，而是始終清楚、明白的清淨心。了解無常悟真常，掌握當下，在每個因地中努力起善念、修善法，就是在播種菩提，成就自性功德，最後善法亦不執，安住在本具的清淨心中，即得解脫、得大自在。

轉載：中台世界

三彩素菜 （素菜譜）

母亲节里最好的故事

今天是母亲节，请您耐心阅读并转发给更多的人。

这部经是我阿难亲自听佛陀宣讲的。
　　

有一天，释迦牟尼佛在舍卫国，祗树给孤独园里说法，在场的有佛陀的常随弟子出家众二千五百人，与大菩萨摩诃萨三万八千人在一起听法。

这时，世尊引导并带领大众弟子，一直往南方行走，忽然看见路边聚集枯骨一堆。那时候，如来就对着那些枯骨行大礼，以五体投地的方式，恭恭敬敬的顶礼膜拜。阿难尊者合掌向佛陀禀白说：「世上最尊贵的圣者！您是世间三界（欲界、色界、无色界）里的大导师，是母胎、蛋卵、潮湿、变化（胎、卵、湿、化）四类众生的慈父，为众人所归依敬仰，是由于什么因缘，世尊您竟然顶礼膜拜这些枯骨呢？」

佛陀告诉阿难尊者说：「虽然你们都是我的上座首要弟子，并且出家修行的时日也很久了，但是所知道的事情还未广博。这一堆枯骨，或许是我前世祖先的骨骸，或许是我多生累世父母的遗骸。由于这个缘故，我今天才对着它们顶礼膜拜。」 佛陀又对阿难尊者说：「你现在就将这一堆枯骨分着二份，如果是男人的骨骸，颜色会比较白并且比较重；如果是女人的骨骸，颜色则会比较黑并且比较轻。」

阿难尊者禀佛陀说：「世尊！男人活着的时候，身上的衫裤、腰带、鞋子、帽子等，装束庄严美好，一看就知道是一位男人身；而女人活着的时候，大多涂抹胭脂面粉，或是薰染兰香麝香，像这样的装饰打扮，立即就能够知道那是女流之身。而如今死后，他们的白骨都一样，教我们弟子等，怎么认得出是男是女呢？」

佛陀告诉阿难尊者说：「如果是男子，在世的时候，大多数有进出伽蓝佛寺，听佛陀讲述经文戒律，礼拜三宝（佛陀、佛法、僧众），口念佛的名号，所以他的骨骸，颜色比较白而且比较重；世间的女人，大多短缺理智与脑力，容易沉溺于感情，把生男育女的事情，认为是她的天赋职责。每生一个小孩，都要依赖母乳来养活这婴孩的生命，乳汁是由血液变成的，每一个小孩都吸吮了母体中比八斛四斗还要多的白乳，所以母体憔悴消瘦，死后骨骸现出黑色，它的重量也比较轻。」

阿难尊者听闻了佛陀的话后，心里痛楚得有如刀割一般，垂下眼泪悲伤哭泣地禀告佛陀说：「世尊呀！母亲的大恩大德，应该怎样才能报答呢？」

佛陀告诉阿难尊者说：「你现在仔细听着，我定会为你们分别说明清楚：

母亲怀胎，多数要经过十个月，是很辛苦的。胎儿在母腹的时候，第一个月里，就像草上的露珠，清早出现，不一定能够保存到晚上；早晨聚集而来，中午就消失散去。

母亲怀胎到第二个月的时候，胎儿恰如凝聚的酥油。

在母亲怀胎到第三个月的时候，胎儿犹如像凝聚的血团。

在母亲怀胎到第四个月的时候，胎儿稍微长成人形。

在母亲怀胎到第五个月的时候，胎儿在母亲腹里，已经生成有五部分的胞体，是哪五部份呢？就是头为一种胞体，两只手肘和两条腿膝，各为一种胞体，一共成为五种胞体。

在母亲怀胎到第六个月的时候，胎儿在母亲的腹里，六种精气都已经齐全开通。是那六种呢？眼睛是第一种，耳朵是第二种，鼻子是第三种，口嘴是第四种，舌头是第五种，心意是第六种。

在母亲怀胎到第七个月的时候，胎儿在母亲的腹里，已经生成了筋骨关节，数目三百六十，并且生长毛孔，数目约在八万四千。

在母亲怀胎到第八个月的时候，胎儿就生成意识脑智，以及眼睛两个瞳孔、两个耳孔、两个鼻孔、一个口腔、尿道和肛门等九个窍孔。

在母亲怀胎到第九个月的时候，胎儿在母亲的腹里，已经能够吸收食物，所吸收的都是出自各种物质，像桃子、梨子、葱蒜、水果、五谷等的精华。在那母亲的身体里，生脏向下面，熟脏向上面，譬如在地面上，有山耸然突出，山有三个名号，第一个名号叫做须弥山，第二个名号叫做业山，第三个名号叫做血山。这些譬喻的山，一崩塌下来，就化为一条，母亲体内的血就凝集成了胎儿的食物。

在母亲怀胎的时候，到第十个月，孩儿的全部器官肢体都一一生长完成，方才降生下来。

如果是决定做孝子的孩子，出胎的时候会擎起拳头做合拢手掌的状态，而安祥顺利的出生，不会损伤母亲的身体，母亲没有太大痛苦。如果这孩儿决定是做五逆不孝的孩子，出胎的时候就会破坏损伤母亲的胎腹，双手抓扯母亲的心肝五脏，双脚踏踢母亲的胯下骨，使母亲痛苦得像千把刀在搅动宰割，又彷佛好像万把利刃集中刺进母亲的心。像这样受尽极重大的痛苦，才出胎生下这孩儿。

如果更进一步分类明白的说，母亲还有十大恩德：

第一是母亲怀胎的时候对胎儿守卫爱护的恩德；
第二是临盆生产受尽苦楚的恩德；
第三是生下孩子就忘记所有痛苦的恩德；
第四是自己咽下苦涩，吐出甘甜给与爱儿的恩德；
第五是回施干净给予孩儿而自己将就污湿的恩德；
第六是哺喂乳奶和抚养教育的恩德；
第七是替孩儿洗涤屎尿不净的恩德；
第八是孩儿外出远行，慈母在家挂心忆念的恩德；
第九是对孩儿深深加以体谅抚恤的恩德；
第十是终生直到究竟都没有穷尽对孩儿怜爱愍念的恩德。」

请孝敬我们的母亲，南无阿弥陀佛。

转截 ：佛陀的追随者网

HAPPY MOTHER'S DAY

母亲节快乐

母親節，祈願天下所有的母親平安、健康、吉祥如意！

The Last Message of the Buddha

'When I am gone, my Teaching shall be your Master and Guide.'

Three months before His passing away the Buddha addressed His disciples and said: 'I have delivered sermons to you during these forty-five years. You must learn them well and treasure them. You must practice them and teach them to others. This will be of great use for the welfare of the living and for the welfare of those who come after you'.

'My years are now full ripe; the life span left is short. I will soon have to leave you. You must be earnest. O monks, be mindful and of pure virtue! Whoever untiringly pursues the Teaching, will go beyond the cycle of birth and death and will man an end of Suffering.'

When Ananda asked the Buddha what would become of the Order after He pass away, the Buddha replied, 'What does the Order expect of me, Ananda? I have preached the Truth without any distinction; for in regard to the Truth, there is no clenched hand in the Teachings of the Buddha. It may be, Ananda, that to some among you, the thought will come 'The Master's words will soon end; soon we will no longer have a master.' But do not think like this, Ananda. When I am gone, my Teaching and the disciplinary code shall be your Master.'

The Buddha further explained: 'If there is anyone who thinks, 'It is I who will lead the brotherhood', or 'The Order is dependent on me, it is I who should give instructions', the Buddha does not think that He should lead the order or that the Order is dependent on Him. I have reached the end of my days. Just as a worn-out cart can only be made to move with much additional care, so my body can be kept going only with much additional care. Therefore, Ananda, be a lamp and refuge unto yourselves. Look for no other refuge. Let the Truth be your lamp and your refuge. Seek no refuge elsewhere.'

At the age of eighty, on His birthday, He passed away without showing any worldly supernatural powers. He showed the real nature of component things even in His own life.

When the Buddha passed away into Nibbana, one of His disciples remarked, 'All must depart---all beings that have life must shed their compounded forms. Yes, even a Master such as He, a peerless being, powerful in Wisdom and Enlightenment, even He must pass away.'

The parting words of the Buddha:

'Appamadena Sampadetha Vaya Dhamma Sankhara'.

'Work diligently. Component things are impermanent.'

Source : ic.sunysb.edu/Clubs/buddhism/dhammananda

摧滅瞋恚得無憂 佛教故事

昔日佛住在舍衛國祇樹給孤獨園時，城中有一位婆私吒婆羅門女，很有善根，見到佛法僧三寶，信心清淨，便歡喜皈依；聽聞苦集滅道四聖諦法，隨即掃除諸惑，獲正知見，得到初果。

有一天，她為丈夫婆羅突邏闍準備飯菜時，不小心滑了一跤，幸好沒什麼大礙，她扶地起身立刻雙手合十，喃喃念著：「南無佛陀、如來、至真、等正覺，說法第一、大雄世尊……」藉由稱念佛號以平撫自己的驚慌，並提起覺性。

她的丈夫聽到碰然聲響，匆匆跑來關切時，看到這一幕，不禁勃然大怒：「你是顛狂的旃陀羅嗎？還是被旃陀羅下了蠱毒，變得如此愚癡！竟然不知禮敬我們尊貴的大婆羅門，而去崇拜一個又黑又瘦的禿頭！他那一派胡言亂語，只有賤民階級才會信以為真，沒想到你竟然跟他們一樣糊塗，走！帶我去跟那個禿頭沙門理論。」

婦人好言相勸：「世尊的智慧，一切沙門、婆羅門、天人、魔王所不能及，世尊的威德，三界人天所共尊重，請你千萬別如此失禮，冒然前去，打擾僧團的清淨！」

但是婆羅突邏闍一意孤行，氣沖沖地前往祇園精舍，問訊之後，一坐下便故意以偈語問難：「摧壞何物得安眠？除卻何法獲無憂？是何一法能死滅？瞿曇沙門為我說。」

佛陀並不以為意，當下也以偈語回答：「摧壞瞋恚得安眠，除滅瞋恚得無憂，瞋恚詐親能死害，摩納如是應當知，滅除瞋恚聖所讚，能害彼者得無憂。」

世尊的慈悲善解，語重心長地勸誡眼前年輕氣盛的婆羅門行者，必須除滅瞋心之害。頓時，婆羅突邏闍被世尊的威德和莊嚴所攝受，默默地聆聽、思惟如甘露般清涼的法語。

佛陀於是循循善誘、示教利喜，一一說明善修布施、持戒、禪定等法門，並告訴他：「欲愛長養一切煩惱，為生死輪迴的根本，修行方為解脫出離之道。」

婆羅門一時心開意解，踊躍歡喜。佛陀知道他的心調和柔軟了，並無狐疑，進一步又開示苦集滅道四聖諦義。

此時婆羅突邏闍十分專注清淨，剎那了達諸法，斷惑證真，合掌向佛稟白：「世尊，弟子已發出離心，一心皈依三寶，受持五戒為優婆塞，護法護教，永不退轉。」至誠頂禮三拜後，才告辭返家。

一到家門，看到等待許久的婆羅門女，丈夫滿面春風地訴說這不可思議的經歷。

「今生能得遇大善知識，聽聞佛法，真是我們莫大的福報！」婆羅突邏闍於是告訴妻子，自己已發出家修行之心。妻子亦喜極而泣，為他準備了三衣，以滿心的祝福目送他離去。

再次來到祇園精舍，婆羅突邏闍以謙卑恭敬的心，虔誠頂禮佛足，並請求出家修行。

佛陀歡喜應允後，這位婆羅門行者蠲除以往的驕瞋習氣，精進道業，不久即證得阿羅漢果，生死自在，永不受輪迴之苦。

省思

俗話說：「一念瞋心起，百萬障門開。」孔子亦諄諄教誨：「君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬥；及其老也，血氣既衰，戒之在得。」當我們在稱念讚佛「三界導師、四生慈父」之時，應時時返觀自照，「佛者，覺也」，這念心當下能夠作主，方是自己的主人；應當時時以覺性為導師，出離三毒之苦，方能於三界中無害於人，修自利利他之菩薩行，早脫輪迴苦，登極樂之彼岸。

典故摘自：《別譯雜阿含經．卷四》

來源：中台世界-佛典故事  

What is Enlightenment in Buddhism?

Most people have heard that the Lord Buddha was enlightened, and also know that most Buddhists practice to seek enlightenment. But what does that mean, exactly? What is enlightenment, and how do you know when you've "got" it?

"Enlightenment" is an English word that can mean several things. In western culture, the word "enlightenment" is often associated with intellect and knowledge. But Buddhist enlightenment is something else.  Enlightenment in Buddhism mean to Bodhi.

Bodhi is a Sanskrit and Pali word that means "awakening," and it also is often translated as "enlightenment."

In Theravada Buddhism, bodhi is associated with the perfection of insight into the Four Noble Truths, which brings about the cessation of dukkha (suffering; stress; dissatisfaction). The person who has perfected this insight and abandoned all defilements is an arhat, one who is liberated from the cycle of samsara. While alive he enters a sort of conditional nirvana, and at death he enjoys the peace of complete nirvana.

Source : by Phra Samarth Govito

三世因果

《三世因果》今生眼明為何因？前世捨油點佛燈

《三世因果》聰明智慧為何因？前世吃齋拜佛人

 《三世因果》紫帶錦袍伴一生， 濟弱憐貧善心人

《三世因果》出入車馬平安行， 鋪路修橋好心人

《三世因果》今生無病為何因？前世施藥救病人

《三世因果》穿綢穿緞是何因？前世施衣濟窮人

清口 Pure Speech

「不食肉」 只可以说是「素食」 而已； 不能说是「清口」。  我们不但要 「素食」 而且还要「素口」，「素心」 「素行」皆备， 这样才算是清口。 清口的意思就是：出言而无秽，出言而无过，出言而无欺，出言而无不信，出言而无一不包真理。。。。。

To avoid eating meat and to become a vegetarian, is to purify the body but not the tongue from contamination.  To be pure in speech is to be pure in words, thoughts and deeds.  Pure speech is without anger, blame, hatred, untruth and deceit. To use pure food, speech and always acting kind, is to develop a pure  body, heart and mind.

Steps Along the Path

Who is an arhat (arahat)? What is nirvana (nibbana)?

An arhat is someone who has eliminated the ignorance and afflictive emotions (anger, attachment, jealousy, pride, etc.) from his/her mind forever.  In addition, he/she has purified all karma that could cause rebirth in the cycle of constantly recurring problems (samsara).  This person abides in a state of peace, beyond all sorrow and suffering, called nirvana or liberation.

What is bodhi or enlightenment?

In addition to eliminating ignorance, afflictive emotions and karma from one’s mind, a Buddha has also eliminated the stains of these defilements.  Thus, a Buddha has purified all Steps Along The Path defilements and developed all of his/her qualities.  The resultant state attained is called enlightenment.

What is a bodhisattva, a dedicated being?

A bodhisattva is a being who spontaneously and continuously has the wish to attain enlightenment for the benefit of sentient beings. By practicing the path, such a person will attain the state of Buddhahood.

There are different levels of bodhisattvas, according to their level of realization.  Some are not yet free from the cycle of constantly recurring problems, while others are.  The latter can then take birth in the world voluntarily, by the power of compassion, in order to help others.  Buddhas can do this as well.

What is an arya, a superior or noble one?

This is a person who has direct realization of emptiness.  Such a realization occurs before one becomes an arhat or Buddha, and it is by this wisdom realizing emptiness that one eliminates ignorance, afflictive emotions, karma, and their stains, thereby attaining liberation and enlightenment.

Extract from the book titled "I Wonder Why" by Thubten Chodron

Copyrighted & Published by:

Kong Meng San Phor Kark See Monastery

www.kmspks.org

Gratefully acknowledges the permission kindly given by the publisher, Kong Meng San Phor Kark See Monastery to share the above on this blog