「凡所有相，皆是虛妄」

佛講的話，字字句句都是真實的，《金剛經》上說：「凡所有相，皆是虛妄」。一切相的確是虛妄、是夢幻泡影。若要在裡面起心動念、分別、執著，這絕對是錯誤的；想在當中有求有得，這絕對是妄想。有這些妄念、分別、執著橫在前面，就是大障礙。不僅障礙證道往生，也障礙了功夫得力。但這些障礙都是自己造成的，還需要自己去解除，任何一個人都沒有辦法代你解除，即使是佛菩薩也沒有能力。

佛門的「合掌」代表什麼意義？

合掌是將兩隻手掌合起來，十根手指頭併攏，又稱「合十」，表「合十法界於一心」。

十法界就是佛、菩薩、聲聞、緣覺、天、人、阿修羅、地獄、餓鬼、畜生。

向人合掌，就是對人尊重，對人有禮貌，對人感謝，就是以全心的尊敬，對人行禮，是很有意義的。

HAPPY BIRTHDAY SINGAPORE 生日快樂！新加坡！

生日快樂！新加坡！
Happy Birthday Singapore !

2015年8月9日是新加坡建國50周年，
祝新加坡国运昌隆，國泰民安，風調雨順，社會和諧，人民安康！ 

August 9, 2015 is the 50th anniversary of the founding of  Singapore.  

May Singapore be filled peace and prosperity, social harmony and happiness, and its people blessed with good health !

 Photo Credit: The Straits Times

釋迦牟尼佛臨涅槃時的幾句叮嚀

『第一、你問我涅盤以後，依誰為師；應依波羅提木叉（戒律）為師。

『第二、你問我涅盤以後，應依何安住，應依四念處安住。
『第三、你問我涅盤以後，惡人如何調伏，應默擯置之。
『第四、你問我涅盤以後，經典如何叫人起信，應在一切經首安「如是我聞」之句。

佛陀涅磐前向諸弟子作最後的遺教：

『諸比丘弟子！我涅盤以後，你們要尊敬珍重波羅提木叉（戒律），善為受持，不要遺忘。戒就是指導你們的大師，你們持戒，如貧窮的人得到寶物，如黑暗中燃起明燈。這和我住世，沒有甚麼不同。

『諸比丘弟子！你們要弘通正法，從事自利利他和救人救世的真理運動，不要貪圖財利，不要販賣貿易安置田宅。你們修道利人，自有人供養，不用為生活操心。

『諸比丘弟子！你們要奉行正法，不要占相吉凶和咒術仙藥，不要結好貴人，親厚媟慢，你們應該節身時食，清淨自活；要端心正念求度，不要顯異惑衆。

『諸比丘弟子！你們更應該節制六根，不要讓六根追逐六塵，以免放逸墮落。好像管理凶悍的惡馬，一定要用轡制，不然，將會把人牽墜入陷坑之中。惡馬之害，只有一世，六根之害，殃及累世，這是不能不謹慎注意。

『諸比丘弟子！眼耳鼻舌身意的六根，是以心為主，大家要好好制心，心的可畏，甚于毒蛇、惡獸、怨賊。好像人的手中拿着蜜器，動轉輕躁，觀看到蜜，不見前面舉步就有陷坑。放縱心意，好像狂象無鉤，猿猴得樹，能夠喪失一切善事，所以你們要精進修道，把心棲于安靜的境界。

『諸比丘弟子！你們接受到飲食供養，應當作服藥之想，好和壞都不要增減。不要起貪瞋之心，飲食不過是為資養色身，除去身體的饑渴。受食要如蜜蜂在花上采蜜，但取其味，不損食香，不要多求，以免壞其善心。

『諸比丘弟子！假如有惡人前來傷害你們，你們當自攝心，不要起嗔恨的念頭；更要護口，不要說惡毒的語言。你們要知道放縱嗔恚的心，就能妨礙修道，破諸善法，壞好名聞，失去一切功德之寶。忍的美德，持戒和苦行都不能及。能夠行忍的人，才是有力大人！假若不能用歡喜之心，忍受惡罵之毒，如飲甘露，就不能稱做有道的智慧之人。

『諸比丘弟子！你們不要有驕慢的心，不要有諂曲的心，不要有欺誑的心，不要有慳吝的心，心宜端正，以質直為本。

『諸比丘弟子！你們應當知道多欲的人，苦惱亦多；少欲的人，才是住于安穩的世界。你們要脫離苦惱，就要知足，知足之法，才是幸福安樂之道。

『諸比丘弟子！你們要勤于精進弘法修道，則事無大小，就沒有困難之處，好像涓涓的細流，也能鑿石穿山，進入大川巨海；否則，對于弘法的家務，利生的事業，常常懈廢，如同攢木取火，未熱而息，雖然要想得火，火怎能自動跑出來呢？

『諸比丘弟子！你們要不忘正念，一切煩惱惡魔就不能侵入。你們要做勇猛的將軍，披着重鎧，持着禪定的刀刃，征服六塵境界的魔軍；佩着智慧的利劍，知道世間生滅的法相，降伏一切諸有的苦患。

『諸比丘弟子！在生死的大海中，你們要撐好智慧的法船，渡過愚癡愛執的濁流，燃着智慧的燈光，走過無明闇冥的世間。常以聞思修的智慧，才能進入三摩地。

『諸比丘弟子！你們要記好我說的法，不要忘失。我如良醫，知病說藥，服與不服，咎不在醫；我又如善導，導人善道，聞者不行，過不在導。 

转截于釋迦牟尼佛（圖片）社團

Post and photo by Angela Ney

Compare not with others

You can rid yourself of unnecessary worry and trouble simply by not comparing yourself with others.  As long as you regard others as your "equal", "superior" or "inferior", you will have intolerance and restlessness.  If you do not adopt such an attitude, there is nothing for you to worry about.  If you think you are higher than others, you may become proud.  If you think you arẹ second to none, others may descend on you.  If you think you are inferior, you may lose your own self-confidence.  For most people, it is very difficult to subdue their pride.  It is advisable to learn how to reduce one's pride. If you are able to sacrifice your pride, then you can find your inner peace.  You can harmonise yourself with others so as to experience peace and happiness.  Which is more important - to maintain your pride or peace of mind?  Try to realise that equality, inferiority, and superiority are all changing relative states: you may be poor now but at another point of time you may be rich.  Today you may be ignorant, later however you can be become wise.  Today you may be sick and unhappy but given time you will probably be healthy again.  However, there are many intangible human qualities which are regarded as mankind"s heritage - human rights, human dignity, human status etc..

Others have no right to deprive you of them. If you are good to yourself, you are good to others. If you good to others, you are good to yourself.

 Problems and Responsibilities by Venerable K. Sri Dhammananda

Attainment of Buddhahood

The attainment of Buddhahood is the most difficult task that a person can pursue in this world.

The Buddhahood is not reserved only for chosen people or for supernatural beings. Anyone can become a Buddha. No founder of any other religion ever said that his followers can have the opportunity or potentiality to attain the same position as the founder.

However, attaining Buddhahood is the most difficult task a person can pursue in this world. One must work hard by sacrificing one's worldly pleasures. One has to develop and purify one's mind from all evil thoughts in order to obtain this Enlightenment. It will take innumerable births for a person to purify himself and to develop his mind in order to become a Buddha. Long periods of great effort are necessary in order to complete the high qualification of this self-training. The course of this self-training which culminates in Buddhahood, includes self-discipline, self-restraint, superhuman effort, firm determination, and willingness to undergo any kind of suffering for the sake of other living beings who are suffering in this world.

This clearly shows that the Buddha did not obtain this supreme Enlightenment by simply praying, worshipping, or making offerings to some supernatural beings. He attained Buddhahood by the purification of His mind and heart. He gained Supreme Enlightenment without the influence of any external, supernatural forces but by the development of His own insight. Thus only a man who has firm determination and courage to overcome all hindrance, weaknesses and selfish desires can attain Buddhahood.

Prince Siddhartha did not attain Buddhahood overnight simply by sitting under the Bodhi tree. No supernatural being appeared and revealed anything by whispering into His ear while He was in deep meditation under the Bodhi tree. Behind His Supreme Enlightenment there was a long history of previous births. Many of the Jataka stories tell us how He worked hard by sacrificing His life in many previous births to attain His Supreme Buddhahood. No one can attain Buddhahood without devoting many lifetimes practising the ten perfections explains why a Supreme Buddha appears only at every long intervals of time.

Therefore, the Buddha's advice to His followers is that in order to find their salvation it is not necessary for each and every person to wait until he gains his Buddhahood. Aspirants can also find their salvation by becoming Pacceka Buddha (Silent Buddha) or Arahantas - (saints). Pacceka Buddhas appear in this world during the period when there is no other Enlightened Buddha. They are also Enlightened. Although their degree of perfection is not similar to that of the Supreme Buddha, they experience the same Nibbanic bliss. Unlike the Supreme Buddha, they do not preach to the masses. They lead a life of solitude.

Arahantas can also experience the same Nibbanic bliss as the Buddhas do. There is no discrimination or status in Nibbana. The only difference is that Arahantas do not have the Supreme Enlightenment to be able to enlighten others in the same way as the Buddhas do.  Arahantas have overcome all their desires and other human weaknesses. They can appreciate the Dhamma which was discovered and taught by the Buddha. They can also show others the correct Buddhist way of life and the Path to salvation.

'kiccho Buddhanan Uppado' Rare is the appearance of the Buddhas.(Dhammapada 182).

Source : What Buddhists Believe? 

by Venerable K. Sri Dhammananda

佛也無法度的人

佛陀時代的城東老母是釋迦牟尼佛之鄰居，佛祖雖是無緣大慈，同體大悲，但卻從未與老母說法。一次弟子怪而問佛，佛祖慨歎：不是不慈悲，而是自己前世與她無緣，無法度化。

弟子們不信，請佛去一試。老母一見佛祖來了，掉頭就走，佛轉到老母的前後左右，老母皆回避不見。佛又現無數分身將老母團團圍住，示現無量神通給老母看，老母卻一屁股坐在地上，低頭嚎啕大哭，就是不肯看佛一眼。弟子們方才相信佛言不虛，要度化衆生，光有真本領還是不夠，還要有善緣才行。

佛陀就告訴弟子說：‘以前我沒有跟老太太結緣，現在想度她時，用盡所有的方法，也難達到效果。阿難換你去度她。’ 阿難說：‘世尊，你是超凡入聖的人，都沒辦法度她了，我去會有效嗎？’  佛陀說：‘你去就知道，你去她就皈依你了。’ 于是，阿難按照佛陀的指示，就去了。當阿難到了阿婆家時，受到熱情的招待，這就是緣的問題了，人就處在緣份的關節上。

佛陀要入涅槃時，對衆生說：‘我們度衆生時，盡我們的力量去度，能度多少，就度多少。’ 又說：‘當度的已度，未度的已種下得度的因緣。’ 也就是說該度的衆生已度完了，還沒有度的已經播下將來得度的因緣給他了，時間到他自然來找三寶了。

有些人叩了佛教的門之後，又出去外頭尋找，在外道繞了幾年後，又回到佛門來；別的宗教都看完了，最後又回到佛門來，認為佛門最究竟。

世間上最寶貴者，並非黃金白玉，也非汽車洋房；最可貴者乃是 “緣分”。人與人要有緣分才能合好；人與事要有緣分才能成功；人與社會，乃至事事物物、你、我、他等等，都要有緣分才能圓滿功德.

“緣” 之一字，意義甚深。結緣就是播種，不播種，將來怎麼能有收成？結緣愈多，就像銀行的存款也就愈多；銀行的存款多了，還怕事業沒有成就嗎？世間上的一切功成名就，都有原因；而一個人要想成就一番事業，必須要靠 “因緣”。

世界上有的人富可敵國，但是沒有人緣，到處被人嫌怪；有的人貧無立錐之地，反而到處受人歡迎，這都要看他平常是否與人 “結緣”。

佛陀告訴我們：“未成佛道，先結人緣。” 結緣的方法很多，例如對人行個注目禮，就是用眼睛跟他結緣；贊美某人很好，就是用口與人結緣；或是用服務、用技術、用心意、用道理都能跟人結緣。

所以，凡大修行人來去皆自在，以心為主。一般來講，修行人對這些都看得很平淡，常會說：‘一切隨緣，沒有辦法度你時，就隨緣了。’這就是不能改變對方，就要趕快保護自己，這是沒有辦法的事情。這句話也可以用在你談戀愛時，對方不想要你，你就必須‘保護自己’。因為，我們還不是聖人

文章来源： 釋迦牟尼佛（圖片）社團

什么是六度？

“度” 的梵語是 “波羅蜜多Paramita”，字義是 ‘到彼岸’，就是從煩惱的此岸度到覺悟的彼岸的意思。

六度是六個到彼岸的方法：

第一是布施，有三種：

凡以物質利益施與大衆的叫做‘財施’，包括身外的財物和自身的頭目手足和生命；

凡保護大衆的安全使他們沒有怖畏的叫做‘無畏施’；

凡以真理告知大衆的叫做‘法施’。

　　

第二是持戒，戒也有三種，即防止一切惡行，修集一切善行和饒益有情。菩薩最根本的戒是饒益有情戒，就是一切為了利益大衆，其余所有戒條都要服從這一條。

　　

第三是忍，即為利益有情故，忍受毀罵打擊，以及饑寒等苦，所謂‘難行能行、難忍能忍’，終不放棄救度衆生的志願。

　　

第四是精進，即不懈息地努力于自度度他、自覺覺他的事業。

　　

第五是禪定。
　　

第六是般若，為自覺覺他而修禪定和智慧。

文章来源：釋迦牟尼佛（圖片）社團 (post and photo by Angela Ney)

四无量心

如果发心要普度众生，救拔苦难的众生，将佛法传布到每一个地方，使每一个人都能了解佛法，就先要观众生的苦，发起菩萨的慈悲喜舍愿心。发慈悲喜舍的菩萨心，就是修四无量心，也就是慈无量心、悲无量心、喜无量心、舍无量心。

 

慈无量心：

给予众生一切乐，名慈无量心。发愿不但今生，乃至尽未来世，都要救度无量无边的众生，随着愿力给予一切快乐，因为众生无量，所以菩萨行也是无量，起这种慈心，就是修慈无量心。

  

悲无量心：

救拔一切众生的苦，名悲无量心。众生有种种的苦，要尽我们的力量，用自己的悲心，想办法把众生的苦除掉。不但这一生要去做，生生世世都要去做，起这种悲心，就是修悲无量心。

 

喜无量心：

见人行善或快乐时，心生欢喜，名喜无量心。见众生有种种的成就或得乐时，心生喜悦，心量广大，念念如此无有间断，就是修喜无量心。

 

舍无量心：

对一切众生，不论是冤或亲，都能一律平等，不起爱、憎，名舍无量心。能舍内在种种心境、外在种种境界、物质等，而不起分别、憎爱，就是修舍无量心。

修四无量心，可在静坐时反复思惟四无量心的道理，如此十而百，百而千，使我们的心量能达到无量无边，这个法门就成就了，此即是慈心三昧。除了静坐思维外，更重要的是要把这道理在日常生活上来实行、体证。能够真正做到四无量心，无人无我，心行平等，就是真正的菩萨行。

文章来源： [显密文库·佛教文集]

图 ： 网络

How To Be Free From Demonic Obstacles

虽则身心，无杀盗淫…

若大妄语，即三摩地，

不得清净，成爱见魔，

失如来种。

Although thus with bodies and minds

without killing, stealing [and] sexual (mis)conduct…

if [beings are with] great false speech,

immediately, [their] samadhi [meditative concentration]  will not attain purity, becoming [or being possessed by]  demons of attachment and delusion,  losing the Tathagata’s [Buddha] seed [for Buddhahood].

– 楞严经 (释迦牟尼佛) Surangama Sutra (Sakyamuni Buddha)

A question that often bothers spiritual practitioners, including Buddhists, is this – ‘How can we avoid demonic obstacles (魔障)?’   Before answering, let us first understand what are ‘demonic obstacles’.  There are two main kinds of ‘demons’ – the inner and the outer.  Inner demons refer to the three poisons of attachment, aversion and delusion (i.e. greed, hatred and ignorance). These are the mental roots of all evil and suffering, the origin of all physical outer demons, who are troubled and troublesome beings, including ourselves. Thus, all outer demons are extended manifestations of inner demons.  With no one poisoned by the three poisons, there would be no one who attempts to poison others with the same poisons.

‘Demonic obstacles’ then refer to spiritual (and physical) obstructions for well-being and progress caused by inner (personal) and outer (other) demons. Such obstacles can discourage us from learning and practising the Buddhadharma (the Buddha’s Dharma teachings) purely, even leading us to spiritually backslide and go astray. The truth is, whether aware of them or not, all of us unenlightened ones already face demonic obstacles from our inner demons. That we are all affected by the three poisons (which sustain these demons) to various extents is why we should diligently purge the poisons by nurturing the antidotes of generosity, (loving-kindness and) compassion and wisdom with continual Dharma learning and practice.

What about outer demons? How do we keep them at bay? First and foremost to do is the above, to prevent ourselves from being overwhelmed by our three poisons to personally become anyone’s outer demons.  In ‘The Great Buddha’s Crown’s Foremost Surangama Sutra: Section On Clear Instructions For Purity:  Passage On False Speech’  (大佛顶首楞严经: 清净明诲章: 妄语篇),  the Buddha taught that, ‘[With the] causal ground [or direction] not true [at the start, the] fruit [or effect] attracted [will be with] twists and turns, [away from the true goal]’. (因地不真，果招纡曲。)  We must have motivation for Dharma practice and it must be pure, for purging the three poisons (and guiding others to do the same).

To do so, we must keep sincerely learning and practising the true teachings of the Buddha taught in his sutras.  Otherwise, we are likely to go spiritually astray. The Buddha also assured in the same sutra that,  ‘[with] minds like straight strings, all will be true, [with] entering of Samadhi [in deeper Dharma practice], forever without demonic matters [obstacles].’ (心如直弦，一切真实，入三摩地，永无魔事。) To have ‘straight’ minds again means to have the directly pure motivation for the true goal of Buddhahood, to benefit one and all. Having pure motivation ensures there is pure conduct from observation of the four heavy precepts, to be without killing, stealing, sexual misconduct and lying. (See opening quote.)

Having pure moral conduct is thus the way to always be free from demonic obstacles – by ensuring we do not feed inner demons that lead to breaking of precepts. Since all demonic obstacles arise from being morally weak, which resonates with outer demons who manifest further troubles, if we fortify ourselves with strong moral integrity, they will be unable to find weaknesses in our spiritual armour for infiltration and disturbance. These ‘demons’ are not always evil spirits encountered in meditation. They can be humans in the ‘guise’ of lay and monastic ‘Buddhists’ too, who do not teach or behave morally.  Those who learn from them might become like them, to be certainly bound for the lower realms for an uncertainly long time!

The good news is that there is a single wonderful streamlined method of Dharma practice highly recommended by all Buddhas, capable of protecting us from all inner and outer demons. It is taught in the Amitabha Sutra (阿弥陀经) that all who are wholeheartedly mindful of the name of Amituofo  (阿弥陀佛; Amita[bha] Buddha) with the right Faith and Aspiration will be mindfully protected by all Buddhas.  Not only is there external protection, there are blissful blessings offered too.  Mindfulness of Amituofo is also being mindful of our Buddha-nature. This naturally keeps our spiritual motivation and conduct in check, purges the three poisons and aligns us to the precepts. It even eventually leads to birth in Amituofo’s Pure Land, where we will be forever free of all obstacles on the path to Buddhahood!

摄心为戒，因戒生定，
因定发慧，是则名为，
三无漏学。

Gathering the mind for [observing the] Precepts,
due to Precepts giving rise to Concentration,
due to Concentration giving rise to Wisdom,
these are thus named as the ‘Three Learnings Without Leakages’.

– 楞严经 (释迦牟尼佛) 
Surangama Sutra (Sakyamuni Buddha)

Posted by Shen Shi'an on June 26, 2015, The Daily Enlightenment.com

【多想兩分鐘，你可以不必自殺】

每個人都有不為人知的困境 



圖文摘錄自～聖嚴法師【多想兩分鐘，你可以不必自殺】

你有自殺的念頭嗎?

根據非正式統計，自殺的念頭人人幾乎都有過！
有自殺的念頭的原因，人人不同。
【一枝草、一點露】
老天有好生之德，天無絕人之路！
大多數的人，這個惡念會一閃而過；正念取而代之。
朋友！你也過自殺的念頭嗎？
是憂鬱？是感情受挫？是失業？是負債？還是...一時想不開？ 
請別選擇自殺！
人身難得，不要讓自殺痛苦，不斷的迴旋！
活著就有希望！

想一想

天地間到處都有活路，你再想一想。
你曾想過：既沒有勇氣面對困境，怎會有勇氣自殺呢？ 
你曾想過：自殺是逃避一時，卻無法逃避永恆嗎？ 
你曾想過：自殺的過程，會讓你的靈魂持續的痛苦嗎？ 
你曾想過：自殺後留給至親好友的傷痛，是永無止境的嗎？ 
你曾想過：你所面臨的問題，不用自殺也是能解決的嗎？ 
天有好生之德，地無絕人之路，活著總有希望！ 
其實還有許多活路可走，真的還有許多活路可走！ 
沒有一個人有權利選擇自殺，因為生命不僅是個人的， 
也是屬於家人、社會、國家所共有的。 
珍惜自己的生命，也請關懷尊重他人的生命。