學佛是否進步,關鍵在.....

學佛是否進步，不完全取決於閱讀佛經的多少、求到了多少法門，也不完全在於念心咒、磕大頭的數量和修持了多久的參禪等等。關鍵在於要時常去發現自己的不足，不觀察他人的短處，也不談論別人的是非。這不僅僅是修行進步的徵兆，也是人品高尚的體現.

---慧海之光

Pray for Paris 虔诚祈愿巴黎平安,世界和平

【學佛Q&A】問：何謂拜懺？

答：拜懺，又稱為禮懺，就是禮拜諸佛菩薩，懺悔自己的一切罪業。

懺悔，是教我們把自己的心放進佛法的水中去洗。拜懺的功用，即在於洗刷我們這顆染污著罪垢的心。

所以，對佛懺悔，並不是求佛赦罪，而是求佛證明，向佛坦白自己所作的罪業，下定決心，不再故意作惡。對他不起稱為懺，對己認錯稱為悔。佛菩薩是如此的偉大慈悲與清淨圓滿，佛菩薩希望我們也成為偉大慈悲與清淨圓滿的聖人，而我們卻仍在自作自受的罪業中打滾，所以要懺悔。我們拜懺的作用，即是洗刷自己的罪業之心，好像是從沙裡淘金，漸漸地將沙淘去，就得著了黃金；我們向佛拜懺，漸漸地將罪垢懺除，就得著了清淨的解脫之心。

在中國的各種懺法儀規，是由許多祖師根據佛經編成的，最盛行的，則有梁皇寶懺、三昧水懺、大悲懺、藥師懺、淨土懺、地藏懺、千佛懺等。

拜懺，最好當然是你自己親自來做，如你自己尚未學會，或者覺得拜的尚不夠多，禮請僧尼來做，或代你亡故的親友來做，自然也有功德的，其中的道理，則與誦經相同。 

本文摘自《學佛知津》一書

The Eight Great Victories: {4} The Great Victory Over The Demon Alavaka

The demon, Alavaka, lived in his own mansion at a banyan tree near Alavi.  He was a demon of great power, who was very conceited and ferocious.  He possessed a special weapon in the form of a fabulous white robe. When he threw it up into the sky, there would be no rain for twelve years; if he let it fall on the earth, all plants would die and never grow again in twelve years; if he threw it into the sea, the sea would dry up, and if he threw it at a mountain as big as Meru, the mountain would break into pieces. He never paid respect and obeisance to any ascetic and even to his parents. He had the permission of the deva-king, Vessavana, to kill and eat anyone who came into the area covered by the shade of his banyan tree at noon.

  

Once the King of Alavi happened to rest under the banyan tree, on returning from hunting deer alone. But the demon spared the King’s life as the latter promised to send a human being and a pot of rice to the demon every day. On reaching the palace, the King, at the suggestion of the Mayor, sent a prisoner, who was sentenced to death, to the demon every day.

  

When no prisoner was left in the prison, the King let his men put some jewels on the road and arrested the person who picked up those jewels. And the person was sent to Alavaka with a pot of rice as before. Then no one dared to pick up jewels on the road. Next the King, after consulting with his ministers, forced people to give up their young babies, one of whom was to be sent daily to the demon.

  

After twelve years there was no child left, except the King’s own son, to be sent to the demon. The King ordered his men to snatch his son from the queen, and to send the prince to the demon the next day.

  

On that evening, the Buddha went alone to Alavaka’s mansion in order to admonish him. At that time Alavaka was at the meeting of demons, and the Buddha waited for him, sitting on his throne. The demon Gadrabha, the door-keeper, informed Alavaka of the Buddha’s visit. The two demons, Hemavata and Satagiri, seeing the Buddha giving a discourse to Alavaka’s demon attendants at his place, also told him to pay homage to the Buddha. Once he heard the news he became furious, and he stamped his right foot on the Kelasa Mountain. Standing at the peak of the mountain, he shouted out his name loudly: “It’s me, Alavaka”. The whole world shook in fear at his shout.

  

When he reached his residence, he found his wives and attendants listening to the Buddha’s teaching, and so he became more furious. So he sent a violent storm to kill the Buddha. But the storm was of no avail. He made the rain fall heavily so that the Buddha would be drowned. His attempt was again in vain. Furthermore, he caused the showers of stones, weapons, fire, hot ash, sand, and mud-flows to fall one after another on to the Buddha. But all these did not hurt the Buddha. So finally he created a thick darkness to frighten the Buddha. However, the Buddha was neither frightened nor harmed by all these attacks.

  

Then Alavaka led a demon army with various weapons. The troops marched towards the Buddha, assuming various frightening forms and making loud roars. However, the demon-troops dared not go near the Buddha just as flies dare not rest on a red-hot iron rod.

  

Alavaka charged the Buddha incessantly in several ways until it was beyond midnight, yet he could not defeat the Buddha. Thus he used his last weapon, Dussavuda, the fabulous white robe.

The special weapon, Dussavuda, flew towards the Buddha like thunder and lightning amidst smoke and fire. Nevertheless, when it got near the Buddha it became an ordinary piece of rug. Alavaka could not understand why. Then an idea fleshed upon him that he failed on account of the power of loving-kindness which the Buddha radiated upon all beings. So he decided to destroy that power of the Buddha by accusing the Buddha thus: “Oh, Samana Gotama, why do you trespass on my residence without my permission? Get out of my residence now”.

  

The Buddha, realizing that a violent person could never be admonished violently, He went out readily. Alavaka thought that he made a mistake in attacking the Buddha who could be persuaded easily. So he became mild and gentle. But in order to test the Buddha whether He was really humble, he again gave the order: “Samana Gotama, get into my residence again”. Again the Buddha complied with the command. The Buddha went out of and entered the residence three times as commanded. But on the fourth time, knowing Alavaka’s intention to seize the Buddha’s legs and throw Him to the other bank of the Ganga River, He refused to leave the residence.

  

Thereupon, Alavaka planned to ask the Buddha questions and throw Him away to the other bank of the Ganga River if He could not answer the questions. The parents of Alavaka learnt some doctrinal questions and answers from Kassapa Buddha, and they passed this knowledge on to Alavaka. As time passed by he could remember only the questions and forgot the answers. So he wrote the questions so that he would not forget them. These were very profound questions and they could be answered only by the Buddha. Alavaka had asked these questions to some ascetics who came to look at his grand mansion. When they were at a loss to give correct answers, Alavaka seized their legs and threw them away to the other bank of the Ganga River. So now he demanded the Buddha to answer his questions.

  

First he asked: “Oh, Samana Gotama, what is the best treasure in this world? What is the practice that brings happiness? What is the most delicious taste, and what kind of livelihood is the noblest?”

  

The Buddha answered immediately: “In this world, Alavaka, to have faith in the Three Gems and in Kamma and Its Results is the best treasure; the practice of the ten meritorious deeds can bring happiness; telling the truth is the most delicious taste; and living on the knowledge which brings forth benefits in the present the future existences is the noblest”.

  

The Buddha proceeded to answer his other questions. While listening to the answers, which were given with compassion and loving-kindness, Alavaka became calm and gentle. Finally he was enlightened as a Stream-winner (Sotapanna).

  

Early in the next morning the King’s men came to the demon and handed the Prince to him. He was ashamed to accept the offer in the presence of the Buddha, so he offered the Prince to the Buddha. Later the Prince grew up and named Hatthalavaka, who practiced the four types of Sangaha Dhamma* and worked for the promotion and propagation of Sasana.

  

In this way, the Buddha managed to subdue the ferocious demon Alavaka. The people of Alavi and eighty-four thousand human-beings, devas and brahmas were liberated from round of rebirths.

  

Note: Sangaha Dhamma* means helping others with gift (dana), and with pleasant speech (piyavasa), being benevolent (attacariya) and being impartial (samanahattata).

Source : posted by Ye' Thu Aung (Buddhism for Beginners)

The Sixteen Defilements of the Mind

Majjhima Nikaya 7 - Vatthupama Sutta

Thus have I heard.  Once the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks thus: "Monks." — "Venerable sir," they replied.

 
The Blessed One said this:

"Monks, suppose a cloth were stained and dirty, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye badly and be impure in color.  And why is that? Because the cloth was not clean. So too, monks, when the mind is defiled, an unhappy destination [in a future existence] may be expected.

"Monks, suppose a cloth were clean and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would take the dye well and be pure in color.  And why is that? Because the cloth was clean. So too, monks, when the mind is undefiled, a happy destination [in a future existence] may be expected.

"And what, monks, are the defilements of the mind?"
(1) Covetousness and unrighteous greed are a defilement of the mind; 
(2) ill-will is a defilement of the mind; 
(3) anger is a defilement of the mind; 
(4) hostility is a defilement of the mind; 
(5) denigration is a defilement of the mind; 
(6) domineering is a defilement of the mind; 
(7) envy is a defilement of the mind; 
(8) jealousy is a defilement of the mind; 
(9) hypocrisy is a defilement of the mind; 
(10) fraud is a defilement of the mind; 
(11) obstinacy is a defilement of the mind; 
(12) presumption is a defilement of the mind; 
(13) conceit is a defilement of the mind; 
(14) arrogance is a defilement of the mind; 
(15) vanity is a defilement of the mind; 
(16) negligence is a defilement of the mind.

"Knowing, monks, covetousness and unrighteous greed to be a defilement of the mind, the monk abandons them. 

Knowing ill-will to be a defilement of the mind, he abandons it. 
Knowing anger to be a defilement of the mind, he abandons it. Knowing hostility to be a defilement of the mind, he abandons it. Knowing denigration to be a defilement of the mind, he abandons it. 
Knowing domineering to be a defilement of the mind, he abandons it. Knowing envy to be a defilement of the mind, he abandons it. Knowing jealousy to be a defilement of the mind, he abandons it. 
Knowing hypocrisy to be a defilement of the mind, he abandons it. Knowing fraud to be a defilement of the mind, he abandons it. Knowing obstinacy to be a defilement of the mind, he abandons it. 
Knowing presumption to be a defilement of the mind, he abandons it. 

Knowing conceit to be a defilement of the mind, he abandons it. Knowing arrogance to be a defilement of the mind, he abandons it. 
Knowing vanity to be a defilement of the mind, he abandons it. Knowing negligence to be a defilement of the mind, he abandons it.

"When in the monk who thus knows that covetousness and unrighteous greed are a defilement of the mind, this covetousness and unrighteous greed have been abandoned; 

When in him who thus knows that ill will is a defilement of the mind, this ill will has been abandoned;... when in him who thus knows that negligence is a defilement of the mind, this negligence has been abandoned —

— he thereupon gains unwavering confidence in the Buddha thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, knower of the worlds, the incomparable guide of men who are tractable, the teacher of gods and men, enlightened and blessed.'

— he gains unwavering confidence in the Dhamma thus: 'Well proclaimed by the Blessed One is the Dhamma, realizable here and now, possessed of immediate result, bidding you come and see, 
accessible and knowable individually by the wise.

— he gains unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples has entered on the good way, has entered on the straight way, has entered on the true way, 
has entered on the proper way; that is to say, the four pairs of men, the eight types of persons; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the incomparable field of merit for the world.'

"When he has given up, renounced, let go, abandoned and relinquished [the defilements] in part, he knows: 'I am endowed with unwavering confidence in the Buddha... in the Dhamma... in the Sangha;  and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, 
his body becomes tranquil; his body being tranquil, he feels happiness; and the mind of him who is happy becomes concentrated.

"He knows: 'I have given up, renounced, let go, abandoned and relinquished [the defilements] in part'; and he gains enthusiasm for the goal, gains enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When he is gladdened, joy is born in him; being joyous in mind, his body becomes tranquil; when his body is tranquil, he feels happiness;  and the mind of him who is happy becomes concentrated.

"If, monks, a monk of such virtue, such concentration and such wisdom eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.

"Just as cloth that is stained and dirty becomes clean and bright with the help of pure water, or just as gold becomes clean and bright with the help of a furnace, so too, if a monk of such virtue, such concentration and such wisdom eats almsfood consisting of choice hill-rice together with various sauces and curries, even that will be no obstacle for him.

"He abides, having suffused with a mind of loving-kindness one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, 
and to all as to himself; he abides suffusing the entire universe with loving-kindness, with a mind grown great, lofty, boundless and free from enmity and ill will.

"He abides, having suffused with a mind of compassion... of sympathetic joy... of equanimity one direction of the world, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides suffusing the entire universe with equanimity, with a mind grown great, lofty, boundless and free from enmity and ill will.

"He understands what exists, what is low, what is excellent, and what escape there is from this [whole] field of perception.

"When he knows and sees in this way, his mind becomes liberated from the canker of sensual desire, liberated from the canker of becoming, liberated from the canker of ignorance. 

When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth is exhausted, the life of purity has been lived, the task is done, there is no more of this to come.'  Such a monk is called 'one bathed with the inner bathing."

Now at that time the brahman Sundarika Bharadvaja was seated not far from the Blessed One, and he spoke to the Blessed One thus: "But does Master Gotama go to the Bahuka River to bathe?"

"What good, brahman, is the Bahuka River? What can the Bahuka River do?"  "Truly, Master Gotama, many people believe that the Bahuka River gives purification, many people believe that the Bahuka River gives merit.  For in the Bahuka River many people wash away the evil deeds they have done."

Then the Blessed One addressed the brahman Sundarika Bharadvaja in these stanzas:

Bahuka and Adhikakka, 
Gaya and Sundarika, 
Payaga and Sarassati, 
And the stream Bahumati — 
A fool may there forever bathe, Yet will not purify his black deeds.

What can Sundarika bring to pass? 
What can the Payaga and the Bahuka? 
They cannot purify an evil-doer, 
A man performing brutal and cruel acts.

One pure in heart has evermore 
The Feast of Cleansing and the Uposatha; 
One pure in heart who does good deeds 
Has his observances perfect for all times.

It is here, O brahman, that you should bathe 
To make yourself a safe refuge for all beings. 
And if you speak no untruth, 
Nor work any harm for breathing things,

Nor take what is not offered, 
With faith and with no avarice, 
To Gaya gone, what would it do for you? 
Let any well your Gaya be!

When this was said, the brahman Sundarika Bharadvaja spoke thus:

"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, 
showing the way to one who is lost, or holding up a lamp in the dark for those with eyesight to see forms.

"I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha. May I receive the [first ordination of] going forth under Master Gotama, may I receive the full admission!

And the brahman Sundarika Bharadvaja received the [first ordination of] going forth under the Blessed One, and he received the full admission. And not long after his full admission, 
dwelling alone, secluded, diligent, ardent and resolute, the venerable Bharadvaja by his own realization understood and attained in this very life that supreme goal of the pure life, 
for which men of good family go forth from home life into homelessness. And he had direct knowledge thus: "Birth is exhausted, the pure life has been lived, the task is done, there is no more of this to come."

And the venerable Bharadvaja became one of the Arahants. 

情緒的主人

有一天，佛陀經過一個村莊，一些人對他口出穢言。

佛陀靜靜地聽了一小會，然後說：「謝謝你們，我今天還要趕去下一個村莊。」

其中一人聽后覺得不可思議，說：「難道你沒有聽見我們罵你嗎？」

佛陀：「我不會被別人的嘴巴所控制，也不會對別人的情緒做反應。我是情緒的主人，不是情緒的奴隸。」

Master of emotions, not their slave

One day Buddha passes through a small village where some people throw filthy languages at Him.

Buddha listens to them quietly for a while and said: " thank you, but I have to hurry to another village."

One guy just can't believe what Buddha said and asked: " don't you hear we are swearing at you?"

Buddha replies: " I won't be commanded by what people say nor react to people's emotions. I am the master of emotions, not their slave."

"Tathagata"

Sutra:

“Subhuti, what do you think, can the Tathagata be seen by his physical marks?”

“No, World Honored One, the Tathagata cannot be seen by his physical marks. And why? It is because the physical marks are spoken of by the Tathagata as no physical marks.”

The Buddha said to Subhuti, “All with marks is empty and false. If you can see all marks as no marks then you see the Tathagata.”

(Excerpt from: The Vajra Prajna Paramita Sutra. Chapter 5)

How A Monk Became A Bug

Born in a respectable family, Venerable Tissa once received a coarse cloth, which he passed to his sister at first.  Feeling that is was unsuitable for him, she took it apart and reweaved it. When he asked for it again, to make it into a robe, his sister returned the refined cloth, explaining what she did to improve it, so that he would accept it. When the robe was ready, Tissa liked it very much, as he folded and laid it on a rack, planning to wear it the next day.

However, during that night, due to severe indigestion, he died. As he was so attached to the robe, with it as his last thought, he was reborn as a louse crawling about its folds. After his funeral, some monks decided to divide the robe among themselves.  As heard by the Buddha with his supernormal hearing and comprehension, the louse, while scrambling to and fro, screamed in angry protest, claiming that they were stealing and destroying his property.

The Buddha thus instructed all to put the robe aside for seven days, after which the louse was reborn in Tusita heaven due to remnant positive karma and dying ‘content’. Thereafter, he explained that the louse would had held a strong grudge against the monks as his last thought if they took the robe earlier, leading to his rebirth in hell. Thereupon, he uttered the verse above, to caution on the danger of unchecked attachment, even to requisites, which can obstruct spiritual purification and even lead to lower rebirths. Below are 3 more important lessons to learn from this incident.

[1] As attachment is possible even to simple objects, despite good intentions, laity should not give luxurious offerings to monastics, lest they ‘spoil’ them materially and spiritually. 

[2] Death can come swiftly without warning, which is why the Dharma should be diligently practised, with more attention on matters spiritual than material, as death-proximate karma will link one to a corresponding plane of existence. Without the Buddha’s skilful means, Tissa would have had a worse rebirth. 

[3] Attachment can be so strong that it insensibly overflows to the next life. In fact, this is why most are reborn!

Source : TheDailyEnlightenment 

(Posted by Shen Shi'an on September 2, 2015)

守 好 你 的 口 業（佛典故事）

佛世的時候，有一位長者的妻子，懷孕之後，身體就臭穢不堪，誰也不願接近她。她滿月生下一個孩子，皮包骨頭，身相瘦弱憔悴，非常難看，而且這孩子身上沾著糞便。

他長大後，不願意呆在家裡，而且貪嗜糞便，父母和親友們都很厭惡，不願意見他，後來他被逐出家門，在外流浪，以糞便為食。為什麼他會這樣顛倒異常呢？也是受業力支配，他也是不自在的。他的前世因緣是這樣：

往昔拘留孫佛時代，他出家做一所寺院的住持，當時有幾位施主供養僧眾洗浴，洗完後再用香油塗身。僧眾中有一位阿羅漢，住持一見他就起瞋心，惡罵他：你一個出家人還以香油塗身，這和用人糞塗身有何差別？阿羅漢聽後對他生起憐憫之心，就在他面前示現種種神變。住持當時就懺悔罪業，以惡口業力，他在五百世中，身體常常臭穢，人都不願意接近他。

在對阿羅漢說和人糞塗身有何差異時，他的心中就已落下相應的印象，因緣聚合，果然顯現身體臭穢、貪吃糞便的惡相。一切都是心作心顯，口裡如是說，心中如是分別，就會如是現前。這是依他起無欺的顯現。

佛世之時，王舍城有一位長者，財寶多得無量，長者的妻子懷胎十月將要臨產，胎兒卻始終不肯出生。不久，又有身孕，生產之後，前面懷的胎兒仍然住在右肋部位。這樣接連產下九子，先前的胎兒都不肯出生。後來長者的妻子生重病死去。

親友們把她的遺體抬到墳場，請來大醫師耆婆，剖腹取出一個小孩，身體雖小，鬍鬚和頭髮都已經蒼白，他彎腰駝背地一邊走一邊環顧四周，開口對親屬們說：你們要了解，我是前世以惡口罵僧，此生才在母胎裡經過六十年受這種苦惱。親屬們聽他這樣說，都悲哀哭泣，說不出話來。

當時世尊知道老小孩的善根已經成熟，就帶著大眾來到停屍場所，叫小孩：你是長者比丘嗎？老小孩說：我是。連問三次，都回答是。大眾問請佛陀這事的前世因緣。

佛說：那是迦葉佛的時代，一次比丘們結夏安居，眾僧和合，派遣一位老比丘作僧眾維那，大眾共立制度，安居期間，得道的聖僧才可以和大眾一起自恣，否則沒有資格。老維那沒有得道，僧眾不許他布薩自恣。他心裡惱恨，發勞騷說：我專門管理僧眾事務，讓你們能安心辦道，今天竟被拒之門外，不許自恣布薩羯磨。

然後他就辱罵僧眾，不久被關入一間屋子裡。他怒氣未消，大聲叫嚷說：我要讓你們常在黑暗之中不見光明，就像今天我被關入暗室一樣。說完之後，老維那便自殺身亡，墮在地獄之中受極大痛苦，今天才脫免做人，承著惡口黑業的餘報，還要在母親胎獄中住六十年，不見天日。

還有，往昔一位三藏比丘見到一位老比丘緩慢地進餐，說他像老牛反芻一樣，以此惡業，他在五百世中轉生為牛，後來成為最後有者，生來即長有兩個咽喉，反芻食物。另有一位三藏比丘對其他比丘說：你們如牧童一樣。結果他五百世轉為牧童。

有一位年輕比丘，見老比丘跳過水溝的樣子很滑稽，就隨口說道：你剛才的模樣像猴子。結果五百世轉為猴子。迦葉佛教法中五百僧人，給比丘取斷足、斷臂等的惡名，由此許多世中墮入地獄，又在五百世中被砍斷手腳死去，這一世轉生為釋迦族的五百女子，也是手腳被琉璃王的軍隊砍斷。所以，無論取何種惡名都會以業增上廣大，需要感受五百次那樣的等流果，確實說什麼就會變成什麼，語業的勢力不可思議。

【學佛Q&A】問：什麼是迴向？

答：所謂迴向，就是從自己的方面，迴轉朝向他人的方面，這是屬於心力的感應。這是由於自己的心力通過諸佛菩薩的願力而達於所要迴向的對方；這像天空的太陽光通過反射物（如鏡或金屬體）的折射，便可使戶外的太陽光照射到室內的黑暗處，室內的黑暗處，雖未直接曝曬到太陽，卻接受了迴向而來的太陽光。

同時，雖把功德迴向給他人，自己的功德仍然絲毫不損，這在佛經中有一個比喻：一盞燈，可以點燃許多燈，這盞燈雖然點了許多盞燈，卻不會因為點燃其他的燈而就減弱了自身的燈光。

因此，凡是正信的佛教徒，每做一樁功德，都會發願迴向給一切的眾生，這也正是慈悲心的自然流露。

本文摘自《正信的佛教》一書

施食给饿鬼道等同供养十方诸佛

SEEING THE SIX-REALMS FROM THE BUDDHA’S EYE

Prince Siddhartha had attained enlightenment after 49 days of meditation under the bodhi tree. He used the Buddha-eye to observe the sentient beings’ karmic behaviors in the six realms of rebirth, in order to better facilitate the proper ways to guide them to liberation.

The heavenly beings lived in celestial palaces of gemstones and jewels; they had everything they wanted without ever worrying about a shortage of necessities (until they approach death).

The human beings suffered from aging, illness and death. The hungry ghosts lived in filthy places (such as restrooms and forest edges.) They had narrow necks and large bellies from constantly enduring extreme hunger and thirst, unable to satisfy these needs.

The animals had mental states dominated by stupidity and ignorance, and were constantly afraid of being caught and killed. The beings in hell suffered tremendously from burning flames, boiling pots and other punishments. All sentient beings were trapped in the system of rebirth, drifting throughout the six realms, unable to find an escape.

The Buddha then meditated contemplating the cause for endless rebirth of all sentient begins. He realized the sentient beings’ thoughts were constantly changing and filled with three poisons: greed, anger, and ignorance, as well as good and bad karma.

Buddha said, “The sentient beings’ behavior determine who they are. The root of suffering is due to strong self-delusion and attachment. If they give up all their possessions and desires, and are willing to become monks or nuns to cultivate Buddhism then they can be set free. In knowing the truth and observing the four-stages of any event: birth, growth, deterioration, and end”, they can eradicate and overcome afflictions and escape from rebirth.”

Under the request of Brahma King, the Buddha decided to teach the Dharma to the world. For 49 years, the Buddha applied his peerless wisdom to direct a path for all sentient beings so they could reach eternal happiness, forever free of darkness and suffering.

Reflection

“It is rare to be reborn as a human being. It is rarer still to get a chance to hear the Buddha’s teachings.” Among the Six Realms of Ordinary Beings, the realm of human beings is the most ideal for practicing the Dharma and attaining Buddhahood. In the human realm, there are times of misery, but also interludes of calm when we can reflect on the roots of our misery. We must cherish our special opportunity for practice and seize our extraordinary encounter with the Buddha’s teachings. When we earnestly follow the teachings, we create a world for the Dharma to thrive in and a path to liberate ourselves and all living beings.

佛陀最后教诲

昔日佛陀在古印度王舍城的迦蘭陀竹園弘法，當時，舍利弗尊者辭別世尊之後，返回位於摩竭提國的故鄉那羅村，示現身染重疾的病緣，預示即將般涅槃。尊者的侍者純陀沙彌（均頭沙彌）隨侍在側，直至舍利弗尊者涅槃圓寂。在恭敬供養禮拜尊者之後，純陀沙彌收取尊者荼毗後火焚不壞的舍利，帶著尊者的衣缽一路風塵僕僕地回到王舍城。

入城之後，洗淨塵垢，純陀沙彌捧舉著尊者的舍利和衣缽，前往阿難尊者的住所，稟告阿難尊者：「尊者！我的和尚舍利弗尊者已經入涅槃，我將尊者的舍利和衣缽帶回來了。」

阿難尊者，聽聞這個消息，立即到佛陀前稟白此事：「世尊！純陀沙彌帶回舍利弗和尚入涅槃的訊息，我現在身體好似被一一肢解般痛苦，心亂如麻的無法言語。」

佛陀慈悲開導阿難尊者：「為什麼如此悲傷呢？阿難！舍利弗入滅時，帶走了他所受持的戒身、定身、慧身、解脫身、解脫知見身嗎？」

阿難回答佛陀：「沒有，世尊！」

佛陀再問阿難：「難道是我成佛以來所教導的四念處、四正勤、四如意足、五根、五力、七覺支、八正道，都隨著舍利弗一同入涅槃了嗎？」

阿難回稟世尊：「都不是的，世尊！雖然佛陀的教法並未隨著尊者入滅，然而，舍利弗尊者一生嚴持戒儀，博學多聞，少欲知足，遠離塵世欲樂，並且精勤攝持正念安住正定，一心正受甚深廣大無邊的智慧。尊者智寶成就，所以能依著人們的根機而示現、教誡、照護、鼓勵、讚歎，為大眾開演法要。世尊！我是因正法的傳布，和眾生頓失明師引導而感到愁憂苦惱。」

佛陀進一步為阿難開示：「阿難！不要再愁憂苦惱了。為什麼呢？世間萬事萬物，都是敗壞之法，要讓它常保不壞，是不可能的事。我曾說過，凡是一切喜愛貪著的人事物，終將離別壞散，不可能永恆不變。就好像一棵枝葉果實都極為茂盛的大樹，最大的枝幹會先折斷；又好比一座大寶山，也是從大塊岩石先崩落；同樣的道理，當我將要入滅時，如來的弟子們也是從大聲聞弟子先行入涅槃。

過去，有舍利弗遊行教化的地方，就如同我在那裡一樣，因為，舍利弗能夠將我的教法正確無誤地宣說弘傳。

現在，阿難啊！如同我先前所說，世間一切可愛順意的事物，終究要別離分散，所以，不要再悲愁了。阿難！要知道，不久之後如來也將般涅槃。所以，阿難！應當要以自依歸，要以正法為依歸，切莫依歸其他不可依靠的邪師異法。」

阿難尊者請示：「世尊！可否請您進一步開示如何以自依歸，以正法為依歸，不以邪師異法為依歸？」

佛陀教導阿難：「比丘應當精勤修習四念處，安住身念處，隨觀內身，以正智正念調伏世間貪染和憂愁，如此，隨觀外身及內外身，乃至受念處、心念處、法念處，都用這個方法修習觀行。阿難！能夠依此修行，就是自依歸，以正法為依歸，不以邪師異法為依歸。」

比丘們聆聽世尊的開示後，個個法喜充滿，歡喜奉行佛陀的諄諄教誨。

典故摘自：《雜阿含經．卷第二十四》

省思

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無常是世間的實相，生滅是自然的法則。世人所追求的名利財色，所愛念、適意之物，皆是短暫擁有，不可長保，一如佛陀所說，是敗壞之法，是乖離之法，是別離之法。唯有依修行所成就的福德與智慧，才是永恆而不可壞滅。因此，我等應當依世尊教示，以正法為依歸，修習四念處、四正勤、八正道等法門，藉此調伏、斷除世間貪愛、憂惱，得至涅槃解脫，便能一得永得，永不再失，生生世世受用不盡。

種善根

在佛住世的時候，有一個老人來這個廟上出家；佛不在廟上，到外邊去了。這一切的阿羅漢一看，這個老人大約有八十多歲了，也雞皮鶴髮，行步龍鍾的這麼樣子。凡是來出家的人，這一切大阿羅漢，都要查一查他的前因後果。一看，這個老人在八萬大劫以內，沒有種過一點善根，一點好事他也沒有做過。於是乎，這些個大阿羅漢說：「你不能出家的，你因為沒有種善根。」

「莫道出家容易得，皆因屢世種菩提」，你不要以為很容易就出家了，要生生世世都種菩提的善根，才能出家的。那麼阿羅漢對這個老人說：「現在你雖想要出家，但是你沒有善根，所以不能收你出家，你還是走吧！」

這個老年人一聽，他沒有善根不能出家，於是乎就哭起來，一邊哭，一邊就走了。走了一想，自己這個命運也不好，這麼大年紀想要出家，佛的弟子也不收。於是乎就想：「我自殺去好了，或者上吊，或者跳河，不要活著了！」他這一念的誠啊，感動釋迦牟尼佛回來了，佛就問他說：「你哭什麼？」

釋迦牟尼佛說：「哦！那你不要哭了，我許可你出家，我幫忙你出家。你回來吧！」於是乎這個老年人就跟著佛回來，佛就許可他出家了。

這一切的弟子就生了懷疑了，說：「這很奇怪的，佛收弟子都要有善根的；這個老年人，他根本就沒有善根，佛怎麼收他呢？」就請問佛為什麼收他出家。

釋迦牟尼佛就告訴他這一切的弟子說：「你們這些阿羅漢，只能看八萬大劫以內的事情，八萬大劫以外，你們就都不知道了。這個老年人在八萬大劫以外，是一個到山上去斬柴的人。

有一天他遇到一隻老虎，看見老虎，他就跑到樹上去了，老虎就咬這棵樹，要把樹咬斷好吃他。正在這棵樹要斷的時候，他著急了，就念了一聲『南無佛』，老虎也就走了，不咬樹了。於是乎等老虎走遠了，他就下來回家去，沒有被這虎吃了。

所以他現在出家，就是在八萬大劫以外，他念這一聲『南無佛』的善根種子，現在應該發芽結果了，所以他就來出家修道了。」釋迦牟尼佛這樣一說，這一切的弟子才解除了這個疑惑。

南　無　佛 ※ 宣化上人講述