金刚经说 "放下"

Parable of the Raft

Monks, I will teach you the parable of the raft—for getting across, not for retaining. It is like a man who going on a journey sees a great stretch of water, the near bank with dangers and fears, the farther bank secure and without fears, but there is neither a boat for crossing over, nor a bridge across. It occurs to him that to cross over from the perils of this bank to the security of the farther bank, he should fashion a raft and cross over to safety. When he has done this it occurs to him that the raft has been very useful, and he wonders if he ought to take it with him on his head and shoulders. What do you think, monks? That the man is doing what should be done with the raft? They answered, “No, Lord.” What should that man do, monks? When he has crossed over to the beyond, he must leave the raft and proceed on his journey. Monks, a man doing this would be doing what should be done with the raft. In this way, I have taught you Dharma, like the parable of the raft, for getting across, not for retaining. You, monks, by understanding the parable of the raft, must not cling to right states of mind and, all the more, to wrong states of mind.

Source : extracted from Parables of the Buddha (Jack Kornfield, Teachings of the Buddha, Boston: Shambhala, 1996 ISBN 1-57062-124-1)

今日教言

若想对自己真正有利，唯一就要勤修佛法。怎么修呢？首先要生起出离心和菩提心，然后在实际行动中，处处以善心摄持相续，对于外在的一切显现，受用、眷属、财产、名声，都不能太过耽著，而应视其如梦如幻。

—《四法宝鬘论》

怎樣才是真正的讚歎佛陀？ 《阿含經故事選》

　　有一次，佛陀和追隨他的比丘弟子們，在印度當時的摩揭陀國境內遊化，打算從首都王舍城，前往北邊的那爛陀城。
　　在佛陀與比丘們一行人的後面，有一對外道沙門師徒，正好也同路，為師的名叫「須卑」，徒弟名叫「梵達摩納」。一路上，那位老師一直不停地誹謗佛陀，也誹謗佛法與比丘們，而他的徒弟卻一直與他唱反調，不斷地稱讚佛陀、佛法與比丘們。
　　這一天傍晚，大家都來到路途中的一個菴婆羅樹園內，準備在園內國王建的公共房舍過夜。即使到了這個時候，這對外道沙們師徒，還沒能停止他們謗佛、讚佛的爭論。這個情況，讓比丘們不禁對這兩位奇怪的師徒議論起來。大家都認為，相對於這位外道老師的不瞭解徒弟，佛陀的善知人們志趣，是多麼的稀有難得啊！
　　佛陀知道比丘們在講堂聚集，就來詢問他們到底在議論什麼。於是，比丘們將他們議論的原委，告訴了佛陀。
　　佛陀因而教導比丘們說：
　　「比丘們！如果聽到別人誹謗如來、佛法和僧團，大家不要憂愁、傷心，也不要因此而憤怒，甚至懷恨在心而意圖報復，因為，這樣只會帶給大家障礙，不能如實地判斷別人所說的是有道理的，還是錯誤的。反之，聽了別人讚歎如來、佛法和僧團，也不要感到欣悅、愉快，因為，這也會帶給大家障礙，不能如實地判斷別人所說的是有道理的，還是錯誤的。」
　　接著，佛陀又說：
　　「比丘們！一般凡夫，都只從一些細瑣、微小、世俗的戒行，例如五戒、十善、儉樸嚴謹的正命生活、乞食、不蓄積財物等來讚歎如來而已，不能從如來所證得的深奧、微妙、大光明之法這一方面來讚歎佛陀。只有從如來所證得的深奧、微妙、大光明之法來讚歎，才是真正如實的讚歎如來。」
　　什麼是如來所證得的深奧、微妙、大光明之法呢？佛陀那個時代的沙門、婆羅門們，有著種種的邪知、邪見，總括歸納起來，不外乎是全然的常見，部分的常見，無因、無緣論，有邊、無邊論，不定詭辯論，有想論，無想論，非有想非無想論，斷滅論，不正確的現法涅槃論等，共十類六十二種，稱為「六十二見」。這六十二見的歸納，就像灑在小池塘中的大漁網，網住了世間所有的邪知、邪見。而佛陀所證的深奧、微妙、大光明之法，就是遠離了這六十二見，在日常生活六根對六境的認識過程中，如實知認識與感受生起的真正原因，以及其所引發煩惱的根除方法：認識與感受，是如何地讓人們因貪愛而陷入味著，味著又如何在無常變化下轉為禍患，聖者又如何從中超越與出離。由於能超越與出離，所以聖者切斷了推動流轉到下一生的根，就像斬斷一棵枝葉茂密的大樹樹根，這棵樹就隨之枯萎，永遠不再生一樣，這就是佛陀所證的深奧、微妙、大光明之法。
　　能夠從這裡來讚歎佛陀，才是真正的讚歎。

漫画图片来源：菩提漫画 

8 ZEN STORIES THAT WILL CHANGE YOUR PERSPECTIVE ABOUT LIFE

Zen is the Japanese practice of meditation and mindfulness and it's a part of ZEN BUDDHISM. Here are some great, handpicked stories to bring joy to your sense of enlightenment.

The Buddha

There once was two instructors of the Buddha’s teachings. One, Tanzan, was strict in his life style, never drinking intoxicants or eating after 11 o’clock in the morning. The other, Unsho, was loose in his discipline, eating whenever and drinking whatever he pleased.

“Hello, brother,” Tanzan greeted him. “Won’t you have a drink?”

 “I never drink!” exclaimed Unsho solemnly.

“One who does not drink is not even human,” said Tanzan.

“Do you mean to call me inhuman just because I do not indulge in intoxicating liquids!” exclaimed Unsho angrily. “Then if I am not human, what am I?”

“A Buddha,” answered Tanzan.

A Mother’s Advice

There was a Shogun master that was also famous Sanskrit scholar known through the lands. He would often give lectures to students and travelers. One day his mother wrote to him and said, “Son, I do not think you became a devotee of the Buddha because you desired to turn into a walking dictionary for others. There is no end to information and commentation, glory and honor. I wish you would stop this lecture business. Shut yourself up in a little temple in a remote part of the mountain. Devote your time to meditation and in this way attain true realization.”

How To Write A Chinese Poem

A famous Japanese poet was once asked how to compose a Chinese poem.

“The usual Chinese poem is four lines,” he explains. “The first line contains the initial phase; the second line, the continuation of that phase; the third line turns from this subject and begins a new one; and the fourth line brings the first three lines together. A popular Japanese song illustrates this:

Two daughters of a silk merchant live in Kyoto.
The elder is twenty, the younger, eighteen.
A soldier may kill with his sword.
But these girls slay men with their eyes.”

How The Trees And Grass Became Enlightened

One day a fifty year old student of the Tendai school came to the master Shinken. The master rarely received visitors and almost never answered their questions.

“I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange.”

“Of what use is it to discuss how grass and trees become enlightened?” asked Shinkan. “The question is how you yourself can become so. Did you ever consider that?”

“I never thought of it in that way,” marveled the old man.

“Then go home and think it over,” finished Shinkan.

Every Minute Zen

Zen students must learn under their masters for at least ten years before they may teach others. Tenno was recently made a master and visited his friend Nan-in, who was also a master. The day they greeted each other was rainy, and Tenno was wearing wooden clogs and had an umbrella. Later, while taking tea Nan-in asked, “I suppose you left your wooden clogs in the vestibule. I want to know if your umbrella is on the right or left side of the clogs.”

This confused Tenno and he had no immediate answer. He realized in that moment he had lost his Zen. He studied for six more years to find and keep his Zen.

Fire-Poker Zen

An old master used to tell his students about an old woman that owned a teashop. He praised her deep understanding of Zen. He encouraged them to seek her out. When she saw the students coming, she could immediately tell if they had come for tea or not.

If they came for tea she would serve them delicious tea with grace. If they came for teachings she would take them around the back. There she would strike them with a red hot poker. Nine out of ten could not escape her beatings.

Flower Shower

Subhuti was a disciple of the Buddha. He comprehended emptiness, the view point that nothing exists except in its relationship of subjectivity and objectivity.

One day Subhuti, in a mood of sublime emptiness, was sitting under a tree. Flowers began to fall about him.

“We are praising you for your discourse on emptiness,” the gods whispered to him.

“But I have not spoken of emptiness,” said Subhuti.

“You have not spoken of emptiness, we have not heard emptiness,” responded the gods. “This is the true emptiness.” And blossoms showered upon Subhuti as rain.

Everything Is Best

When Banzan was walking through a market, he happened to hear a butcher talking with his customer.

“Give me the best piece of meat you have,” said the customer.

“Everything in my shop is the best,” replied the butcher. “You cannot find here any piece of meat that is not the best.”

At these words Banzan became enlightened.

Source and courtesy: thespiritscience.net

佛弟子最好每天都能誦經

佛弟子最好每天都能誦經。好比一個道場，必須天天有早晚功課，要是一個寺院，都沒有人誦經，做早晚課，那慢慢的鬼神就住進寺院里面了。沒人誦經和供養，護法神就走了，那孤魂野鬼就住進去了。大乘經典有這個不可思議的作用力。

　　那同樣的，人要是三天不誦經，不吃素，那鬼神也住進來了。不要小看誦經的功德。尤其是現在人，在家庭中，家家戶戶都有電視，小孩子從小就看電視，這個很不好。人就變得很浮躁，很喜歡喧鬧，那智慧就開發不開了。現在人都喜歡動，其實靜下來才是功夫。

　　人的六根能靜下來，安安靜靜的，就比較長壽。比如以前山里當農民的，沒有電視時，腦袋不會想很多問題，就知道幹活，這些人都比較長壽，而且身體健康。其實他們天天幹苦力活，但消耗的能量反而少。相反的，腦袋天天有太多想法的人，能量就消耗比較多，這就是動，動就無法生智慧。

　　宇宙中，許多智慧都在靜下來時開發的。但現在人喜歡追逐聲色。老子說的，五色令人目盲，五音令人耳聾。電視里演的是豐富多彩，但往往不好。現在人靜不下來，和電視的影響有很大的關系。比如，在一個家庭中，大家有事沒事就看電視。電視演的更多的和現實生活無關的東西。

　　每天腦袋就在想現實無關的東西，這樣子智慧自然就蒙蔽了。所以要念經，要是讓自己靜下來。或者偶爾看看書，這個也很好。你說，現在人福報大嗎？其實是越來越小，為什麼？首先人的根器就差了，浮躁了，從而証明人的福報小了。哪怕物質多發達，但人的根器差了，幸福感少了，這不是沒有福報嗎？

　　佛弟子每天都要念經，保持內心的正念。末法時代修行，很困難。這就需要自己內心對道有一份信心。要墮落是很容易的，要修上去，卻很困難。所以無論如何，最好每天能拿出十五分鐘來安靜一下，念念經，看一看因果故事，看看菩薩感應故事，看看聖賢做事的方法，這個很好，這樣子會讓我們回歸，明白自己想要什麼。比較好。不要吵吵鬧鬧，很是開心。

修行

※ 人有業障不怕，就怕沒有慚愧心。有慚愧心，這個人肯定能發現自己的過失，肯定會改過，最後會成為一個圓滿的人。

※ 修行完美的是自己的人格，不要總受他人的影響。個人吃飯個人飽，跟別人沒有關係。你行持善法，善有善報，這是真實不虛的。

※ 修行要多修施捨，多把自己的受用或能力奉獻給他人。如果有這種精神，這樣修持，我們的團隊、社會乃至世界才會和諧。如果總是自私自利，只顧自己，哪裡都不會有和諧。

※ 很多人喜歡念《地藏經》，目的是為了消業，或者為了祛除身上不清淨的東西，並沒有去思維內容，也沒有去領會裡面所描述的真相，這樣意義就不大了。通過念《地藏經》，應該對輪迴、地獄生起信解，生起真正的出離心，這才是真正的念《地藏經》的真實意義。 ​

── 達真堪布

农历 5 月初一 （请吃素）

大德们请记得吃素，念佛行善积德，广结善缘

念佛攝心 嘴唸 耳聞 心數

念佛號時，不論是默念, 出聲念, 金剛念( 雙唇微動 )皆可，沒有規定要以什麼形式來念，只要適合自己，" 自然 "就好 。
初學者，想用個方法，使自己念佛號能更加攝心，可參考用 "字字口念清楚，字字耳聽清楚" 的方法，" 慢慢就會有定慧 " !

恭錄老法師法語

今日教言

在这个世界上，没有不关心自己的人，每一个人都愿意长寿无病。所以，大家一定要受持不杀生戒，最好是长期受持不杀生戒，如果做不到这一点，最低也应立誓在每个月的几天里断杀或者食素。——《藏传净土法》

Prostration in Chinese Mahayana Tradition 汉传佛教礼佛方式

Prostration is not just about penance and repentance.

It is about:
- Gratitude to parents, friends and so many people (including those who hurt us)
- Appreciating this precious human life
- Understanding pain and suffering
- Impermanence in every phenomena
- Humility and our ego – Non Self
- Offering our body speech and mind
- Kindness and compassion as we bow
- Dedicating merits to others (and not collecting merits to ourselves)

Prostration is the first step of the Seven branch prayers.
(1) prostrations, (2) making offerings, (3) confessing past wrongs, (4) rejoicing in virtue, (5) requesting the buddhas to teach the Dharma, (6) supplicating the buddhas not to abandon the world, and (7) dedicating the roots of virtue.

~ thoughts on 3 steps 1 bow.

【佛教故事】快樂之道

某日，無德禪師正在院子里鋤草，迎面走過來三位信徒，向他施禮，說道：“人們都說佛教能夠解除人生的痛苦，但我們信佛多年，卻並不覺得快樂，這是怎麼回事呢?”
        無德禪師放下鋤頭，安詳地看著他們說：“想快樂並不難，首先要弄明白為什麼活著。”
         三位信徒你看看我，我看看你，都沒料到無德禪師會向他們提出問題。過了片刻，甲說：“人總不能死吧!死亡太可怕了，所以人要活著。”乙說：“我現在拚命地勞動，就是為了老的時候能夠享受到糧食滿倉、子孫滿堂的生活。”丙說：“我可沒你那麼高的奢望。我必須活著，否則一家老小靠誰養活呢?”
         無德禪師笑著說：’怪不得你們得不到快樂，你們想到的只是死亡、年老、被迫勞動，不是理想、信念和責任。沒有理想、信念和責任的生活當然是很疲勞、很累的了。”
         信徒們不以為然地說：“理想、信念和責任，說說倒是很容易，但總不能當飯吃吧!”無德禪師說：“那你們說有了什麼才能快樂呢?”
甲說：“有了名譽，就有一切，就能快樂。”乙說：“有了愛情，才有快樂。”丙說：“有了金錢，就能快樂。”
         無德禪師說：“那我提個問題：為什麼有人有了名譽卻很煩惱，有了愛情卻很痛苦，有了金錢卻很憂慮呢?”信徒們無言以對。
         無德禪師說：“理想、信念和責任並不是空洞的，而是體現在人們每時每刻的生活中。必須改變生活的觀念、態度，生活本身才能有所變化。名譽要服務于大眾，才有快樂；愛情要奉獻于他人，才有意義；金錢要布施于窮人，才有價值，這種生活才是真正快樂的生活。”

今日教言

🌻2017.5.21 | 今日教言🌻

从大乘的角度来讲，受持不杀生戒确实是成佛的种子，谁的相续中有不杀生的戒律，这个人将来必定能成佛。《法苑珠林》中有这样的教证：“不杀是佛种，慈心为良药。”所以，凡是希求暂时安乐和究竟成佛之人，一定要受持不杀生戒。——《藏传净土法》

今日教言

🌻2017.5.20 | 今日教言🌻

在这个世界上，上至国家总统，下至街头乞丐，人人都愿意健康长寿，每个人的愿望虽然如此，但往往却不能如愿以偿，这就是前世的业力所致。所以，即使不谈其他的功德，仅仅为了拥有健康长寿的增上生，我们也一定要断除杀生。——《藏传净土法》

Here is What Buddha Said About Good Luck and Fate

What did the Buddha teach about magic and fortune telling?

The Buddha considered such practices as fortune telling, wearing magic charms for protection, finding lucky sites for buildings, prophesising and fixing lucky days to be useless superstitions and he expressly forbade his disciples to practise such things. He called all these things 'low arts'.

"Whereas some religious men, while living off food provided by the faithful make their living by such low arts, such wrong means of livelihood as palmistry, divining by signs, interpreting dreams, bringing about good or bad luck, picking the lucky site for a building, the monk Gotama refrains from such low arts, such wrong means of livelihood".

Then why do people sometimes practise such things and believe in them?

Because of greed, fear and ignorance.  As soon as people understand the Buddha's teachings, they realise that a pure heart can protect them much better than bits of paper, bits of metal and a few chanted words and they no longer rely on such things.  In the teachings of the Buddha, it is honesty, kindness, understanding, patience, forgiveness, generosity, loyalty and other good qualities that truly protect you and give you true prosperity.

But some lucky charms do work, don't they?

I know a person who makes a living selling lucky charms. He claims that his charms can give good luck, prosperity and he guarantees that you will be able to pick three numbers. But if what he says is true then why isn't he himself a multi-millionaire? If his lucky charms really work, then why doesn't he win the lottery week after week? The only luck he has is that there are people silly enough to buy his magic charms.

Then is there such a thing as luck?

The dictionary defines luck as 'believing that whatever happens, either good or bad, to a person in the course of events is due to chance, fate or fortune'.  The Buddha denied this belief completely.  Everything that happens has a specific cause or causes and there must be some relationships between the cause and the effect. Becoming sick, for example, has specific causes.  One must come into contact with germs and one's body must be weak enough for the germs to establish themselves.  There is a definite relationship between the cause (germs and a weakened body) and the effect (sickness) because we know that germs attack the organisms and give rise to sickness. But no relationship can be found between wearing a piece of paper with words written on it and being rich or passing examinations. Buddhism teaches that whatever happens does so because of a cause or causes and not due to luck, chance or fate. People who are interested in luck are always trying to get something, usually more money and wealth. The Buddha teaches us that it is far more important to develop our hearts and minds. He says:

Being deeply learned and skilled; being well-trained and using well-spoken words - this is the best good luck. To support mother and father, to cherish wife and child and to have a simple livelihood - this is the best good luck.

FROM -  Good Question, Good Answer BY Bhikkhu Shravasti Dhammika