Friday, 23 August 2019

佛教故事:業力所牽

在佛陀時代,某日,舍衛國國王波斯匿王在睡眠中,聽見自己的左右兩位侍衛官爭論不休。其中一位說:「我是依靠國王才得以活著」;另一位則說:「我沒有依靠什麼,完全是隨著自己業力所牽引而活著」,國王聽了這番對話後便沾沾自喜,驕傲地以為是自己的威德服人,準備賞賜那位依靠國王而活著的人。於是派人告訴夫人說:「國王現在請一個人到夫人您那裡,請您賜與他錢財、衣服及珠寶飾品。」接著就請那位依靠國王而活著的人,拿著喝剩下的酒送給夫人。但是當他一腳才剛跨出門檻,準備前往時,突然不停地流鼻血而無法前往。這個時候正巧遇見那位隨著自己業力所牽引而活著的人,於是就請他代為送酒給夫人。 

夫人一見到這個人,就想起國王曾經交代的話,於是將錢財、衣服及珠寶飾品全部賞賜給他。之後,國王看到這位隨著自己業力所牽引而活著的人得到賞賜而心生疑惑,於是叫那位依靠國王而活著的人來,就問他:「我派你去送酒,為什麼沒去呢?」他回答說:「我一腳才剛跨出門檻,準備前往時,突然不停地流鼻血而無法完成國王您交代的事,就請人代為送酒給夫人了。」

國王聽了就感嘆的說:「我現在才知道佛陀所說的話皆是真實不虛的。自己造業,自己承受果報,沒有人可以代替。從這個因果的道理來看,或善或惡的報應都是從自己的所作所為而來,不是上天也不是國王所能賜與的。」

持著感恩的心 (佛教故事)

  佛陀在舍衛國時,當地有一位很有才華的年輕人,年紀才二十齣頭,琴、棋、書、畫樣樣精通,甚至連醫學也很精深,但是,學得愈多他愈覺得不足,因此並不快樂,他發願要把天下各種技藝都學會。
  這位年輕人就到處去拜師參學,他什麼都學,從穿衣開始學,乃至成為一位很好的裁縫師;飲食方面,他也成為很好的...廚師,還有其他的技藝,別人不會的他也都會了,但是他仍然不知足、不快樂。
  於是他又立志要遊學於天下,去探究百工技藝。因此,他離開舍衛國到處去參學。
  他看到有人在做弓箭,雖然看來很簡單,但製作的人手藝非常精巧優美,三兩下就能把它彎成一把弓,而且每一支成品的尺寸大小都一樣,他看了覺得這樣的手藝自己也應該學會,有朝一日若有人來侵犯,自己也好有個防備。
  他很用心地學,沒多久不但學得很精巧,而且手藝與師傅一樣精美,於是就離開該處。
  接著他看到有人在雕刻,一塊木材可以雕上栩栩如生的龍鳳,他覺得這也是很好的手藝,於是又潛心學習,過了一段時日,他已學會一手雕刻的好手藝。
  學成之後他又離開了,半路上看到有人在造船,他覺得自己陸上的謀生技能,大都已經學會了,因此,他又拜師學造船,過了一段時間,造船的技術也學會了,前前後後總共遊歷了十六個國家,飽學了各項技藝。
  回到舍衛國後,他生起貢高我慢之心,自認天下的百工技藝他已無所不能,所以他就貼出告示邀人來比賽,想藉此展現專長。
  佛陀知道了就來到這位年輕人的住處,年輕人遠遠看到佛陀和幾位弟子到來,心裡覺得很奇怪,因為他看過各式各樣的人,連國王也見過了,可是從來不曾見過如此莊嚴法相的人,尤其是服裝和圓頂的樣子,心想:這到底是怎樣的人呢?
  他很好奇地走向佛陀,看到佛陀的莊嚴法相,內心很自然就被攝住了,不由自主地合掌走向佛陀並問:
  請問您從何處來?不知您是什麼身分?從事何種行業?
  佛陀回答:普天之下,靠竹林的地方,弓箭業自然興盛;靠林區的地方,雕刻業繁榮;近海之地,則造船業興旺。而我所從事的是,調心、調身的工藝。
  年輕人聽了更覺得稀奇,天文地理、琴棋書畫,他樣樣都會,卻不曾聽過有什麼調心、調身的工藝!要從何調起呢?他請問佛陀:調心、調身有幾種方法呢?
  佛陀說:比如:五戒、十善、六度、四諦或者是四禪、三解脫,這些都是調心調身的功夫。
  年輕人聽了,不知道五戒十善是什麼?四諦六度又是什麼?何謂四禪三解脫?他樣樣很好奇。
  佛陀就很慈祥地說:天下的米不是一個人吃得完的,天下的事也不是一個人做得完的,一定要互相幫助,時時抱著感恩、回饋眾生之心;若能時時感恩眾生、感恩父母、感恩天地,你的心自然能夠具足五戒十善,然後深入四諦的道理,力行菩薩六度,廣結善緣,發揮佛菩薩大慈大悲的心,利益眾生。
  年輕人聽了,心境豁然明朗清凈,那種境界真美,於是向佛陀請求皈依、出家。
  這位弟子很精進,沒多久就證得阿羅漢果。
  佛陀說道,天下的事不是一個人做得完的,世間的米也不是一個人吃得完的,所以我們一定要有感恩的心,感恩天地萬物,若能如此,每一個人的心時時都是好心,時時都是歡喜心,面對外境的一切都變化,都能進退得宜,而想有美好的人生。

真相 ~ 星云大师


Thursday, 22 August 2019

【五毒煩惱 - 貪、嗔、癡、慢、疑】

佛教中所說的五毒心是指貪、嗔、癡、慢、疑五種心,這五種心是我們每天都會起的眾生煩惱心。這五種心會使我們造作各種各樣的惡業,就像毒藥會妨礙我們修行,故稱為五毒。而且就算我們是佛菩薩來轉世為人,只要來到這個世界自然就會重新感染這五毒心,所以我們千萬不要小看自己覺得自己修為很差,因為我們也有可能是佛菩薩來轉世的,只是暫時被五毒影響蒙蔽了本心。所以我們必須精進修行內聖外王的功夫,才能夠慢慢找回我们本来的佛心。

(一)貪
貪有很多種,普通來講我們有財、色、名、食、睡五欲之貪。人一輩子就是在這其中打滾,從而度過我們的一生。因為我們貪著五欲,所以心甘情願被它束縛,成為它的奴隸,甚致心安理得地讓它牽著鼻子走。我們除了晚上睡覺,從早到晚為生活奔波,忙工作,忙於發財、享樂,同時又追求種種名譽、地位,有的還不擇手段,不講道德。到了某一段年齡有對色欲(淫欲)有種種的貪求,為了追求感觀享樂,可以不講家庭責任和社會道德。如果再廣泛一點講,修行過程中執著、沉迷於某一狀態或境界也為貪。

(二)嗔
嗔就是生氣的意思,生氣有很多種類,比如人家罵我們,不能忍受,起嗔心,繼而將矛盾升級。雖然有時我們表面上不聲張,內心不舒服了也是一種嗔。嗔與貪剛好相反,貪是遇到快樂的境,我們拼命追求和貪戀;嗔是遇到不快樂、不喜歡的境,我們要拋棄它,但又丟不了,所以嗔。

(三)癡
癡也稱之為愚癡。不明事理,是非不分,稱為痴。不明事理就是對世間的因果道理不知不覺,比如人是怎樣來的?死後怎樣去?我們統統不理會,不以為然,甚致嘲弄他人對此有興趣等都是癡。對於真理、自己與他人能修行解脫等不相信,感到好笑或無知,都是癡的表現。還有一種愚癡就是對是非不分明,人家跟我們講對的,我們以為是錯;人家跟我們講錯的,我們卻以為講對。總之,自以為是,過於執迷於自我的一切都為痴。

(四)慢
慢就是傲慢、我慢。自己內心高舉,看不起別人,稱為慢。比如兒子做了官發了財後,做母親的就覺得了不起,到處向人炫耀、賣弄。或是有人養了一隻漂亮的狗,覺得了不起,帶著那隻漂亮的狗招搖過市;或是向人炫耀自己的名、利、能力和財產等,都稱為慢。有些人很有能力,地位、才華洋溢,高人一等,結果看輕別人也是慢。虛榮心強,愛攀比,當自己比別人差又不認輸,卻認為他人沒什麼了不起,這也是慢。凡有自我膨脹的都是慢,比如修行人中也有“慢”,以為自己已有證悟,有了一定的智慧神通,瞧不起別人等都是慢。

(五)疑
疑就是毫無道理和根據就懷疑、否定一切,自以為是、想當然地下結論,迷信自己的一切都為疑。對於佛法因果道理與見地有懷疑或迷惑也為疑。譬如聽了佛跟我們講只要用心修道,總有一天我們也能夠修成佛的 。我們聽了過後就會懷疑,我們現在這副德性真的能夠修成仙佛嗎?如果我們起了這種心,對於仙佛所講的話不能產生絕對的信心就是疑。

Demons in the Desert [The Correct Way of Thinking]

Once upon a time there were two merchants, who were friends. Both of them were getting ready for business trips to sell their merchandise, so they had to decide whether to travel together. They agreed that, since each had about 500 carts, and they were going to the same place along the same road, it would be too crowded to go at the same time.

One decided that it would be much better to go first. He thought, "The road will not be rutted by the carts, the bullocks will be able to choose the best of all the grass, we will find the best fruits and vegetables to eat, my people will appreciate my leadership and, in the end, I will be able to bargain for the best prices."

The other merchant considered carefully and realized there were advantages to going second. He thought, "My friend's carts will level the ground so we won't have to do any road work, his bullocks will eat the old rough grass and new tender shoots will spring up for mine to eat. In the same way, they will pick the old fruits and vegetables and fresh ones will grow for us to enjoy. I won't have to waste my time bargaining when I can take the price already set and make my profit." So he agreed to let his friend go first. This friend was sure he'd fooled him and gotten the best of him - so he set out first on the journey.

The merchant who went first had a troublesome time of it. They came to a wilderness called the 'Waterless Desert', which the local people said was haunted by demons. When the caravan reached the middle of it, they met a large group coming from the opposite direction. They had carts that were mud smeared and dripping with water. They had lotuses and water lilies in their hands and in the carts. The head man, who had a know-it-all attitude, said to the merchant, "Why are you carrying these heavy loads of water? In a short time you will reach that oasis on the horizon with plenty of water to drink and dates to eat. Your bullocks are tired from pulling those heavy carts filled with extra water - so throw away the water and be kind to your overworked animals!"

Even though the local people had warned them, the merchant did not realize that these were not real people, but demons in disguise. They were even in danger of being eaten by them. Being confident that they were helpful people, he followed their advice and had all his water emptied onto the ground.

As they continued on their way they found no oasis or any water at all. Some realized they'd been fooled by beings that might have been demons, and started to grumble and accuse the merchant. At the end of the day, all the people were tired out. The bullocks were too weak from lack of water to pull their heavy carts. All the people and animals lay down in a haphazard manner and fell into a deep sleep. Lo and behold, during the night the demons came in their true frightening forms and gobbled up all the weak defenseless beings. When they were done there were only bones lying scattered around - not one human or animal was left alive.

After several months, the second merchant began his journey along the same way. When he arrived at the wilderness, he assembled all his people and advised them - "This is called the 'Waterless Desert' and I have heard that it is haunted by demons and ghosts. Therefore we should be careful. Since there may be poison plants and foul water, don't drink any local water without asking me." In this way they started into the desert.

After getting about halfway through, in the same way as with the first caravan, they were met by the water soaked demons in disguise. They told them the oasis was near and they should throw away their water. But the wise merchant saw through them right away. He knew it didn't make sense to have an oasis in a place called 'Waterless Desert'. And besides, these people had bulging red eyes and an aggressive and pushy attitude, so he suspected they might be demons. He told them to leave them alone saying, "We are business men who don't throw away good water before we know where the next is coming from."

Then seeing that his own people had doubts, the merchant said to them, "Don't believe these people, who may be demons, until we actually find water. The oasis they point to may be just an illusion or a mirage. Have you ever heard of water in this 'Waterless Desert'? Do you feel any rain-wind or see any storm clouds?" They all said, "No", and he continued, "If we believe these strangers and throw away our water, then later we may not have any to drink or cook with - then we will be weak and thirsty and it would be easy for demons to come and rob us, or even eat us up! Therefore, until we really find water, do not waste even a drop!"

The caravan continued on its way and, that evening, reached the place where the first caravan's people and bullocks had been killed and eaten by the demons. They found the carts and human and animal bones lying all around. They recognized that the fully loaded carts and the scattered bones belonged to the former caravan. The wise merchant told certain people to stand watch around the camp during the night.

The next morning the people ate breakfast, and fed their bullocks well. They added to their goods the most valuable things left from the first caravan. So they finished their journey very successfully, and returned home safely so that they and their families could enjoy their profits.

The moral is: One must always be wise enough not to be fooled by tricky talk and false appearances.

Wednesday, 21 August 2019

因地時的地藏菩薩,長者子時發願的故事。


在很久很久以前,地藏菩薩還是凡夫的時候,那時他是一位大長者的兒子,有一天他遊行到曠野的當兒,遇見一位金光晃耀而莊嚴無比的聖者,師子奮迅具足萬行如來;心裡油然的生起歡喜的敬仰!很自然的禮拜下去。拜完,就請問如來,如來!您太莊嚴了!太可敬了!請問您,要做什麼善因,才能有您這樣圓滿相好的希望?

福德莊嚴的如來,慈藹的告訴長者子:你要獲證這樣莊嚴的身軀嗎?我告訴你:這是須要長久的度脫一切受苦眾生,才能獲得。當然,其中你還得把我相的妄念消除了方可。

長者子聽了,萬分欣快的跪在如來足前發願:如來!我願從現在起盡至未來的邊際,為著罪苦的六道眾生,我要廣設種種方便,盡令他們解脫後,我自身才願成佛!於是如來也就默默的嘉許了。

從那時候起一直至今,不知有多少的菩薩都成佛了,有多少的眾生也都成佛了,只有地藏菩薩仍悲心切切的度著無盡的眾生。





今日法语 | 烦恼怎么来的?

烦恼怎么来的?简单一点说,主要是欲望太多,心胸太小,眼界太窄,这在佛法里叫贪、嗔、痴。降伏贪嗔痴,不是一朝一夕就能做到的,得靠串习。先慢慢扭转观念,再逐步养成新的行为习惯。

Tuesday, 20 August 2019

佛教的十種供養是什麼?

供養有十種:第一是香;第二是花;第三是燈;第四瓔珞;第五是寶蓋;第六是幢旛;第七是衣服;第八是果食;第九是音樂;第十是合掌作禮。

第一就是香。
  我們供佛的香,要買最好的香,在佛教里講牛頭栴檀。這個牛頭栴檀香,燒上可以香四十里。《地藏經》里的婆羅門女,為什麼把家宅都賣了,去廣求供養,廣求供具,供養覺華定自在王如來?為什麼要賣房子呢?就因為她要拿出真正的誠心來供養,寧可沒有地方住,到外邊去露營,也要來供佛。

  第二要用花。 
  用花供佛有什麼好處呢?你來生的相貌美滿、圓滿,非常的美麗。所謂人見人愛,誰看見誰就歡喜。釋迦牟尼佛相貌那麼圓滿,就是因為宿生用香、花來供佛。

  第三是供燈。
  在佛前供燈,來生的眼目就明,眼目就明亮。人家看不見的東西,你可以看見;人家不知道的事情,你也可以知道。會得到肉眼、天眼、慧眼、法眼、佛眼這五眼。為什麼會有這五眼?就因為佛前供燈。你看這功德多妙啊!

  第四是瓔珞。
  瓔珞就是最美麗、最值錢的珠寶,拿來供養佛。

  第五用寶蓋。
  寶蓋在空中(像中國那紅羅傘,古來作官的頂上打了一把好像傘似的),用寶蓋來供佛。

  第六用幢旛。
  幢,就是大梵天王那個網羅幢,是一個圓筒形做的,用珠寶鑲上的,懸掛在佛前來供養佛。

  第七是衣服。
  最好的衣服做好了,不要先穿,先拿來供佛。供佛?佛穿你的衣服嗎?佛不穿你的衣服,但這表示一種敬意。

  第八是果食。
  你吃的東西都應該先供佛,不應該沒供佛,自己就先吃了。所有的居士都要記住,在佛堂或者廟上吃東西,出家人沒有吃的時候,自己不可以先吃。因為必須要僧人先吃,一起吃,才可以吃的。過去我看見有幾個居士來到寺廟,也不管三七二十一,連佛還沒有供呢,拿起來東西就吃。在廟上不可以這樣!必須要先供過佛。我們信佛就要恭敬佛,恭敬佛就要恭敬法,恭敬法就要恭敬僧。所以在出家人沒有吃東西的時候,自己不要吃。除非有特別情形,這個出家人或者沒有時間,或者說你們可以先吃吧!這就可以先吃。這一切都有一個法在裡邊的,不可以太隨便了。

  第九是音樂。
有人說是不是鋼琴?也差不多。不過我們這個音樂就是敲木魚、敲鼓、敲鐘,或者敲引磬、唱贊,這就叫音樂。以音樂來供養佛。

  第十是合掌供養。

供養有十種:
第一是香;第二是花;
第三是燈;第四瓔珞;
第五是寶蓋;第六是幢旛;
第七是衣服;第八是果食;
第九是音樂;第十是合掌作禮。

Becoming a good human being ~ 17th Karmapa

It’s crucial for us to become good people. If we are not, then how could we say we’re Buddhist? We need to reflect: What kind of person am I? If you’re making a golden vase, first you have to see if the material is real gold. If it’s brass, then you’re not making a gold vase. To become a good Buddhist, you have to become a good human being. It doesn’t mean that you have no anger or jealousy, for example, but that you have decreased the negative emotions. Otherwise, it’s a sham: you have the name of a Buddhist, but have not transformed yourself. Nobody can change us. We have to talk to and instruct ourselves about the right way, then change will happen.

Monday, 19 August 2019

正視自己的佛性 -- 達真堪布 --

【正視自己的佛性】-- 達真堪布 --

  人的本性是善良的,每個人都具有佛性,都可以積累善根,都可以功德圓滿,但是有這種心態的人沒有明白這個道理,也沒有對這個道理生起信心,因此就對自己沒有信心。

  一說解脫成佛,有的人就覺得:「我連今生都沒搞明白,就別說來世、後世了……」如果你真想把今生搞明白,就必須要想來世的事。你只有真正明白了來世,才會明白今生,才可以圓滿,之前是不可能的。佛讓我們思維臨終、來世,這是圓滿今生、讓我們今生快樂一種方法。站得高才能看得遠,如果你將心量放大、目光放遠,內心的快樂自然就有了,今生所謂的福報自然就來了;如果你心胸狹隘、目光短淺,今生不可能得到真正的安樂。

  有的人覺得:「我連人都沒有做好,更別說成佛了。」自己好像很有主見似的。你可以做人的同時做佛,你把人做好了,也就差不多成佛了。若真正把仁義道德搞清楚、做到位了,離成佛也就不遠了。

  有的人雖然想解脫、想成佛,但是不敢想今生解脫、即身成佛的事。一說要解脫成佛,尤其是說要今生解脫、即身成佛,就害怕了:「哎呦,我哪有這個根基啊?我哪有這個福報啊?」你得到了人身,聞到了佛法,對大乘法生起了信心,怎麼沒有這個根基和福報呢?若是不相信,這就是一種懈怠、一種懶惰。

  其實,今生解脫、即身成佛是完全可以做到的。若是你真的有善根和福德,這都是很容易的事,解脫很容易,成佛很容易。若是你自己沒有自信,有自輕凌懶惰的心態,那就難了,因為你沒有精進。如果不精進,就不能成就。若是你能克服這個習氣,能斷除這個毛病,能自信起來、精進起來,解脫就在眼前,成佛就在當下。

Friday, 16 August 2019

問:師父,念佛時如何做到心定,靜心。心無雜念的境界好難啊!

問:師父,念佛時如何做到心定,靜心。心無雜念的境界好難啊!

希阿榮博堪布答:作為初學者,不要等到心完全安靜下來再去念佛,那樣的話,你很難有機會開始念佛,相反,你應該通過念佛使心安靜下來。心裡越亂的時候,越要果斷地提起佛號、心咒,把散亂、四處攀緣的心收回來。心咒又稱為「心的保護者」,持咒或念誦佛號能夠讓我們的心不外散。通過長期、耐心的訓練,我們會慢慢習慣把越來越多的注意力放在持誦的心咒或佛號上,即使在嘈雜、混亂的環境中,內心的專注和寧靜也不易受到影響。

念佛的時候發現自己雜念紛飛,是因為此時你的心比平時安靜,所以才會察覺到雜念紛飛。這是很好的開端,不用去管雜念,堅持念佛,藉以時日會見到成效。


另外,剛開始修行的人,很少能做到一心不亂。你需要保持覺察,在念頭生起時,知道念頭生起了;念頭紛繁變化時,知道它在變化。不需刻意制止念頭生起,也不要刻意挽留。如此保持覺察,自然而然地,就不會那麼容易跟隨念頭亂跑了。久之,心會慢慢安靜下來,安住的時間也能越來越長。


初學者往往以為凡事都有竅門,總想找個機巧的法子,其實最大的機巧就是堅持,串習。一件事,做十遍不成功,就做一百遍;一百遍不成功,就做一千遍。反覆堅持做下去,熟能生巧。

Thursday, 15 August 2019

今日法语 | 人们常常心不在焉,活在别处

我说“与自己亲密相处”,意思是持续地觉察自己的身体、语言和心念,了知此时此地。这在佛教中是一种基础的修法,叫念处法门。

现在人们常常是不能清醒地觉察自己身语意的状况的,心不在焉,活在别处,是常态。比如,你总是能知道自己身体的姿态和感受吗?你对自己的情绪变化有自觉吗?恐怕很难。没有经过心的训练,一般是很难保持这种觉察的。
...
如果你对自己的身心活动没有持续的自觉,当你强调“自我”、“自己”的时候,你指的又是什么?

Today is Ullambana Day 盂蘭盆日 (15th day of the 7th lunar month)

Today is Ullambana Day 盂蘭盆日 (15th day of the 7th lunar month)
The Ullambana Festival is an important Buddhist event, the sources of which can be traced to a story that originally came from India. In the Ullambana Sutra (盂蘭盆經), Maudgalyayana (目連), one of the Buddha’s chief disciples, achieves supernatural power and he uses his newfound power to search for his deceased parents. He discovers that his deceased mother was reborn into the realm of hungry ghosts (饿鬼法界). She could not eat because her throat was very thin and no food could pass through. The Buddha instructed Maudgalyayana to make offerings to the Sangha (community of monks and nuns) at the end of the rainy-season retreat (15th day of the 7th lunar month). The merit gained from this dana eventually liberated his mother from her misery.
The Buddha also instructed that on this day, we could also practise compassionate filial piety for our present and past parents. We should vow to cause our present parents to have long life without sufferings or afflictions and vow to cause seven generations of past parents to be freed from suffering in unwholesome realms.
The Ullambana Day is also known as The Day of Buddha’s Delight (佛欢喜日). After three months of rigorous cultivation, the monastics report to the Buddha their progress. Most of them attained a high level of cultivation during the retreat. The Buddha would rejoice from their reports, so 15th day of the 7th lunar month is also called the Day of Buddha’s Delight or the Day of the Sangha’s Pravarana (僧自恣日).
Ullambana was originally a Buddhist religious assembly for making offerings to the Buddha and Sangha. However, its scope was gradually expanded for transferring merits to ancestors and those suffering in the six realms and as an act of filial piety for one’s parents. During the 7th lunar month, Buddhists also recite the Sutra of Ksitigarbha Bodhisattva (地藏菩薩本願經) for transferring the merits to our ancestors. The Ullambana festival has been popular with the folk as it accords with the spirit of great compassion and the traditional filial piety of the Chinese.
Photo taken at Fo Guang Shan Buddha Museum
Source : The Buddhist Union

今天8月15日(四) 農曆七月十五日 盂 蘭 盆 節

今天8月15日(四) 農曆七月十五日

盂 蘭 盆 節

大德們請記得吃素念佛,行善積德,廣結善緣

值此殊勝日,請大德們廣發善心,行持頂禮、吃素、布施、放生、供養等種種善行,回向、祈願一切有情眾生離苦得樂,究竟圓滿。

【佛吉祥日、佛歡喜日、盂蘭盆會、六齋日、十齋日】

佛歡喜日,乃源自於佛在世時的印度,每逢夏天雨季來臨,所有僧侶皆不外出托缽,專心修持,此稱為「結夏安居」。 經過三個月的時間,到了七月十五日安居結束之日,所有僧眾便一一把自己的修行體悟向佛陀報告,因為有不少精進的僧眾在結夏安居期間用功修行而開悟,令世尊非常歡喜,所以七月十五日稱為「佛歡喜日」。

在佛歡喜日這天,如果能夠供養開悟或有修有證的僧眾,不僅是殊勝難得的因緣,所得到的功德也非常廣大。因此,大多數的寺廟會在這一天供佛、齋僧,並依據《盂蘭盆經》所載而啟建「盂蘭盆法會」。

盂蘭盆法會是以大目犍連尊者度母因緣為緣起,目犍連尊者曾依佛陀所囑為救度母親而於此日齋僧,為解一切眾生之倒懸,度脫無始以來的亡靈有情、父母親眷,令其得以福德增長、善根漸成、法緣完滿,乃至成就菩提...。

沿傳至今,每到農曆七月十五日,佛弟子恪遵佛制,舉辦盂蘭盆法會,打齋供僧,以此功德回向現世父母消災延壽,七世父母得以脫離惡道。

敬請 點燈、誦經、持咒、念佛、誦戒、持齋戒、放生,功德殊勝行。

邀請您 並將這殊勝功德虔誠與親友們一起分享並迴向證得道智、果智、直至涅槃!

文: 佈達設計

Wednesday, 14 August 2019

【佛典故事】自作聰明的愚人

過去,有一個人到他人宅舍中,見到這戶人家房舍的牆壁塗抹得很平,地面也非常平整、清淨。當下便請問主人:「您是用了什麼東西攪拌、和於泥中,把牆壁塗抹得這麼好?」

主人回答:「將破碎的稻麥穀殼泡水,軟熟之後,和於灰泥當中,再塗抹於牆上,就可以有這麼好的效果。」愚人聽了以後,心想:「如果只是使用破碎的稻麥穀殼,不如直接將稻穀和於泥中,用這樣的方法塗抹在牆上,相信不僅牆壁白淨,灰泥也能又平又好。」

於是,愚人便直接將稻穀和在灰泥之中,塗於牆上,期望牆壁既平整又潔白。沒想到,牆面反而高低不平,最後甚至連牆壁都龜裂了。不但平白浪費了稻穀,牆面也沒有塗治莊嚴,毫無利益,不如將這些稻穀布施出來,還可獲得功德。

凡夫眾生往往也是如此,聽聞聖人開示,應當修種種善法,捨離色身之時,就能生到天界,乃至於獲得解脫,便自作聰明,以為殺害自身,就可以生天、解脫,殊不知這樣只是徒然喪失生命,空無所獲,就像這位愚人一樣。

典故摘自:《百喻經.卷第二(三九).見他人塗舍喻》

省思
「見賢思齊」、「請教高明」本來是一樁美事,然而愚人卻用自己的想法來做,錯解原意,儘管努力,不但無法心想事成,反而空無所獲。有智慧的人,能敬謹、謙虛地學習,並且依教奉行,不但不會走錯路、走遠路,更因為如實地聞思修──聽聞佛法,反覆思惟,以佛知見為己知見,在生活中腳踏實地落實,自然受益無窮,如此方能真正成就解脫自在的果報。

文:中台禪寺
圖:網路