Thursday, 17 August 2017

Dhammapada Stories - Bilalapadaka, The Selfish Rich Man

ONE OF THE MEN in Bilalapadaka's neighborhood liked to do charitable deeds. One day, he arranged to have the Buddha and his disciples over to his house for a meal. Being a generous person, he wished to give everyone a chance to share the joy and merit of giving and so invited all of his neighbors to join in, even the rich but selfish Bilalapadaka.

The day before the merit-making event was to take place, the promoter of charity bustled from house to house, happily collecting whatever food his neighbors wished to contribute toward the meal.

Bilalapadaka, upon seeing his neighbor going around for donations, softly cursed under his breath, "What a miserable fellow! Why did he invite so many bhikkhus if he could not afford to provide for them properly by himself? Now he has to go around begging!"

When his neighbor came to his door, Bilalapadaka donated only a little salt, honey, and butter, which although gladly accepted, were kept separately from what the others had already given. The rich man was confused and wondered why his contribution was purposely kept aside. He thought maybe his neighbor intended to humiliate him by showing everyone how little a man of so much had offered. So he sent one of his servants to investigate.

Back at his house, the man took the things that Bilalapadaka had donated and divided them among the pots of rice, curries, and sweetmeats in order to enhance their flavor. When the servant reported this to Bilalapadaka, Bilalapadaka still doubted his neighbor's true intention. So the next day he went to his house with a dagger hidden under his cloak and planned to kill his neighbor should he utter even a single word that would put him to shame.

But the man practising charity said to the Buddha, "Venerable Sir, the alms-food is not offered to you by me alone but with the help of many others in the neighborhood. Small or large, each contribution was given in faith and generosity, so may we all gain equal merit."

Bilalapadaka became ashamed when he heard what his generous neighbor said to the Buddha, for he realized then what a great mistake he had committed. He went and asked his neighbor to forgive him.

When the Buddha heard Bilalapadaka's words of remorse and learned the reason for them, he said to the people assembled there, "No matter how small a good deed you may get to do, don't think that it is not important, for if you habitually do small deeds, in the long run they will become big ones."

Morale of The Story

"Do not think lightly of doing good, saying`A little will not affect me.' just as a water jar is filled up by falling rain, drop by drop, the wise one is filled up with merit by accumulating it little by little."   {Verse 122}

Source : Buddhism for Beginners (Ye Thu Aung)

Wednesday, 16 August 2017

《常思己過,斷煩惱得自在》 達真堪布

我們經常講,把佛法當鏡子照自己,才能照到真正的自己,才能照到自己的毛病、過患。

  為什麼要聞思呢?有些人好像覺得沒有必要。如果不聞思,不明白道理,怎麼能知道或發現自己的過錯?

  改變需要不間斷地、艱苦地修煉,經過漫長的時間與經歷,才能改掉毛病,去掉過患,才可以徹底地脫胎換骨,才可以成為菩薩,甚至成佛。不是在那兒坐一坐、念一念就OK了。

  學佛修行的過程就是懺悔的過程,懺悔就是知錯改錯。知錯改錯需要智慧、需要修行,修行要下苦功夫。若肯下功夫,擁有了覺察的能力,具有智慧,就能成就,就能脫胎換骨,乃至可以成為佛。

  我們以智慧和佛法去分析、觀察,就會知道一切過患、痛苦都來自於自己,跟他人沒有任何關係。這是事實真相、真理。

  我們的起心動念,常常是怨天尤人,是別人的過患,把一切責任都推到別人的身上,這叫結惡緣。本來不是他人的問題,偏要說是他人的問題,這不是冤枉眾生嗎?以這樣的起心動念去報復、傷害他人,都是結惡緣、種惡因,將來要遭受惡果的;這樣冤冤相報,還要繼續輪迴。

  我們一旦明白了這些道理之後,就不能再犯這種錯誤,不能再怨天尤人,不能再冤枉他人,不能再讓眾生替我們背黑鍋。這都是我們自己的問題,是自己的過患,是自找的,是結惡緣、種惡因。這樣的因或緣會存留在自己的相續中,會讓你輾轉輪迴,感受無邊的痛苦。

  有輪迴就有業力的牽引,有煩惱的控制,讓人不得自由、不得自在。有業力的牽引,就沒有自由,這叫苦。普通的凡夫都是不自由、不自在的。一切都由煩惱說了算,由不得自己。煩惱是一種迷茫、浮躁的心態,是一種痛苦,有煩惱的束縛和控制,不可能獲得快樂。

  隨著業走,是不自由、不自在的,這叫輪迴,世人都是如此。「自由自在多快樂!」這句話特別正確。但是何時才可以自由自在?當你擺脫了業力的牽引和煩惱的控制,才會自由自在,才會擁有真實、永恆的快樂,之前是不會有的。

Tuesday, 15 August 2017

Dhammapada Stories - Mindfulness Means Life

QUEEN SAMAVATI and her ladies-in-waiting all wanted to go and pay homage to the Buddha but feared that the king would not approve. So they made holes in the walls of their living quarters from which they could see the Buddha as he passed by the palace and bow their heads in reverence to him.

Another consort in the king's harem, however, was of a different mind. She despised the Buddha. She had never forgotten how her father had once offered her hand in marriage to him and how he had flatly refused. She had felt so humiliated that she vowed to make him pay dearly for it one day.

Her chance had finally come, she thought, upon discovering what the queen and her maids were up to. She went and lied to the king saying that the Buddha was secretly seeing Queen Samavati behind his back. She then took the king to see the holes in the walls for himself. But when the king asked his queen to account for them, he remained satisfied with her reply and let the matter drop.

The consort then decided that if she would not be able to take out her revenge on the Buddha himself, she would take it out on his admirers. This she did by trying to make the king believe that Queen Samavati and her maids were plotting to kill him. She first warned the king to beware of the ladies' treachery, and then went and hid a snake in his lute. When the king picked it up to play, the snake came out hissing at him, ready to strike. It took little else to convince the king that his consort was indeed telling him the truth.

He went to Queen Samavati's chambers and commanded her and her maids to stand up all in a row. He then shot poisoned arrows at them. No matter how hard he tried, however, he missed them all, for the arrows seemed to veer away from their intended targets all by themselves. This proved to the king that the ladies were all pure and innocent, and to show remorse for his mistake, he allowed the ladies to invite the Buddha and his monks to the palace for a meal.

The wicked consort, in the meantime, was beside herself with frustration and rage, but she was not about ready to give up. Next, she devised what she considered to be a foolproof plan. She asked an uncle to set fire to Samavati's quarters while the women were all inside. As the building went up in flames, however, the queen and her attendants did not flinch. They continued to mindfully meditate and succeeded in reaching the higher levels of spiritual attainment before they finally died.

The king at once suspected that his consort was the one behind the disaster and wanted to prove it. He said in a voice loud enough for everyone to hear, "Whoever has done this is my savior and should be richly rewarded. Up to now I have lived in the fear of being murdered by my own wife, but now I am free and can sleep in peace."

The foolish consort immediately revealed her and her uncle's part in the horrendous crime, anxious for the king's favors. The king feigned delight at her confession and asked her to invite her entire family to the palace where they would be honored. Once assembled, however, they were all put to death.
When it was reported to the Buddha how the queen and her attendants had died, he told them that those who were mindful did not die. It was those not mindful who, even though still alive, were as good as dead.

Morale of The Story
"Mindfulness is the way to the Deathless (Nibbana), unmindfulness the way to Death. Those who are mindful do not die, and those who are not are as if already dead."
{Verse 21}

 Source : Ye Thu Aung (Buddhism for Beginners)

Monday, 14 August 2017

讓自己成為一盞明燈

在《華嚴經》裡,點燈叫菩提心燈。這個菩提心燈是以大慈悲為油,所以隨時要加油,要慈悲心。大願力為柱,各個都要發願成佛度眾生,這是生命唯一的願力。開出大般若光,這就是整個大乘佛教的重點。空性、悲心、菩提心。

做爸爸的要成為兒子的明燈,少打麻將,多回家吃飯。做太太的更要成為先生的一盞明燈,不生氣,多愛他一點,講話溫柔如小鳥,不要像烏鴉一樣,那你就是家裡的一盞明燈,先生就天天回家了。

所以修行要讓我們自己成為別人的一盞明燈,千萬不要成為別人的一把刀。要照亮別人,所謂照亮別人,就是要奉獻自己,燃燒自己,才能夠照亮別人。心中痛苦的時候趕快念阿彌陀佛,念阿彌陀佛的時候,佛加持我們心如蓮花。

我的心地平了,心也放光了,而且光明當中充滿了喜悅。我們手中的蓮花燈,我們胸中的菩提燈,燈燈相映,相續不斷,照亮世界。讓大慈大悲的觀世音菩薩精神周遍法界,讓這個世界變成極樂世界,讓我們所有一切眾生同成佛道。​​​​


傳喜法師

Sunday, 13 August 2017

今日教言

我们经常犯的很多错误,以及一些不如法的行为,都是心没有调整好而导致的。有些人的智慧虽然不是很高,但是他比较注意、比较小心,事情往往有成功的机会。因此,人不一定要相当聪明,聪明有时候反而变成糊涂,关键是人要老实,反反复复地观察自相续。--《二规教言论讲记

 

Saturday, 12 August 2017

星雲說偈 > 人人有個靈山塔

佛在靈山莫遠求,
靈山就在汝心頭;

人人有個靈山塔,
好向靈山塔下修。
──古德

佛陀在哪裡呢?「佛在靈山莫遠求」,靈山並非遠在印度的靈鷲山,「靈山就在汝心頭」,其實我們內心的真如自性、佛性,就是靈山,「人人有個靈山塔」,每個人心中都有一座靈山塔,都有真如自性,因此「好向靈山塔下修」,必須自己向內心好好修行。

過去有一個屠夫非常不孝順母親,對觀世音菩薩倒有熱烈的信仰。他不辭千里到浙江普陀山朝聖,希望能看到活觀音。到了普陀山,東尋西找,始終看不到活觀音,就問路旁一位老婆婆:「到哪裡才能看到活觀音呢?」老婆婆笑著說:「你要看活觀音?他已經到你家去了!」屠夫大吃一驚:「到我家去了?真的嗎?」老婆婆一臉虔誠:「當然是真的。」屠夫想想,又問:「活觀音是什麼樣子呢?」老婆婆說:「活觀音衣服是反穿的,鞋子倒著踏在腳上,你只要看見反穿衣、倒踏鞋的人,就是活觀音。」

屠夫匆匆趕回去,回到家已經是三更半夜。急促的敲門聲驚醒了熟睡的母親,為了趕著開門,母親在慌忙中把衣服穿反,鞋子倒踏出來迎接。門才一開,屠夫看到了,心裡豁然驚覺,馬上跪下來頂禮,連聲說:「觀音老母!觀音老母!」那母親也吃了一驚:「你怎麼啦?我是你娘,不是什麼觀音老母呀!」屠夫連連叩頭:「我到普陀山朝拜,有人親口告訴我反穿衣、倒踏鞋的,就是觀音老母!」

有謂:「堂前雙親你不孝,遠方拜佛有何功?」原來觀世音菩薩是在自己家裡,佛祖也是在我們的心中,能孝順父母,多行慈悲,多修道德,就是我們人人自性的一座靈山寶塔了。

Friday, 11 August 2017

Dhammapada Stories - The Cruel Butcher

THERE WAS ONCE A BUTCHER Who was a very mean and wicked man. Never in his life had he ever done any meritorious deeds. His job was slaughtering pigs and he loved it, often torturing them mercilessly before putting them to death.

One day he got very sick and finally died, but before he died he suffered such agony that he crawled around on his hands and knees for days, squealing and grunting like a pig being slaughtered.

It so happened that the butcher's home was within ear's reach of the monastery where the Buddha and his monks were staying. When the bhikkhus heard the desperate squeals coming from his house, they assumed that the miserable butcher was at his cruel work again and shook their heads in great disapproval. The squeals and grunts went on for several days until, one day, they stopped just as suddenly as they had begun. The monks could not help but remark to each other how wicked and hard-hearted the butcher was for having caused his poor animals so much pain and suffering.

The Buddha overheard what they were saying and said, "Bhikkhus, the butcher was not slaughtering his pigs. He was very ill and in such great pain that he was acting like the pigs he used to enjoy inflicting pain upon. His bad kamma had finally caught up with him. Today he died and was reborn in a woeful state of existence."

The Buddha then exhorted his disciples to be alert at doing good, for anyone who did evil deeds would have to suffer for them. There was no way to escape from one's evil deeds, he warned his disciples.

Moral of The Story

"Here he grieves, hereafter he grieves. The evil-doer grieves in both existences. He grieves and he suffers anguish when he remembers his impure deeds."
{Verse 15}

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

Wednesday, 9 August 2017

《 很多家畜、寵物都是親人的轉世,因為特別貪執家 》

許多大德都說,很多人的家畜、寵物都是親人的轉世,因為特別貪執家,所以死後以這種習氣又回到原來的家。

《中阿含經》裏有一則父親轉為狗的公案。以前舍衛國有一個名字叫都提的富人,他去世後轉生為家中的一只白狗。都提的兒子對這只狗特別好,它吃的比一般人都好,頓頓都是山珍海味,而且睡覺也是在大床上。

現在漢地有些富人也很顛倒:他們對父母一點都不照顧,可是對寵物卻疼愛有加,什麽好吃的都給買,生病時甚至花幾萬塊錢看病。如果出於對一個生命的關愛,這當然是可以的,但我覺得他們並非基於這種發心,可能是特殊的習氣所致。

有一次佛陀去舍衛城乞食,佛陀來到都提家門口時,白狗正坐在床上吃金盤裏的食物。它一看見佛陀,馬上跳下床狂吠。佛陀悲憫地說:“你不要對我叫,你想一想自己當狗的原因吧。” 佛陀這樣一說,白狗的態度就完全變了,一聲也不叫,臥在地上悶悶不樂。

都提的兒子回家後,見到白狗不開心,就問:“誰惹了我的狗,它為什麽不開心?” 家人說:“今天佛陀來了,然後它就成了這個樣子。”

他聽後特別生氣,到給孤獨園責問佛陀:“今天你對我的狗說了什麽? 它為什麽這麽不開心?”

佛陀說:“我並沒有說什麽,我只是讓它想一想自己是怎麽變成狗的。” 佛陀又說:“這只狗是你父親的轉世,他因吝嗇而墮為旁生。如果不信,你可以回去問它。而且你家地下埋有寶藏,只有它知道寶藏埋在哪裏,你可以問它寶藏埋在哪裏。”

都提的兒子半信半疑,回去問白狗:“你是不是我父親?” 白狗點點頭。他又問:“如果你是我父親,那告訴我家中的寶藏埋在哪裏。” 白狗一聽,就到一個地方用爪子挖,結果挖出許多珍寶。他這才知道白狗真是自己的父親。
就像這個公案一樣,如今許多聰明的家犬也是父母等親人的轉世。

--- 索達吉堪布

Tuesday, 8 August 2017

今日教言


2017.8.8 | 今日教言
菩提心若要培养出来,有三个条件:第一、要遣除违缘,忏悔自己无始以来的罪障;第二、要创造顺缘,尽量地积累资粮;第三、一心一意地祈祷诸佛菩萨和根本上师,愿相续中的菩提心日日增上,不要减灭。我们应该尽力去这样做。--《入行论广解