Tuesday 30 June 2015

孝顺是佛法的大根大本

1) 孝顺是佛法的大根大本,实在讲,孝顺圆圆满满做到是成佛,唯有佛,才能够尽孝;佛以下的孝顺,都做得不够圆满。你要是真正明白了,你要想把孝顺做到圆满,就一心念佛,念到自己往生净土,见到阿弥陀佛了,你的孝顺就圆满了。

2) 往生到西方极乐世界,生生世世的父母、家亲眷属,他们在哪一道你统统看得到,只要缘一成熟,你劝他们念佛,他们肯听、肯接受,你就有能力去帮助他们脱离六道,往生不退成佛——这叫大孝,这叫真孝!

3) 所以在眼前,对于父母的生活,尤其晚年精神上的生活,你都能够照顾到就好。但是最重要的,是要劝父母念佛,那才是真正的孝顺。如果父母不能接受,那是因为你自己的佛没学好;你要真正学好了,他们自然会接受。

4) 你学佛之后,父母感觉到你特别孝顺,他们对佛就有好感;万万不可以学佛之后,看到父母没学佛,一天到晚批评他们业障重、将来要堕恶道,这会令父母反感,这是大不孝,觉得佛不能学,愈学愈不孝顺,这就错误了。所以一定要懂得运用善巧方便,帮助他们认识阿弥陀佛、帮助他们求生西方净土。


净空法师法语

Monday 29 June 2015

金刚默念意分明



Recitation of Buddha's name,
Diamond recitation with clear thoughts

~teaching by Venerable Master Miao Lian



To practice nianfo (recitation of Buddha's name), no matter to recite aloud, in middle voice, low voice, with diamond recitation or silent recitation, what matters most is to concentrate on the pure mind continuously without interruption.

In Diamond recitation you just move your lips but no sound is heard; in silent recitation you don't move your lips nor utter a sound but merely concentrate your mind and thoughts on recitation. 

In the latter although you don't utter a sound, you hear every single Buddha's name in your mind clearly and distinct, and visualize every single Buddha's name obviously in your mind.
With such way of practice, you will gain a pure mind and hear every sound clearly with dharma joy.



Sunday 28 June 2015

单单念佛不能往生,一定要发菩提心

1)   佛在《无量寿经》上教给我们,往生的先决条件是发菩提心。什么是菩提心?我讲得很清楚,真诚心、清净心、平等心、正觉心、慈悲心,这就是菩提心。现在有很多人,他只抓住 一向专念,没有 发菩提心,所以他一生精进努力,还是不能往生。

2)  我们在日常生活当中,要学用真诚心对人,不可以虚伪对人,这样一来,有很多人说:我用真诚心对人,别人用虚伪的心对我,那我不是吃亏吗?”  不要紧,在这个世间吃一点小亏,将来到极乐世界占大便宜;现在小亏不肯吃,将来极乐世界没分。

3)   所以,别人用染污的心对我,我用清净心对他;别人用贡高我慢对我,我用平等心对他;别人对我自私自利,我对他大慈大悲。我们在处事待人接物里面,用菩提心把自己无始劫以来的烦恼习气统统磨掉,我们念佛一向专念,才决定得生。

4)   “发菩提心,一向专念,这个重要,这比什么都重要!如果只有 一向专念,没有 发菩提心,还是不能得生,这是我们一定要知道!特别是念佛堂的同学,不能不提高警觉,要常常提醒自己:单单念佛不能往生,一定要发菩提心。

发菩提心 一向专念南无阿弥陀佛

净空法师


文章来源: 佛陀的追随者网



Saturday 27 June 2015

《滅苦得樂之道》

因為人生有很多苦,
有錢人有有錢人的痛苦,
貧窮的人有貧窮的痛苦,
有名譽的人也有他們的痛苦,
無名譽的人也有他們的痛苦,
美的人有美的痛苦因怕老了別人說不美,
醜的人有醜的痛苦因想美與得人讚美。
無論是什麼人皆有相同的苦就是病與老,
並恐懼於死亡之到來。
因為人生有很多痛苦,所以才要修行,
因修行可去一切苦乃至永遠解脫一切六道輪迴之苦。
而要去苦方法就是修身至念或四念處,即可以在每個當下去了知自己身體威儀動作與打坐時了知呼吸出入,與了知受、心與法。

平時守好五戒、盡能力做佈施與孝順父母來提升自己美德與善業,有這樣行善去惡而努力工作的人,可期望看到人生越來越美滿幸福與快樂,這是滅苦得樂之道。


Friday 26 June 2015

The Buddha's Last Sickness

28. The Last Days of the Buddha

After his 55th year, many incidents in the life of the Buddha were recorded without an exact indication of the year in which they happened. However, the incidents occurring in his eightieth year were dated and recorded in the Maha Parinibbana Sutta.

When the Buddha reached his eightieth year, he felt that his days in this world were coming to an end. Although he had suffered the sicknesses and effects of old age like any other man, he was different from ordinary men. With his mental powers, developed through advanced mental training, he was able to overcome certain painful feelings of the body. His mind was always sparkling like a radiant diamond, even though his body was beginning to weaken.

In this last year of his life, he decided to spend his last days in the peaceful and simple surroundings of Kusinaga, a small village in northern India. He preferred to leave behind him the large and prosperous cities such as Rajagaha and Savatthi with their crowds, their merchants and kings.

The starting point of his journey to the country was Rajagaha, the capital of Magadha. He journeyed on foot, accompanied by Venerable Ananda and many disciples. It was a long journey and the party travelled through many cities and villages on their way. By this time, Venerable Rahula and Yasodhara had already passed away, and so had the Buddha's two chief disciples, Venerable Moggallana and Venerable Sariputta.

During the journey, the Buddha's thoughts turned to the welfare of the order of monks. Many of his teachings were concerned with advising on how the monks should behave to ensure that the order would carry on after his death. He reminded his disciples to practice all the truths that he had taught them.

One teaching he gave reminded the disciples to practise the seven factors of enlightenment. Another teaching was on the four ways to check whether a teaching was a true teaching of the Buddha or not, by comparing it with the 
Vinaya (the disciplinary rules for the order) and the suttas (discourses of the Buddha).

There was one teaching which the Buddha gave again and again during the many stops on his last journey. It was a sermon on the fruits of following the three divisions of the Noble Eightfold Path — morality, concentration and wisdom — which would help his disciples put an end to all sufferings.

29. The Buddha's Last Meal

When the Buddha and his disciples arrived at Pava, the son of the village goldsmith, whose name was Cunda, invited the party to a meal called sukaramaddava, or "boar's delight". Some scholars believe it was a special delicious dish of mushrooms, while others believe it to be a dish of wild boar's flesh.

The Buddha advised Cunda to serve him only with the sukaramaddava that he had prepared. The other food that Cunda had prepared could be served to the other monks. After the meals were served Buddha told Cunda, "Cunda, if any sukaramaddava is left over, bury it in a hole. I do not see anyone in the world other than the Blessed One who could digest the food if he ate it."

"So be it, Lord," Cunda replied, and buried the leftovers in the ground. He went to the Buddha and, after paying homage to him, sat down at one side. Then the Buddha taught him the Dharma. The Buddha also praised Cunda for the meal that had refreshed and strengthened him after his journey. But soon after this, the Buddha suffered from an attack of the dysentery he had been suffering from earlier and sharp pains came upon him. By an effort of will he was able to bear the pain. Though extremely weak the Buddha decided to continue on immediately to Kusinaga, a little more than six miles away. After a painful struggle, he reached a grove of sala trees just outside the town.

The Buddha took his last bath in the Kakuttha river. After resting a while, he said, "Now it may happen that some people may make Cunda regret having given me the meal that made me sick. Ananda, if this should happen, you should tell Cunda that you have heard directly from the Buddha that it was a gain for him. Tell him that two offerings to the Buddha are of equal gain; the offering of food just before his supreme enlightenment and the offering of food just before he passes away. This is the final birth of the Buddha."

Then he said, "Ananda, please make a couch ready for me with its head to the North between two big sala trees. I am tired and I want to lie down."

Now, on that occasion, those two sala trees were covered with blossoms through the influence of the devas, though it was not the season. They scattered and sprinkled the Buddha with the falling blossoms, as though out of respect for him. Then the Buddha said to Venerable Ananda, "Ananda, the two big sala trees are scattering flowers on me as though they are paying their respects to me. But this is not how I should be respected and honoured. Rather, it is the monks or nuns, or the men or woman lay followers, who live according to my teaching, that should respect and honour me."

A little while later it was noticed that Venerable Ananda was nowhere to be seen. He had gone inside a hut and stood leaning against the door bar, weeping. He thought: "Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me — he who is so kind!"

And the Buddha, sending for Ananda, said to him, "Enough now, Ananda! Do not sorrow and cry. Have I not already repeatedly told you that there is separation and parting from all that is dear and beloved? How is it possible that anything that has been born, has had a beginning, should not again die? Such a thing is not possible.

"Ananda, you have served me with your acts of loving-kindness, helpfully, gladly, sincerely, and so too in your words and your thoughts. You have gained merit, Ananda. Keep on trying and you will soon be free of all your human weaknesses. In a very short time you too will become an arahant.

"Now you can go, Ananda. But go into Kusinaga and tell all the people that tonight, in the last watch of the night, the Buddha will pass away into nirvana. Come and see the Buddha before he passes away."

So Venerable Ananda, taking with him another monk, did as the Buddha bid him and went to Kusinaga to tell the people. When they heard the news, they were much grieved. And all the people of Kusinaga, men, women and children came to the two big sala trees to bid a last farewell to the Buddha. Family by family, they bowed low down before him and so bade him farewell.

There are four places for faithful followers to see their inspiration. These are four holy places made sacred by their association with the Buddha. They are:

1. The Buddha's birth place (Lumbini)
2. The place where the Buddha attained enlightenment (Bodh Gaya)
3. The place where the Buddha gave his first teachings and set in motion the Wheel of the Dharma or Truth (Sarnath)
4. The place where the Buddha attained parinibbana, or final liberation (Kusinaga).



Picture : The Buddha's Last Sickness
Leaving Cunda's house on His way to Kusinara where He intended to pass away at the Sala tree forest nearby, the Buddha become sick.




- Source of story courtesy of Buddhanet.net

Thursday 25 June 2015

The Alms-bowl of a Theravada monk

The monk’s alms-bowl is only used to receive cooked food offered by willing donors. The monk strictly does not accept money with his bowl or on his alms-round.
The Theravada monk
A Theravada Buddhist monk only consumes food between the break of dawn and noon (12pm). Thus, he does not go about collecting alms-food after mid-day. The monk goes on Pindacāra mindfully observing ‘noble silence’. He does not engage in talking or chatting with others.
The Alms-bowl
The monk’s alms-bowl is only used to receive cooked food offered by willing donors. The monk strictly does not accept money with his bowl or on his alms-round.
Benefit to lay devotees
Offering alms-food to monks allow lay people to acquire merits as a result of their kind intentions and actions. Doing good deeds daily is a way of self-cultivation and to live a noble way of life. The proper way for the laity to offer alms is to perform it joyfully, mindfully, and respectfully towards the monk(s).

Source : Nalanda Buddhist Society
Nalanda first posted on 29 August 2012


Wednesday 24 June 2015

佛法講吃素的理由

佛法講吃素的理由,不是為了要活幾百歲,而是一種慈悲心、平等心。

我們不吃眾生肉,因為眾生是未來的佛、未來的菩薩,這是第一個道理。

第二個道理,人人都有生命,愛護我們自己的生命,也要尊重人家的生命。

第三是基於三世因果的道理。

基於這些道理,我們清楚了為什麼要吃素,這樣子就是個因,是什麼因?是菩提因、是正因,基於這個因來做事情,果報就是無量的。假使沒有這個正因來吃素,固然善法還是有善報,不過就減少了很多。

吃素和修行學佛有什麼關係?關係是很深的!不論是大乘經、小乘經,都講要吃素。

真正想要修行學佛的人首先要有慈悲心。慈悲心的養成,第一個是不殺生,第二個是救生,第三個就是要吃素。就是這樣子在日常生活上來磨鍊自己、來訓練自己,最後到達真正慈悲、平等,這個心就清淨了、就解脫了。

佛法是最實在的真理,做一分就得一分,做十分就得十分,所以吃素和我們修行學佛,實在有很密切的關係。佛法第一個就要有福德,福德的產生,就要有戒行。哪些該做?哪些不該做?吃素是件好事情,對我們身體健康也很好。從醫學上來講,吃素會減少高血壓,減少很多癌症,身體也會減少很多疾病。而我們佛法不是從這個觀點來吃素,完全是基於慈悲心,所以希望每個人,不管是要想提昇自己,或是要使自己身體健康,或想增長智慧、增長福德、增長慈悲心也好,都應該要修行學佛。要想修行學佛,第一個根本要件,就是要慢慢地養成我們的正知正見,第一步慢慢習慣吃三淨肉,吃了三淨肉,然後再吃五淨肉,從不殺生、救生、進而吃素,這樣子學佛就很有進步。

所以吃素和學佛是很有密切關係的,同時與我們自己的身體健康,與我們的福德,與我們的智慧,與我們的定力都有很大的關連,希望我們每一個人要有這樣的認識。相信有智慧的人,對於自己一定會觀照、愛護,從什麼地方去愛護?就要從因上去愛護,不要從果上去求,種因一定得果,種什麼因,將來一定得什麼果,我們修行學佛,要想更上一層樓,就要從這方向去努力。


文章来源 :五方讲堂网
圖片來自網路

Tuesday 23 June 2015

【洞山無寒暑:星雲法師】

某天,有位學僧問洞山良价禪師說:「請問老師,遇到寒暑來時,應該如何躲避呢?」
洞山良价禪師回答說:「為什麼不到沒有寒暑的地方去?」
學僧接著又問:「那麼,何處沒有寒暑呢?」
洞山良价禪師回答:「寒時到寒冷的地方去,熱時到炎熱的地方去!」

學僧對洞山良价禪師這種前後矛盾的回答,感到相當的疑惑與不解,於是反問禪師說:「您剛剛不是說要到一個既不寒冷又不炎熱的地方嗎? 這會兒為什麼又說 『寒時到寒處,熱時到熱處』呢?」

只見洞山良价禪師緩緩地告訴學僧說: 「寒冷時用寒冷來鍛鍊你自己,炎熱時用炎熱來鍛鍊你自己!」

洞山良价禪師的話看似前後矛盾,其然不然,這正說明了禪者的不動心。  寒冷的時候,不以為冷;暑熱的時候,不以為熱,不論外境如何,心境始終都如如不動。

所以,外境縱然有寒暑之別,但是在禪者的心裡,卻是恆處於沒有寒暑的地方,因此,寒冷的時候,禪者能在寒冷處安住,炎熱的時候,禪者也能在火焰處感到清涼!

人如果有了禪的智慧,在現實生活裡,就能時時保有「不以物喜,不以己悲」的平常心,

不會因為外界的變化而忽喜忽憂,即使身處於寒暑冷暖、榮辱苦樂、貧富得失、是非人我之中,都能不動心,不動心就能過著自主、自由、自在的生活。

图 :网络

Monday 22 June 2015

How To Better Learn, Contemplate & Practise The Dharma

To increase your motivation to learn the Buddha’s teachings,
gaze upon a 
meditating Buddha image,
and remember there is no 
one more motivated than the Buddha,
who 
realised the goal of True Happiness,
and taught that you can be 
motivated too.

To increase your sincerity to contemplate the Buddha’s teachings,
gaze upon a 
teaching Buddha image,
and remember there is no 
teacher more sincere than the Buddha,
who 
taught the path to True Happiness,
and taught that you can be 
sincere too.

To increase your diligence to practise the Buddha’s teachings,
gaze upon a 
reclining Buddha image,
and remember there are no 
teachings more urgent than the Buddha’s,
who 
urged for progress to True Happiness,
and taught that you can be 
diligent too.

Source : Posted by  on June 3, 2015
The Daily Enlightment.com

To multiply your sincerity
in Dharma learning and practice,
do it for all; not just yourself.
– Stonepeace | Books


Sunday 21 June 2015

Rebirth

Rebirth refers to a person’s mind taking one body after the other.  Our body and our mind are separate entities:  the body is matter and is made of atoms.  The mind refers to all of our emotional and cognitive experiences, and is formless.  When the body and mind are linked, we are alive, but at death, they separate.  The body becomes a corpse, and the mind continues on to take another body.


Saturday 20 June 2015

【慧日文摘】般若與慈悲

在討論空性的時候,我們發現我們是把自己的成見、觀念和對事物的看法加在現象上,而不是如實去看事物。一旦我們能看穿自己的成見之障,我們就會明白那是不必要的迷惑作法——在經驗上加柄,卻未考慮到合適與否。換言之,成見是一種保證。當我們看到某物時,我們便立即為它命名、歸類。但色即是空;它無需我們用分類的方式來令它本性俱現,或讓它如實存在。色的本身是空無成見的。

但空亦是色。這是說在此解悟的階段,我們太著重見到空無成見之色。我們想要證得這種慧見,好像見色為空是一種我們能強令自心辦到的事。我們尋空,以致空也變成了物或色,而不是真空。這是野心太大所造成的問題。

因此,下一階段是要我們放棄那想要見色為空的野心。此時色才真正從我們的成見之障背後顯露出來。色即是色,不含任何哲學意味的赤裸之色。空即是空,沒有可攀緣者。我們已發現了不二的經驗。

儘管已經證得色即是色、空即是空,我們對自己這種了知不二的慧見仍在評估,還是有著能知之感,或能證此慧見之感;還是有著除去了什麼或什麼不在了的覺知。我們隱微地住於不二。此時我們進入大乘道與密乘道之間的過渡期。在此期間,般若是持續的經驗,慈悲不再是有意的了;但仍有一些自覺,仍有一些看到自己的般若與慈悲之感,仍有一些核對及評估自己的行為之心。

我們在講菩薩行的時候談過,般若是一種非常清明、精確、有智的境界。它有敏銳的特質,能看透和揭露情況。慈悲是敞開的氣氛,在此氣氛中般若觀看一切。慈悲是對情況敞開的覺知,能依般若眼之所見發起行動。慈悲具有大力,但必須受般若明智地指揮,就像般若須有慈悲基本的敞開氣氛一樣。二者必須攜手同行。

慈悲含有基本的無畏,毫不猶豫的無畏。這種無畏是以慷慨佈施為其特色,不是那種欺凌別人的無畏。這種「慷慨的無畏」是慈悲的本性,超越動物自私的本能。「我」想要建立自己的地盤,而慈悲則是完全敞開和歡迎光臨,那是佈施的姿態,來者不拒。
當你在禪修中不僅體驗到寧靜,而且體驗到溫暖時,即是慈悲開始參與了。那時你深感內心溫暖,從而產生一種敞開和歡迎的態度。當此溫暖之感生起時,你不再憂慮或害怕外在的因素會妨礙你的禪修。

在禪修中發展出來的這種本能的溫暖,也擴及禪修後的覺知經驗。有了這種真正的覺知,你便不能把自己跟自己的行為分開。想分開也不可能。如果你一方面力求專注自己的行為——泡一杯茶或任何日常生活中的活動——同時又力求覺知,那麼你就是生活在夢裡。如西藏的一位大師曾說的:「想要把覺知和行為硬合在一起,就像力圖使油與水融和一樣。」真正的覺知必須是敞開的,而不是小心謹慎或保護自己的。它是虛心,能體驗情況中敞開的空間。你也許正在工作,但覺知也能配合你的工作而運作,這就是慈悲與禪定雙修了。

一般而言,我們的生活裡沒有真正的覺知;我們專注自己所做之事,而其餘的環境則被我們忽略,或被擋在心外。但慈悲與般若的善力是敞開和有智的,鋒利和敏銳的,能令我們具有全面的人生觀,以致我們不僅看到特定的行為與事件,同時也看到它們所處的整個環境,從而產生與他人溝通的適當情況。在與他人交際時,我們不僅要知道他們在說什麼,同時也要敞開接納他們個人的全部風格。一個人說出來的話和露出來的笑容,只是他所要傳達的一小部分。他整體的表現,他會晤我們的態度,也同樣重要,而且遠比單獨的言語更能示意。

既有般若又有慈悲的人,他的行為非常巧妙,而且散發大能。這種巧妙的行為被叫做「善巧方便」。此處的「善巧」不是指迂迴邪曲或外交手腕。善巧方便只是針對情況,應運而生。一個人若是完全敞開,他對生活的反應將是極其直接的,甚至從傳統的觀點來看,還會是率直得無禮的,因為「善巧方便」決不胡扯。它如實揭露情況,如實應付情況:它是極其巧妙和精確的活力。如果我們的掩飾和面具猛然被此活力掀掉,我們便會覺得非常痛苦,那會令我們受窘,因為我們會發現自己全身裸露,一絲不掛。在這種時候,般若與慈悲無禮的率直性所表現的敞開與直接,會顯得冷酷無情,鐵面無私。

傳統的想法是,慈悲就是親切熱情。這種慈悲在經典中被稱為「祖母之愛」。你可以想像得到修行這種慈悲的人一定是非常親切溫柔,連一隻跳蚤都不會傷害。如果你需要另一個面具,或另一條毯子保暖,他會給你。但真正的慈悲,從「我」的觀點來看,是無情的,因為它不考慮「我」的力求自保。真正的慈悲是「狂慧」,徹底聰明,但也狂放,因為它不跟「我」那一心一意求取自身安適的企圖打交道。

「我」的合理之聲勸告我們要善待他人、做乖孩子、過質樸的小日子。我們從事固定的工作,租用舒適的房間或公寓;我們本想這樣生活下去,但突然出了什麼事,硬把我們拉出了那個安穩的小窩。不是我們自己變得非常沮喪,就是有異常痛苦之事發生。我們開始懷疑上天為何如此不仁,「上帝為何要懲罰我?我一直是個好人,從未傷害過誰。」但人生不是那麼簡單。

我們想要得到什麼?我們為何這麼擔心自身的安全而力圖自保?無情的慈悲突然爆發之力,將我們跟我們的安適及安全保障分開。假若我們永不遭到此種震撼,我們便無能成長。我們必須被震出那有規律的、重複的、舒適的生活方式。禪修的目的,不是只做個傳統所謂明哲保身的老實人或好人,我們必須在心地上起變化,轉向慈悲與般若,敞開自己而如實處世。

問:能否請您談談愛和慈悲的根本差別,及其彼此間的關係?
答:愛和慈悲是含糊的名詞;我們可用不同的說法予以詮釋。一般而言,我們的生活態度是取著,想要依附各種情況,以便獲得安全。我們也許把某人看作自己的小孩;另一方面,我們也可能喜歡自視為無助的嬰兒,而跳到某人的膝上求抱。此膝可能屬於個人、機構、社團、老師或如父如母的人物。所謂「愛」的關係通常是採取這兩種模式之一,不是我們被別人喂,就是我們喂別人。這是錯誤、走樣的愛或慈悲。付託的衝動似乎很強——我們想「有所屬」,想做某人的小孩,或想要他人做我們的小孩。個人、機構、制度或任何事物,都可能成為我們的小孩;我們會養育他、喂他奶、促進他的成長,不然就是機構做偉大之母,不斷喂我們。若無此「母」,我們便活不下去。這兩種模式適用於任何能令我們愉快的生命力。此力也許是簡單得如點頭之交,也許是我們想做的令人興奮之事,也許是複雜得如結婚或選擇職業。我們不是想控制那種興奮或人情,就是想成為那種興奮之情的一部分。

不過,還有另一種或第三種愛和慈悲。你是什麼人,就做什麼人。你不把自己縮小成嬰兒,也不要別人跳到你的膝上求抱。你在世間和生活中,只做真實的你。你本身若能如此,外在的情況自會如實呈現。這樣一來,你就能直接、正確地與之溝通,不會耽溺於任何一種胡扯,或任何一種情緒上、哲學上或心理上的見解:這第三種方式是平衡的敞開與溝通之道,自能留出極大的開創空間或餘地,可資共舞和交換意見。

慈悲意謂不玩偽善或自欺的遊戲。譬如,我們若有求於某人而對他說「我愛你」,我們常是希望能引誘他進入我們的境界,加入我們這一邊。此種以勸誘為目的之愛是極其狹窄的。「即使你恨我,你也該愛我,因為我的心中充滿了愛,愛得飄飄然,完全陶醉了!」此話怎講?意思就是對方應進入你的境界,因為你說你愛他,不會傷害他。這種愛大有問題。凡是有點頭腦的人都一定會受此類策略的誘惑。「你若真愛現實的我,為什麼要我進入你的境界?究竟為何有此境界與要求的問題?你想要我的什麼?我怎麼知道一旦我進入你那『愛』的境界,你會不會支配我,會不會用你那對愛的強求製造出封閉得可怕的情況?」一個人的愛若牽涉到境界,別人便會懷疑其鍾愛和慈悲的態度。我們怎能確定為我們所設之宴沒有下毒?這種敞開是以自我為中心地敞開,還是完全地敞開?

真慈悲的基本特色是沒有侷限的純粹、無畏地敞開。沒有對鄰居友愛親切的必要,也沒有對人和藹講話及裝出可愛笑容的必要。這種小把戲用不上;其實,它反而會令人困窘。真正地敞開可就大多了,那種敞開的規模之大是革命性的、全面性的。慈悲意謂你如實做個成年人,但仍童心未泯。在佛法裡,慈悲的象徵就是我講過的,一個月亮在天空照耀,而月影則反映在一百個水碗之中。月亮並未要求說:「你若對我敞開,我就幫你個忙,把光照在你身上。」月亮只是照耀。重點在於沒有利益他人或令他人快樂之慾;不含聽眾,無「我」無「人」。那是敞開的施捨,是沒有「施」、「受」相對觀念的圓滿佈施。此即為慈悲之基的敞開;敞開而無所求。你只做如實的你,做情況的主人。如果你能這麼「做」,活力便會在你四周流轉,在你體內暢通。這會帶你進入與人合作和溝通的情況,當然也就需要極大的熱情和敞開。如果你能做真正的你,你便無須以盡力做個好人、信士或慈悲之人為「保險單」了。

問:這種無情的慈悲聽來殘酷。
答:傳統上對愛的看法,像是一位極其天真的父親想要幫助子女滿足其所有慾望。為了讓子女快樂,他可能什麼都給——錢、酒、武器、食物等。不過,還有另一種父親,他不僅是盡力讓子女快樂,同時也致力於其基本的健康。

問:為何真正慈悲之人會跟佈施有關?
答:那不僅是佈施,也是敞開,跟他人來往。那是如實承認他人的存在,而非懷著對舒不舒服的固定成見跟他人來往。
愛出者愛返,福往者福來。隨喜轉載,功德無量。


Friday 19 June 2015

「有人傷害你,是來渡你的!」

如果你現在 心中有股不平之氣,以下這篇看完,你會發現,讓你不滿的那個人,其實是來渡你的,我們就來看看,渡完的你,將會有多麼不同

1.人家侮辱你,你要當作是培福;人家傷害你,你要當作是他來成就你。你受盡委屈,記得!你是有福報的人,不要抗拒。

一個人傷害別人兩種情形:
傷害別人就是花自己的功德法財,一個傷害別人的,心腸不好,常常傷害人家,就是拿錢去給人家賺;一個忍辱的人,就是一直收錢。這個大忍辱就像開銀行、能夠納百川。

2.世界上有一種生意是永遠虧本,那就是發脾氣。

3.心好嘴不好,榮華富貴折去了。

4.什麼都不能忍耐,你的成就就有限。忍辱也就是我們世間人講的恆心、毅力、長遠心。
稱心如意的要忍,為什麼? 怕生貪愛,要保持距離。冤家對頭也要忍,為什麼? 保護你自己的清淨心。修忍辱的果報是相好。

5.「一念嗔心起,百萬障門開」 
嗔恚心一起,智慧就沒有了,理性被矇蔽了,於是全憑感情用事,不僅傷害自己,而且有意無意與一切眾生結冤仇。冤仇若不能化解,因緣成熟時,報應就現前,冤冤相報,而且果報必定一次比一次殘酷。

6.人的身體、心情與大自然融成一片,是真正的養生之道。七情五欲擾亂自然,擾亂人體。
七情是「喜、怒、哀、樂、愛、惡、欲」。
其中最嚴重的,破壞力最大的是嗔恨、發怒。
李炳南老師曾說,中國醫學的根本典籍《黃帝內經靈樞》講到,人的正常壽命應當是兩百歲,活不到兩百歲,是自己的煩惱把身體糟蹋了。永遠生活在大慈悲境界的人,不老、不衰、不迷、不邪、不染,這是究竟圓滿殊勝的功德,是真實的快樂。

7.縱然別人侮辱我、譭謗我、陷害我,也仍然要以善心待之,並由衷地感恩。正是由於對方的侮辱、譭謗和陷害,消除了自己過去今生所造的罪業,因而決不能有絲毫怨恨之心。 若有絲毫怨恨之心,不但不能消業,反而增長業障。

8.不安靜是自己不讓自己好,不修行就不能過一天安靜生活。

9.你問佛哪天能好,佛說看你哪天老實,哪天安靜,哪天聽話,哪天修行。

10.發脾氣是修行人的大忌,『火燒功德林』不是妄說。如果不改掉這個壞脾氣,無論一天念多少部經,講多少次法,度多少人學佛,你自己都出不了三界。發脾氣本身就是無明的表現,無明就是不明白。你自己都不明白佛法,怎麼可能很圓滿的度人?

11.我們以不善的心對人,惡意對人,受害者只有十分之三,自己受害十分之七,那是糟蹋自己。 你自己要健康、要長壽、要充滿智慧,你就用愛心對一切眾生,我們全身細胞
都是愛心、都是善心。

12.言語傷人,比殺人還要嚴重,這個事實真相,很少人知道!口造業是最容易的,而且造得最多,來生的果報非常慘烈。

13.佛教我們不跟一切眾生結怨,寧願受別人的侮辱、陷害,絕不能有一念報復之心,才能超越三界。如果怨天尤人,生起懷恨之心,依舊要六道輪迴,生生世世冤親債主互相報償,一次比一次殘酷。過去無始劫累積的這些罪業,你要是留在六道里面,冤親債主無量無邊,哪裡有好日子過?

世間人無論享多大的富貴,依然免不了冤親債主包圍。今天我們遇到佛法,真信切願,求生到西方極樂世界,即永脫生死輪迴。我們生到西方極樂世界之後,再回娑婆還債。

「佛不度無緣之人」,冤親債主與我們都有緣,乘願再來度他們。由此可知,冤親債主多也未嘗不好,將來度的眾生多,幫助他們脫離苦海。

14.不論發生了什麼不愉快的事情,都要學會不去煩惱,因為煩惱比歲月更容易催老我們的容顏。它會影響我們的心境,增添我們身心的負重,破壞我們的人際關係。

15.測量一個人的力量大小,應看他的自制力如何。誰不能克制自己,他就永遠是個奴隸。
克制自己,才能駕馭自己,成就自己。放縱自己,就會被激情和慾望的魔力牽製,不得自由。莫說成就事業,甚至會走向可悲的境地。一個人只有在無人監督的情況下也能堅持做正確的事,才算真正成為了自己的主人。這是一個人獲得無悔人生必備的素質。

16.口最容易造罪業,多少很好的修行人,修行一生,積功累德,到後來功德都漏掉了。
從哪裡漏掉?從口裡漏掉。你為什麼會看到別人過失? 自己心裡有過失,才看到別人有過失。每天所修的這些功德,都從口裡流出去了。我們講菩提心,真誠你沒有,你心是虛偽的;清淨你沒有,你是染汙的;平等你沒有,你是高下,總覺得自己是對的,別人是不對的;正覺沒有了,你愚癡;慈悲你沒有,你自私自利。

17.我們在造口業的時候要特別注意,大家要注意「因小果大」的道理!我相信佛陀所說的都是真的。地獄裡面一切抽腸挫斬、拔舌耕梨,這些痛苦都是真的,果報不可思議,所以,我們要很小心很小心,在身語意業上多做檢討,不要等到有一天我們這麼痛苦的時候,才發現到我們實在是無法承擔啊!

18.世出世法成就的大小,全在於忍耐功夫之高低。忍耐功夫愈高,成就愈大;忍耐功夫愈低,成就愈小。不能忍耐,則無成就!

修鍊完這些智慧
再回首 你會發現
原來 傷害你的人,才是你生命中的貴人!


(网路转载)

Thursday 18 June 2015

【自己作主「作佛事」:悟因法師】

八十八年台灣九二一大地震,死了二千多人。
突然間,一陣天旋地轉就被埋下去了。
被埋了以後,可以帶走什麼?房子?財產?兒女?

佛法說:「萬般帶不走,只有業隨身。」
業,就是身、語、意三業。
業,是什麼時候造的? 平常。

佛法說修學要趁早。
有人說等兒女長大、男婚女嫁之後才有空,
等房子蓋好才有空,……
不要等以後要兒女幫你作功德、念經、作佛事。

趁自己可以作主,能看書、會說話的時候,拜拜佛、誦誦經、作善事,這些累積的功德永遠是別人帶不走的。

我常跟居士講,不要等到去世以後,請我去念經。如果我很想睡,一面念經一面打瞌睡,你看了都生氣:「這師父沒修行,在那兒打瞌睡!」可是我就是要打瞌睡,我很累呀!又如果那時我念錯一個字,你想起來糾正我也來不及了。

所以趁自己會念佛、誦經、拜佛的時候,多作一點功課,這些全都是自己的。

生命在什麼時候最珍貴?
在眼睛會眨的時候最珍貴。
平時,寧可給自己多一點時間,靜默一下,至少學著誦一小部經典 ──
心經、彌陀經、普門品,都好;或者誦地藏經,地藏經比較長,可以分段誦,很多天合誦一部都可以的。

世間的真象是多憂苦,因為太多的時候是身不由己呀!要趁自己能做主的時候「作佛事」啊!

图:网络