Monday, 23 October 2017

Animal Death Beliefs and rituals in Buddhism

Buddhism is based on the teachings of Siddhartha Gautama, also known as the Buddha or Awakened One. Followers strive to attain enlightenment through the Four Noble Truths and Dependent Origination. Buddhists also have specific beliefs related to animals, which are considered sentient beings with the potential for enlightenment.

Animals are thought to inhabit a separate world from people. Someone who is reborn as an animal is usually considered to be suffering an unhappy rebirth. The world of animals is seen as negative because animals live in fear of being attacked and eaten, must endure environmental changes and have no secure habitation. Even those who live among humans may be slaughtered, forced to work or suffer from human ignorance.

The Passing of an Animal
Buddhism bans the taking of any life, right down to the smallest creatures and insects. The Buddha taught followers that every sentient being possesses Buddha nature and can reach enlightenment through rebirths. That means every animal was a past relative and should never be harmed for any reason. Instead they should be loved just as we would love another human being. When an animal passes away, many of the same rituals and practices may be performed that would be performed when a human being dies.

Coping with Animal Death in the Buddhist Culture
When a beloved animal dies, Buddhist families may include personal rituals along with those outlined by their religious beliefs. Most feel it is appropriate to perform a traditional Buddhist funeral, or Sukhavati, as they would with a human being. There is some disagreement on the length of the Bardo, or state of mind that is halfway between life and death. Some think that animals pass through this state faster, so the traditional 49 days may not be necessary. Smaller animals may be carefully wrapped in cloth or put in a box and placed near a shrine for burial rites.


Source : Buddhist.org (posted by Shiva)

Sunday, 22 October 2017

【南無觀世音菩薩】

若有無量百千萬億眾生受諸苦惱,聞是觀世音菩薩,一心稱名,觀世音菩薩即時觀其音聲,皆得解脫。

Saturday, 21 October 2017

為什麼有人學佛後吉祥如意,而有人卻依舊貧困艱苦?

  阿難恭敬地向佛問道:有人接受佛的教導,就得到了富貴,並且事事如意;有的人學了之後,卻仍然貧窮下賤,並且做什麼事都很不順利。為什麼他們會得到不同的果報呢?請佛為大眾詳細地說明這個原因吧! (這個問題也是現在許多學佛人想問的)

  佛告訴阿難:有的人學佛,他是選擇有道德的老師,對老師所傳授的戒律深信不犯,他們非常認真,努力地按照老師所教導的去修行。這些佛弟子把佛像供養在明亮、幹淨的房屋中,早晨與晚上虔誠地去禮拜,在佛像前恭恭敬敬地點亮油燈或蠟燭。他們徹底將貪、嗔、癡布施掉,所以他們能在順境中不欣喜,在逆境中不煩惱,自在非常。那些不道德的事情不去作,對能使心地清淨的戒律不感到厭煩,並且覺得按戒律修行非常快樂。這些人常會得到很多善神的擁護,所作的一切都會順順利利,而且會得到加倍的福報,還會得到天龍、鬼神、眾人的尊敬。這些人將來一定能得道成佛。像這樣的善男信女才是真正的佛弟子。

  有的人學佛,沒有遇到好老師,又不按照經文上教導的去修行,只不過表面上或形式上受個戒、作個樣子,有名無實。這是因為他們糊塗不通達佛法,所以忽兒相信,忽兒又不相信,不能堅定。從而常去違反戒律。這些人對經像沒有恭敬之心,又不在經像前燒香,燃燈和禮拜,他們對佛教常懷狐疑之心,更有的人甚至還會憤怒地用惡毒的語言去謾罵。又不六齋。自己殺生或借他人之手殺生。在不看佛經的時候,隨便把經書放在床上不幹淨的地方,或者把經書挂、放在牆壁上,這是對佛經的不恭敬。還有得疾病的人,對佛說的感到懷疑不信,便請來巫師卜問、解奏、供養邪神,這樣天神就會遠離你,不來保護你,妖魔鬼怪就會上門糾纏你,使你所作的一切不順利,不稱心。或者是因你前世所作的惡事、所結的惡緣,今世又不去懺悔,不去止惡向善,這些罪人不是真正的佛弟子。由于他們造下罪業,所以今世會在貧窮、下賤中掙扎,所作樣樣不稱心、不如意。死亡後在惡道中輾轉,所受拷打,火燒等苦痛不能用語言來形容。那些愚昧無知的人,不明白現在所受的種種苦,就是往昔所作的種種惡而形成的,卻說是學佛使自己得到了貧窮,事事不如意。現在仍然去犯前世所犯的罪行,更不慚愧自己前世沒有修功積德,卻去怨天恨地,責怪諸佛、菩薩。這是因為世人迷惑,不通達佛法,所以心存懷疑,信的不堅固,從而進進退退就會作些違背道義上的事。這就辜負了佛的恩意,也就很難恢複本來清淨、自在,快樂的生活。于是就會被貪、嗔、癡所纏縛,這些罪業是將來在地獄、惡鬼、畜生道中輾轉受苦痛的根本。不能不去謹慎地對待呀!

  行十惡就好比是給自己找了許多怨家對頭,行十善就好比是自己結交了許多好朋友。要想讓自己身心安穩,獲得正道,都是從行善得來。善為大鎧甲,不怕刀兵戰爭,善為大船,可以載人渡水過河。如果你能夠遵守,能夠相信,那麼你的家庭就會和睦平安,福報自然得到,這是因你行善所得,而不是神授給你的。現在你如果仍然不相信,以後得到的惡報會更加惡劣嚴重。(這段開示,世尊教導我們想要獲得幸福,修行想提高,就要修十善,斷十惡。所以在平時,我們就要按照《十善業道經》、《太上感應篇》、《弟子規》去修持自己的三業。如此久久,就能獲得幸福)

  佛說:阿難,善惡果報,就像影子永遠跟隨著形體不能分開一樣,不要不相信,使自己墮落惡道。得罪獲福將由你所造善惡而定,不會出偏差。真誠地相信,不被外境所迷惑,這樣無論你在哪個地方都會身心安穩。佛說的非常誠懇,絕不會欺騙大眾。佛接著說:我明確地和你們說:佛世難遇到,經法難聽聞到,你們前世福報修的深,今天才能幸運地跟隨我,所以你們應該報答這個恩德,把我的教導記載流轉下去,讓以後的人民能看到,以便于去指導他們怎樣種下自己的福田。能夠相信的眾生,遇到我的教導,將會脫離苦海。阿難接受佛的建議,就記錄流傳了佛的教導,使以後普遍的眾生能夠聽到、看到。

  可見,我們想要有幸福美滿的生活,就要真真切切地落實十善,認認真真地持戒、供養。不能做做樣子。

  《佛說阿難問事佛吉凶經白話文 》節選

Friday, 20 October 2017

Is A Meat-Buyer Also A ‘Meat-Eater’?

Question: When I dine with my family in the same restaurant, I will be having vegan food while they have meat dishes. As I pay for all, am I considered to have ‘eaten’ meat? 


Answer: This is not considered (killing or) eating meat, but it does support (killing and) eating of meat. As this perpetuates the demand for more animals to be killed for more meat-eaters, it should be avoided. You should invite your family to wonderful vegan restaurants with food that they will surely like. Not only will there be no negative karma created, there will be positive karma created in offering compassionate meals, and showing them these kinder options.  
Source : Thedailyenlightenment.com

Thursday, 19 October 2017

A Checklist For Bad Gurus (Spiritual Teachers)

If a fresh banana leaf is wrapped around a piece of old fish, the leaf will acquire that fishy smell. Likewise, if you follow a nonvirtuous friend, you will acquire nonvirtuous tendencies. Negative habits are contagious. 

Here are some warning signs to watch out for. A guru who…
[01] lacks knowledge [of the Dharma]
[02] has no devotion to the Dharma [in learning and practice], his or her own guru, or the Sangha
[03] does not have a living [Dharma] tradition [while concocting a false, extinct or new one]
[04] takes you away from virtuous surroundings [or discourages going to them; such as Pure Lands]
[05] has an untamed body, speech and mind [unless before benefactors]
[06] is proud and hypocritical, [thus positioning oneself to be supreme or near supreme]
[07] is quite nasty and vicious to others [who are non-benefactors or ‘competitors’]
[08] has no pure perception [e.g. of others’ Buddha-nature’s potential]
[09] is judgmental [without enough information]
[10] is fussy about food, drinks, possessions and hotel rooms [e.g. is purposely not Maha-Vegan]
[11] does not abide by the Buddha’s rules of Vinaya [for monastics], Bodhisattvayana and Vajrayana
[12] praises oneself in speech though using words of ‘humility’
[13] subtly denigrates others [unfoundedly]
[14] does not fear wrongdoing [due to lack of faith in the law of karma, thus breaking precepts]
[15] has [weak or] no power of forgiveness

[16] has a very weak sense of shame [thus being very morally shameless in secret]
[17] gives teachings that provide no antidote [for the three poisons of greed, hatred and delusion]
[18] has a self-cherishing [i.e. self-centred or selfish] agenda
[19] is annoyed by your disciplined Dharma practice [which is better]
[20] [does not answer important questions on his or her questionable conduct and teachings]

Source : TheDailyEnlightenment.com 

Wednesday, 18 October 2017

How To Spiritualise The Worldly Five Desires

As beings in the Desire Sphere (欲界),
we are all with the Five Desires (五欲),
for pleasing sights (
),
sounds (
),
smells (
),
tastes (
)
and touch (
).


These five sensory desires are
for wealth (and possessions) (
),
sexual (or sensual) pleasures (
),
fame (or status) (
),
food (and drink) (
),
and sleep (
),
which are also called the Five Desires (
五欲).

As long as with these Five Desires,
it will be difficult to be liberated
from the Desire Sphere,
what more all Three Spheres (
三界)
of Desire (
欲界) with gross desires,
Form (
色界) with refined desires
and Formlessness (
无色界) with subtle desires.


The easiest way to break free of these Five Desires
is by purifying greed for them, by seeing

wealth as funding resources, to propagate the Dharma further, sense pleasures as skilful means, to present the Dharma nicer, fame as vast connections, to share the Dharma wider, food as healthy fuel, to practise the Dharma harder, sleep as adequate rest, to learn the Dharma better.

Source : The Daily Enlightenment.com (posted by Shen Sh'ian)

Tuesday, 17 October 2017

Buddha Images

Today, when we wish to envision the physical appearance of the Buddha, we rely on statues and paintings of him. Throughout the years, people have portrayed the Buddha in various fashions. Some carve images of the Buddha in wood or stone, others sculpt in metal, and still others prefer the use of paper and paint. Not only are the materials used different, there are also many varied poses. Sometimes, the Buddha is depicted in a sitting position, while at other times he is standing or reclining. Regardless of the material used or the posture chosen, we can generally feel his compassion, magnanimity, and greatness.

Why are some statues of the Buddha sitting, while others are standing? Each of these postures has a profound meaning, and symbolizes the Buddha’s spirit and noble characteristics. In some cases, the Buddha is portrayed as seated in the lotus position with his hands poised above his lap, as if he is deep in meditative concentration. This symbolizes his enlightenment. The Buddha became enlightened only by practicing over a prolonged period of contemplation, deep meditation, and knowing himself. At other times, we see the Buddha portrayed in a seated position with his left hand in his lap, with the palm of his raised right hand facing outward, teaching the Dharma. This symbolizes that the Buddha cultivates enlightenment not only for himself, but also for the sake of others. After reaching enlightenment, the Buddha began to teach the truth to all sentient beings, helping us to get rid of our delusions.

In some statues of the Buddha, he is standing with one hand down, receiving and guiding us sentient beings. When we feel lost in the sea of suffering, it is natural to feel overjoyed to see the Buddha extending a helping hand to us. In other statues, the Buddha is walking, as if hurrying somewhere to teach the Dharma. The fully enlightened Buddha is most affectionate in his efforts to help all of us; he is always there to be of service to us.

Some statues and paintings show the Buddha lying down, peacefully entering nirvana. This posture symbolizes the fulfillment of both merit and wisdom, at which the Buddha has ended the cycle of birth and death. The reclining posture also symbolizes a transition from active engagement to that of tranquility. When the Buddha was alive, he was always active, traveling everywhere to teach the Dharma. While all activity must come to an end, tranquility can endure. Upon entering final nirvana, the Buddha became one with the world and the flow of time. Thus, we say nirvana is a transition from activity to tranquility. The images of the Buddha entering final nirvana show us that he is always in our hearts, ever present like the earth, and enduring like the sun and moon.


Monday, 16 October 2017

海濤法師法语

隨緣並不是消極等待或放棄追求,而是要用平常之心看待身邊的事。

不要被表面的困難嚇倒,如果你真的去做了,你就會發現,事情其實沒有你想像的那麼難,難的是你如何突破自己的內心。

{ 海濤法師 }

Sunday, 15 October 2017

佛教故事:蛇頭與蛇尾

在某處有一條蛇, 一天蛇尾告訴蛇頭說:我應該走在前面。

蛇頭回答說:一向都是我在前面,為什麼你突然要這樣呢?

蛇頭說完便繼續往前走,完全不理會蛇尾。蛇尾見狀,便故意纏住樹幹,不肯繼續前進。蛇頭只好使勁地用力拉,拉扯了半天,弄得雙方都精疲力竭。

最後,蛇頭只好妥協,讓蛇尾走在前面。
蛇尾興高採烈,一心想著:總算讓我走前面了。

正當蛇尾得意時,全然忘了自己沒有長眼睛,根本看不見前面的路,一不留神便摔進路旁的大火坑中,蛇就這樣被活活地燒死了。

省思:
蛇尾無謂的爭執,其愚癡不禁令人莞爾,然而日常生活中,無謂的人我之爭,是否也漸漸地讓我們陷入危機中,而不自知?


Saturday, 14 October 2017

佛教故事:忍辱,誰饒恕誰

  誰饒恕誰,這是一個很好的故事,上面的三種忍聽不懂沒關系,這個故事聽懂了,我們會很有受用,在日常生活中能夠用的上。
  有一次,一個人想侮辱佛陀,看一看佛陀有什麼反應。于是他朝著佛陀的臉上吐了一口唾沫。
  佛陀擦了擦臉,然後問他:你還有什麼要說的?”──好像他說過什麼似的。這個人被弄糊塗了,因為他沒有料到會有這種回答,他什麼也沒說就走了。
  這個人回家後整夜都無法入睡,逐漸感到他做了一件絕對錯誤的事情,覺得有罪惡感。第二天一大早,他就來了,並跪在佛陀腳下說:饒恕我吧!” 佛陀說:現在誰來饒恕你你對著吐唾沫的那個人已經不在了,吐唾沫的那個人也不在了。沒有誰來饒恕誰了?  把它忘掉吧你什麼都無法做了,他也無法做了。一切都已經結束了因為沒有人了,昨天的兩個人都已經死了,還能做什麼呢今天你是一個嶄新的人,我也是一個嶄新的人。
  一切在變化著,一切都在運動中,沒有什麼是固定的。一旦你執著,你就將錯過真實。如果大家還沒聽懂,我們就用師父上人經常講的世尊跟彌勒菩薩得對話來說明。
  這段對話出自《菩薩處胎經》。彌勒菩薩告訴我們事實真相是什麼這個世界是假的,整個宇宙都是假的,都不是真的。到底怎麼回事他說一彈指三十二億百千念。百千是十萬,三十二億乘十萬,三百二十兆,一彈指。如果我們用秒做單位,一秒鐘能彈幾次有人能彈七次。三百二十兆乘七,二千二百四十兆,一秒鐘;換句話說,所有一切物質現象的存在,它存在時間多久只存在二千二百四十兆分之一秒。全是剎那生滅,一個接一個。念念不一樣,差別很大。所以是假的不是真的。換句話說,我們眼見色、耳聞聲,六根接觸六塵境界,包括我們身體,身體也是在二千二百四十兆分之一秒這麼高頻率當中產生的幻相。也就是說,一秒鐘我們的身體變化了多少次?前念滅後念生,二千二百四十兆次。聽到這兒我們就明白了。
  所以佛說:「你是一個嶄新的人,我也是一個嶄新的人」。我們的身體包括精神是在一秒鐘二千二百四十兆分之一秒這樣的速度,在生滅,前念滅了後念生,而且念念不相同。什麼是我你說這身是我,這個身早就滅掉了,確確實實沒有。所以佛陀看到了事實真相,能忍辱,能不計較,這是我們要學習的,全是假相,沒有一樣是真的!這個觀照要常常放在心上,看什麼看一切人,看一切萬物,看一切事,全是這樣,一場夢。我們能這樣看法,夢就很快醒過來了。雖然醒過來,還留在夢中,留在夢中做什麼作佛事。我想到極樂世界去,我希望多帶幾個人去,不是一個人去,我們一隊去、一幫去,好!極樂世界就開歡迎大會。


Friday, 13 October 2017

《佛說掃地的五種功德》

《根本說一切有部毗奈耶雜事》中記載:

世尊於逝多林時,見地不淨,便執帚欲掃園林。時舍利弗、大目犍連、大迦葉、阿難陀等諸大聲聞見後,皆執帚共掃園林。佛與眾弟子打掃完畢後,入食堂就坐。佛告比丘:凡掃地者,有五勝利,一者自心清淨;二者令他心清淨;三者諸天歡喜;四者植端正業;五者命終之後當生天上。

釋意如下:
掃地有五種功德:

第一可以令自己的心地清淨沒有煩惱;
第二可以讓他人心地清淨沒有煩惱;
第三個是諸天的天王天人,護法天神這些對你生歡喜心,歡喜你這個愛好清潔的人;
第四呢,喜歡掃地的人啊,來世會長的漂亮端正;
第五呢,喜歡打掃清潔的人死後會升天。

不過請大家注意,很多師兄的對 掃地” 的理解,是很狹隘的,事實上,這裡應該理解為一切的清潔活動,都會具有以上五種功德善果,比如,洗洗衣服啦,整理房間啦,幫助打掃清理寺廟啦,把佛像的灰塵弄乾淨啦,把經書上的灰塵弄乾淨啦,等等。所以,你如果只是理解說,哎呀掃地有功德,那我只是掃地,我不洗衣服,那就是你傻了,佛法的原理是通達的,這裡指的是一切的清潔活動,而且呢,按照我的理解呢,幫助清理打掃三寶令其潔淨,應該是更大的福報。


轉載:佛弟子文庫

Thursday, 12 October 2017

今日教言

🌻2017.10.12 | 今日教言
对于学习大乘佛法的人来说,一定要有一颗慈悲善良的心,对任何众生都要平等关爱,如果没有这样的善心,最起码也不能以恶心伤害众生,否则一定会感受报应。
--《藏传净土法》


Wednesday, 11 October 2017

亲近善知识安住不放逸【阿含经漫画故事】




1


2


3


4


5


6


本篇漫画参考《杂阿含第1238经》、《相应部有偈篇拘萨罗相应》。
善知识可以让我们远离不善法,亲近善法,安住于正精进不放逸。令已生之恶断除,未生之恶不生,令未生之善能生,已生之善更加增长,称为四正勤。在佛法修习中树立正见,分辨善恶是重要基础

参考经文:
如是我闻。
一时。佛住舍卫国只树给孤独园。
时。波斯匿王独静思惟。作是念。世尊正法。现法离诸炽然。不待时节。通达现见。自觉证知此法。是善知识.善伴党。非是恶知识.恶伴党。作是念已。往诣佛所。稽首佛足。退坐一面。白佛言。世尊。我独静思惟。作是念。世尊正法。现法离诸炽然。不待时节。通达现见。自觉证知。是则善知识.善伴党。非恶知识.恶伴党。
佛告波斯匿王。如是。大王。如是。大王。世尊正法.律。现法离诸炽然。不待时节。通达现见。缘自觉知。是则善知识.善伴党。非恶知识.恶伴党。所以者何。我为善知识。众生有生法者。解脱于生。众生有老.病.死.忧.悲.恼苦者。悉令解脱。
大王。我于一时住王舍城山谷精舍。时。阿难陀比丘独静思惟。作是念。半梵行者是善知识.善伴党。非恶知识.恶伴党。作是念已。来诣我所。稽首我足。退坐一面。白我言。世尊。我独静思惟。作是念。半梵行者是善知识.善伴党。非恶知识.恶伴党。我时告言。阿难。莫作是语。半梵行者是善知识.善伴党。非恶知识.恶伴党。所以者何。纯一满净。梵行清白。谓善知识.善伴党。非恶知识.恶伴党。所以者何。我常为诸众生作善知识。其诸众生有生故。当知世尊正法。现法令脱于生。有老.病.死.忧.悲.恼苦者。离诸炽然。不待时节。现令脱恼苦。见通达。自觉证知。是则善知识.善伴党。非恶知识.恶伴党。尔时。世尊即说偈言。
赞叹不放逸  是则佛正教
修禅不放逸  逮得证诸漏
佛说此经已。波斯匿王闻佛所说。欢喜随喜。作礼而去。

文章来源:菩提漫画的博客

Tuesday, 10 October 2017

有所食有所不食

素食現在非常流行,越來越多的人因為素食的健康和衛生選擇走進素食館。但仍然有部分人對吃素是否營養產生質疑,其實大可不必擔心。

吃素的人腸胃垃圾少,血含氧量高,面色紅潤。而吃肉的人腸道中長期積累大量的毒素和垃圾不容易消化,對肝臟腎臟造成很大的負擔。所以素食是非常科學的,我們出家人吃素也吃了幾千年,素食經受住了時間的考驗。

對當今世界來說,素食既是傳統而古老的飲食科學,同時又是先進的、具有時代風尚的世界流行飲食趨勢。​​​​

傳喜法師

Monday, 9 October 2017

【裸體餓鬼】 待人以誠 防止口業



待人以誠 防止口業

「在日常生活中,很容易就會犯了這四項口業。惡口傷害感情,妄言傷害人格,兩舌搬弄是非,都會使人與人之間無法合心。要防止口業,最好的方法就是要待人以誠,用誠意、誠懇、誠實的心來待人。若用至誠的心,說話就不會大小聲;用誠意的心,就能建立信譽;有誠意,就不會說謊話,不會搬弄是非,知道要運用智慧建造愛的橋樑。」

無論是「身」的殺、盜、淫,「口」的妄語、綺語、兩舌、惡口,無不都是從心起,也就是「意」業。上人說,眾生的「意」囤積了很多煩惱,因為欠缺智慧分別,所以形之於外的就是不斷造業的動作,惡業又招引更多的無明煩惱覆蓋本心,如此惡性循環,難以扼制。這就如同病毒複製一般,病毒愈製造愈多,業也愈造愈多。而意業的煩惱來源不外貪、瞋、癡三項。「人間就是無明,無明又不斷複製,好像病毒一樣,不斷污染心靈。所以請大家要時時用心,用法水來洗滌自己的心。」

Sunday, 8 October 2017

今日教言

🌻2017.10.6 | 今日教言
修行要靠自己的精进,也要断除它的违品。有些道友睡眠很重,其实对治方法就是经常想起不放逸的教言。修行人应该控制自己的睡眠,不要睡太多了,不然人生的一半就睡过去了,我们活在世间行持善法的时间的确不多,所以要尽量断除这方面的障碍。--《入行论广解》



Friday, 6 October 2017

“回向”和“發願”有什麼差別?

舉例說,如同一滴水落入到大海,
只要大海不乾枯,這滴水永遠不會消失。
所以,我們做任何善行後都要做回向
而發願,就好似一個舵手一樣,
它可以幫你導引到正確的方向;
甚至一粒再小的種子,一旦因緣聚合時,
都能長出枝葉繁茂的大樹。
因此,正確的發願是成就一切的原動力

Thursday, 5 October 2017

How Did Dharma Ceremonies Originate?

Question: Were there Dharma ceremonies (法会) in the Buddha’s time? If not, how did they arise?

Answer: The original meaning of Dharma ceremonies is more accurately ‘Dharma assemblies’ – where people assemble to learn the Dharma. It simply refers to any occasion where there is a Buddha giving his teachings, giving sermons that are later recorded as sutras (Buddhist scriptures).
In the absence of the historical Sakyamuni Buddha, beyond Dharma talks and classes today, which are also variations of Dharma assemblies, there are also more formalised Dharma assemblies which are ceremonious in nature, with the same term describing chanting ceremonies. In them, sutras taught by the Buddha are recited, to learn, remember and share their teachings. Merits are also created by sharing the Dharma in this way, with all beings, including the deceased and alive.

Question: Is it such that Pure Land practice is more about practising mindfulness of Amitabha Buddha (Amituofo) by sincere mindfulness of his name (Nianfo: 念佛), and not so much about practice through sutra-chanting (念经) in Dharma ceremonies?


Answer: The Main Practice in (正行) Pure Land practice is indeed as mentioned. However, there are also Pure Land sutras that can be chanted during specifically Pure Land Dharma ceremonies. Most other Dharma ceremonies in Chinese Buddhist practices have strong and clear links to the Pure Land teachings too, with conclusive chanting at the end to express aspiration to reach Amituofo’s Pure Land by dedicating merits for this purpose. In this sense, any practices beyond Nianfo, that likewise clearly expresses this goal is considered a Supportive Practice (助行).
Source : The Daily Enlightenment.com (Posted by )

Wednesday, 4 October 2017

中秋节快乐



在佛教,今天叫月光菩薩聖誕日;
在藏傳佛教,今天叫阿彌陀佛加持日,
所以今天也是百萬倍功德日。
我們華人的習慣,
每個月農曆十五日,
就叫布施日。
農曆十五日大家要吃齋、做好事,
這是一個大家歡喜的日子。
海濤法師弘法筆記

Tuesday, 3 October 2017

一飲一啄無非前定,一言一行皆成因種!

有一個大富長者,家財萬貫,金銀財寶取用不盡,尤其妻子貞美賢慧,更使他歡喜。
  長者結婚多年才生下一個兒子,自然欣喜萬分。可是很不幸,這孩子才牙牙學語時便害起病來,經醫生診斷,說是生瘡,雖然請來許多名醫,也無法療治,因此長者成天愁眉不展。
  可憐的小孩在群醫束手無策之下,天天哀號叫苦,過著痛苦的生活。由于他的痛苦呻號聲擾及鄰里,所以大家都叫他呻號。
  光陰似水,帶走了呻號的童年歲月,他已經長大成人了。不過,身上的惡疾並未痊愈,仍是日夜的哀痛,令人聽了都為他難過。附近有一個老人聽見呻號痛苦呼號之聲,心里很是不忍,于是來到呻號家里慰問,並對呻號道:我曾經聽到許多人稱贊說,在祗園精舍有位大醫王,我們身體上的病或者心理的病,他都能夠醫治。他有神聖妙方,任何沉痾的病症到他那里都能馬上痊愈,你何不趕快虔誠的去求治?
  長者子呻號聽了老人的話,歡喜得不得了,便抱病到只園精舍求見佛陀。呻號見到佛陀三十二相八十種好的莊嚴聖身,如同百千光明,心里喜悅贊嘆。他的愁苦惱恨已經減少了許多,隨即五體投地禮拜佛陀。佛陀的慈悲,從不舍棄任何一個病苦的眾生,所以呻號來時,佛陀非常高興,便為他宣說拔除一切苦患的勝妙法門。呻號聽聞佛陀說法以後,懺悔罪過。這時他身上幾十年來的瘡毒,馬上好了,痛苦完全消除,心中生起虔敬歡喜。後來要求佛陀允許他出家做比丘,他精進修習,不久便証得羅漢果。
  諸比丘看到呻號這樣,覺得很稀奇,就問佛陀:呻號是以何種因緣而得此果報?
  佛陀對弟子們說道:在過去無量世中,波羅奈國有甲乙兩個富翁。因為他倆平日就怨憎相諍,所以甲富翁拿出了許多珍寶,進奉給國王。國王得到他的貢獻,對他特別寵愛,因此甲富翁就在國王面前毀謗乙富翁說:乙某人非常惡毒,常常陰謀用計害我,希望大王嚴懲惡人,保護善良人民。國王因受其好處而失去觀察,信以為真,就令人拘捕乙富翁,不許其辯解,並施以酷刑,使其遍體鱗傷,百般的痛苦。後來經由乙富翁家人出錢贖罪,才得以釋放回家。回去以後,深自思惟,人有了身體就有痛苦,多災多禍,我與某甲並無怨仇,他竟然害得我如此痛苦。不久即立志入山中修行,証得闢支佛。
  那時闢支佛發大悲心,怕甲富翁來生受苦報,便往其家中現種種神變,甲富翁看到這種不可思議的情形,心生敬仰,隨即請闢支佛上座,以種種美食供養,並向闢支佛懺悔前罪。你們知道,過去在國王前下讒言的人,就是現在受病苦的呻號比丘。後來由于他受闢支佛的恩惠,懺悔前罪,虔誠皈依三寶,所以才能于今日得到佛陀的救度,速成聖果。
  讒言,不要以為說了沒有人知道,罪業絲毫不爽,但是犯了口業過錯的人,只要懺悔,仍然是可以得救的。


Monday, 2 October 2017

今日教言🌻


2017.10.2 | 今日教言🌻

看得淡、看得破,是人生中最大的快乐。有了知足少欲的功德,贪心、嗔心、欲望、担忧、烦恼及生活的压力,统统都会去除的。如果有了知足的妙药,即便变成路边的乞丐,也照样会很快乐。--《入行论广解

Sunday, 1 October 2017

Saturday, 30 September 2017

Friday, 29 September 2017

【佛陀的一生】




在這短短幾分鐘的視頻裡面,我們可以看到佛陀從出生、悟道、傳法、一直到涅槃的過程。雖然我們所看到的,只有短短幾分鐘的時間,但是佛陀卻是用祂一生的時間去實踐出來的。所以希望大家也可以效法佛陀的精神,用自己一生的時間去宣揚佛法啊

Thursday, 28 September 2017

如何度化不明理的眾生




其實想要讓眾生明理,首先並不是和他們講一堆大道理,而是要先多用心去關懷和了解他們,讓他們能夠感受到你的真心誠意。然後自己也要以身示教做個好模範,等到時機成熟了,才再去跟他們講道理,到時他們自然就會心甘情願的跟我們去學佛了。


Wednesday, 27 September 2017

【雙語開示】一切恭敬 | Being Respectful All the Time

​​Being respectful all the time. Earth Store Sutra Repentance is all about Being respectful and penitent all the time. Worship every statue of Buddha, and chant this sentence repeatedly. This is a knack. My teacher always emphasizes that being respectful all the time. Make sure to have a pure heart. Practicing with this constantly present devotion, this is the sense of merits and virtues, that is, turn a deaf ear to the negative.

 --Ven.Master Chuanxi

一切恭敬,地藏經懺就講「一切恭敬」,然後懺,每一尊佛拜一拜,間隔的時候都要唱這一句,一遍一遍的反覆。這是個竅門,我師父再三強調,告訴我們「一切恭敬」。恭敬就是了,保護你自己的心不要受污染。因為恭敬心是美妙的心,有功德的,不好的不要聞,充耳不聞。

——傳喜法師​​​​

Tuesday, 26 September 2017

Dhammapada Stories - Almsfood Is Almsfood

ONCE THERE LIVED a kind-hearted brahmin who often offered food to the Buddha and his monks whenever they came by on their alms-round. One day they happened to arrive when he was already in the middle of his meal, and though they patiently stood in front of his door, he did not notice them. His wife did, however, but she did not want her husband to know that they had come, for she knew that he would surely offer them the rest of his meal. That would mean she would have to go back into the kitchen and cook some more, which she really was not in the mood to do.

So she stood in front of the doorway in such a way that the Buddha and his monks remained cut from her husband's view. She then quietly eased herself to the door within the Buddha's listening reach and whispered to him through the corner of her mouth that there was no alms-food for them that day.

The Buddha and his disciples were already walking away when the husband noticed his wife's strange behavior and asked her what she was up to. As she turned from the door, he caught sight of the edge of a monk's robe leaving the doorway and immediately realized what had happened.

He jumped from behind his unfinished plate of food and ran after the Buddha. He apologized profusely for his wife's crude behavior toward them and begged the Buddha to return with him and accept his food, although already partially eaten. The Buddha did not hesitate to accept the brahmin's offer and said, "Any food is suitable for me, even if it be the last remaining spoonful of an unfinished meal, for that is the way of a bhikkhu." The brahmin then asked the Buddha how a bhikkhu was to be defined. The Buddha's response was quite succinct and clear: "A bhikkhu," he said, "is one who no longer has any attachment to body or mind and does not long for what he doesn't have."

Morale of The Story

"He who does not take the mind and body as "I" and "mine" and who does not grieve for what he has not is indeed called a bhikkhu."   {Verse 367}

Source : Buddhism for Beginners