Friday, 15 December 2017

坐禪中,手、下顎、舌頭、眼睛,該如何安置?

在靜坐中,可以手結定印,右手掌指背在左手掌指面上方,兩手拇指圈成橢圓形,放鬆的置於腿上,如果手短些可以毛巾置於小腿上,然後手放在毛巾上,在夏天或者覺得手很熱,也可以拇指扣住中指,以掌背放在膝蓋關節內側面,手臂、手肘一定要放得很松,一點作用力都沒有。

閉口、微收下顎,舌頭輕輕碰著上顎即可,有時口中分泌很多唾液時,可以緩緩吞下,這是好現象。當氣脈開展時,舌頭會後屈,往上伸,伸的很長,打開一個能量樞紐,也就是瑜珈所說的空動身印。

最好是閉上,一切以自然為主。有些人,閉上眼睛修禪定,有幻象在跟前產生,此時最好是張開三分眼,就能閃開困擾。

先以禪定之姿坐著,然後慢慢的、專心的、虔誠的默念佛號。可念「阿彌陀佛」、「觀音菩薩」、「文殊菩薩」等自己喜歡的佛號,字字分明,對於一個剛開始習禪的人而言,要靜下來,坐著專心念佛是非常困難的,因為身體的不適應盤坐、及妄念像瀑流一樣,很快會將佛號忘了,注意力就會在腳酸、背痛等生理現象或潛意識中一些念頭,如「昨天那頓飯很好吃」、「電視或電影的精彩情節」、「所喜歡的人」、「所討厭的人」等情境拉走,等到想了一會兒才覺察到,就產生懊悔在意的心念,批判完自己之後再回到佛號上。

其實,被妄念拉走是很正常的,只要覺察後再回到佛號上就對了,懊悔、批判只是浪費時間、心力,完全沒有必要,只要堅持,被妄念拉走的次數就會愈來愈少。

文章来源 :釋迦牟尼佛(圖片)社團


Thursday, 14 December 2017

修行人如何面對衰老 (索達吉堪布)

問:很多老年人都不願接受自己已經老去的事實,特別希望在別人面前顯得年輕一些,為此有些甚至不惜花錢冒著風險去整容。修行人如何面對衰老?

索達吉堪布答:現在許多老年人,不懂生老病死的規律,一味做些毫無意義的事,真的特別愚痴!其實,衰老一旦已經降臨,你再怎麼躲避也無濟於事。我認識一個很有錢的老年人,身邊許多人常吹捧她越老越年輕、越老越漂亮,她聽了以後美滋滋的,很受用。但實際上,誰都看得出來,這只是恭維而已。然而,就是為了這些恭維,她自己飽受了很多痛苦。所以,不懂萬法規律的人,行為總是非常可憐。

我們作為修行人,應從內心中認識這些道理。以後一旦老年來臨,遭受到了諸多痛苦,如《正法念處經》中形容的:「人為老所壓,身羸心意劣,傴僂柱杖行,此苦不可說。」也會明白這是自然規律,每個人的身上都不可避免。因此,當自己五根慢慢衰退時,假如你是佛教徒,念阿彌陀佛、行持善法是最好的。作為修行人,年老時一定要服老,不要妄圖以其他方式推翻這個規律。否則,怎麼樣都不願面對無常,非要靠整容來輓留青春,這完全是白費心機。


Wednesday, 13 December 2017

5 Causes of Suffering According to Buddhism and the Ultimate Way to Overcome Them

We all encounter mental roadblocks in life. To feelings of self-doubt to anxiety and depression, mental hindrances can be extremely tough to deal with.
However, we’re not the first human beings that suffered from such obstacles.
Buddhist monks and philosophers have studied and practiced the art of freeing the mind from these negative emotions that tie us to what they call the Wheel of Suffering.
They found 5 common hindrances to the mind.
We’ve gone through each of them below and we’ve also discussed how we can actually go about overcoming these obstacles for a peaceful and happy life.

1) The Mental Hindrance of Desire for Sensing.
What is it:
The hindrance of sensory desire is latching onto thoughts or feelings based on the pleasures of the five senses.
Buddhist master Traleg Kyabgon explains it best:
“This term alludes to the mind’s tendency to latch on to something that attracts it–a thought, a visual object, or a particular emotion. When we allow the mind to indulge in such attractions, we lose our concentration. So we need to apply mindfulness and be aware of how the mind operates; we don’t necessarily have to suppress all these things arising in the mind, but we should take notice of them and see how the mind behaves, how it automatically grabs onto this and that.”

How to overcome it:
To overcome the hindrance of sensory desire, the meditator must use mindfulness and acknowledge the hindrance. Then they must observe the hindrance and experience it fully. Once experienced fully, the meditator must contemplate the impermanence of the pleasant desire. Buddhist master Ajahn Brahmavamso emphasizes the technique for letting go of concern for the body and five senses completely:
“In meditation, one transcends sensory desire for the period by letting go of concern for this body and its five sense activity. Some imagine that the five senses are there to serve and protect the body, but the truth is that the body is there to serve the five senses as they play in the world ever seeking delight. Indeed, the Lord Buddha once said, “The five senses ARE the world” and to leave the world, to enjoy the other worldly bliss of Jhana, one must give up for a time ALL concern for the body and its five senses.”

2) The Mental Hindrance of Aversion and ill-Will.
What is it:
This involves latching onto thoughts or feelings based on hostility, anger, resentment, bitterness etc.
Ajahn Brahmavamso states:
ill will refers to the desire to punish, hurt or destroy. It includes sheer hatred of a person, or even a situation, and it can generate so much energy that it is both seductive and addictive. At the time, it always appears justified for such is its power that it easily corrupts our ability to judge fairly. It also includes ill will towards oneself, otherwise known as guilt, which denies oneself any possibility of happiness. In meditation, ill will can appear as dislike towards the meditation object itself, rejecting it so that one’s attention is forced to wander elsewhere.”

How to overcome it:
According to Ajahn Brahmavamso, meditation on loving-kindness is crucial:
ill will is overcome by applying Metta, loving kindness. When it is ill will towards a person, Metta teaches one to see more in that person than all that which hurts you, to understand why that person hurt you (often because they were hurting intensely themselves), and encourages one to put aside one’s own pain to look with compassion on the other.”

3) The Mental Hindrance of Lethargy and Laziness.
What is it:
This is characterized as a morbid state of lacking energy and desire for wholesome activity.
Ajahn Brahmavamso states:
“Sloth and torpor refers to that heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression. […] In meditation, it causes weak and intermittent mindfulness which can even lead to falling asleep in meditation without even realising it!”

How to overcome it:
To overcome laziness, we need to use our energy sources. Ajahn Brahmavamso says:
“Sloth and torpor is overcome by rousing energy. Energy is always available but few know how to turn on the switch, as it were. Setting a goal, a reasonable goal, is a wise and effective way to generate energy, as is deliberately developing interest in the task at hand. A young child has a natural interest, and consequent energy, because its world is so new. Thus, if one can learn to look at one’s life, or one’s meditation, with a ‘beginner’s mind’ one can see ever new angles and fresh possibilities which keep one distant from sloth and torpor, alive and energetic.”

4) The Mental Hindrance of Restlessness and Regret.
What is it: 
This refers to the mind being agitated and unable to settle down. Ajahn Brahmavamso explains it best:
“Restlessness [uddhacca] refers to a mind which is like a monkey, always swinging on to the next branch, never able to stay long with anything. It is caused by the fault-finding state of mind which cannot be satisfied with things as they are, and so has to move on to the promise of something better, forever just beyond. […] Remorse [kukkucca] refers to a specific type of restlessness which is the kammic effect of one’s misdeeds.”

How to overcome it:
Gil Fronsdal says it’s about understanding what makes you restless and accepting it and taking action:
“[There are] a variety of ways to engage restlessness, be present for it. […] [One is] learning, reflecting, meditating and contemplating what the nature of restlessness is. […] There might be a really good cause for you to be restless. […] Maybe you haven’t paid your taxes in ten years. […] [In this case] you don’t need meditation, you need to pay your taxes. You don’t use meditation to run away from the real issues of your life. […] Sometimes what’s needed is to really look and understand are there root causes for being restless.”

5) The Mental Hindrance of Doubt and Uncertainty.
What is it: 
This involves self-doubt and not truly understanding oneself.
Ajahn Brahmavamso states:
“Doubt refers to the disturbing inner questions at a time when one should be silently moving deeper. Doubt can question one’s own ability “Can I do This?”, or question the method “Is this the right way?”, or even question the meaning “What is this?”. It should be remembered that such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one’s clarity.”

How to overcome it:
According to Ajahn Brahmavamso, this is overcome by having clear instructions and a way to move forward. He says:
“Such doubt is overcome by gathering clear instructions, having a good map, so that one can recognise the subtle landmarks in the unfamiliar territory of deep meditation and so know which way to go. Doubt in one’s ability is overcome by nurturing self-confidence with a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed.”


Originally published on Hack Spirit. via educateinspirechange.org

Tuesday, 12 December 2017

We, The ‘Well’, Are Dying Like The Sick Too

It is extremely important to be able to help a dying person and, if you can, the dying person’s family as well. Like us, they are not yet dead but they are dying. There are only a certain number of in-breaths and out-breaths in a lifetime [unless karma changes in time]. Every day, every hour, every minute, every second, that number is constantly diminishing. In reality, we too are dying. The intuitive feeling we have, that the person with cancer is dying but we are not, is totally incorrect. 

No matter how many days, how many hours, how many minutes, how many seconds we have left in this life, they are constantly finishing. Life is getting shorter and shorter. We too are dying and are therefore the same as the person we label as dying. We could even die before that person [as life is unpredictable, and life can end suddenly – which is why we must diligently learn to handle the passing of ourselves and others now].
Sun Of Devotion, Stream Of Blessings
Lama Zopa Rinpoche



Monday, 11 December 2017

【心靈小品】到底情緒是從哪裡來的?

生活難免會有壓力、情緒及煩惱,擔心工作進度趕不上、品質出問題、家人身體健康有狀況、與朋友的互動不愉快等,當負面情緒一生起,又煩又惱,本想控制情緒,卻被情緒反撲而陷入困境,結果可能愈來愈糟。

到底情緒是從哪裡來的?又該如何面對浪潮洶湧的情緒波濤?

聖嚴法師在《放下的幸福》(大字版)一書中,不但說明情緒的根源,是來自於煩惱「五毒」──貪、瞋、癡、慢、疑;並以佛法的觀念和方法,幫助我們在面對各種情緒干擾時,能夠將貪欲轉成願心,以慈心化解瞋心,以謙虛去除慢心,以信心解除疑心。聖嚴法師以47則情緒管理的智慧方法,將佛法融入運用在生活、工作及人際溝通中,以慈悲對待人,用智慧處理事,該面對的就積極面對處理,不該執著的就放下,就能不被情緒左右。

俗話說:「忍一時風平浪靜,退一步海闊天空。」忍耐是一時的,因為情緒沒有根本解決,只是一時的忍耐。能夠退一步表示願意放下,放下之後就能海闊天空,身心自在無礙。只要你願意放下煩惱,找出方法化解,就能創造幸福,擁有幸福!

--本文摘自法鼓文化心靈網路書店
http://www.ddc.com.tw/

Sunday, 10 December 2017

夢參老和尚開示

我們常常疑惑自己所學的法不夠,瞭解的不夠透徹。念一部經嫌少,念兩部經有時候又嫌太長。往往追求越大越圓滿的法,至於受灌頂也是要受大圓滿的灌頂。這是貪心,一味想多累積功德。其實大家缺乏的是實際的行動力,沒有一件一件地把我們所知道的去實行;不去實行,我們就不能證得,不能證得,我們等於沒有得到法的真實利益。

——夢參老和尚開示  七月六日開示

Saturday, 9 December 2017

Thursday, 7 December 2017

Wednesday, 6 December 2017

【聖嚴法師開示精選】分享福報

有回佛陀向農夫托缽,不料卻被訓斥說:『我耕田種穀,所以有飯吃,你不耕田種穀,為什麼也可以有飯吃?』

佛陀說:『我也耕田種穀,我是在眾生的心中播下善良的種子,種的是福德田。你對我的布施行為也是在種福德田,當我度眾生時,你的供養就在裡頭了。』

福報可分為四種:惜福、知福、種福及培福。知足常樂,這是知福;需要的東西夠用就好、不浪費,這就是惜福;有福報的人繼續培福;福報不夠的人努力種福。

我們所擁有的東西,都是大家共有的。我們擁有的智慧、福報,不是自己獨有的,是屬於大家的,有福應該分享給大家,而不是自己獨享,這才稱為有福報。


---摘自【人生、福氣啦!

Tuesday, 5 December 2017

今日教言

2017.12.5 | 今日教言
闻法能够调伏自心,而从没闻过佛法的人,不管是说话、做事,都会与贪嗔痴比较相应,无法趋入出世间解脱。因此,我们首先听闻正法非常重要,作为智者,乃至命终之前,也要听受佛法。
--《怎么样学佛


Monday, 4 December 2017

【聖嚴法師開示精選】佛教相信懺悔嗎?

是的,佛教確切地相信懺悔的功能。
佛教相信,除了重大的如殺生、偷盜、邪淫、大妄語(妄稱自己是聖人)等的已遂罪,必須隨業受報之外,其他的未遂罪,以及過失犯戒與威儀犯戒等罪業,均可依照佛所規定的方法懺悔。

懺悔的作用,是在毫不容情地自我反省和自我檢束;是在自覺心的警惕和自尊心的洗瀝,從此之後再不復犯;只要能有改過自新的決心,往事已過,不復追究,心地便會從罪惡感中得到解救,恢復平靜,這就是懺悔的功能。犯罪之後,必須坦誠地發露(以情節輕重,分向眾人、向三數人、向一人,乃至自對良心,吐露所犯的罪行,懇切悔過,決志不復再犯),否則,這一罪惡的陰影,勢將永藏心底,也就成為他日感受報應的種子;懺悔之後,這一罪惡所感的種子,也就隨即消失。

消不過,懺悔的目的,是在自淨其心不復再犯,如果常常犯罪,常常懺悔,又常常再犯,那麼,懺悔的行為,便會失去應有的功用了。同時,佛教的懺悔絕不同於耶教的祈求上帝赦罪,佛教不相信有任何神祇能夠赦人的罪。佛教的懺悔是在洗刷染污了的心,使之恢復清淨。

---本文摘自《正信的佛教》


Sunday, 3 December 2017

番茄燉豆腐 (素食谱)

材 料:
豆腐500g,番茄1個,青豆40g,番茄醬30g,白糖1g,素蠔油15g,水澱粉適量

步 驟:
1、青豆開水煮至3分鐘過涼。
2、番茄炒燙去皮。
3、豆腐切小塊用淡鹽水浸泡10分鐘。
4、炒鍋倒油倒入番茄和番茄醬翻炒炒出汁。
5、再放入青豆繼續翻炒。加入鹽,糖。
6、然後倒入豆腐加入少許清水燉煮5分鐘
7、加入素蠔油調味,淋入水澱粉。湯汁濃稠關火

食譜來源: 陪你素網

Saturday, 2 December 2017

如何善用功德福报?【阿含经漫画故事】













本则漫画参考《增一阿含地主品第1经》
如果将自己的功德福报仅仅用于享用,对于无尽的生死轮回中来说,再多的福德都是会耗尽的。只有将身、口、意的所作所为,都趣向解脱,不求在生死中享用福报,才能得到长远无量的安乐。
文章来源: 菩提漫画 Bodhi_cartoon

Friday, 1 December 2017

今日教言

🌻2017.12.1 | 今日教言🌻
在一切人天中,佛陀是唯一的导师,要想获得暂时与究竟的安乐,唯一应皈依释迦牟尼佛,只有这样,无始以来的罪业、痛苦、烦恼才能一一遣除。
--《为什么学佛

Thursday, 30 November 2017

We Are All Passing Travellers

Master Han Shan was one of the four great masters of the late Ming dynasty. Once, while travelling, he lost his way and after walking for some time through a night as black as lacquer, he at last saw a light. Focusing his eyes, he saw that it was a family home. He was delighted and quickly knocked on the door, asking for lodging for the night.

The householder heard his request and with an expressionless face refused, saying, ‘Sorry, please find somewhere else. My house is not an inn!’ The master smiled and said, ‘You have it wrong. Your house is indeed an inn! I just need you to answer three questions honestly and I can prove that your house is an inn.’ The householder said, ‘I don’t believe you! But if you can persuade me, I’ll let you in.’ 
The master then asked, ‘Who lived here before you?’ The householder replied, ‘My father!’ ‘Then, who was the householder before your esteemed father?’ ‘My grandfather!’ ‘And if you, young master, pass on, who will become the householder then?’ ‘My son!’

Master Han Shan laughed and said, ‘There you are, you see! You are only living here temporarily, and everybody is a traveller like me.’ The householder reckoned that he made sense and asked him in. The master spent a comfortable night there.

Source : Thedailyenlightenment.com

Wednesday, 29 November 2017

你心中的煩惱,是誰放進去的?

有個人總是十分苦惱,他聽說佛能滅除一切苦難,於是背上行囊去找佛。佛陀聽了他的傾訴後說:「真正能夠解脫你的,只能是你自己。

那個人疑惑不地解說:「可是,心中充滿了苦惱和困惑的正是我自己啊。」

佛陀慈悲地微笑:「你想一想,你心裡煩惱是誰放進去的?」這個人沉默不語,佛陀繼續開示說:「是誰放進去的,就讓誰拿出來吧。」
站在溫暖明媚的陽光里,看著面帶微笑的佛,苦惱的人終於明白:苦惱不過是自己無謂執著的結果,要求得解脫最終只能靠自己。

生活中有快樂也有苦惱,遇到困難、坎坷的時候,我們總是容易陷入苦悶、迷惘之中,彷彿這個世界的所有不幸都為你一個人而設。於是看風風冷,看雨雨寒,滿目敗柳殘花,一片蕭然。

解鈴還須繫鈴人,當我們以淡然的心態面對生活中的一切,不以物喜,不以己悲,如此煩惱自會灰飛煙滅,生活自然幸福美滿。

Tuesday, 28 November 2017

【佛典故事】離欲解脫大丈夫

佛陀在古印度舍衛國祇樹給孤獨園弘化時,有一天,一位比丘來到佛陀的住止之處,恭敬地頂禮佛足後,退坐一旁,然後向佛請法:「世尊!常聽聞佛說『大丈夫』。請問世尊,什麼樣的修持足以稱為大丈夫,又如何不能稱做大丈夫呢?」

佛陀告訴比丘:「太好了!你能問如來『大丈夫』的真義。請仔細聽!並且用心思惟我所說的道理。」

「如果比丘集中心念專注修習身念處觀——觀身不淨,當他修習身念處觀後,內心仍然離不開種種欲望,不能從中得到解脫、盡除一切有漏煩惱,這種修行人就不能稱其為大丈夫。為什麼呢?因為心被欲念纏缚,不得解脫。再者,如果比丘修習受念處觀——觀受是苦、心念處觀——觀心無常、法念處觀——觀法無我,可是內心仍然離不開種種的欲求、想望,不能得解脫、盡除一切有漏煩惱,這種修行人也不能稱其為大丈夫,為什麼呢?因為心被種種欲念纏缚,不得解脫自在。」

「如果比丘專注一心修習身念處觀,心因此能夠遠離種種欲望而得到解脫,並盡除一切有漏煩惱,我說這種修行人,足以稱之為大丈夫。為什麼呢?因為他的心已經得到解脫自在。相同的道理,如果修行人修習受念處觀——觀受是苦、心念處觀——觀心無常、法念處觀——觀法無我,當他依身、受、心、法四念處專注修持、落實觀行,使心遠離貪愛、欲染,並從中得到解脫、盡除一切有漏煩惱,這種修行人足以稱之為大丈夫。為什麼呢?因為他的心已經解脫煩惱纏縛,得到自在。所以,這就是大丈夫與非大丈夫的區別。」

佛陀開示後,在座的比丘們聞佛所說,皆法喜充滿,頂禮佛足,退而離去。

典故摘自:《雜阿含經.卷第二十四(六一四)》

省思

《大般涅槃經》中佛告阿難:「如汝所問,佛涅槃後,依何住者?……阿難!一切行者,應當依此四念處住。」行者對於外在境界及自身,當以「觀身不淨、觀受是苦、觀心無常、觀法無我」四念處,在行住坐臥中精勤思惟,觸物即照,以正智、正念調伏世間上的貪著、憂惱,進而從有念達到無念,心始終安住在覺性上,日久功深,定能漏盡無明煩惱,成為真正離欲解脫的大丈夫。


Monday, 27 November 2017

【聖嚴法師開示精選】放下得自在

能夠放下的人,是有智慧的人,是自在的人,是解脫的人。

放得下的人,應該先放下自己,其次放下周遭所有的一切。所謂「放下」並不是沒有自己,而是指沒有對抗心,沒有捨不得的心。

例如有人蓄意破壞、毀謗你,目的是令你名譽破損,這是最難忍受的事。

如果你能在名譽被損害時,還保持心境坦然,毫無罣礙,那麼,名譽的損失,對你而言,絲毫不會構成任何威脅和壓力。

我們是雙手空空地降臨人間,死時又能帶走些什麼?又有什麼東西「放不下」?隨時隨處對任何事物無一絲毫牽掛或不捨,真能如此,才談得上是自在、是解脫。

---摘自《別再執著了》
http://www.ddc.com.tw/book/detail.php?id=1078

Friday, 24 November 2017

What Happens When We Die? Here's What Buddhism Says!

The Buddha’s teachings offers the most satisfactory explanation of where man came from and where he is going. When we die, the mind, with all the tendencies, preferences, abilities and characteristics that have been developed and conditioned in this life, re-establishes itself in a new being. Thus the new individual grows and develops a personality conditioned both by the mental characteristics that have been carried over from the previous life and by the new environment. The personality will change and be modified by conscious effort and conditioning factors like education, parental influence and society but once again at death, it will re-establish itself as life in a new being. This process of dying and being reborn will continue until the conditions that cause it, the mental factors of craving and ignorance, cease. When they do, instead of being reborn, the mind attains a state called Nirvana.

HOW DOES THE MIND GO FROM ONE BODY TO ANOTHER?
When a person is dying, he begins to lose conscious control of his mental processes. There comes a time when his actions and habits locked away in his memories are released. In many instances, there arises in his mind a mental image. This image is totally involuntarily and is produced by his karma or past actions. Thus depending upon the nature of the particular karma that produces this image, the person may see dark shadowy figures, frightening images, or he may see his relatives or perhaps visions of scenic beauty. Quite often, he will cry out at these visions or remark about them to his visitors. Even though the physical body may be weak these thought units are very strong as death approaches. When the body finally breaks down at the point of death these energies are released as mental energy. As energy cannot be destroyed they have to re-establish themselves in a new body thus causing the phenomenon of rebirth.

Think of it being like radio waves which are not made up of words and music but energy at different frequencies, which are transmitted, travel instantaneously through space, are picked up by the receiver from where the radio produces them as words and music. It is the same with the mind. At death, mental energy travels through space, is picked up by the fertilized egg of the future mother, is reborn as a new being and manifests as a new personality.

Thus it is important that a dying person is comforted and reminded of his good deeds. He should not be made confused and visitors should not overtly grieve in his presence. Neither should unfamiliar ideas like a new religion be introduced to him. The Buddha advises that when one is fearful, he should recall to mind the Buddha, the Dhamma and the Sangha.

IS ONE ALWAYS REBORN AS A HUMAN BEING?
No, there are several realms into which one can be reborn. Some people are reborn in heavenly planes, some are reborn in hell planes, some may be reborn as ghosts and as animals. Heaven is not a place but a state of existence where one has a subtle body and where the mind experiences mainly pleasure. Some religions strive very hard to be reborn in a heavenly existence mistakenly believing it to be a permanent state. But it is not. Like all conditioned states, heaven is impermanent and when one’s life span there is finished, one could well be reborn again as a human. Hell, likewise, is not a place but a state of existence where one has a subtle body and where the mind experiences mainly anxiety and distress. Being a ghost, again, is a state of existence where the body is subtle and where the mind is continually plagued by longing and dissatisfaction. So heavenly beings experience mainly pleasure, hell beings and ghosts experience mainly pain and human beings experience usually a mixture of both. So the main difference between the human realm and other realms is the body type and the quality of experience.

“Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe. Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss. ~ Dhammapada 318, 319”

WHAT DECIDES WHERE WE WILL BE REBORN?
The most important factor, but not the only one, influencing where we will be reborn and what sort of life we shall have, is karma. The word karma means ‘action’ and refers to our intentional mental actions. In other words, what we are is determined very much by how we have thought and acted in the past. Likewise, how we think and act now will influence how we will be in the future. Just as radio waves will be picked up by a radio tuned to its particular frequency, the mental energies released at the time of death will naturally be re-established in a new material body that most suits it. Thus, the gentle, loving type of person shall be reborn in a heavenly realm or as a human being in a comfortable environment. The anxious, worried or extremely cruel type of person is reborn in a hell realm, or as an animal, or as a human being born in extremely difficult environment.
Not only is there scientific evidence to support the phenomena of rebirth, it is the only after-life theory that has any evidence to support it. During the last 30 years parapsychologists have been studying reports that some people have vivid memories of their former lives. Professor Ian Stevenson of the University of Virginia’s Department of Psychology has described dozens of cases of this type in his books. He is an accredited scientist whose 25 year study of people who remember former lives is very strong evidence for rebirth.

This post was republished from e-buddhism. You can find the original post here.
Featured image source
Also source from enlightenhuman.com



Thursday, 23 November 2017

今日教言

🌻2017.11.23 | 今日教言🌻
现在世间上真正快乐的人是很少的,原因就是缺少菩提心。倘若有了菩提心,心里就会很快乐、很开心,生活也会过得很美好。所以我们若要自己开开心心、快快乐乐,菩提心是必不可少的。--《入行论广解》

Wednesday, 22 November 2017

從細節看你的出離心 ~ 宗薩欽哲仁波切

在成為佛教徒幾年之後,你也許可以輕而易舉的出離很多過去無法出離的東西,你變的不再關心那些被認為很世俗的事物。

你不再翻閱汽車雜志,也不再留意開過你身邊的車是法拉利還是奧迪。不再關心精品購物雜志裡那些漂亮的衣服和背包,不再關心哪家購物中心正在打折,也不再經常更新你的QQ版本。你甚至可以不需要肉食也可以不再抽煙。

可以說,你在這些方面出離的很好,你確實出離了一些東西。但是你可能會被另一些東西控制住,例如,你從肉食出離,卻走進了素食。你開始執著於素食,甚至認為肉食不潔,那些吃肉的人也會引發你的反感和敵視,這個時候,你應該從素食出離。你執著於吃素,而執著的直接結果就是制造出各種有害情緒,比如敵視。

同樣的,你可能不再關心張曼玉的新歡是黑人還是白人,不再關心最新款法拉利,也不再關心今秋流行的鞋的款式,但是你開始關心另一些東西,你開始關心如何弄到純天然的紅珊瑚佛珠,開始搜集各種佛像,開始關心高僧們的八卦,這表示你的出離並不徹底。你只是從一個籠子鑽到另一個籠子裡而已。

真正擁有出離心的標准就是,你可以隨時拋棄任何你熟悉的東西,你可以走出任何你習慣的場景。不會有猶豫,不會有不捨。

如果你可以做到這一點,那麼你可以說你的出離心很完美。具有出離心的人可以接受任何改變,他不會因為任何事情而憤怒。記住,我說的是任何事情,不光是那些很世俗的事情,也包括那些你認為很神聖的事情,例如,拜佛的動作。我們經常因為改變而生氣,因為改變通常是對我們已經習慣的東西的冒犯。

如果你還會被某件事情激怒,那說明你在那件事情上尚未出離。這些事情可能是對你來說比較重要的事情,你可能不會因為那些小事而動怒,但是一旦涉及你所認為的大但是一旦涉及你所認為的大事,你就可以了解到你是否具有出離心。如果你是一個愛車族,在早上發現你的車被劃了,你是否可以無動於衷。如果別人打碎了你家的窗戶,你可能會無所謂,因為那對你來說並不特別重要,但是,如果打碎的是你的面子,可能就有所不同了。你最重要的東西,就是你最需要出離的對象。但是,它往往是你最不希望出離和最難出離的東西,但你還是要出離。

有時候,細節可以看出你的出離是否徹底,例如,你是否會因為有人不喜歡你所喜歡的貓咪而不快,你是否因為某人習慣於亂放牙刷而煩惱。有很多這樣的事情可以用來判斷你的出離心。如果你徹底的出離,你就不應該有任何煩惱,因為你拋棄了所有的執著。你不會因為有人告訴你她不喜歡你的貓而生氣,也不會因為有人亂放牙刷而煩惱。這裡需要注意的是,你拋棄的是對一切的執著,而不是一切。

擁有出離心並不表示你要離家出走,或者把財產全部捐出去。出離並不表示你一定要過密勒日巴那樣的生活。但是從另一個角度來說,出離同時也意味著如果要你去過密勒日巴的生活,你也不會推脫拒絕。

以前有一位成就者,有一天一位客人前來拜訪,不過那位客人顯然對成就者所住的房子有些驚訝,他認為他住的房子過於豪華,那位客人並沒有打算把自己的疑惑藏在心裡,他直接告訴了那位成就者他的疑惑,他說:我聽說您是一位捨棄今生者,但是看著你屋子裡的那些東西,我覺得您似乎並不太符合捨棄今生的標准。

那位成就者微微一笑:捨棄一切並不意味著你我要象密勒日巴那樣生活,雖然我住在這樣的房子裡,但我早已沒有了對這些東西的執著,我隨時可以走出去。

這個故事告訴我們,出離心並不像你想像的那麼可怕,你無需擔心它會剝奪你的財產,或者會剔光你的頭,讓你和家人生離死別。你不必擔心失去任何東西,你需要放棄的,僅僅是執著,放棄這些對你沒有任何壞處,他只會使你更自由。但是放棄這些並不象我說的那麼容易,它可能需要一些時間,一些技巧,和一個懂得如何讓你放棄這些的老師。


Tuesday, 21 November 2017

【佛典故事】從苦中解脫

往昔,舍利弗尊者與五百位大比丘僧住在舍衛城祇樹給孤獨園。

有一天,眾多比丘到舍利弗尊者的住處,相互問訊後坐在一旁。眾比丘向舍利弗尊者詢問:「持戒成就的比丘應當思惟什麼佛法?」

舍利弗尊者回答:「持戒成就的比丘應當思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當思惟苦、空、無我。所謂五陰就是色陰、受陰、想陰、行陰、識陰。持戒成就的比丘思惟此五陰熾盛之法,便能成就須陀洹道。」

比丘聽了問舍利弗尊者:「已證得須陀洹果的比丘應當思惟什麼佛法?」尊者回答:「須陀洹比丘也應當思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當思惟苦、空、無我。諸位賢者應當要知道,如果須陀洹比丘思惟此五陰熾盛之法,便能成就斯陀含果。」

諸比丘又問:「已證得斯陀含果的比丘應當思惟什麼佛法?」尊者回答:「斯陀含比丘也應當思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當思惟苦、空、無我。斯陀含比丘當於思惟此五陰熾盛之法時,便能成就阿那含果。」

諸比丘繼續問道:「已證得阿那含果的比丘應當思惟什麼佛法?」尊者回答:「阿那含比丘也應思惟五陰熾盛為無常、為苦、為煩惱、為多痛畏之法;亦當於思惟此五陰熾盛之法時,便能成就為阿羅漢。」

諸比丘接著問:「已證得阿羅漢果的比丘應當思惟什麼佛法?」

舍利弗尊者回答:「羅漢比丘所作已辦,不再造諸業行,有漏煩惱心已得解脫,不再沉淪於五趣生死之海,更不受後有輪迴、不再造作諸業。因此,諸位賢者!持戒比丘及證得須陀洹、斯陀含、阿那含果者,皆當思惟此五陰熾盛之法。諸比丘們!應當如是學習。」

此時,諸比丘聽聞舍利弗尊者所說之理,皆歡喜奉行。



典故摘自:《增壹阿含經.卷第二十六.等見品第三十四(一)》

省思
眾生執著萬法為實有,不明白五陰身心實為剎那生滅、變化無常、虛幻不實的假法,在色、受、想、行、識中攀緣追逐,因此沉淪受苦而不得自在。《心經》云:「照見五蘊皆空」,能照能觀的這念心回光返照,體悟五陰皆是空性,觀空五陰,便不再熾盛受苦。

《楞嚴經》云:「從聞思修,入三摩地。」欲從苦中解脫,必須聽經聞法,了達緣起緣滅、五陰皆空之理,進一步思惟其義,如是重慮緣真,並於日用中反觀覺照,照見五陰之法了不可得;能思惟的這念心與所思惟之理相應,契悟空性,定能成就出世間殊勝道果。

Monday, 20 November 2017

如何持誦金剛經 ~ 索達吉堪布

  【每日至少應讀經一遍】
  一方面,繕寫讀誦等屬十大法行,另一方面,此經主要宣說般若空性的甚深意義,受持此經與修持空性功德等無差別。麥彭仁波切在《智者入門》中雲:世間最大的三種功德是發菩提心,宣說大乘佛法,觀想空性。因此具善緣者應常觀想,聞思此經,至少應每日讀一遍,若時間有限誦一偈亦可。

  【若時間有限可誦一偈】
  一切有為法,如夢幻泡影,如露亦如電,應作如是觀。” ……此偈概括了這部經的全部內涵,若無時間修持此經念誦全經,可僅念誦此偈。

  【念皈依、發心、回向】(見附錄)
  在念誦本經前,首先應念三遍或一遍皈依,最好是三遍,然後念四無量心。念完全部經文最後回向,藏傳佛教儀軌中都有皈依發心回向。這樣具足了三殊勝,功德很大。

  【應常為他人演說此經】
  念誦、受持為人演說經中四句偈,如:一切有為法,如夢幻泡影,如露亦如電,應作如是觀。其功德已勝過廣大財布施的功德,何況全經如此行持呢?極力修學此經者,若如理受持、通達此經,機緣具足時應常為他人演說。現在自身具有本經的傳承,又有所化的眾生,應至力廣弘此經,否則浪費光陰,錯過機緣只有扼腕大歎。

  麥彭仁波切雲:若無有聞思修的能力,得到人身還是應當每天持誦一個具有傳承上師加持的金剛語,這樣可得到殊勝功德。世人認為供養上師一條哈達或一百元錢功德很大,而沾沾自喜。從一方面看,這樣供養確實有功德,但另一方面,真正發菩提心觀修空性,為他人傳法解經,功德更大。有志者應勇於荷擔如來家業,在漢地廣弘般若空性法門,使不信佛教道理者皈依佛門,懂一偈為人講說都會成就自他利益,否則通曉佛法的人不弘揚佛法,而像阿羅漢一樣入滅定,這並不合理。

  【應方便演說四句偈義】
  若確實不具備地點時間等因緣傳講全經,可以僅為別人演說四句偈義。一般人沒有足夠的時間財力等福報作廣大的財布施,但演說一偈既不需很長時間,文字又通俗易懂便於接受,只需發一個清淨心即可同時成辦自他二利,這無疑是最好的積累資糧的方式。


  (上文中的符號【】下的內容均摘自索達吉堪布著《金剛經釋》)