☸ 寒山拾得教導“忍辱”
拾得云:“只是忍他、讓他、由他、避他、耐他、敬他、不要理他、再待幾年你且看他。”
Life is like the deep dark winter night - icy, crisp, & cold. Buddhism, Daoism and Confucianism is the warm and bright sun that cuts through the depth and darkness of winter to illuminate its purest origin - sparkling crystal-clear nature.
Let us embrace the sun to illuminate our purest origin.
Let the sparkling crystal-clear nature awakes, shines as the deep dark winter day, that brightens and warms every corner every life!
☸ 寒山拾得教導“忍辱”昔日寒山問拾得曰:“世間謗我、欺我、辱我、笑我、輕我、賤我、惡我、騙我、如何處治乎?”
拾得云:“只是忍他、讓他、由他、避他、耐他、敬他、不要理他、再待幾年你且看他。”
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卍 犯戒、破戒、修忏悔!参加了一个佛教团体在卫塞节期间主办的【大悲忏】诵经活动。
主持忏诵仪式的师父开示佛法,慎重的解释为什么我们要修忏悔。师父举出了各种我们现代人很容易犯下的错误,其中一个就说到了邪淫。师父说很多人婚前就先有淫事,这是不如法的。就算后来结为夫妇,依然还是犯了邪淫戒,一定要去修忏悔,否则难逃果报。 有人问师父什么样的果报,师父大略的解释 —— 譬如:家庭不幸福、婚姻不如意、孩子诸多问题等等。 看来,还是奉劝诸多善信若有犯邪淫者,无论什么理由,都最好去修忏悔! 南无阿弥陀佛! 卍 懺悔與寬恕 Repentance and Forgiveness 發表於 2011 年 06 月 12 日 比丘尼恆教講於2011年5月10日星期二晚 萬佛城大殿
Bhikshuni Heng Jiao’s talk on May 10 (Tuesday evening) in the CTTB Buddha Hall 師父上人、各位法師、各位佛友:阿彌陀佛!這裡是恆教,今天和大家結法緣。今天要跟大家談的還是有關懺悔法門。 Venerable Master, Dharma Masters, and Buddhist friends: Amitabha! This is Heng Jiao, and would like to tie dharma affinity with everyone here. Today, I would like to talk about the Repentance of Dharma method. 尋過、思過、悔過,是學習懺悔法門的第一步。循著懺儀找尋自己的過錯,悔過之後更是要改過。所謂凡夫聞過、君子寡過、聖人無過;一般人只知道有過失而不能真正地改過。君子因為能改過才能寡過;不過聞過甚至改過,都還是不是聖地,惟有聖人的境界才能無過。 Finding faults, recognizing faults and repenting of one’s faults are the steps of learning the Repentance of Dharma method. By following the text of repentance, we may find our own faults, after repent of our faults, and then we have to change our faults. There is a saying, ordinary people only hear about their mistakes, the superior people make only few mistakes, and the sages have no mistake. Ordinary people can only hear about their faults but they don’t correct themselves honestly. Because superior people are able to correct themselves, so they can make only few mistakes. However, hearing about mistakes and making few mistakes are not yet the stage of sagehood yet. The sagehood requires no mistake. 繼續下文請點此 Click here for more 卍 Journey to Personal Realisation Source: Sogyal Rinpoche @ Facebook The teachings tell us what it is we need to realize,
but we also have to go on our own journey, in order to come to a personal realization. That journey may take us through suffering, difficulties, and doubts of all kinds, but they will become our greatest teachers. Through them we will learn the humility to recognize our limitations, and through them we will discover the inner strength and fearlessness we need to emerge from our old habits and set patterns, and surrender into the vaster vision of real freedom offered by the spiritual teachings. ☸ Meaningful LifeSource: Zen Master Seung Sahn @ Facebook
Human life has no meaning, no reason and no choice, but we have our practice to help us understand our true self. Then, we can change no meaning to Great Meaning, which means Great Love. We can change no reason to Great Reason, which means Great Compassion. Finally we can change no choice to Great Choice, which means Great Vow and Bodhisattva Way. - Zen Master Seung Sahn Source: Poetry Gardens @ Facebook
Be content with what you have; rejoice in the way things are. When you realize there is nothing lacking, the whole world belongs to you. - Tao Te Ching verse 44 卍 Right & Wrong - A Zen Story☸ 佛教與死亡來源: Online Buddhism Group Practice Forum 網上佛教共修專區 @ Facebook 佛教與死亡 (1) 作者:聖嚴法師著 問:佛教如何闡釋死亡?從死亡到來生之間會發生什麼事?有什麼東西能從此生帶來到來生?面對死亡該如何修行? 師:對大多數人來說,死亡是很令人恐懼的事,但也是人人必須面對、無法避免的事。然而,眾生的開悟者對死亡的看法不同;而且。傳統佛教和禪宗對死亡的看法也不同。 傳統佛教所談論的死亡,有兩種不同的類型,一種是眾生,一種是聖者。首先是一般凡夫眾生的死亡,這是由眾生行為累積的業力,來決定未來的轉世。如果惡業很強,就會投生於鬼道、畜生道或地獄道;如果善業很強,就會投生於天道;如果善業與惡業相當,就會投生於人道。 從死亡到來生的階段,在藏傳佛教中稱為巴度(bardo),禪宗稱為中陰身。人死後不一定進入中陰身,如果善業很強,會直升天道;如果惡業很強,會直墮地獄道;如果善惡業相當,就會經過中陰身的階段。中陰身會重生在哪裡或如何重生,沒有人知道。父母創造新生命,有許多不同的方式。中陰身根據因緣,可能出生於畜生道、人道或某些天道。 因此,在世的人藉由做佛事(誦經、佈施),把功德回向給死者,可以減輕中陰身的惡業,協助死者。比方說,本來中陰身注定要投生到較低的道,做佛事之後可能轉而投生於人道。如果原先會出生在惡劣的環境,回向之後可能幫助他投生到比較好的環境。中陰身本身無能為力,無法修行,也無法造新業,只能從活人所做的善業得到功德。 根據中國佛教,中陰身頂多維持四十九天;根據《西藏度亡經》,時間可以更長。這段時間長短不一,根據不同生靈、不同因緣而定;因緣成熟時,就會再生。根據中國佛教,如果四十九天後中陰身沒有轉世,就會立刻變成餓鬼或神祇。 如果沒有轉世的生靈業力薄弱,行動就有限,只會在某些時刻、某些地點出現,這就是餓鬼;如果業力比較強,活動的範圍就更大、時間就更長,便是神祇。然而,沒有任何東西是永恆的,最終都會重生到其他道。鬼神無法修行,就像在中陰身階段的生靈一樣,只能接收活人透過佛事所給的功德。 第二類的死亡涉及聖賢。所謂「聖者」是指已經擺脫輪迴的人;而「賢者」是指比一般人修行更深,但尚未解脫的人,例如有些祖師便是賢者。根據小乘佛教,聖者至少達到了阿羅漢四果中的初果。到達初果之後,不超過七次轉世,便能永遠解脫,證得阿羅漢果。對這種阿羅漢來說,死亡之後的階段稱為無餘涅盤,也就是沒有殘餘的業,因而進入涅盤。 根據大乘佛教,初地以上的稱為菩薩聖者。對菩薩而言,沒有生死這回事。菩薩由於神通廣大,可以同時在不同的地方或以不同的形式示現。 禪宗接受佛經的說法,但不仰賴它。禪宗強調修行者必須了知沒有生死、善惡、內外、過去與未來。禪宗要打破這種對立的想法,採取無分別的態度。只有具備這種態度,才能泰然自若面對死亡,不怕死、不貪生。 |