卍 改 脾 气。
所有的纷争 --- 都是从「脾气」而来的。
家庭不幸福,也是由你的脾气,由你那一刹那的无明所造成的。不生气,一切就过去了,这一场纷争也就没有了。
对于这些外境你们要控制,不要让外面的一切人事物,破坏你们美满的家庭。自己要控制,要把握得住,眼前所耕耘的这一片不容易,耕耘这个家不容易,你要好好把握住 --- 所以尽量不要发脾气。
--- 济 公 活 佛。
心香一柱,感恩顶礼济公活佛,愿众生熄灭嗔恚之火,平安喜乐。
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!
卍 改 脾 气。來源:海涛法师生命专区 @ Facebook 所有的纷争 --- 都是从「脾气」而来的。 家庭不幸福,也是由你的脾气,由你那一刹那的无明所造成的。不生气,一切就过去了,这一场纷争也就没有了。 对于这些外境你们要控制,不要让外面的一切人事物,破坏你们美满的家庭。自己要控制,要把握得住,眼前所耕耘的这一片不容易,耕耘这个家不容易,你要好好把握住 --- 所以尽量不要发脾气。 --- 济 公 活 佛。 心香一柱,感恩顶礼济公活佛,愿众生熄灭嗔恚之火,平安喜乐。
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卍 What Buddha said about the creation of this worldSource: Buddhism @ facebook The Universe and everything that’s in it is controlled by independent, ageless rules. These rules have been in use for the immeasurable past and will continue into the infinite future. According to Buddha’s teachings, there never was a beginning; and, there will never be a final end. The Buddha said that there are at least a billion other solar systems like our own, and, as these grow old and perish, new solar systems arise. Buddhism believes that neither the world, nor the man was created by an external source; but, by the laws of nature. If man is created by an external source, then he must belong to that source and not to himself. Buddhists believe that man does belong to himself and that he is responsible for everything he does. They believe that man is here today because of his own actions. He is neither punished nor rewarded by anyone but himself according to his own good and bad actions which is called Karma. The scientific discovery of gradual development of the world-system conforms with the Buddha's teachings. But, Buddhists do not deny the existence of various gods or deities who are more fortunate than human beings who possess certain powers which human beings usually lack. However the powers of these deities are limited because they are also transient beings. They exist in happy abodes and enjoy their life for a longer period than human beings. When they have exhausted all the good karma they have gathered during previous births, these deities pass away and are reborn somewhere else according to their good and bad karmas. According to Buddha, human beings have more chances to accrue merits to be born in a better condition and the gods have less chances in this respect. Whether they are great or small, both human beings and deities are perishable and subject to rebirth. worshipping and offering in the name of such deities can not bring anybody the final bliss, the Nirvana, the uprooting and final dissolution of the volitional formations (referred to as samskaras or sankharas), structures within the unconscious mind that are the cause for the material incarnation of the beings. The person who attains Nirvana is never born again. May Triple Gem Bless You ! ☸ 【正面看生活】在不斷的錯誤中學習
☸ 我為什麼窮?顏施:即微笑處事,和顏悅色,讓人心生歡喜 言施:鼓勵讚美安慰的話,給人信心 心施:敞開心扉對人和藹,就是待人以誠不虛假 眼施:善意眼光給予別人,就是尊重別人 身施:以行動幫助別人,當歡喜志工 座施:謙讓座位,謙虛禮讓 房施:有容人之心,寬恕包容分享 ●窮————指的是“沒錢的時候”,並不可怕~ 最怕的是心窮,為了達到目的,什麼壞心事都做的出來的心窮!!!!! 一個人的福報用盡就會窮~ 意思就是運氣差~ 做什麼都很不順,很背,很倒楣~~ 所以要學會“給予”才會變的富足 想富足,就從今天開始始吧~祝福您~~ ●如果一個人一輩子,只為了追求物質的榮華富貴 但是回老家時,一點滴也帶不走 窮的最後下只剩下錢…… 那這一輩子算是白過了 ☸ An Interview with His Holiness Dilgo Khyentse Rinpoche - James & Carol George His Holiness Dilgo Khyentse Rinpoche was one of the leading masters of the pith-instructions of Dzogchen (the Great Perfection), one of the principal holders of the Nyingmapa Lineage, and one of the greatest exemplars of the non sectarian tradition in modern Tibetan Buddhism. He was a scholar, sage and poet, and the teacher of many important leaders of all four schools of Tibetan Buddhism. He passed away on September 27, 1991, in Thiumphu, Bhutan. This interview was conducted by James and Carol George, who first met His Holiness Khyentse Rinpoche in Sikkim in 1968 while Mr. George was serving as the Canadian Ambassador to Nepal and the High Commissioner to India. In the following years, the Georges were fortunate to meet with His Holiness several times in Nepal, Bhutan, and later in Toronto and New York. Since his retirement from diplomatic service, Mr. George has been working with the Threshold Foundation, Friends of the Earth, and the Sadat Peace Foundation. Tulku Pema Wangyal Rinpoche was the translator. This interview took place in May, 1987, at Karme Choling Meditation Center in Vermont, where Khyentse Rinpoche had come to preside over the cremation ceremonies for Chogyam Trungpa Rinpoche. Dilgo Khyentse Rinpoche (1910-1991) I suppose, even to begin an interview like this, we need to find a right attitude. Khyentse Rinpoche: Yes! Even for an interview right attitude is very important, especially for anything connected with a spiritual training. For example, when we pay our respects to a Buddha statue or we meet a highly accomplished spiritual master, our attitude is very important. The quality of our attitude can make all the difference in spiritual practice. In essence, a perfect attitude is to meet the teacher, receive his teachings, and put them into practice in order to perfect oneself to benefit all sentient beings. We begin to know in the West that, in spite of amazing technologies, we are, in our inner life, living in a wasteland. How do you see us? What has gone wrong with us, and what, from your point of view, do we most need now? Khyentse Rinpoche: It seems very important for all of us to seek ultimate peace and freedom. If we are constantly being disturbed and losing our inner peace and freedom, what kind of happiness do we have, after all? How can we begin the work of transformation? Khyentse Rinpoche: If we had to make a choice between outer pleasure, comfort and peace, and inner freedom and ultimate happiness, we should choose inner peace. If we could find that within, then the outer would take care of itself. Even when we have a comfortable and pleasant life externally, if our inner peace is shattered, or disturbed, we are not able to enjoy all that we have in our outer life. To make that transformation we find, when we think only of ourselves, and hold on to things, consider ourselves and our happiness as the most important thing, that it is the ego and its clinging that disturbs both the outer and the inner happiness. Even if we have a well-organized outer life, it can be very difficult for us to find inner happiness because we can never be satisfied so long as we have not cut the attachments due to ego. There is no end to it—it wants more and more—without any limit. The ego is insatiable. So it seems necessary to work on that, to free ourselves from ego, with the help of teachings, especially the Buddha's teachings on this subject, in which we will find all kinds of ways and means of developing peace both externally and internally. Of course it is the inner that is important, not only for this life but for our lives to come, and not only for ourselves but for others too. Khyentse Rinpoche at his monastery, Sechen Tennyi Dargyeling, Nepal, 1983 Tibetan Buddhism was created for very different conditions from those which exist in the West today. I am interested in your assessment of the future of Buddhism in North America and the main obstacles Westerners may experience in receiving it. Khyentse Rinpoche: The teachings of Buddha are not just for an immediate result but for a work that may last for many lives to come. The main obstacle in the East, as well as in the West, is that, if we check our habits that relate to our various negative emotions and positive emotions, we see that we habitually have much stronger negative emotions, and that we get distracted by them. So we hold on to our negative emotions very tightly and, especially in the West, many distractions result from that. We may have some interest and desire to practice but somehow we don't (in the West) really see the importance of such training and how the teaching would help us progress and find lasting happiness and peace and liberation. But if we have a strong sense of what should be our main aim, and make efforts diligently, we can have a result in this present life. Look at the lives of Milarepa and of the close disciples of Guru Padmasambhava, the great masters of the past. They could put almost 100% of their energy into spiritual training and within their lifetimes they could really see the quality and benefit of such a training unfold. But what happens to us? Even if we are interested and try to practice, it is rare for students to put even 20% of their energy into practice. Their distractions and habits are much stronger than their diligence. This applies not only in the West but also in the East. What happens in the West is that there are many distractions, and even if there is interest, the quality and intensity of practice suffers, and we cannot put all our energy into it. And before even starting practice we already have an idea of the result we are working for—and that also spoils everything. Strong expectation without strong diligence is, it seems to me, a major obstacle, and at the same time a major danger for the Buddha dharma. Of course, the outer teachings from all the traditions will remain more or less available, but the inner and most profound—the direct transmissions—may be virtually lost. We live in a very difficult time, and it will become more difficult to find profound masters and to get in touch with such teachings. His Holiness the Dalai Lama and other great Tibetan masters have been doing their best-whatever they could-but although the external aspect of the teachings will continue, more or less, because there are many young lamas, the transmission that depends on inner realization will become more problematic and difficult, and mayor may not continue. So the main obstacle here, as I see it, is high expectations pursued without sufficient diligence in a setting of many distractions. Monks conducting a ceremony in the courtyard of Shechen Tennyi Dargyeling So the difficulties on the path are not so very different in America from those you experience with your own people? Khyentse Rinpoche: There are general obstacles and hindrances on the path that we find in the East as well as in the West. But in Tibet we had a training that was handed down over many centuries—a training that has been preserved in an intensive way, so that even though there are obstacles, the interest and wish to go through the training is so strong that somehow students manage to get through it, and even find that the obstacles can serve as a support for progress. In the West we find similar obstacles which make for blockages and hindrances on the path, and surely more distractions than in our part of Tibet. People know that they must expect obstacles, but they become so involved in them here that it becomes very difficult to overcome them. So there is a difference in the intensity of the problem. Do you feel, in these circumstances, that any adaptation is necessary in transmitting Vajrayana to America? I know Trungpa Rinpoche must have been wrestling with this question all the time he was here. Khyentse Rinpoche: Yes, adaptation is necessary. Certainly Trungpa Rinpoche's own work in America was very difficult. Since you were one of his principal teachers, I would be interested to know how you see the way he carried out his mission here. Some of his actions have been judged negatively, and yet he touched tens of thousands of lives, especially among the young. How are we to understand such a teacher and his rather provocative behavior? Khyentse Rinpoche with tulkus from his monastery, 1990 Khyentse Rinpoche: The way he tried to approach the students in the West shows that he had the inner understanding of people and the best way to communicate with them directly, although there were hindrances and obstacles. To continue what he has started will be possible if there are beings like him who have the inner understanding and at the same time the skill in communicating with people. Then it should be possible to benefit beings in the best way; but it is difficult to find such beings. You officiated at his cremation ten days ago and you composed a poem asking him to return quickly. And yet you teach, as I understand it, that there is no self. So what is there that can return, either as a Rinpoche or Tulku, or in the case of ordinary beings who are reborn? What is the nature of the self that can return? Khyentse Rinpoche: There has not been and will not be any such "self" or substantial entity which clings or is attached to one thing after another. But if you were to ask, "Well, what then is manifesting?" I would say that from the nature of emptiness (sunyata), great compassion manifests just as the sun manifests light. It unfolds by itself—no subject and no object. Out of compassion, those enlightened beings and masters manifest in response to the needs of beings who have already made, or are going to make, connections with them. For instance, His Holiness Karmapa is an enlightened being from the first Karmapa, so he does not have to come back—he just comes out of compassion in response to the needs of beings who have, or will have, a connection with him, for their benefit. Khyentse Rinpoche and his grandson and dharma heir, Rabjam Rinpoche. France, circa 1980 But, as regards the real nature of the self, one's experience of awareness, especially at moments when I am more or less empty of thoughts and trying to bring body, speech and mind together (as you have been teaching), then there seems to be something behind it all that is an entity, that is not forever changing. Logically, a doctrine of impermanence means no self can exist, but isn't that sometimes contradicted by our experience? Khyentse Rinpoche: Yes. There is a state which is beyond any concepts or thoughts, and which is inconceivable. Its nature is void and its expression is compassion, and when that great compassion manifests in response to the needs of beings there is—at the relative level—change and impermanence. But there is a state beyond the very idea of change or permanence. If we could reach that level, in that state we would find the "self" quite different from the idea we have now of, say, atman. The absolute truth is totally beyond any kind of concept and elaboration, such as existing and non existing, permanent and impermanence, and so on. So, in a way, we could speak of a "Great Permanence" as a metaphor to indicate the immutability of the absolute truth but in no way should this be understood as a permanent entity which could be labeled as "self" or atman, as this would again be falling into limiting conditions. It is unnecessary to postulate the existence of a self as the absolute nature is beyond all concepts. Limiting concepts and views, such as eternalism and nihilism, are the very root of delusion. So practice then, is with the aim of connecting with that level beyond concepts? Khyentse Rinpoche: Yes. It seems to me that the view being expressed is rather close to that of modern physics in the West, in which there is energy and space, and not much else. Mostly emptiness. Khyentse Rinpoche: Yes, rather close. The Buddhist view also says that when one tries to track the phenomenal world down to independent, truly existing and indivisible atoms, no such entities can be found. I would also like to ask about suffering, because one of the primary motivations given for working on this path, with all the rigorous practices that are demanded, is to free ourselves from suffering. And yet I wonder whether higher beings do not, in a conscious way, suffer more intensely? Khyentse Rinpoche: It is important for us to know the nature of suffering in samsara; but knowing the nature of suffering is not enough. There is a difference between ordinary beings and those who are on the path. The latter can simultaneously know suffering and the emptiness of suffering that is the state of wisdom. It goes beyond, totally beyond, all suffering in the ordinary sense, and includes compassion which is stronger than suffering. So there is such a difference between those who suffer passively, without compassion, and those who experience at the same time compassion, born of wisdom. 卍 南懷瑾先生談緣——有緣夫妻債務兒女來源:南無阿彌陀佛_/\_ @ Facebook
緣社的同人都是信佛的,信佛的取緣社這個名字,這就取得非常好。我們學佛的人都曉得人生不外一個緣字,這個緣字就學佛的意義來說非常的大。在座諸位看來同我一樣,多半在中年以上,也可以說步入了老年的階段。因此我們就由人生的緣開始,稍微縮小一點,談談男女夫婦的因緣,透過這個觀念來了解佛法的問題。中國人有句俗話:家家有本難唸的經。這句話還不透徹,一針見血的講法,應該說人人有本難唸的經。 難唸的經都是從因緣來。佛學講因緣,有三項內涵、四種關係。三項內含即是善緣、惡緣、無記緣。所謂無記緣,就是不善不惡的緣。譬如我們做人幾十年,有許多接觸過的人,不是自己有意去找他,偶然一次,過去了也就忘了。蘇東坡有句詩說:事如春夢了無痕。一切事情都等於一個夢,夢醒便忘,這種緣屬於無記緣。 至於佛說緣的四種關係:因緣、增上緣、所緣緣、等無間緣,研究起來很麻煩。總而言之,這種緣也是歸納性的說法,說明我們這個生命不只這一生,有前生;不只是這一世的前生,還有很多很多的前生;而今生同樣有很多很多來生,數不完。這是從三世因果及六道輪迴來講因緣的四種關係,要深究不容易。 現在我們把因緣的範圍縮小,談談大家本身最親切的經驗,也就是男女間、夫婦間的問題,從此來體會很難解說清楚的三世因果、六道輪迴。我也常常提到杭州城隍山城隍廟門口的一副對聯。小時候讀書看了很有趣,記了下來。後來從幾十年的人生經歷中,看自己,看別人,深深了解這副對子,包括了佛家、儒家、道家的人生哲學。 這對子上聯描寫夫婦關係: 夫婦本是前緣,善緣、惡緣,無緣不合。 夫妻不一定是好因緣,有的吵鬧一輩子,痛苦一輩子。 下聯說的是兒女問題: 兒女原是宿債,欠債、還債,有債方來。 有債務關係,才有父母兒女。所以,人生由男女感情結為夫婦,然後生兒女,美其名曰天倫之樂,其實從人生深一層的體會來看,沒有樂,只有苦,不過人都是喜歡苦中作樂罷了。城隍廟的這副對子,將整個人生因緣道理,差不多都概括在內了。 我在大學任教哲學課程時,看到現在的青年同學男的女的都蠻調皮,常常不只一次有女同學要我講愛情哲學。愛情究竟是什麼東西?這種問題使我很難答复,有時被逼緊了,就老實告訴她們愛情的哲學基本就是自私,人類的我執。不管描寫愛情怎樣好,愛情基本是我愛你!愛與不愛,都由我出發,不論是男是女,我愛你,是我在愛你;我不愛你就不愛你。一切都是為了我,全從自私觀念出發。因此,愛情在文學境界是幅畫,這幅畫是理想的,很美;實際上不美,世界上許多愛情小說、愛情故事,使我們看了掉眼淚,非常吸引人,非常動感情;但是看遍所有古今中外的愛情故事,幾乎沒有一個是圓滿的;假使圓滿了,這個故事便失去了文學趣味。等於以前我們古老的戲劇,像從前各種地方戲、京戲、台灣的歌仔戲,唱的都是私訂終生後花園,落難公子中狀元,一點意思也沒有。至於落難公子中了狀元,兩人能否共同生活一輩子,那就很難說了。 我們學佛的人看人生,從因緣的方面來看,比一般人要來得深刻。以佛學的觀點看人生,真正的好姻緣、善緣,不管有沒有結為夫婦組織家庭,大都不超過五年十年的。例如有些小說,像紅樓夢、乃至西洋名著茶花女等等,大家看了,覺得男女間感情的你儂我儂,非常可愛,令人欣羨,但是你不能加以科學分析,一分析他們所謂的濃情蜜意時間的持續也不過幾年的美景而已。因為它是短暫的、片段的,所以就覺得很美很有味道。人人都希望維持這種詩情畫意般的感情幾十年,甚至永遠,這是不可能,絕對不可能的。因此,佛經上稱我們這個世界為娑婆世界。娑婆兩個字的中譯就是堪忍。這個世界缺點很多,沒有一個人生是圓滿的。幸福的家庭很快地就拆散了、破碎了。失望和痛苦忍不了,還是要能忍,還是要接受。 由娑婆世界的道理,我們再把範圍縮小來講,談談杭州西湖的故事。在杭州西湖邊有很多歷史人物的墳墓,值得留念與憑弔,有高僧、名士,也有詩人、名妓,其中在滿植梅花的小孤山上,有西冷橋,橋邊有兩座墳墓,一座是歷史名妓叫蘇曉曉的,另一座是清末民初的名和尚蘇曼殊的。有人寫過一首詩,其中的名句:西冷橋畔兩蘇墳,就是描寫這一妓一僧。當然墳墓沒有什麼了不起,可是在中國歷史的文學中,西冷橋畔兩蘇墳,感人至深,因為這句詩利用對比手法,以一妓一僧各自的生命遭遇互襯,將人生悲歡離合的各種無奈表露無遺,令人感慨難忘。 另外,清朝女詩人馮小青的墳墓也在杭州小孤山上,她是個才女,人也長得很漂亮,年紀輕輕就遇人不淑,結了婚才知所嫁非人,先生早已有了太太,因此痛苦一輩子,抑鬱而死。馮小青這一生遭遇差不多是代表了大部分人類社會或舊時代的女性,為了家庭,痛苦犧牲的寫照。 馮小青的學問很好,文學修養也高,也有專集留下來,我年輕時最欣賞她的一首名詩,今天提供給緣社的諸位大菩薩,同時迴向給全世界所有的女性。馮小青的人生遭遇很痛苦,因此天天拜佛,拜觀音菩薩白衣大士。她在白衣大士前發了願,寫下這首詩:稽首慈雲大士前,不升淨土不升天,願為一滴楊枝水,灑到人間並蒂蓮。由於親身受苦,也看到人間夫婦很少有真正快樂的,因此,她不求死後升天,或往生淨土,而願化作菩薩淨瓶中的一滴甘露水,灑向人間,希望將來世界上的夫婦,永遠幸福快樂美滿和諧。 以馮小青這樣一個悲慘的遭遇,她的因緣是痛苦的,可是她學佛以後,天天拜佛所發的願,不像我們求發財,求保闔家平安,她感於人間夫妻有許多不如意而願變成觀音菩薩淨瓶中的楊枝水,加被世上每一對夫婦平安、幸福。 我常常跟一般年輕的女同學講,我們學佛人不要認為這只是一首愛情詩,其實這首詩應該當成佛經看,在詩中痛苦感情的背後沒有埋怨,也沒有恨,她了解人生就是還債,很痛快地去償還,而且不只自己還債,還願意為世界上所有人還債,所以能寫出願為一滴楊枝水,灑到人間並蒂蓮這麼動人的詩句,不為自己的痛苦所困,而是把自己的痛苦體會了,想到世界上其它女性的痛苦,以她學佛的大願力,希望自己將來使人間每一個家庭美滿和快樂,這就是從心理上,如何將惡緣轉成善緣的具體實例。 從這位女性的故事,我們可以了解到一個學佛的人該如何對待和處理所遭遇的惡緣,使自己得到平安。因此,我對一般學佛的朋友講,你們不要吹牛,什麼成佛成道,一個學佛人,活著身心健康快樂,少病少惱。死時不麻煩自己,不拖累別人就算很好了。馮小青這種大願力,就如同她詩中最後一句一樣:灑到人間並蒂蓮,多麼慈悲。 接著再講另一位女性文學家的故事。中國文化有句古話“造物忌才”,是從佛經中演繹出來的。造物代表天地,就是說人生的命運不圓滿,上天對人才是妒忌的,不願意他圓滿。我們中國人喜歡算命,提到算命,我偶爾也教同學們學學,但不贊成他們真的去算,因為這是靠不住的。算命有它深奧的哲學道理,這裡我們暫時不談。至於它所推演的內容,統括而言,不過是妻財子祿四樣東西。對女性講就是夫財子祿。這輩子家庭丈夫好不好?有沒有錢?將來成家兒女如何?生活有無問題?前途功名怎樣?然而就算命的原則來說:這一切,只用一個“才”字就可以簡單概括了。 “才”字代表錢財、文才,乃至人長得漂不漂亮的人才,都包含在內。 有人算命回來問我,老師啊!算命的說我有財,結果我沒有什麼錢。我說你怎麼沒錢?你今年結婚討太太,太太就是財產,大財產進門啦!結婚就要花錢嘛,是有錢你花掉了。所以算命拿“才”講一個人命中有財,可是人長得漂亮,已把財佔去;或者讀書人學問好,抵消了財就窮了。要是又聰明又漂亮又有錢,天底下的好事給你一個人佔盡了,人家佔什麼啊?這個世界公平得很,佔了這樣就缺少那樣,因此我們可以了解緣的道理,不一定圓滿。 由“才”與“緣”我們再來談談宋朝女詞人李清照的故事。在座大概很多人打麻將吧?打麻將的祖師爺就是這位才女。為何她發明打麻將呢?同我們今天在座的外省朋友一樣,宋朝也幾經動亂,北方金人南侵,她隨著大家逃難到浙江金華。國家的事,家庭的事,使她很痛苦。先生雖不壞,到底學問能力沒有她強,因此感覺生活不美滿,此國仇家怨相逼的結果,便時常邀幾位女好友到閨房玩玩,而發明了打麻(馬)將。因為北方軍隊都是騎馬打過來的,所以要把那些馬上的兵將打下來,就叫打馬將。 這是她所發明排遣內心苦悶的方法,一個人要想辦法把自己內心的痛苦消化掉,如果一直壓在心頭,就是對人生緣處理得不好,那是很笨的。李清照女士善於處理,但是她的心境還是很痛苦的,我們一讀她的著作便知。她作的詞非常有名,其中一厥詞,把尋尋覓覓,冷冷清清,淒淒,慘慘,戚戚連在一塊,很淒美,這些充滿傷感意味的詩句,我們年輕時都喜歡讀。 到了中年,尤其老年,便不忍也不願意讀它了,尤其李清照的名句,“枕前淚共階前雨,隔著窗兒滴到明”,正是她為國為家的痛苦寫照。這種境界我想在座的外省朋友都同樣經驗過的,想到前塵往事,通宵不寐,眼淚把枕頭都哭濕了,同時窗外的雨水,也落了整夜,似乎與自己共灑同情之淚。李清照的詞都很悲觀,然而她也有了不起的一面,並非整天對雨流淚。 感於現在社會的處境、常使我喜歡提到她的另一首描寫項羽的詩。楚霸王是歷史上的英雄,此詩可代表今天大家的心情:“生當為人傑,死亦為鬼雄。至今思項羽,不肯過江東。”由此可以看出到了晚年,她的胸襟氣魄,依然如此,是個大英雄。以學佛來說,具有大勇猛金剛菩薩的氣概。 在台灣,諸位今天能在此討論佛法因緣的問題,是有福氣的。不管我們個人遭遇如何,學佛的人,當看到太熱鬧的場面便興起莫名的悲哀情懷,看到社會太安定,就聯想到後面享福過度的壞處。今天我們的文化與社會的層面,看來很安定很繁榮,但是每個人心理都很痛苦。我有許多各方面的朋友,佛教、天主教、基督教、回教都有,因為我不太界別任何宗教,所以宗教反正都是勸人為善,都有它的好處,至於形而上的道理誰高誰低,那是另一主題,暫且不談。我看看許多朋友,到了晚年,夫妻兩人很可憐,同美國老年人一樣。兒女長大了,出國的出國,成家的成家,搬到外面成立小家庭,最後兩老在家,什麼人作伴侶?電視機。兩個人待在家中,正應了兩句古詩:“流淚眼觀流淚眼,斷腸人對斷腸人”。因為我看看你也不像十幾歲時那般漂亮,你看看我頭髮都白了,沒得看了。兩對眼睛只好看電視機,你看看我,我看看你,早已不是當年一起買電影票看電影那種愛情了。將來中國社會這種情況恐怕愈來愈嚴重,所以年紀大或中年十歲以上,就要有個安排。莊子有句話:“哀樂不能入”,談到人生的經驗,到了中年,哀樂就不大分了, 悲哀與快樂都差不多木然了。因此過了中年到老年,奉勸大家最好是學佛,當然諸位都是學佛的。返老還童的外婆禪剛才送大家一本外婆禪,不是向大家推銷書,而是外婆禪的作者是個學佛很好的榜樣。作者名字是筆名,真名不願意發表。這位老太太七十幾歲,現在人在美國,是世家小姐出身,算得上是個半新半舊的現代才女,先生也了不起,是老牌的法國留學生,夫婦兩人一生碰到幾個時代— —推翻滿清建立中華民國、北洋軍閥內爭、八年對日抗戰,到了台灣。只有一個女兒,是我的學生,師大東海畢業,擁有兩個博士學位,很有才。後來老太太的先生死了,我說媽媽一個人住在南部怎麼辦呢?就把她接來台北,住在我家隔壁,也好有個照應,便搬來了。老太太信天主教,曉得我不分宗教,所以大家相處得很好,當她的女兒到哈佛深造時,特別請我多加照顧。這位小姐到了哈佛大學,不久就把媽媽接去同住。這位老太太到了美國,我看她一個人跟女兒住,很無聊,就寄了一本我的書,說不管信什麼教,沒事無聊嘛,學學打坐也好,她覺得有道理,就坐起來,我告訴她有問題寫信給我,每天寫日記,半個月郵寄一次。呵!她一路進步,現在不得了啦!七十多歲的人,越來越精神了。這還其次,為何要出這本書呢?她到了美國,一個讀書的女兒是不太侍候媽,孝順是孝順,嫁了印度人,也是博士,生了個孫女,我們想想,假如我遇到這種情況怎麼辦?我最佩服她老太太一生遭遇不痛快,心理卻很平安,信上報告說,在國外住外國女婿家,帶小孫女,不當成是家,而是住旅館,女兒女婿是旅館的老闆,今天在此做客,住到哪一天算哪一天,因此我佩服她處理的方法很好。晚年學學佛,打打坐,帶帶小孫女,把自己的人生看成住旅館,就痛快了,這就是一個老人善於安排自己的好例子。 小時候我家有個廟子,從宋朝幾百年下來的家廟,歷來曾經出過很多高僧,我父親告訴我,其中有位高僧的對子很好:得一日糧齋,且過一日。有幾天緣分,便住幾天。就是說明做一天和尚撞一天鐘,和尚去了廟子空的灑脫境界。人生有如此解脫的心境,那麼對自己一輩子的因緣遭遇便能處理得非常美滿了。 ☸ Grasping Source: Buddhism @ Facebook
Dzongsar Khyentse Rinpoche: Trying to change the outerworld to pursuit of perfection is futile. There is always something unexpected happens, make you angry without knowing and prepared. How much you are grasping, how much pain you will have. In order to get rid of pain and suffering, you must be away from all attachment. When you were angry, you should look at your own mind, why being so angry? Is it because things happened against your wish and expectation? Your expectations, is the thing you are grasping. ☸ 何其自性,本自…… 禅宗六祖惠能在《六祖坛经》中说:“祖以袈裟遮围,不令人见。”
为说《金刚经》,至 『 应无所住而生其心 』 ,惠能言下大悟,一切万法,不离自性。遂启祖言:
☸ Wisdom from DhammavadakaRemember always that you are just a visitor here, a traveler passing through. Your stay is but short and the moment of your departure unknown.
None can live without toil, and a craft that provides your needs is a blessing indeed. But if you toil without rest, fatigue and weariness will overtake you, and you will be denied the joy that comes from labour's end. Speak quietly and kindly and be not forward with either opinions or advice. If you talk much, this will make you deaf to what others say, and you should know that there are few so wise that they cannot learn from others. Be near when help is needed, but far when praise and thanks are being offered. Take small account of might, wealth and fame, for they soon pass and are forgotten. Instead, nurture love within you and strive to be a friend to all. Truly, compassion is a balm for many wounds. Treasure silence when you find it, and while being mindful of your duties, set time aside, to be alone with yourself. Cast off pretense and self-deception and see yourself as you really are. Despite all appearances, no one is really evil. They are led astray by ignorance. If you ponder this truth always you will offer more light, rather than blame and condemnation. You, no less than all beings, have Buddha Nature within. Your essential Mind is pure. Therefore, when defilements cause you to stumble and fall, let not remorse nor dark foreboding cast you down. Be of good cheer and with this understanding, summon strength and walk on. Faith is like a lamp and wisdom makes the flame burn bright. Carry this lamp always and in good time the darkness will yield and you will abide in the Light. |