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心經
Posted On 31/05/2008
觀自在菩薩 行深般若波羅蜜多時 照見五蘊皆空 度一切苦厄 舍利子 色不異空 空不異色 色即是空 空即是色 受想行識亦復如是 舍利子‧是諸法空相 不生不滅 不垢不淨 不增不減 是故空中無色 無受想行識 無眼耳鼻舌身意 無色聲香味觸法 無眼界乃至無意識界 無無明 亦無無明盡 乃至無老死 亦無老死盡 無苦集滅道 無智亦無得 以無所得故 菩提薩埵 依般若波羅蜜多故 心無罣礙 無罣礙故 無有恐怖 遠離顛倒夢想 究竟涅盤 三世諸佛 依般若波羅蜜多故 得阿耨多羅三藐三菩提 故知般若波羅蜜多 是大神咒 是大明咒 是無上咒 是無等等咒 能除一切苦 真實不虛 故說般若波羅蜜多咒‧即說咒曰‧揭諦‧揭諦‧波羅揭諦‧波羅僧揭諦‧菩提薩婆訶

觀自在菩薩

觀 自 在 是 觀 世 音 菩 薩 的 別 名 , 以 字 面 來 解 釋 也 相 當 好 , 意 思 是 觀 察 諸 法 實 相 本 空 後 , 對 一 切 的 外 境 外 緣 就 隨 意 而 自 在 了 。 觀 自 在 是 修 行 證 果 的 境 界 , 此 時 一 切 都 如 悠 遊 的 白 雲 , 任 意 浮 遊 於 萬 里 天 空 , 一 切 都 不 再 是 掛 礙 , 一 切 都 已 安 然 , 所 以 才 能 對 於 萬 事 萬 物 產 生 隨 緣 而 自 由 自 在 的 態 度 , 這 種 生 命 之 啟 , 多 麼 值 得 我 們 身 處 五 濁 惡 世 ﹝ 劫 濁 、 見 濁 、 煩 惱 濁 、 眾 生 濁 、 命 濁 ﹞ 中 的 眾 生 羨 慕 啊 ! 但 是 不 只 能 羨 慕 而 已 , 因 為 「 眾 生 皆 有 佛 性 」 , 我 們 應 努 力 的 修 行 , 只 要 肯 不 斷 的 自 度 度 人 , 總 有 一 天 , 我 們 也 會 與 觀 自 在 菩 薩 一 樣 的 自 在 啊 !


行深般若波羅蜜多時

般 若 波 羅 蜜 多 是 解 脫 空 慧 的 意 思 , 也 可 以 解 釋 成 「 到 彼 岸 的 大 智 慧 」 。 因 為 , 唯 有 證 入 圓 滿 的 涅 槃 , 才 能 完 全 解 脫 三 界 輪 迴 的 生 命 困 境 。 而 想 證 入 圓 滿 的 空 慧 , 必 須 〝 老 實 修 行 〞 , 而 且 不 只 是 行 , 還 要 「 行 深 」 , 就 是 必 須 把 這 大 智 慧 深 化 到 生 命 的 最 深 處 , 如 此 方 能 在 面 對 任 何 外 境 時 , 保 持 如 如 不 動 的 自 性 , 故 此 句 才 巧 妙 的 點 出 「 行 深 」 二 字 , 因 為 這 才 是 實 修 的 關 鍵 之 處 , 如 果 沒 有 念 茲 在 茲 、 須 臾 不 離 的 保 持 般 若 , 便 沒 有 辦 法 真 正 解 脫 三 界 、 永 斷 輪 迴 。 故 一 個 修 行 人 , 如 果 真 有 出 三 界 的 〝 沖 天 志 〞 , 則 必 須 戮 力 以 赴 , 方 能 真 正 如 願 以 償 !


照見五蘊皆空

當 一 個 修 行 人 經 過 因 地 努 力 的 修 行 後 , 當 他 通 達 了 無 常 、 無 我 的 空 慧 之 後 , 他 剎 那 明 白 了 原 來 一 切 的 本 質 皆 空 , 連 這 個 五 蘊 色 身 ~ 一 個 與 我 們 生 命 最 密 切 的 存 有 , 它 的 本 質 也 是 空 。 這 時 他 徹 頭 徹 尾 的 照 見 了 色 、 受 、 想 、 行 、 識 的 虛 妄 , 而 從 這 虛 妄 中 徹 底 的 覺 醒 了 過 來 。 於 是 他 不 再 受 這 些 外 相 、 外 境 、 外 緣 的 束 縛 , 他 已 經 完 全 自 由 了 , 因 為 他 僅 從 自 身 的 五 蘊 , 就 已 經 完 完 全 全 的 明 白 了 宇 宙 至 極 的 真 理 - - 空 。


度一切苦厄

當 一 個 修 行 人 證 入 果 地 後 , 他 自 由 解 脫 了 。 於 是 他 才 有 真 正 的 能 力 去 救 度 一 切 的 苦 厄 , 因 為 唯 有 自 己 到 達 了 彼 岸 , 才 真 正 能 夠 正 確 無 誤 的 , 帶 領 猶 在 苦 海 沉 浮 的 三 界 眾 生 也 同 樣 的 到 達 彼 岸 。 故 一 個 良 好 的 修 行 人 , 他 的 知 見 是 如 法 華 經 所 說 〝 唯 一 佛 乘 〞 , 因 為 只 有 究 竟 成 就 了 , 我 們 才 能 完 全 明 白 , 什 麼 是 〝 本 地 風 光 〞 、 什 麼 是 〝 本 來 面 目 〞 , 否 則 都 只 是 聞 人 說 空 亦 鸚 鵡 學 語 罷 了 。 所 以 , 只 有 究 竟 成 就 , 才 能 度 盡 一 切 苦 厄 , 就 如 偉 大 的 觀 世 音 菩 薩 , 他 其 實 是 正 法 明 如 來 倒 駕 慈 航 , 化 現 與 三 界 眾 生 較 接 近 的 菩 薩 而 方 便 度 眾 。 我 們 常 聽 到 人 們 虔 誠 的 讚 頌 觀 世 音 菩 薩 : 「 千 處 祈 求 千 處 應 , 苦 海 常 作 度 人 舟 。 」 那 有 求 必 應 、 無 量 無 邊 、 悲 願 深 切 的 胸 襟 , 令 人 不 禁 感 激 涕 零 、 動 容 良 久 。 啊 ! 南 無 大 慈 大 悲 救 苦 救 難 廣 大 靈 感 觀 世 音 菩 薩 , 那 度 盡 眾 生 一 切 苦 厄 的 廣 大 悲 願 , 是 凡 夫 俗 子 望 塵 莫 及 的 。 但 是 啊 ! 我 們 不 能 氣 餒 , 而 應 奮 力 效 法 , 如 是 , 則 總 有 一 天 也 能 如 觀 世 音 菩 薩 一 般 〝 尋 聲 救 苦 〞 、 〝 苦 海 常 作 度 人 舟 〞 了 。


舍利子

舍 利 子 是 佛 陀 的 十 大 弟 子 之 一 , 以 智 慧 通 達 稱 著 , 心 經 便 是 應 其 問 而 應 機 說 法 , 充 滿 了 佛 陀 的 證 量 精 華 以 及 諄 諄 教 誨 的 慈 悲 為 懷 。 緬 懷 佛 陀 在 世 , 能 有 幸 跟 隨 佛 陀 親 聆 法 音 是 多 麼 的 福 報 廣 大 , 但 是 啊 ! 末 法 時 代 的 佛 子 啊 ! 儘 管 佛 陀 早 已 涅 槃 , 儘 管 世 界 動 盪 不 安 , 我 們 還 是 要 珍 惜 一 切 的 經 藏 , 深 心 閱 讀 , 則 如 同 佛 陀 在 世 , 亦 如 同 親 自 參 與 法 筵 !


色不異空

一 切 的 色 相 , 它 的 本 質 都 是 空 。 無 論 色 相 產 生 了 什 麼 樣 的 變 化 , 例 如 無 垠 的 天 空 , 也 許 會 刮 風 , 也 許 會 飄 雨 , 也 許 會 有 幾 朵 白 雲 流 浪 , 但 是 啊 ! 天 空 還 是 天 空 , 並 不 會 因 為 風 、 雨 、 雲 、 雷 、 電 等 而 改 變 , 所 以 色 相 的 本 質 即 空 , 所 以 一 切 本 空 。 以 一 切 本 空 的 諸 法 實 相 來 看 , 則 有 的 本 質 即 空 , 故 色 不 異 空 。


空不異色

如 果 把 角 度 再 調 換 一 下 , 就 是 從 空 的 本 質 來 看 , 由 於 空 的 本 質 當 然 還 是 空 , 而 色 相 的 本 質 也 是 空 , 所 以 當 然 也 是 空 不 異 有 , 也 就 是 空 不 異 色 。 這 段 以 反 過 來 的 角 度 探 索 空 與 有 的 關 係 , 但 空 畢 竟 是 空 , 所 以 不 論 從 那 一 個 角 度 探 究 , 它 依 舊 是 〝 空 〞 。 因 此 , 空 是 顛 撲 不 破 的 宇 宙 真 理 , 只 有 真 正 了 解 、 明 白 、 安 住 、 鞏 固 於 空 了 , 才 是 真 正 的 修 行 人 。


色即是空

萬 事 萬 物 的 本 質 是 空 , 宇 宙 中 的 森 羅 萬 象 , 從 日 月 星 辰 到 草 木 蟲 魚 , 一 切 的 一 切 , 都 是 色 相 , 而 色 相 的 背 後 所 蘊 含 的 真 理 就 是 空 , 所 以 有 即 是 空 , 也 就 是 〝 色 即 是 空 〞 。 此 句 是 從 前 句 〝 不 異 〞 推 演 而 來 。 〝 不 異 〞 就 是 〝 等 於 〞 , 〝 等 於 〞 就 是 〝 即 是 〞 。 故 不 論 正 說 、 反 說 , 都 是 在 在 說 明 〝 緣 起 性 空 〞 的 真 義 。


空即是色

色 可 以 解 釋 成 人 身 的 〝 色 蘊 〞 , 這 是 以 自 身 的 觀 點 來 觀 察 , 那 麼 應 用 於 此 四 句 , 即 可 還 原 成 〝 色 蘊 不 異 空 , 空 不 異 色 蘊 , 色 蘊 即 是 空 , 空 即 是 色 蘊 〞 。 而 推 演 出 來 的 話 , 則 〝 一 即 一 切 〞 , 所 以 也 可 以 把 這 四 句 推 廣 成 : 〝 色 相 不 異 空 , 空 不 異 色 相 ; 色 相 即 是 空 , 空 即 是 色 相 。 〞 所 以 心 經 的 結 構 相 當 嚴 謹 , 佛 陀 先 善 巧 的 教 導 我 們 從 最 近 的 色 身 觀 察 起 , 而 如 果 我 們 明 白 了 色 身 的 本 質 是 空 , 那 麼 就 容 易 明 白 其 他 萬 事 萬 物 的 本 質 , 也 一 樣 是 空 了 。 所 以 佛 陀 是 最 偉 大 的 教 育 家 , 把 宇 宙 至 深 的 道 理 , 用 最 顯 淺 的 例 子 生 動 的 開 導 啟 示 我 們 , 真 是 令 人 讚 歎 !


受、想、行、識,亦復如是

前 面 已 把 五 蘊 之 一 的 色 蘊 與 空 的 關 係 說 得 清 楚 明 白 , 所 以 此 處 就 省 略 了 重 複 說 明 的 地 方 , 把 五 蘊 的 其 他 四 蘊 : 受 、 想 、 行 、 識 , 以 一 句 「 亦 復 如 是 」 帶 過 。 因 為 話 如 果 已 經 說 清 楚 了 , 又 何 必 多 廢 唇 舌 , 所 以 這 裡 又 是 方 便 善 巧 之 處 , 也 是 再 度 揭 示 〝 一 即 一 切 , 一 切 即 一 〞 的 真 理 。


舍利子,是諸法空相

心 經 的 重 點 主 旨 也 不 外 乎 是 要 說 明 〝 一 切 本 空 〞 。 站 在 空 的 立 場 而 言 , 不 論 一 切 的 外 相 呈 顯 什 麼 , 它 的 本 質 終 究 還 是 空 , 所 以 , 「 空 相 」 是 指 一 切 都 是 空 的 相 貌 。 空 如 同 一 個 最 千 變 萬 化 的 演 員 , 他 可 以 化 各 種 不 同 的 妝 , 他 可 以 演 各 種 不 同 的 角 色 , 但 無 論 如 何 , 他 還 是 他 , 並 不 會 因 為 化 妝 的不 同 , 或 是 角 色 的 不 同 而 有 所 改 變 。 「 空 」 亦 然 , 無 論 空 的 相 貌 如 何 的 不 同 , 空 的 本 質 , 穿 透 這 些 外 相 紛 雜 之 後 , 空 畢 竟 還 是 - - 空 。


不生不滅

心 的 本 質 - - 空 。 心 是 一 切 萬 法 的 源 頭 , 既 然 如 此 , 它 可 以 是 山 , 可 以 是 海 , 可 以 是 日 , 可 以 是 月 … … , 它 可 以 是 一 切 的 一 切 , 但 是 分 析 到 最 後 不 能 再 分 析 之 時 , 萬 事 萬 物 之 間 產 生 了 共 同 之 點 , 那 就 是 - - 一 切 都 由 心 所 創 造 , 一 切 都 只 是 心 王 的 遊 戲 罷 了 。 「 空 」 是 宇 宙 最 終 極 的 存 有 , 請 注 意 , 這 〝 存 有 〞 二 字 也 只 是 假 名 安 立 , 因 為 空 已 經 超 越 有 或 無 , 實 在 不 能 說 它 是 有 , 也 實 在 不 能 說 它 是 無 , 總 而 言 之 , 當 一 切 的 妄 念 止 息 之 後 , 空 的 狀 態 就 豁 然 開 朗 了 。 故 切 記 不 能 以 相 對 世 界 的 有 或 無 去 理 解 「 空 」 , 因 為 這 是 一 條 行 不 通 的 路 , 只 有 脫 離 了 語 言 文 字 的 束 縛 , 以 直 觀 的 方 法 才 能 碰 觸 到 所 謂 的 「 空 」 。 所 以 , 不 論 一 切 如 何 變 化 , 「 空 」 還 是 「 空 」 , 「 空 」 已 經 超 越 了 現 象 界 的 生 、 住 、 異 、 滅 , 它 是 沒 有 所 謂 開 始 或 結 束 , 更 沒 有 所 謂 的 生 或 死 , 它 是 一 種 「 不 生 不 滅 」 的 永 恆 境 界 。


不垢不淨

五濁惡世是污垢的,涅槃是清淨的。是嗎?真的是這樣的嗎?如果以第一義的眼光來看的話,其實根本沒有所謂髒或乾淨,輪迴或涅槃的差別,因為它只是它,不會因為外在的乾淨與否而改變,故心經再度標指出空的特性--不垢不淨。其實無論代換成任何相對詞,它都是能夠繼續說下去的,例如〝不高不低〞、〝不上不下〞、〝不尊不卑〞……。


不增不減

心的本質既然是空,那麼當它在創造一切萬法的時候,它的本質當然也是空,例如天空中的晴時多雲、偶陣雨,儘管天氣變化多端,天空還是天空,並不會因為天氣的好或壞而改變,更不會因為天氣的好或壞,而使天空變得更大或變得更小。難道下雨時,天空就被塞滿了?難道放晴時,天空就變大了嗎?那當然是沒有,故由此可更進一步的了知空的另一個特性--不增不減……。


是故空中無色

一切都是幻相,一切都是幻有,只有空是永恆、是常。空,無所掛礙、無所粘滯、一絲不罜……,於此徹底畢竟空中,無一可得,故無色,無一切色相,一切眼所見皆為虛幻,故空中無色。


無受想行識

空中一切了不可得,既無色,則其他四蘊亦無,受、想、行、識,本質亦空,空畢竟空,一切的感受、想念、行為、意識皆空,故空中無受、想、行、識。


無眼耳鼻舌身意

空亦復空,一切的外相、一切的感受,都是妄念,都是不實在的,都是因緣和合而生,沒有實體可言。一切的感受所接收的訊息,都是心王的遊戲,都是表相,都是聚散無常的,唯有認清此點,才能真正擺脫感官的限制,走向開悟解脫之路。


無色聲香味觸法

金剛經說:「一切有為法,如夢幻泡影,如露亦如電,應作如是觀。」這是照亮千古的真理名句,古往今來,讓多少沉迷於大幻化網中的三界修行人猛然驚醒是的,一切的眼所見、耳所聞、鼻所嗅、舌所嚐、身所觸,都是虛幻不實,只有當色聲香味觸法的幻化脫下騙人的外衣後,空的真相才真正水落石出。


無眼界乃至無意識界

在這無常的世間,一切的存有都是虛幻不實的,不論是眼睛所看到的世界或是心意識所感受的世界,都脫離不了大幻化網的牢牢籠罩。啊!有志的修行人,怎甘心如此受盡愚弄?請快快醒過來,從一切的色、聲、香、味、觸、法中覺醒過來,不要再相信一切都是可以依據的,我們一向被自己的眼、耳、鼻、舌、身、意捉弄得相當可憐而不自知,今生既有幸得聞佛法,就應全力以赴,不出三界誓不休!


無無明

千古如長夜啊!如果一個人沒有了佛法,就如同永遠陷於黑暗的瞽者,空有雙目而不見物,如果我們擁有健康的眼睛,卻沒有佛法的話,那麼我們比一位盲者還要盲目,因為如果心靈沒有智慧,身、口、意就會隨業力逐流,業上牽業,而於三界苦海沉淪,永無出期。可是啊!如果心靈擁有智慧,就算眼盲,他也是擁有一盞明燈的人,那乎會照亮苦海航道,只要順著乎逆流而上,總有一天會到達光明的彼岸--涅槃。在這樣解脫的境界裡,當然是沒有黑暗,也就是無無明的存在了。啊!佛法的智慧是破除無明的慧日,願慧日普照人寰,願無明消逝無蹤!


亦無無明盡

無明是解脫的相反,無明盡則是正解脫。但是在絕對的解脫境中,空即是法爾如是,又那來無明或無明盡的對立或分別呢?故心經簡明扼要的告訴我們:離開了一切的解釋、分別、妄想、批判、臆測、預設、盼望等等的心意識作用之後,我們才有可能真正的了解、體悟、證入空。


乃至無老死

佛是慈悲與智慧圓滿的象徵,而且已經脫離了生死輪迴的強大束縛,是自由、自在、無拘無束、沒有生住異滅變化、沒有生老病死、沒有悲歡離合、沒有一切執著的永恆。


亦無老死盡

凡夫眾生,如果不經過三大阿僧祇劫的苦修,是難以證入不生不滅的空性。這樣的空性,是沒有老死、沒有去來、沒有時間、沒有空間,當然也就沒有老死盡、沒有去來盡、沒有時間盡、沒有空間盡了…… 。


無苦集滅道

人世如無邊的苦海,眾生如無依的落海者,在生、老、病、死、怨憎會、愛別離、求不得、五蘊熾盛的八苦,甚至千苦、萬苦、億苦中載浮載沉。善緣聚合的時候,或有短暫的自在與快樂,但是畢竟於生死苦海中,這一點點的甜味根本微不足道。總而言之,這五濁惡世即是一個大苦聚,充滿了黑暗、痛苦、挫折、殺戮……,只要睜開肉眼,就知道世界從來沒有過真正的和平,一切都在浮盪不安的氣氛中迭蕩。但是啊!大部份的眾生都沒有看清楚,自己所處的世界是多麼的污濁與殘酷。人們為了名利,不惜巧取豪奪;一場天災,可以奪去無數人身寶;一次戰爭,可以死去多少二十餘年辛苦成長的年輕生命。啊!這多麼痛苦的五濁惡世,實無一值得留戀,也從來不曾留下什麼。這是真正的實相。問題是,眾生多半已經習慣了這樣充滿無盡無邊苦痛的無常世間,半麻木、半昏沉、半自欺、半無知、半無奈的一天又一天的過著日子。只有比例不多的修行人,在過去生功德福報的導引之下,聽聞了帶來滅苦究竟方法的珍貴佛法,遵循著偉大釋迦牟尼佛的教導,一步一步走向覺醒之路--明白了人生真的是「苦海無邊」,然後積極的修行、滅苦、證道。一心一意嚮往著那沒有痛苦的佛國淨土、那沒有一切憂悲苦惱的永恆之樂。在這樣無憂的境界裡,當然也沒有苦集滅道的修行必要了。因為,一切已經圓滿,一切已經具足。


無智亦無得

智慧第一!在這無明的五濁惡世,唯有憑藉佛法的大智慧,才能讓我們順利的出離三界。故智慧如明燈,能夠驅散黑暗;如船筏,能夠得度彼岸;如橋樑,能夠越過窮山惡水;如良醫,能夠治癒宿疾;如良藥,能夠藥到病除;如良馬,能夠千里奔騰;如利劍,能夠削鐵如泥;如盔甲,能夠保護慧命;如珍寶,能夠買得法身……但是在已經究竟解脫的境界中,智慧法爾具足,一切任運,故也就沒有智慧或不智慧的分別了。既然智慧通達,一切圓滿,當然也就不會缺少什麼,既不缺少,也就無須獲得。


以無所得故

那麼,空的重要特性在那?一言以蔽之--無所得。為什麼呢?因為,一切本不生,一切圓滿,一切具足。當你已經是空,你還缺乏什麼呢?當你已經不缺乏任何時,請問你還需要終日汲汲營營,席不暇暖的去追尋什麼呢?既已無需追求,又何需獲得什麼呢?


菩提薩埵

菩提薩埵是〝菩薩〞--一個澈見諸法實相的有情。他是一個智慧通達的人,他是一個悲願深切的人,為什麼呢?因為他已經澈底明白萬事萬物背後的真相,已經不再作繭自縛,已經能夠於這虛幻不實的世間,保持看清一切幻相的如如不動,然後再以這樣的智慧為出發,繼而去教導猶迷戀三界的芸芸眾生。這樣的人是稀有的、難得的,這樣的作為也是稀有的、難得的,誠如阿彌陀經中所說:「釋迦牟尼佛能為甚難希有之事,能於娑婆國土,五濁惡世,劫濁、見濁、煩惱濁、眾生濁、命濁中得阿耨多羅三藐三菩提,為諸眾生說是一切世間難信之法。舍利弗,當知我於五濁惡世,行此難事,得阿耨多羅三藐三菩提,為一切世間說此難信之法,是為甚難。」


依般若波羅蜜多故

一個覺悟的有情,是一個完全沒有執著的人,他雖然活在這個五濁惡世裡,可是他的心啊!就宛如一輪皎潔的明月,發出瑩澈清淨的光輝,普照十方。雖然有時會有幾朵烏雲遮蔽,但是明月還是如此的清澈、圓滿,並不會受到烏雲的影響。他又像一朵潔淨芳香的蓮花,雖然生長在污濁的泥沼裡,卻開出最美麗清香的花朵。為什麼他能如此呢?那就是因為他擁有「般若波羅蜜多」的緣故。因為,般若是出三界必備的條件,是佛家不共的法門,唯有佛法能夠究竟解脫三界,因為佛陀所傳下的真理,並不是佛陀所發明,而是發現。這個偉大的發現,為人類帶來無比的光明與希望--天不生佛陀,萬古如長夜!這實非溢美之詞,而是千真萬確的事實,因為如果沒有般若,我們就不可能明白宇宙的究極真理--空,如果不了解空,我們就會永遠在〝有〞的現象中打轉、迷失、流浪,不知醒轉、振作、出離,那麼,輪迴便成為一個難醒的漫漫長夜,而佛陀所帶來的般若教誨,正如一輪照亮無盡無邊黑暗的太陽,驅散了障蔽眾生的無明,帶來無比的光明。故知般若是多麼的珍貴、是多麼的重要。心經的主旨,正是字字句句都在重複這個訊息──般若波羅蜜多,是到彼岸的大智慧!


心無罣礙

心是主宰,心是心王,心是一切的開始,心是一切的源頭。宇宙的森羅萬象,都是心意識的變現,都是心王的遊戲,都是心的作用變化。心是真正的修行重點所在,所以我們的修行須臾不能離開心的修行--這才不是盲修瞎練,心外求法。為什麼是這樣呢?因為,一切的本質就在於心,心解脫了,一切就解脫了,心不解脫,生命就無從解脫,足見心才是修行的主要方向,而非枝枝節節、變化無窮、千頭萬緒、剪不斷理還亂、毫無頭緒、亂無章法、不知所云的現象界。其實啊!現象界就像一場夢,夢中的情節毫無規則可言,因為這些情節都只是心意識的反射罷了,可是如果我們不明白這層道理的話,我們就會把這些紛云的情節,當作千真萬確的事實來對待。這時,得與失就變得十分鮮明、高與下就變得十分差異、美與醜就變得非常不同、尊與卑就變得非常不一樣……。然而呢,我們都上了大當--上了自己心意識遊戲的大當,因為站在心的本質立場來看,這些都是虛幻的,猶如看一場電影,總不能為了劇中人物的悲喜而悲喜不已吧!?猶如作了一場夢,總不能為了夢中的主角得失而得失不已吧!?然而,道理說起來明白易懂,可是一旦我們被業力牽引、被隔陰之迷障蔽,任你是大修行人來轉世,如果你不夠用功的話,一樣只是口說空而行不空、拾人牙慧罷了。所以,對於諸法實相的認知,我們實在需要一分一秒都不離開的自我警--一切的一切,不論是眼所見、鼻所聞、耳所聽、身所觸,……儘管當下是多麼的栩栩如生、千真萬確、驚心動魄……其實啊!都只是心的妄念投射罷了!如果我們能安住於這樣的正知見,那麼我們當然就是一個心中沒有罣礙的人了,這樣的境界,是多麼的輕安自在啊!但是,如果我們只要還有一絲執著--任何方式的執著,包括對於某種觀念強烈的主張、某個人非見他不可、某種食物每餐必吃不可、某種娛樂每周非作不可、某種行為非完成不可、某種想念非想不可……內容儘管千萬變化,依個人習氣而不同,但是它絕對可以歸納二個字,就是〝執著〞。只要有一絲的執著,就有一絲的罣礙,只要執著全部沒有了,那就是解脫三界的莊嚴神聖時刻的降臨了。故「心無罣礙」,是多麼的稀有難得啊!願身為佛子的我們,精進再精進,早日達成一絲不罣的超凡入聖、解脫境界。


無罣礙故

沒有執著的人,就是沒有罣礙的人,也就像一個在空中運動的人,不論他抬起右手、放下左腳、快走、慢跑、前進、後退……對他而言,統統沒有任何的障礙,因為,沒有東西能夠阻擋了空啊!說得更具體一點,一個沒有罣礙的人,就是沒有得失心的人,因為,當你放下了一切的得或失,那麼你才是真正在修〝般若波羅蜜多〞的人。因為,現象界的一切變化都只是一場終須謝幕的戲劇,真正透視掌握了此點,這個人便不再受任何得或失的影響而產生憂悲苦惱了。請不要小看憂悲苦惱對於眾生的傷害,當我們陷於這樣的情緒之中時,一切的實相都將模糊不清,那麼〝果中生因〞的無奈悲劇,便將生生不息的隨著我們六道輪迴,難有出頭的一天。所以,心中沒有了罣礙,就是完全擺脫了一切得失心理。天氣放晴也好、下雨也好;自己有錢也好、沒錢也好;別人喜歡自己也好,不喜歡自己也好……既然一切都是過去世的因感召今生的果,既然這些結果也都沒辦法影響心的如如不動,那人又何必作一個自我困閉的春蠶呢?所以,心中沒有了罣礙,就是完全擺脫了一切是非心理。別人的對與錯,自有他對與錯的因與果,我們又何必強烈批判或無法見容呢?因為,如果我們真的希望世界上只有美好與光明,那麼,請不要從要求別人開始,而是從要求自己作為開始吧!既然都只是這夢幻舞台的臨時演員,又何必太計較別人的演技不好呢?所以,心中沒有了罣礙,就是完全擺脫了一切高下心理。別人比我高也好、比我美也好、比我有錢也好……。既然一切都是作一場夢,我們又何必太在意情節的起伏呢?所以,既沒有了得失、是非、高下……心中當然也就無所罣礙了。這樣的人,就是沒有任何牽絆的人了,是世上稀有難得的人,是眾生的依皈,是眾生的指引,是眾生的模範。


無有恐怖

一個沒有罣礙的人,心中就必定安然,隨處自在。既無得失,就沒有得或失的不安與恐懼;既無是非,就沒有是非與否的焦慮或迷惑;既無高下,就沒有大小評判的分別與差異……這樣的人,是完全從恐懼的陰影籠罩中走出來的人,他知道,一切都是假的,難道假的老虎真的會把人給吃了嗎?難道假的魔鬼真的能夠傷害人嗎?難道假的玩具拿到手就快樂了嗎?難道假的名聲有了就不缺少什麼了嗎?他深深明白,一切都可以放下了,一切都不再是問題,一切都可以安心了。這樣的人,是最幸福的人,因為他已經從生命的隱隱不安以及最深層的恐懼──莫明的恐懼、不知所以然的恐懼、茫然的恐懼、微細的恐懼… …之中澈底脫離了出來。生命不再是一個囚籠或苦聚,生命成為無盡的幸福與喜悅,而這所有的關鍵都在於--心。


遠離顛倒夢想

心完全解脫妄念的糾纏之後,變得清明、自主、理性,此時,當幻化網撤開之後,一切才開始顯現其本來面目。黑白不再顛倒,一切都已回到其本應擁有的位置;主客不再易位,心不再誤認妄念為主人;本末不再混淆,心終於明白了自己是--佛。人世如幻,浮生若夢,如果我們不趁早認知這個事實,我們依舊會陷在黑白顛倒、主客易位、本末混淆的生命困境中不能自拔。故既已聽聞佛法,即應精進、慈悲、智慧,永遠的告別那令人憂悲苦惱不已的顛倒與夢想。


究竟涅槃

三界流浪,何時是休息的家鄉?孩子啊!你不覺得累了嗎?──佛菩薩如是問。孩子啊!你不想回家嗎?--佛菩薩如是關懷。孩子啊!心就是家鄉,就是永恆的家鄉,充滿了無限的平安、幸福、喜樂。--佛菩薩如是說。孩子啊!心就是佛,就是涅槃。--佛菩薩如是叮嚀。孩子啊!如果一切都已經具足,一切都已經圓滿,請問你還需要流浪嗎?如果家鄉就已經在腳下,你還需要家鄉嗎?--佛菩薩如是慨歎。是的,是心作佛,心即是佛。只要我們的心放下了一切的執著,而且安住於這樣如如不動的狀態,那麼,家鄉早已經在溫馨的等待我們--從無始劫以來,直到今天。如果你想回家,如果你想不再回到這憂悲苦惱的人間,其實,你只要回到你的〝心〞就可以了,你的身體可以繼續在人間生活的,因為,一切的一切,都只在於心啊!一切的答案、一切的奧秘、一切的終點、一切的開始……都在於--心。心是涅槃,眾生皆有佛性。


三世諸佛

三世是指過去世、現在世以及未來世,三世也可指多世,但是由於時間的觀念其實也是妄念,故時間只對於三界眾生有意義,事實上,法界是既沒有時間也沒有空間的。故三世諸佛的說法是針對三界眾生能夠理解的狀態來說明的。而且故意把三世和諸佛並列,也是提醒我們,諸佛的存在是超越三世,也就是諸佛的存在是永恆,沒有所謂的過去、現在或者未來。所以,我們會發現,人類最大的執著,在於對時間和空間的執著,由於有了時間的妄念,所以我們才有長壽或短命的強烈分別與貪取;由於有了空間的妄念,所以我們才有大或小的強烈差異與執取。故時空的觀念,就是最大的妄念,如果連時空都沒有了,請問又何來的長壽或短命、大或小的分別呢?故所謂三世諸佛,就是已經超越了時空的束縛,漫步於永恆之境的自由解脫之人。


依般若波羅蜜多故

「般若波羅蜜多」是成佛的必備條件,只有依靠這到彼岸的大智慧,三界眾生才有可能真正出離輪迴不已、三界流浪的生命窘困。如果沒有這大智慧,眾生必於生死大海中頭出頭沒、難有出期。為什麼是這樣呢?因為「般若波羅蜜多」的智慧是明白為何有生死輪迴、為何有憂悲苦惱的智慧,如果找到了輪迴的因,當然才有可能斷輪迴的果。而因果律是宇宙的至極真理--雖也是入佛門的基礎理論,但也同時是最甚深幽微之佛家真理。〝種瓜得瓜,種豆得豆〞,這耳熟能詳的句子,卻簡明的把因果關係一語道破。因為因果律是最客觀的宇宙公約,它絕對是公平無誤的--種如是因,必得如是果。如果輪迴是因為不明白生命實相而導致輪迴不已,那麼,只要明白了生命的實相,自然也就止息了輪迴。故十方三世諸佛,都是由於澈底明白了生命實相而成為諸佛的。


得阿耨多羅三藐三菩提

阿耨多羅三藐三菩提--無上正等正覺,是諸佛的解脫境界。此時一切都已經圓滿,一切都已經具足,輪迴生死早已成為昨日惡夢,一切都美好、幸福、安樂,再也不缺少什麼,再也不需要什麼,再也不流浪三界、辛苦備嚐了。這樣的境界,是多麼令人艷羨啊!然而,身處輪迴惡夢的三界眾生,只要一天不放下執著,便一天不可能到達這樣的境界,這樣的境界,並不是憑空可以到達的,是需要經過無量劫以來累生累世的修六度萬行方能達成。故知成佛是一件艱苦卓絕的事,成佛是一件無比莊嚴神聖的宇宙大事!因為,無上正等正覺,就是究竟覺,就是涅槃,就是空,就是輪迴生死的盡頭。而這充滿無限光明的彼岸,是要經歷三大阿僧祇劫方能成就的,絕非一生一世就能成就。故所謂的〝即身成就〞,是指你已經修六度萬行歷經無量劫,這很可能就是你的最後一生,但是,請注意,這其中還是充滿了各種變數--例如今生的努力、過去生的證量以及各種複雜多變、甚深難測的因緣果報……在在都可能使〝即身成就〞這個偉大的理想,成為破碎的美夢。為什麼是這樣呢?因為,我們千萬別小看所謂〝五濁惡世〞的染污力,當我們一誕生在這個濁世裡,當我們一開始呼吸這充滿各種染著的氣,當我們一旦經過劇大痛苦的投胎過程時,一切的證量、一切的福報、一切的記憶……都隨著投胎過程中,神識昏迷於劇大的旋轉,而成為過眼雲煙。一切都得從頭開始,一切都得從牙牙學語開始,任你是大修行人來轉世,只要是尚未成佛者,必定有所謂〞隔陰之迷〞的障蔽,故經典才說〝菩薩亦有隔陰之迷〞。所以啊!不論你遇到多麼殊勝的法門,不論你過去生的證量有多高,不論你的福報有多大,不論你的功德有這麼多…… 如果你今生不好好的努力,嚴肅、神聖、莊嚴的去面對你自己的修行,那麼,即使你本應〝即身成就〞,也很可能就因為一次嚴重的造業而導致延宕二、三、四、五、六、七生,甚至更多生以後才究竟成就。所以啊!佛陀才再三耳提面命:人身難得,佛法難聞!於此末法時代,暮鼓頻催之際,猶流浪生死的佛子啊!怎能不警醒?怎能不策勵?怎能不珍惜人身?怎能不珍愛佛、法、僧?長壽滅罪經說:「如此生死,流浪大海,唯有諸佛菩薩能到彼岸,凡夫眾生,定當淪沒。」,普賢菩薩警眾偈說:「是日已過,命亦隨滅,如少水魚,斯有何樂?大眾當勤精進,但念無常,如救頭燃。」啊!佛國淨土才是我們永恆的家鄉,不如歸去!不如歸去!


故知般若波羅蜜多

所以啊!唯有依憑到彼岸的大智慧,我們才能一路順風回家;唯有放下一切對於三界的留戀,我們才能真正打開淨土的大門;唯有不再計較一切的風風雨雨、得得失失、是是非非……我們才能快點回到永遠不需要流浪的安全避風港。般若波羅蜜多,是船筏,能載我們風和日麗的到家。般若波羅蜜多,是橋樑,能讓我們過渡驚濤駭浪。般若波羅蜜多,是利劍,能斬斷一切的多餘葛藤。般若波羅蜜多,是明燈,能指引迷航的水手。般若波羅蜜多,是路標,能告知我們正確的方向。般若波羅蜜多,是羅盤,是生死大海中不可或缺的儀器。般若波羅蜜多,是良藥,能醫治一切的疑難雜症。三界眾生,皆已於六道輪轉中疲累已極,但是儘管疲累;如果沒有大智慧,我們還是無奈的疲累已極。三界眾生,皆已於生離死別的悲淒雨淚中哀傷過度;但是儘管哀傷,如果沒有大智慧,我們還是無奈的哀傷過度。三界眾生,皆已於漫無邊際的無明中寂寞已久;但是儘管寂寞,如果沒有大智慧,我們還是無奈的寂寞獨坐至地老天荒啊!所以啊!般若波羅蜜多是珍貴的,是值得用全部的生命力去學習與瞭解、證悟的。我們一定要珍惜今生的學佛因緣--以智慧為先導,統攝其他五度;布施、持戒、忍辱、精進、禪定。只要如是而行,必有得究竟覺的一天。


是大神咒

咒語--是宇宙最莊嚴的聲音。不同的咒語,是不同的佛菩薩所教導的,例如慈悲的觀世音菩薩教導眾生唸〝六字大明咒〞,地藏菩薩教導眾生唸〝滅定業真言〞;藥師如來教導眾生唸〝藥師咒〞……只要是佛菩薩傳下來的咒語,當然就是最神聖的聲音,但是儘管咒語各有不同,每一位佛菩薩的智慧都是相同的圓滿--般若波羅蜜多。故可以說是最圓滿的咒語,而且是最神聖的咒語。只要擁有此咒,何處不得究竟成就呢?故也可以說是最神效的咒語啊!


是大明咒

般若波羅蜜多,不但是神聖、神效,而且是清明眾生的清醒劑,只要有了大智慧,就離開了無明,只要離開了無明,就不會胡裡胡塗、懵懵懂懂、癡癡傻傻、昏昧不明的於此無常世間妄造無邊業了,只要不再造業,就不再受到未來果報的束縛,這樣的人,就是宇宙最清明自主的人--佛。所以智慧如清明的咒語,能夠讓昏沉愚癡眾生醒過來--於一切虛妄不實的幻相中醒轉過來。智慧又如清明的甘露,能夠潑醒已經沉睡無量劫的三界無明眾生。


是無上咒

無上正等正覺,是要靠無上心法--般若波羅蜜多才能成就的。故大智慧也就是無與倫比、至高無上的咒語,能夠讓眾生脫離苦海,永別生死。故三界眾生宜好好修持般若波羅蜜多,才能真正找到無上的皈依,無上的心咒。


是無等等咒

般若波羅蜜多,是最究竟的境界,既是最究竟,也就好比世上最究竟圓滿的咒語,能夠讓眾生得究竟成就。故三界眾生應皈依般若波羅蜜多,宜視之為究竟的依靠,如此日久行深,必能如觀自在菩薩一樣--照見五蘊皆空,度一切苦厄!


能除一切苦

當一個修行人已經證得無上究竟覺時,一切的苦難,到此完全結束。就猶如一個歷盡滄桑歸來的天涯遊子,經過了無數流浪的歲月,吃過了多少辛酸苦頭,閱盡了多少的物換星移……終於,回到了思念已久的家鄉--一個無量劫以來便思念不已的家。然而,如果還未歸家苦,是數說不完的;苦難,是沒有結束的--只要我們還身處三界,這就是我們註定的運命!啊!唯有到彼岸的大智慧,能終結這三世迷離、業力牽纏的無量苦!身為佛子的我們,宜大精進,奮力自度度人才是!而這自度度人真正依憑,即--般若波羅蜜多!


真實不虛

唯有法界才是真實的境界,三界一切皆為幻有,皆如夢幻泡影,如露亦如電。而到達真實境界彼岸,只有唯一的交通工具--般若船。如果你還沒有搭上這艘般若船,請你要趕快搭上;如果你已經搭上了這艘般若船,則請你趕快划進!猶如大悲心陀羅尼經中所說:「願我速乘般若船」。因為,生命短促,業力催逼,不趁著順境、人身寶尚能學佛時勉力而為,一旦無常來到或業境現前時,一切都將隨業力的波濤洶湧而消逝無蹤。--滄海桑田、桑田滄海,無量劫的歲月都已流逝無蹤了,當今這短短的人生寄旅,不也很快就成明日黃花?幸福學佛的修行人啊!莫待無花空折枝。悲願深切的佛子啊!怎忍眾生以苦為樂?智慧如海的佛子啊!怎忍世間暗無光明?大悲為上首,方便為究竟!


故說般若波羅蜜多咒即說咒曰:揭諦揭諦波羅揭諦波羅僧揭諦菩提薩婆訶

願眾生一起到達光明的彼岸!智慧啊!大智慧!摩訶般若波羅蜜多心經結束時的咒語如是祈願與讚頌著在這無明的三界擁有般若,是最彌足珍貴的一件事,而一個發過悲願的菩薩,也唯有同時擁有了悲與智才能真正實現他內心歷千百劫而不滅的菩提大願:願眾生離苦得樂願眾生早證菩提願眾生圓滿所願願眾生得究竟覺

不动明王
Posted On 27/05/2008

不动明王Aryaacalanatha 藏名;卓沃来伏瓦,梵名阿遮罗

曩他。不动明王,梵音为Acalanatha意为不动尊或无动

尊,教界称为‘不动明王’,亦谓之不动使者。 〝不

动″,乃指慈悲心坚固,无可撼动,〝明″者,

乃智慧之光明,〝王″者,驾驭一切现象者。依密教三轮

身之分类而总判,不动明王为一切诸佛

教令轮身,故又称为诸明王之王,五大

刚胎藏两部而分别其德,五方佛 ,阿门比佛、宝生佛、毗

如遮那佛、阿弥陀佛、不空成就佛),各有三轮身。中央

毗如遮那佛为自性轮身,金刚般若蜜多菩萨为正身,不动

明王为教令轮身。所以不动明王是奉大日如来(大日如来

的梵音是摩诃毗如遮那佛,摩诃译为大,毗如遮那译为

明遍照,故中文别称大日如来)教令,示现忿怒形降伏

切恶魔之大威势明王。表面看来,大日如来,金刚般若蜜

多菩萨,不动明王,是三尊不同的个体。而实际上,却是

诸佛总体的身、口、意三密,次等显现,即身密是大日如

来,语密是金刚般若蜜多菩萨,意密是不动明王。即使是

如来与释迦牟尼佛,也是如此,祇不过是法身佛与应身

佛之不同示现罢了。不动明王。他是明王之中最重要的尊

格,被称为不动尊或无动尊,与观音和地藏菩萨并列,成

为民间佛像的三大主尊。不动明王居于五大明王中心位

置,亦即居于首位,另四尊明王围绕在他身边。不动明王

和大日如来关系密切,被视为大日如来的化身或使者。西

藏大多数不动明王的造像都是三头六臂或一面八臂的忿怒

尊,右手拿剑,左手握罗索,而且多是坐像,少有立像,

是沿袭了印度教的忿怒尊的湿婆神的信仰。密教诸尊,依

三轮身之分类而总判之:则大日如来为一切诸尊之总体,

为自性轮身,而此尊为一切诸佛之教令轮身。故又称为诸

明王之王,此尊于大日华台虽久已成佛,而以其本誓之

故,现初发心之形, 为如来之童仆而给使诸务,且给使于

真言行者,故称使者。使者即使役于人之义也。不动使

者,不动即使者而非不动者, 不动之使者如二童子,八大童子等(是约于胎藏界)。 不动明王是大日如来的教令轮

身, 降魔时示现的忿怒身,也是诸佛意的化身。 他的身

相是对那些顽固不化、执迷不误、 受魔障遮蔽的众生而变

化的,以喝醒众生和吓退魔障。 在五方佛示现的五大明王

中,不动明王居首位。 其誓愿为“见我身者发菩提心,

我名者断恶修善,闻我法者得大智慧,知我心者即身成

佛。”威力甚大,不论汉地佛教或藏传佛教, 都重视修习

本尊法门,又被称作大威力不动明王或常住金刚。不动明

王,为一脸二臂,发垂披肩,愁眉瞠目,嘴角两侧露出两

虎牙,现大忿怒相,上衣斜帔,下着摆裙,右手持剑,左

手提索,以童子相站姿安立周身智慧烈焰中,造型特殊,

示此不动明王更具积极性与行动力。

不动明王久以证得大光明遍照,已登大日华台,因其三昧

本誓 愿,而示现初发心时诸相不备之形,为如来之童

仆,而执行诸务。不动明王身相亦有二臂,四臂或六臂

的, 藏密崇奉的多为二臂像。全身青蓝色,表法性不变。

腰围虎皮裙,三眼红圆。右眼仰视,表示能捆住天子魔;

左眼俯视,表示烧毁龙魔和非天; 额眼平视,

表示降伏夜叉和罗刹。脖子上挂着一条蛇, 表示除根本烦

恼之”瞠心”以五骷髅及不动佛为饰,

表消除一切恶障。全身以八大龙王为饰。右手高举着龙

剑,左手拿系杵的金刚索以勾缚魔。

右腿弓,左屈膝着地,于莲花月轮宝座上。

 修习此尊法,可断除烦恼所生的一切障碍, 施一切欲求

如愿,顺利修成佛果之道。而其忿怒相,是大慈悲的显

现,就如同父母对其顽劣不化的子女,

以忿怒方法予以教,其动机是“慈爱”而非毁灭,

因此可以说比祥和寂静之示现,更具慈悲力。

右手持的剑,非一般的刀剑,乃是智慧之剑,

能断烦恼之根,左手所提绢索,是用来捆绑一切恶魔,而

最大的恶魔,是我执魔也,所以其内在的密意,不在降伏

在的恶魔,而是以智慧力为武器,来降伏自己内在的“

魔”。而魔之真实意思应为“磨”,并非一般人口中的

魔。“魔”之所以为“磨”,完全是因为执着这个“自

我”在作祟,所以一切外在的障碍、痛苦是来自于内在的

障碍与执着,只要降伏了内心,则外在的一切将得到净

化。

 

 

  正行开示   有关打扫、设佛坛、陈列供品、座垫、坐姿及调整发心等部分前行,与其它修法一样,衲不在重复教授了。   我们修诵皈依。长的、短的或皈依发心文三者挑其一而诵即可。   长的版本是:   我与等虚空际众生一切有情 自今为始乃至成就菩提藏要间皈依吉祥上师祖师圣众 皈依圆满正觉薄伽梵众 皈依正法众 皈依圣僧伽众   短的版本是:   皈依上师 皈依佛 皈依法 皈依僧   皈依发心文是:   行者皈依直至成正觉 佛陀正法以及圣僧众   因作布施等诸修持故 愿证佛境利普有情生   然后修四无量心,诵念:   愿一切有情众生能具足福乐与其因   愿一切有情众生能由苦及其因中解脱   愿一切有情众生与无忧乐境无所分离   愿一切有情众生住于平等心中无有爱嗔偏执         

然后我们持空性咒及禅修空性。空性咒是:   唵森巴华 淑打 沙华 达玛森巴华 淑多杏   om svabhawa shuddha sarva dharma svabhawa shuddho ham   

 

化空性除诸障 住于空性中崩和兰化莲花和日轮垫自心吽字化金刚杵 中间有日轮代表吽字化愤怒不动明王

bam)字ram)字,hum)字,金刚杵

 

  在面前或顶上虚空中,观想出现了一个藏文白色bam)字。字变为红白色或粉红色的盛开莲花,内有红色藏文ram)字,此字变为日座。寂静尊的通式是坐月座,而忿怒尊则使用日座。月座一般由字所化,日座则由字所化。月座是白中带少许红的,日座则是红色的。在日座上,有一个蓝色藏文hum)字,此字化为一根蓝色的金刚杵,在杵的中央部分内部,别有一个小日轮,其上又有一个小小的字。这金刚杵,一刹那后又变为了本尊不动明王之相。     

仪轨中的文句,是针对自化本尊而写的,我们虽然照诵,但只观本尊在面前或顶上,并不自观自身化为本尊。这一点前面已解释过多次了。   深蓝身色 一面二臂 二圆目红色 瞪视四周右手举智慧火剑于空中 左手持金刚绳于胸间 右腿屈 左腿伸 脚踏象鼻天和大自在等降伏诸魔障 金黄色胡眉头发向上竖起上牙露出咬下唇 尖獠牙 着虎皮裙 珠宝和蛇装饰化愤怒尊布满虚空 均坐火轮中

不动明王

  现在讲述本尊的身相。他的身体蓝色,一面二臂,双目很大、很圆,露出显为怒瞪四周的目光,极为威武。他的头发、胡髯及眉毛等都是金黄色而向上竖立的。他的上牙咬着下唇,露出少许尖尖的獠牙,不同于像玛哈嘎拉护法之张开大口。他的右手,高举着一把有智慧火焰缠绕的利剑。这把剑的意义,与文殊大士所持之慧剑类似。他的左手持着金刚绳置于胸前。这金刚绳的意义,是拘绑烦恼的意义。不动明王的脚,右边的一只屈入,左边的略舒展,这是文里所说的,但噶登派所修的化相,并不同玛哈嘎拉等的造型。大家见不动明王的图片便会看到,他的立姿是颇为特别的。在他足下,踩着象鼻天神及大自在天神等。他的身上,有种种宝饰,下身穿虎皮下袍,全身有智慧火焰围绕。在他的身上,化出千千万万的忿怒尊四出除障。这些忿怒尊形如不动明王,身上都有火焰围绕。   现在我们已观出整个三昧耶身了。接着下来是召请诸佛慧身前临而融入的部分。   心间兰字变日轮 上有吽字放光 迎请智慧尊渣吽班嚎   首先观本尊心间有一朵莲花,莲花中有红色藏文字,此字变为日轮,其一为一站立的字。字放光召请诸佛土之智慧尊前来。   在智慧尊前来时,我们可以做八供,也可以省略。如果来作八供,手印与前述的度母仪轨一样,其观想亦一样。

    在此仪轨中,并无班渣萨马扎咒,但观想却是与其它仪轨一样的。诵渣哞班嚎时,我们作印及观想如前。   接着下来,是祈请诸佛为不动明王作灌顶。这是其它三个仪轨中所没有的环节。   又放光迎请灌顶尊   唵阿比肯刹 度盟 萨哇 打他嘎打   om abhikenza dumom sarva tathagatha   祈请佛圣众给予灌顶 甘露充满全身 净除一切垢剩余甘露溢出头顶 化为不动如来为顶饰   我们首先持诵上述灌顶咒一遍,观想心字放光由诸净土请来五方佛,他们持宝瓶倒下灌顶露入于不动明王身中。甘露充斥了本尊身体,最后的一滴刚由其头顶溢出,化为了一个小小的佛首,好像一个本尊顶上的小饰物一般。然后五方融入本尊身中。仪轨中文句说化为不动如来为顶饰,但我们只观想不动佛的头在不动明王头顶作饰,而并不观整尊佛。不动佛是蓝色的。观想不动明王顶佩不动佛,一表敬师之意,二是表示他属于不动佛的金刚佛部家族,正如观音大士属弥陀的莲华部一样的道理。  

五方

  头顶有唵字 喉间有阿字 心轮上有吽字 心间日轮上有蓝色吽字   本尊的顶轮有白色藏文om)字,喉轮为红色ah)字,心轮有蓝色hum)字。

藏文om)字、ah)字及hum)字

  现在,面前或顶上本尊已经是真正的不动明王了。   欲依此仪轨修禅定者。应在此时守念于不动明王之身相上,然后才准备持咒。不修定者,直接准备持咒之观想即可。   下有红色咒轮放光似火焰围绕 化现无量愤怒尊等遍满虚空灭除诸魔障 又放光照射全身 净除一切疫病 鬼魅 罪障 从毛孔向外放射光芒 照射世间万物 观想诸魔障悉皆除   以上这一段,是持咒前的准备观想,亦即持咒中的观想内容。它分为两部分,一为本尊心字及咒蔓放出千千万万的小不动明王化身,把世上所有魔类消灭;二为心字及咒蔓放火红的光,把我们自己的罪业、病患及魔障烧灭。二者之间,我们略修第一种即可,应把主力放在第二种观想上,这是因为我们若尚未忏净自己的罪障,尝试做别的利生事业亦只会是徒然。   我们观心轮有莲花、日轮及字如前所述。心字的周边,有本尊的咒句作环形顺时针排列环绕。心字与咒字全部直立,咒字面向心字,咒句的首字刚好面对心字。

  唵赞扎 玛哈柔强那 吽 呸   om tsandza maha rukhana hum phat   这个是不动明王的咒,我们随力而持若干次。持咒时,应作前述之两种观想,先作第一种而诵一回儿的咒,然后集中心力观第二种,念更多次数的咒。大家要注意,心字与咒字都是蓝色的,但所放出之火光则是红色的。   持完了咒,正行便告完成。  

明王之主尊。就金

pespectiveS…
Posted On 27/05/2008

different ppl hv different perspective towards the same thing or same person..

how our perspective is form is depend on our character/IQ/EQ…and also what we hv been through in life and what kind of ppl we are mingeling with…

Most  but not all of us..always form a perspective with a state of mind that we r right..or the other party is ignorant…

the word ‘me’ is always on a higher ground than the word ‘ you’

most of us is still not use to the ideal of putting urself in ppl’s shoes b4 a perspective is form..

we all like to judge…but many times we are poor judges..

we all like to use the words like ” i think”, ‘I believe’ , “i feel”

we form conculsions base on our thoughts…

we dun bother to find out what is the real or actual happenings going on in the other party mental/physical/emotion/subconcious…state that hv cause the person to done the actions  / speech  /reaction

our perspectives is never fix..it changes according to space/time and happenings..

many times when we look back at perspectives that was form earlier…most of us will tend to regret silently… how often are we brave enought to say/express sorry to those ppl or things at we had from a wrong perspective earlier???

how often after feeling regret with that impulsively formed perspective we start to b more  concious with perspective that froms in our mind?

the 5 poisons mention by buddha are like 5 devils poisoning our mind continuously…24hrs tiredlessly…haunting us…

the fight between ourself and this 5 devils is really a sacred war….fighting this war is really consider a great cultivation…

hv we mantra chanters/dharma believers/ buddha followers/ “high beings” join  in this “sacred war” ?

look at ur

bf/gf/husband/wife/mother/father/sisters/brothers/pets/maids/boss/col/teachers/

students/son/daughters/friends now…..

if u hv ever form a wrong perspective towards them and if u hv already realise it…

sincerely say a sorry to them now in ur heart  ba…………

and chant 7 times

DA LAY DA LAY

DA RAH YEAH

BAH GAH WAH TAY

BIAN DA

MO ZA MEH

SO HA

(7 times ok ???? )

donation? siao bo?
Posted On 25/05/2008

  Around 9 plus,while watching tv for the donation drive for china , Mr Eng call and told me he strike 4D, and thank me for helping him , as he presume my 2 weeks ago fengshui consultation at his house cause him to had the windfall…he wana transfer some money to me as a token of appreciation… I ask him is he watching the show, he say yes, so i ask him to use the money to donate insteadand also i advise him to do some donation himself as well..as he jus had the windfall.. his immediate respond is   “siao bo…those donation drive is fake 1 lah..at the end..money also tio kapo 1 leh…” “ok loh…then nevermind lah..u jus donate those which u meant to give me loh” “Master Sung, you dun want to take the money yourself also dun be so lang fei ma…donate to those jia ci bei ppl…”   “haiz..ok lah ok lah..then u jus keep the money ba..”   

is…………..?
Posted On 25/05/2008

is enlightenment only come from buddhism? is buddhism only come from theravada, mahayana, vijayana, zen or etc etc? is enlightenment physical or non physical? is enligtenment the only way to relief? is relief a physical or mental state? is sufferings only extist in mental or physical state? is u really u? am i really ME? is 一切如梦幻泡影? are you right or r u wrong? am i right or am i wrong? basically….do u or do i know what are we doing?

千手千眼观世音菩萨广大圆满无碍大悲心陀罗尼经
Posted On 24/05/2008

唐西天竺沙门伽梵达摩译

    如是我闻,一时释迦牟尼佛在补陀落迦山观世音宫殿宝庄严道场中,坐宝狮子座。其座纯以无量杂摩尼宝而用庄严,百宝幢旛,周匝悬列。尔时如来于彼座上,将欲演说总持陀罗尼故,与无央数菩萨摩诃萨俱。其名曰:总持王菩萨、宝王菩萨、药王菩萨、药上菩萨、观世音菩萨、大势至菩萨、华严菩萨、大庄严菩萨、宝藏菩萨、德藏菩萨、金刚藏菩萨、虚空藏菩萨、弥勒菩萨、普贤菩萨、文殊师利菩萨,如是等菩萨摩诃萨,皆是灌顶大法王子。又与无量无数大声闻僧,皆行阿罗汉十地,摩诃迦叶而为上首。又与无量梵摩罗天,善吒梵摩而为上首。又与无量欲界诸天子俱,瞿婆伽天子而为上首。又与无量护世四王俱,提头赖吒而为上首。又与无量天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等俱,天德大龙王而为上首。又与无量欲界诸天女俱,童目天女而为上首。又与无量虚空神、江海神、泉源神、河沼神、药草神、树林神、舍宅神、水神、火神、地神、风神、土神、山神、石神、宫殿等神,皆来集会。   时观世音菩萨,于大会中,密放神通光明,照耀十方刹土,及此三千大千世界,皆作金色。天宫、龙宫、诸尊神宫皆悉震动,江河、大海、铁围山、须弥山、土山、黑山亦皆大动,日、月、珠、火、星宿之光皆悉不现。   于是总持王菩萨,见此希有之相,怪未曾有,即从座起,叉手合掌,以偈问佛,如此神通之相是谁所放?以偈问曰:

“谁于今日成正觉,普放如是大光明? 十方刹土皆金色,三千世界亦复然。 谁于今日得自在,演放希有大神力? 无边佛国皆震动,龙神宫殿悉不安。 今此大众咸有疑,不测因缘是谁力? 为佛菩萨大声闻?为梵魔天诸释等? 惟愿世尊大慈悲,说此神通所由以。”

  佛告总持王菩萨言:“善男子,汝等当知,今此会中有一菩萨摩诃萨,名曰观世音自在。从无量劫来,成就大慈大悲,善能修习无量陀罗尼门。为欲安乐诸众生故,密放如是大神通力。”   佛说是语已,尔时观世音菩萨从座而起,整理衣服,向佛合掌,白佛言:“世尊,我有大悲心陀罗尼咒,今当欲说,为诸众生得安乐故,除一切病故,得寿命故,得富饶故,灭除一切恶业重罪故,离障难故,增长一切白法诸功德故,成就一切诸善根故,远离一切诸怖畏故,速能满足一切诸希求故。惟愿世尊,慈哀听许。”   佛言:“善男子,汝大慈悲安乐众生,欲说神咒。今正是时,宜应速说。如来随喜,诸佛亦然。”   观世音菩萨重白佛言:“世尊,我念过去无量亿劫,有佛出世,名曰千光王静住如来。彼佛世尊,怜念我故,及为一切诸众生故,说此广大圆满无碍大悲心陀罗尼。以金色手摩我顶上,作如是言:‘善男子,汝当持此心咒,普为未来恶世一切众生作大利乐。’我于是时,始住初地,一闻此咒故,超第八地。我时心欢喜故,即发誓言:‘若我当来堪能利益安乐一切众生者,令我即时身生千手千眼具足。’发是愿已,应时身上千手千眼悉皆具足。十方大地,六种震动。十方千佛,悉放光明,照触我身,及照十方无边世界。从是已后,复于无量佛所,无量会中,重更得闻,亲承受持是陀罗尼。复生欢喜,踊跃无量,便得超越无数亿劫微细生死。从是已来,常所诵持,未曾废忘。由持此咒故,所生之处,恒在佛前。莲华化生,不受胎藏之身。   “若有比丘、比丘尼、优婆塞、优婆夷、童男、童女,欲诵持者。于诸众生,起慈悲心。先当从我发如是愿:

南无大悲观世音,愿我速知一切法。 南无大悲观世音,愿我早得智慧眼。 南无大悲观世音,愿我速度一切众。 南无大悲观世音,愿我早得善方便。 南无大悲观世音,愿我速乘般若船。 南无大悲观世音,愿我早得越苦海。 南无大悲观世音,愿我速得戒定道。 南无大悲观世音,愿我早登涅槃山。 南无大悲观世音,愿我速会无为舍。 南无大悲观世音,愿我早同法性身。 我若向刀山,刀山自摧折。 我若向火汤,火汤自消灭。 我若向地狱,地狱自枯竭。 我若向饿鬼,饿鬼自饱满。 我若向修罗,恶心自调伏。 我若向畜生,自得大智慧。

  “发是愿已,至心称念我之名字,亦应专念我本师阿弥陀如来。然后即当诵此陀罗尼神咒。一宿诵满五遍,除灭身中百千万亿劫生死重罪。”   观世音菩萨复白佛言:“世尊,若诸人天,诵持大悲章句者,临命终时,十方诸佛皆来授手。欲生何等佛土,随愿皆得往生。”   复白佛言:“世尊,若诸众生诵持大悲神咒,堕三恶道者,我誓不成正觉。诵持大悲神咒者,若不生诸佛国者,我誓不成正觉。诵持大悲神咒者,若不得无量三昧辩才者,我誓不成正觉。诵持大悲神咒者,于现在生中一切所求若不果遂者,不得为大悲心陀罗尼也。唯除不善,除不至诚。若诸女人,厌贱女身,欲成男子身,诵持大悲陀罗尼章句,若不转女身成男子身者,我誓不成正觉。生少疑心者,必不果遂也。若诸众生,侵损常住饮食、财物。千佛出世,不通忏悔,纵忏亦不除灭。今诵大悲神咒,即得除灭。若侵损、食用常住饮食、财物,要对十方师忏谢,然始除灭。今诵大悲陀罗尼时,十方师即来为作证明,一切罪障,悉皆消灭。一切十恶、五逆、谤人、谤法、破斋、破戒、破塔、坏寺、偷僧祇物、污净梵行,如是等一切恶业重罪,悉皆灭尽。唯除一事,于咒生疑者,乃至小罪轻业,亦不得灭,何况重罪。虽不即灭重罪,犹能远作菩提之因。”   复白佛言:“世尊,若诸人天,诵持大悲心咒者,得十五种善生,不受十五种恶死也。其恶死者:一者不令其饥饿困苦死;二者不为枷禁杖楚死;三者不为怨家仇对死;四者不为军阵相杀死;五者不为虎狼恶兽残害死;六者不为毒蛇蚖蝎所中死;七者不为水火焚漂死;八者不为毒药所中死;九者不为蛊毒害死;十者不为狂乱失念死;十一者不为山树崖岸坠落死;十二者不为恶人厌魅死;十三者不为邪神恶鬼得便死;十四者不为恶病缠身死;十五者不为非分自害死。诵持大悲神咒者,不被如是十五种恶死也。得十五种善生者:一者所生之处常逢善王;二者常生善国;三者常值好时;四者常逢善友;五者身根常得具足;六者道心纯熟;七者不犯禁戒;八者所有眷属恩义和顺;九者资具财食常得丰足;十者恒得他人恭敬扶接;十一者所有财宝无他劫夺;十二者意欲所求皆悉称遂;十三者龙天善神恒常拥卫;十四者所生之处见佛闻法;十五者所闻正法悟甚深义。若有诵持大悲心陀罗尼者,得如是等十五种善生也。一切天人,应常诵持,勿生懈怠。”   观世音菩萨说是语已,于众会前,合掌正住。于诸众生,起大悲心,开颜含笑,即说如是广大圆满无碍大悲心大陀罗尼神妙章句。陀罗尼曰:

  南无喝啰怛那哆啰夜耶 南无阿唎耶 婆卢羯帝烁钵啰耶 菩提萨跢婆耶 摩诃萨跢婆耶 摩诃迦卢尼迦耶 唵 萨皤啰罚曳 数怛那怛写 南无悉吉利埵伊蒙阿唎耶 婆卢吉帝室佛啰楞驮婆 南无那啰谨墀 醯唎摩诃皤哆沙咩 萨婆阿他豆输朋 阿逝孕 萨婆萨哆那摩婆萨跢 那摩婆伽 摩罚特豆 怛侄他 唵阿婆卢醯 卢迦帝 迦罗帝 夷醯唎 摩诃菩提萨埵 萨婆萨婆 摩罗摩罗 摩醯摩醯唎驮孕 俱卢俱卢羯懞 度卢度卢罚阇耶帝 摩诃罚阇耶帝 陀罗陀罗 地利尼 室佛啰耶 遮罗遮罗 摩摩罚摩啰 穆帝丽 伊醯移醯 室那室那 阿啰嘇佛啰舍利 罚沙罚嘇 佛罗舍耶 呼嚧呼嚧摩啰 呼嚧呼嚧醯利 娑啰娑啰 悉利悉利 苏嚧苏嚧 菩提夜菩提夜 菩驮夜菩驮夜 弥帝利夜 那啰谨墀 地唎瑟尼那 波夜摩那 娑婆诃 悉陀夜 娑婆诃 摩诃悉陀夜 娑婆诃 悉陀喻艺 室皤啰耶 娑婆诃 那啰谨墀 娑婆诃 摩啰那啰 娑婆诃 悉啰僧阿穆佉耶 娑婆诃 娑婆摩诃阿悉陀夜 娑婆诃 者吉啰阿悉陀夜 娑婆诃 波陀摩羯悉哆夜 娑婆诃 那啰谨墀皤伽啰耶 娑婆诃 摩婆利胜羯啰夜 娑婆诃 南无喝啰怛那哆啰夜耶 南无阿唎耶 婆嚧吉帝 烁皤啰夜 娑婆诃 唵悉殿都 曼哆啰 钵驮耶 娑婆诃

  观世音菩萨说此咒已,大地六变震动。天雨宝华,缤纷而下。十方诸佛,悉皆欢喜。天魔外道,恐怖毛竖。一切众会,皆获果证,或得须陀洹果,或得斯陀含果,或得阿那含果,或得阿罗汉果者,或得一地、二地、三地、四地、五地,乃至十地者。无量众生,发菩提心。   尔时大梵天王从座而起,整理衣服,合掌恭敬,白观世音菩萨言:“善哉大士!我从昔来,经无量佛会,闻种种法,种种陀罗尼。未曾闻说如此无碍大悲心大悲陀罗尼神妙章句。惟愿大士,为我说此陀罗尼形貌状相。我等大众,愿乐欲闻。”   观世音菩萨告梵王言:“汝为方便利益一切众生故,作如是问。汝今善听,吾为汝等略说少耳。”   观世音菩萨言:“大慈悲心是,平等心是,无为心是,无染着心是,空观心是,恭敬心是,卑下心是,无杂乱心、无见取心是,无上菩提心是。当知如是等心,即是陀罗尼相貌。汝当依此而修行之。”   大梵王言:“我等大众,今始识此陀罗尼相貌。从今受持,不敢忘失。”   观世音言:“若善男子、善女人,诵持此神咒者。发广大菩提心,誓度一切众生。身持斋戒。于诸众生,起平等心。常诵此咒,莫令断绝。住于净室,澡浴清净,着净衣服。悬旛燃灯,香华、百味饮食,以用供养。制心一处,更莫异缘,如法诵持。是时当有日光菩萨、月光菩萨,与无量神仙,来为作证,益其效验。我当时以千眼照见、千手护持。从是以往,所是世间经书,悉能受持。一切外道法术、韦陀典籍,亦能通达。诵持此神咒者,世间八万四千种病,悉皆治之,无不瘥者。亦能使令一切鬼神,降诸天魔,制诸外道。若在山野诵经、坐禅,有诸山精杂魅、魍魉鬼神横相恼乱,心不安定者。诵此咒一遍,是诸鬼神,悉皆被缚也。若能如法诵持,于诸众生起慈悲心者。我时当敕一切善神、龙王、金刚密迹,常随卫护,不离其侧。如护眼睛,如护己命。”说偈敕曰:

  “我遣密迹金刚士,乌刍君荼鸯俱尸,八部力士赏迦罗,常当拥护受持者。   我遣摩醯那罗延,金毗罗陀迦毗罗,常当拥护受持者。   我遣婆馺娑楼罗,满善车钵真陀罗,常当拥护受持者。   我遣萨遮摩和罗,鸠阑单吒半祇罗,常当拥护受持者。   我遣毕婆伽罗王,应德毗多萨和罗,常当拥护受持者。   我遣梵摩三钵罗,五部净居炎摩罗,常当拥护受持者。   我遣释王三十三,大辩功德婆怛那,常当拥护受持者。   我遣提头赖吒王,神母女等大力众,常当拥护受持者。   我遣毗楼勒叉王,毗楼博叉毗沙门,常当拥护受持者。   我遣金色孔雀王,二十八部大仙众,常当拥护受持者。   我遣摩尼跋陀罗,散支大将弗罗婆,常当拥护受持者。   我遣难陀跋难陀,婆伽罗龙伊钵罗,常当拥护受持者。   我遣修罗乾闼婆,迦楼紧那摩睺罗,常当拥护受持者。   我遣水火雷电神,鸠槃荼王毗舍阇,常当拥护受持者。

  “是诸善神,及神龙王、神母女等,各有五百眷属大力夜叉,常随拥护诵持大悲神咒者。其人若在空山旷野,独宿孤眠。是诸善神,番代宿卫,辟除灾障。若在深山,迷失道路。诵此咒故,善神龙王,化作善人,示其正道。若在山林旷野,乏少水火。龙王护故,化出水火。”   观世音菩萨复为诵持者,说消除灾祸清凉之偈:

“若行旷野山泽中,逢值虎狼诸恶兽, 蛇蚖精魅魍魉鬼,闻诵此咒莫能害。 若行江湖沧海间,毒蛇蛟龙摩竭兽, 夜叉罗刹鱼鼋鳖,闻诵此咒自藏隐。 若逢军阵贼围绕,或被恶人夺财宝, 至诚称诵大悲咒,彼起慈心复道归。 若为王官收录身,囹圄禁闭杻枷锁, 至诚称诵大悲咒,官自开恩释放还。 若入野道蛊毒家,饮食有药欲相害, 至诚称诵大悲咒,毒药变成甘露浆。 女人临难生产时,邪魔遮障苦难忍, 至心称诵大悲咒,鬼神退散安乐生。 恶龙疫鬼行毒气,热病侵陵命欲终, 至心称诵大悲咒,疫病消除寿命长。 龙鬼流行诸毒肿,痈疮脓血痛叵堪, 至心称诵大悲咒,三唾毒肿随口消。 众生浊恶起不善,厌魅咒诅结怨仇, 至心称诵大悲咒,厌魅还着于本人。 恶生浊乱法灭时,淫欲火盛心迷倒, 弃背妻婿外贪染,昼夜邪思无暂停, 若能称诵大悲咒,淫欲火灭邪心除。 我若广赞咒功力,一切称扬无尽期。”

  尔时观世音菩萨告梵天言:“诵此咒五遍。取五色线作索,咒二十一遍,结作二十一结,系项。此陀罗尼,是过去九十九亿恒河沙诸佛所说。彼等诸佛,为诸行人修行六度未满足者,速令满足故;未发菩提心者,速令发心故;若声闻人未证果者,速令证故;若三千大千世界内诸神仙人,未发无上菩提心者,速令发心故。若诸众生,未得大乘信根者,以此陀罗尼威神力故,令其大乘种子法芽增长。以我方便慈悲力故,令其所须,皆得成办。   “又三千大千世界幽隐暗处三途众生,闻我此咒,皆得离苦。有诸菩萨,未阶初住者,速令得故。乃至令得十住地故,又令得到佛地故,自然成就三十二相、八十随形好。若声闻人,闻此陀罗尼一经耳者,修行书写此陀罗尼者,以质直心如法而住者,四沙门果,不求自得。若三千大千世界内,山河石壁,四大海水,能令涌沸。须弥山及铁围山,能令摇动,又令碎如微尘。其中众生,悉令发无上菩提心。   “若诸众生现世求愿者,于三七日,净持斋戒,诵此陀罗尼,必果所愿。从生死际,至生死际,一切恶业,并皆灭尽。三千大千世界内,一切诸佛、菩萨、梵、释、四天王、神仙、龙王,悉皆证知。若诸天人,诵持此陀罗尼者,其人若在江河大海中沐浴。其中众生,得此人沐身之水,沾着其身,一切恶业重罪,悉皆消灭,即得转生他方净土,莲华化生,不受胎身、湿卵之身。何况受持读诵者。若诵持者,行于道路,大风时来,吹此人身、毛发、衣服。余风下过,诸类众生,得其人飘身风吹着衣者,一切重障恶业并皆灭尽,更不受三恶道报,常生佛前。当知受持者,福德果报,不可思议。   “诵持此陀罗尼者,口中所出言音,若善若恶,一切天魔外道、天龙鬼神闻者,皆是清净法音。皆于其人,起恭敬心,尊重如佛。诵持此陀罗尼者,当知其人即是佛身藏,九十九亿恒河沙诸佛所爱惜故。当知其人即是光明藏,一切如来光明照故。当知其人是慈悲藏,恒以陀罗尼救众生故。当知其人是妙法藏,普摄一切诸陀罗尼门故。当知其人是禅定藏,百千三昧皆现前故。当知其人是虚空藏,常以空慧观众生故。当知其人是无畏藏,龙天善神常护持故。当知其人是妙语藏,口中陀罗尼音无断绝故。当知其人是常住藏,三灾恶劫不能坏故。当知其人是解脱藏,天魔外道不能稽留故。当知其人是药王藏,常以陀罗尼疗众生病故。当知其人是神通藏,游诸佛国得自在故。其人功德,赞不可尽。   “善男子,若复有人厌世间苦,求长生乐者。在闲净处,清净结界。咒衣着。若水、若食、若香、若药,皆咒一百八遍服,必得长命。若能如法结界,依法受持,一切成就。其结界法者,取刀咒二十一遍,划地为界;或取净水咒二十一遍,散着四方为界;或取白芥子咒二十一遍,掷着四方为界;或以想到处为界;或取净灰咒二十一遍为界;或咒五色线二十一遍,围绕四边为界,皆得。若能如法受持,自然克果。若闻此陀罗尼名字者,尚灭无量劫生死重罪,何况诵持者?若得此神咒诵者,当知其人已曾供养无量诸佛,广种善根。若能为诸众生拔其苦难,如法诵持者,当知其人即是具大悲者,成佛不久。所见众生,皆悉为诵,令彼耳闻,与作菩提因。是人功德无量无边,赞不可尽。   “若能精诚用心,身持斋戒,为一切众生忏悔先业之罪,亦自忏谢无量劫来种种恶业,口中馺馺诵此陀罗尼,声声不绝者,四沙门果,此生即证。其利根有慧观方便者,十地果位,克获不难。何况世间小小福报,所有求愿,无不果遂者也。若欲使鬼者,取野髑髅净洗,于千眼像前设坛场,以种种香华、饮食祭之,日日如是。七日必来现身,随人使令。若欲使四天王者,咒檀香烧之。由此菩萨大悲愿力深重故,亦为此陀罗尼威神广大故。”   佛告阿难:“若有国土,灾难起时。是土国王,若以正法治国,宽纵人物,不枉众生,赦诸有过。七日七夜,身心精进,诵持如是大悲心陀罗尼神咒。令彼国土,一切灾难悉皆除灭,五谷丰登,万姓安乐。又若为于他国怨敌数来侵扰,百姓不安,大臣谋叛,疫气流行,水旱不调,日月失度。如是种种灾难起时,当造千眼大悲心像,面向西方,以种种香华、幢旛、宝盖或百味饮食,至心供养。其王又能七日七夜,身心精进,诵持如是陀罗尼神妙章句。外国怨敌,即自降伏,各还政治,不相扰恼。国土相通,慈心相向。王子、百官,皆行忠赤。妃后、彩女,孝敬向王。诸龙、鬼神,拥护其国。雨泽顺时,果实丰饶,人民欢乐。又若家内遇大恶病;百怪竞起;鬼神、邪魔,耗乱其家;恶人横造口舌,以相谋害;室家大小内外不和者。当向千眼大悲像前,设其坛场,至心念观世音菩萨。诵此陀罗尼,满其千遍。如上恶事,悉皆消灭,永得安隐。”   阿难白佛言:“世尊,此咒名何,云何受持?”   佛告阿难:“如是神咒,有种种名。一名广大圆满,一名无碍大悲,一名救苦陀罗尼,一名延寿陀罗尼,一名灭恶趣陀罗尼,一名破恶业障陀罗尼,一名满愿陀罗尼,一名随心自在陀罗尼,一名速超上地陀罗尼。如是受持。”   阿难白佛言:“世尊,此菩萨摩诃萨名字何等,善能宣说如是陀罗尼?”   佛言:“此菩萨名观世音自在,亦名撚索,亦名千光眼。善男子,此观世音菩萨,不可思议威神之力。已于过去无量劫中,已作佛竟,号正法明如来。大悲愿力,为欲发起一切菩萨,安乐成熟诸众生故,现作菩萨。汝等大众,诸菩萨摩诃萨、梵、释、龙、神,皆应恭敬,莫生轻慢。一切人天,常须供养,专称名号。得无量福,灭无量罪。命终往生阿弥陀佛国。”   佛告阿难:“此观世音菩萨所说神咒,真实不虚。若欲请此菩萨来,咒拙具罗香三七遍烧,菩萨即来。(拙具罗香,安息香也。)   “若有猫儿所着者,取弭哩吒那,烧作灰,和净土泥,捻作猫儿形。于千眼像前,咒镔铁刀子一百八遍。段段割之,亦一百八段。遍遍一咒,一称彼名。即永瘥不着。(弭哩吒那,死猫儿头骨也。)   “若为蛊毒所害者,取药劫布罗,和拙具罗香,各等分。以井花水一升和,煎取一升。于千眼像前咒一百八遍服,即瘥。(药劫布罗,龙脑香也。)   “若为恶蛇蝎所螫者,取干姜末,咒一七遍,着疮中,立即除瘥。   “若为恶怨横相谋害者,取净土,或面,或蜡,捻作本形。于千眼像前,咒镔铁刀一百八遍。一咒一截,一称彼名。烧尽一百八段。彼即欢喜,终身厚重相爱敬。   “若有患眼睛坏者,若青盲眼暗者,若白晕赤膜无光明者。取诃梨勒果、庵摩勒果、鞞醯勒果三种各一颗,捣破细研。当研时,唯须护净,莫使新产妇人及猪、狗见。口中念佛,以白蜜若人乳汁和,封眼中着。其人乳要须男孩子母乳,女母乳不成。其药和竟,还须千眼像前咒一百八遍,着眼中满七日。在深室慎风,眼睛还生。青盲白晕者,光奇盛也。   “若患疟病著者,取虎、豹、豺、狼皮,咒三七遍,披着身上,即瘥。狮子皮最上。   “若被蛇螫,取被螫人结聍,咒三七遍,着疮中,即瘥。(聍,耳中垢也。)   “若患恶疟入心,闷绝欲死者,取桃胶一颗,大小亦如桃颗。清水一升和,煎取半升。咒七遍,顿服尽,即瘥。其药莫使妇人煎。   “若患传尸鬼气伏尸连病者,取拙具罗香,咒三七遍,烧熏鼻孔中。又取七丸如兔粪,咒三七遍吞,即瘥。慎酒、肉、五辛及恶骂。若取摩那屎罗,和白芥子印成盐,咒三七遍,于病儿床下烧。其作病儿,即摩掣迸走,不敢住也。(摩那屎罗,雄黄也。)   “若患耳聋者,咒胡麻油着耳中,即瘥。   “若患一边偏风,耳鼻不通、手脚不随者,取胡麻油,煎青木香,咒三七遍,摩拭身上,永得除瘥。又方取纯牛酥,咒三七遍摩,亦瘥。   “若患难产者,取胡麻油,咒三七遍,摩产妇脐中,及玉门中,即易生。   “若妇人怀妊,子死腹中,取阿波木利伽草一大两,清水二升和,煎取一升,咒三七遍服,即出,一无苦痛。胎衣不出者,亦服此药,即瘥。(阿波木利伽草,牛膝草也。)   “若卒患心痛不可忍者,名遁尸疰。取君柱鲁香,乳头成者一颗。咒三七遍,口中嚼咽,不限多少,令变吐,即瘥。慎五辛、酒、肉。(君柱鲁香,薰陆香也。)   “若被火烧疮,取热瞿摩夷,咒三七遍,涂疮上,即瘥。(热瞿摩夷,乌牛屎也。)   “若患蛔虫咬心,取骨鲁木遮半升,咒三七遍服,即瘥。重者一升,虫如綟索出来。(骨鲁木遮,白马尿也。)   “若患丁疮者,取凌霄叶,捣取汁,咒三七遍,沥着疮上,即拔根出,立瘥。   “若患蝇螫眼中,骨鲁怛佉滤取汁,咒三七遍,夜卧着眼中,即瘥。(骨鲁怛佉,新驴屎也。)   “若患腹中痛,和井花水和印成盐,三七颗,咒三七遍,服半升,即瘥。   “若患赤眼者,及眼中有努肉,及有翳者,取奢奢弥叶,捣滤取汁。咒三七遍,浸青钱一宿。更咒七遍,着眼中,即瘥。(奢奢弥叶,枸杞叶也。)   “若患畏夜、不安恐怖、出入惊怕者,取白线作索,咒三七遍,作二十一结系项,恐怖即除。非但除怖,亦得灭罪。   “若家内横起灾难者,取石榴枝,寸截一千八段,两头涂酥酪蜜。一咒一烧,尽千八遍,一切灾难悉皆除灭。要在佛前作之。   “若取白菖蒲,咒三七遍,系着右臂上。一切斗处、论义处,皆得胜他。   “若取奢奢弥叶枝柯寸截,两头涂真牛酥、白蜜牛酥。一咒一烧,尽一千八段。日别三时,时别一千八遍。满七日,咒师自悟通智也。   “若欲降伏大力鬼神者,取阿唎瑟迦柴,咒七七遍,火中烧,还须涂酥酪蜜。须要于大悲心像前作之。(阿唎瑟迦柴,木患子也。)   “若取胡嚧遮那一大两,着琉璃瓶中,置大悲心像前,咒一百八遍,涂身点额。一切天、龙、鬼、神、人及非人,皆悉欢喜也。(胡嚧遮那,牛黄也。)   “若有身被枷锁者,取白鸽粪,咒一百八遍,涂于手上。用摩枷锁,枷锁自脱也。   “若有夫妇不和,状如水火者,取鸳鸯尾,于大悲心像前,咒一千八遍带,彼即终身欢喜相爱敬。   “若有被虫食田苗,及五果子者,取净灰、净沙或净水,咒三七遍,散田苗四边,虫即退散也。果树兼咒水洒着树上,虫不敢食果也。”   佛告阿难:“若为富饶种种珍宝资具者,当于如意珠手。若为种种不安求安隐者,当于羂索手。若为腹中诸病者,当于宝钵手。若为降伏一切魍魉鬼神者,当于宝剑手。若为降伏一切天魔神者,当于跋折罗手。若为摧伏一切怨敌者,当于金刚杵手。若为一切处怖畏不安者,当于施无畏手。若为眼暗无光明者,当于日精摩尼手。若为热毒病求清凉者,当于月精摩尼手。若为荣官益职者,当于宝弓手。若为诸善朋友早相逢者,当于宝箭手。若为身上种种病者,当于杨枝手。若为除身上恶障难者,当于白拂手。若为一切善和眷属者,当于胡瓶手。若为辟除一切虎狼豺豹诸恶兽者,当于旁牌手。若为一切时处好离官难者,当于斧钺手。若为男女仆使者,当于玉环手。若为种种功德者,当于白莲华手。若为欲得往生十方净土者,当于青莲华手。若为大智慧者,当于宝镜手。若为面见十方一切诸佛者,当于紫莲华手。若为地中伏藏者,当于宝箧手。若为仙道者,当于五色云手。若为生梵天者,当于军持手。若为往生诸天宫者,当于红莲华手。若为辟除他方逆贼者,当于宝戟手。若为召呼一切诸天善神者,当于宝螺手。若为使令一切鬼神者,当于髑髅杖手。若为十方诸佛速来授手者,当于数珠手。若为成就一切上妙梵音声者,当于宝铎手。若为口业辞辩巧妙者,当于宝印手。若为善神龙王常来拥护者,当于俱尸铁钩手。若为慈悲覆护一切众生者,当于锡杖手。若为一切众生常相恭敬爱念者,当于合掌手。若为生生之处不离诸佛边者,当于化佛手。若为生生世世常在佛宫殿中,不处胎藏中受身者,当于化宫殿手。若为多闻广学者,当于宝经手。若为从今身至佛身,菩提心常不退转者,当于不退金轮手。若为十方诸佛速来摩顶授记者,当于顶上化佛手。若为果蓏诸谷稼者,当于蒲萄手。如是可求之法,有其千条,今粗略说少耳。”   日光菩萨为受持大悲心陀罗尼者,说大神咒而拥护之:

  南无勃陀瞿那迷 南无达摩莫诃低 南无僧伽多夜泥 底哩部毕萨咄檐纳摩

  “诵此咒灭一切罪,亦能辟魔,及除天灾。若诵一遍,礼佛一拜,如是日别三时,诵咒礼佛。未来之世,所受身处,当得一一相貌端正可喜果报。”   月光菩萨亦复为诸行人,说陀罗尼咒而拥护之:

  深低帝屠苏吒 阿若蜜帝乌都吒 深耆吒 波赖帝 耶弥若吒乌都吒 拘罗帝吒耆摩吒 沙婆诃

  “诵此咒五遍,取五色线作咒索痛处系。此咒乃是过去四十恒河沙诸佛所说。我今亦说,为诸行人作拥护故,除一切障难故,除一切恶病痛故,成就一切诸善法故,远离一切诸怖畏故。”   佛告阿难:“汝当深心清净,受持此陀罗尼,广宣流布于阎浮提,莫令断绝。此陀罗尼能大利益三界众生。一切患苦萦身者,以此陀罗尼治之,无有不瘥者。此大神咒,咒干枯树,尚得生枝柯华果。何况有情有识众生,身有病患,治之不瘥者,必无是处。善男子,此陀罗尼威神之力,不可思议,不可思议,叹莫能尽!若不过去久远已来广种善根,乃至名字不可得闻,何况得见。汝等大众,天、人、龙、神,闻我赞叹,皆应随喜。若有谤此咒者,即为谤彼九十九亿恒河沙诸佛。若于此陀罗尼生疑不信者,当知其人,永失大利。百千万劫,常沦恶趣,无有出期。常不见佛,不闻法,不睹僧。”   一切众会菩萨摩诃萨、金刚密迹、梵、释、四王、天、龙、鬼、神,闻佛如来赞叹此陀罗尼,皆悉欢喜,奉教修行

在家居士如何设置佛堂?????????????
Posted On 24/05/2008

  这要看各人的情况而定。如果住处很小,或者住于公家宿舍,与同事、同学等共住一室以及同住一栋房子,当然 有所不便,那只有在定时课诵之际,暂以佛经代表佛像,置于相当的位置,不必设置香炉、烛台,也不必供水、 供花、烧香,仅于课诵前后,问讯、礼拜,以表示虔诚、恭敬即可。倘若同住的室友和舍友,大家都信佛,当然 可以设置共同的佛坛或佛堂;如果仅是自己一人虔诚学佛,则不可由于表现特殊,强设佛坛,而招惹大众的怨 愤。     如果全家之中,仅自己一人学佛,也当比照住于公家宿舍的办法,否则会引起家庭的口角。不要由于学佛, 而使家人对佛教产生恶感、嗔嫌。如果全家信佛、学佛,或者你是家长,或夫妇共同学佛,而家中尚有裕余的空 间或裕余的房间,最好能够设置佛坛或佛堂。     如果设置佛坛,应该选择客厅的正位,也就是主人所坐位置的方向,佛像背后不可临窗,应当面对门窗,阳 光充足,使人进门便可一目了然。佛坛是家庭的中心,要能产生安定力和安全感的作用。至于地理师所定的方位 可以作为参考,但也不必拘泥、迷信。只要不把佛像面对厕所、炉灶或直接面对自己的卧床就好。在设立佛堂 时,应选择一间静室,不是小孩、猫狗嬉戏出入之处;也不是会客、谈笑、宴饮之处,而只是用于礼诵、禅修, 不作其他用途。     如果家中原供有关公、妈祖、土地、祖先等神像、神主牌时,不可由于信佛、学佛而把他们立即废除,应该 逐步进行。先将佛菩萨圣像安于正位,其他神像祖牌置于两旁,不必另设香案、烛台。因为一切善神、祖先都会 护持三宝且亲近三宝,供设佛菩萨圣像之后,他们也能成为三宝弟子,得到佛法的利益。等到下次迁移佛坛和佛 堂之时,便可把原先的神像视为古物而予以保藏。     至于祖牌可以移置于寺院的往生堂,家中并不需供奉。如果仍要供奉,则可置于佛像之下首或另移他处,改 以较佛坛为小的祖坛,单独供奉。例如寺院规模较大者,都会另设有往生堂,专供往生牌;寺院规模较小者,即 以大殿佛坛的两侧供置长生牌和往生牌。如此,既能对祖先表示慎终追远的孝思,也能显出对佛菩萨的崇高信 仰,而此崇高信仰有别于慎终追远的孝思。     家庭供奉佛菩萨圣像,不需太多、太杂、太乱。可以一佛代表万佛,以一菩萨代表一切佛菩萨。一般的家庭 多半是供奉观音菩萨、释迦牟尼佛、阿弥陀佛、药师佛,任择其一即可。如果已经有了佛与菩萨的圣像,则置佛 像在正中或后上方,菩萨像在两侧或在前下方,务必要使佛突出,以显其尊贵。圣像的大小尺寸,应该和佛坛、 佛堂的空间位置比例相称,不可太大或太小。如果圣像很小,且是以七宝所成,则可以雕刻多重的佛龛来衬托出 佛像的伟大。     请购了佛菩萨的圣像之后,一般人大多崇尚举行开光仪式。以佛教的观点而言,开光仪式并不一定是必须之 举。因为佛菩萨像只是用来当作修行的工具,佛菩萨的感应遍在,而以圣像作为致敬的物件,若无圣像,便无可 作为礼拜、供养和恭敬的物件。通过类此的修行后,便能得到修行的利益和佛菩萨的感应;但最重要的是在于信 心、虔敬心、恭敬心的感发,不在于圣像本身。所以,圣像是否开光并不重要。     在释迦世尊住世的时候,因为佛去忉利天为母说法三个月,人间的弟子们思念佛院,所以,为其塑了像来供 养,其中也没有见到有关开光的记载。至后世,乃以经、像、法物、塔、寺等,代表著佛的住世、化世。不过隆 重的仪式能使更多人起敬生信,所以后来渐渐地有了各种各样的供养仪式,而开光就是其中的仪式之一。因此, 迄今,各寺院若新塑佛像,也都集合信众举行开光仪式。这犹如学校开学、公司行号开幕、建筑物落成时所举行 的开幕剪彩等仪式一般,是为了慎重地向大众宣告,所以举行仪式。     至于个人在家庭供养佛菩萨的圣像时,并不需要昭告社会大众,所以也不一定需要举行开光仪式,只要以虔 诚心、恭敬心将圣像安置供奉,然后以香、花、水果等供品供养,日日不辍,使其保持新鲜、整齐、清洁,就能 显出圣像所在的神圣气氛,藉此以引发修行者的道心。     为了保持室内空气新鲜,所燃的香,以精细、清香为原则,家庭佛堂一次以一炷香为宜,不要大把地燃烧香 烛,以免造成室内空气的混浊。香类以自然的檀香、沉香为佳品,不宜用化学香料或动物香料调制的线香、棒 香。现代家庭的佛堂,可以电灯代替蜡烛,且应常常清理供桌、香炉、烛台,换新供品,至少该保持没有灰尘或 枯萎腐烂的花果食物。每天最好应该有定时的早晚课诵,至少早晚也须烧香、供水。外出之前,到家之时,也当 先在佛前礼拜,以表示感谢、恭敬、系念之心。(圣严法师著《学佛群疑》)     问:以环境支配,斗室分出供佛与食宿,佛位与置床只一布蔽隔,力薄心净而供养,是否对佛有过 失?    答:力不及也,非故亵慢,不得为过。至于供养亦不以物质为贵,经训以法为上,又何伤乎力薄也。(李炳南老 居士《佛学问答类编》)     问:他说请问在家中布置小佛堂,是否可以安置在厨房隔壁?佛像是否一定要面对西方?     答:这要看你家里房屋的结构,不一定在西方,供佛、供菩萨都供在上方。哪个方是上方?不一定。什么叫 上方?这个位置是外面人走进来,无论从哪一道门走进来,他第一个看见,这个位置叫上方。所以就看你的房间 有几个门,有一个门,他一定是面对着这个门;有两个门,他的位置一定是两个门进来,头一个看见的,而不是 背对着门。背对着门那是下方,下方是主人的位置,上方是上宾、贵宾的位置,这个礼节要懂。     放在厨房隔壁也没关系,尤其现在,特别是香港这个地方,居住环境是很紧张,空间非常小。甚至于有很多 同修家里,最近我很少到同修家里去,七七年我第一次来讲经,常常有同修邀请我到他家里去参观,有很多家里 真的只有一个房间。那么沙发,客人来接待的时候,实际上他不接待客人,我们去参观,他就是一个布帘子拉起 来。像这种情形之下,供佛像要供,供佛像等于说就是一个房间,我们供佛像或者供在柜子里面,就像佛龛一 样,不礼佛的时候门关起来,礼佛的时候门打开,这最好。没有这个,我们就用个帘子,拜佛的时候把帘子拉 开,不拜佛的时候把帘子拉起来,这样就很好。所以都是要看自己居住环境空间来布置。(净空法师·答香港参 学同修

往生咒
Posted On 24/05/2008

此神咒全称“拔一切业障根本得生净土陀罗尼”,简称往生咒,是《早晚课诵集》中十小咒之一。   神咒原文:   南无阿弥多婆夜。哆他伽多夜。哆地夜他。   阿弥利都婆毗。阿弥利哆。悉耽婆毗。   阿弥唎哆。毗迦兰帝。阿弥唎哆。毗迦兰多。   伽弥腻。伽伽那。枳多迦利。娑婆诃。   往生净土神咒注音:   nā mó ā mí duō pó yè。duō tuō qié duō yè。duō dì yè tuō。   ā mí lì dū pó pí。ā mí lì duō。xī dān pó pí。   ā mí lì duō。pí jiā lán dì。ā mí lì duō。pí jiā lán duō。   qié mí nì。qié qié nuó。zhǐ duō jiā lì。suō pó hē。   发音注解:   南无:发音(nā mó),今人多读成南(ná拿)无(mó摩)。   阿:应该读成(ā啊),“阿弥多婆夜”梵译实际上是“阿弥陀佛”的意思。而南怀谨先生有针对“阿弥陀 佛”的“阿”字发音的开示。   他:古音读(tuō托)、(tuó陀)。   伽:读(qié茄)。   都:咒内此处读音为(dū督)。   毗:发音为(pí皮)。   耽:读作(dān丹)。   迦:读(jiā加)。   腻:读音(nì逆)。   伽伽那:“那”读成(nuó古音“娜”)。   枳:发音(zhǐ止)。   功德简介:   此咒出自《拔一切业障根本得生净土陀罗尼经》。焚香跪拜佛像,合掌念诵此咒,日夜各二十一遍,能灭五 逆、十恶、谤法等重罪。诚心念此咒,阿弥陀佛常在头上保佑,怨家不能伤害,可享安乐之福。   最大效用:佛光普照,事事顺利,吉祥如意,幸福平安。持此咒须身口意悉皆清净,虔诚持念,即能消灭五 逆十恶谤法等重罪,并常有阿弥陀佛,在其头顶以护行人,现世享安乐,临终往生阿弥陀佛的西方极乐净土。  

堕胎,诵地藏经怎么回向?
Posted On 24/05/2008

     答:堕胎这个问题非常严重!佛在经上告诉我们,儿女跟父母这个缘非常深 ,如果没有缘不会到你家里 来,到你家里面来的是很深的缘分。缘里面有四种:有报恩来的,过去你对他有恩惠,这一生来的时候就是孝子 贤孙。他本来报恩的,你堕胎,把他杀掉,不但恩没有了,还结了冤仇。下一次再遇到的时候,他来报仇,你说 麻烦不麻烦!如果是报怨的,你把他杀掉,怨上又加了冤仇,冤仇愈结愈深,生生世世冤冤相报没完没了。一般 社会人他不相信,那没法子!不是说不信就没有,不信没有,我也就不信它了,不信还是有;不管你信不信,这 事实决定存在。     这个事情不能不谨慎,要解这个冤结是很费事的。能不能解得开?能解得开,就要看你怎么去做。《地藏 经》里面作法,非常有效果。不是念几部《地藏经》就行了,那不管用。你看看婆罗门女、光目女怎样度她的亲 属,她们的家亲死后堕在地狱、堕在恶道,她怎么样去帮助他、怎样去超度他,你能够学习婆罗门女、光目女, 那样勇猛精进的修学,这冤结解开了。我讲《地藏经》的时候说得很清楚、很明白,婆罗门女念佛念到一心不 乱,以这个功德回向给他,行!你要没有这个功夫,你怎么超度他?光目女念佛念到功夫成片。     我们怎么知道他到这个境界?婆罗门女在定中到地狱,地狱里面只有两种人能见得到,我们一般人见都见不 到。一种是造作地狱罪业,要堕到地狱里面去受果报,他见到地狱。第二种是菩萨,凡人见不到,菩萨可以到地 狱里面去参观,去度化众生。只有这两种人。婆罗门女去参观地狱,鬼王见到她,称她菩萨。念到事一心不乱, 就有能力去参观地狱,去教化众生,那是人家一日一夜的功夫,证了果。不是说《地藏经》念念就行了,没那么 轻松、没那么容易。真正依照经典的道理方法去修行,把自己境界从凡夫提升到菩萨,你的冤家债主就统统得度 了。光目女是在梦中的境界,次一等,没有到一心不乱,我们可以说她那个应当是功夫成片,是很浅的念佛三 昧,也得到殊胜的感应。     由此可知,经典里面说的理论方法都没有错,我们粗心大意往往把经典看错。“受持读诵、为人演说”,什 么叫“受持”?每天念一遍就叫受持?不是这个意思。两个字的意思都错会了。“受”是把经典里面讲的理论方 法我完全接受;依教奉行,这叫受持。经上讲的道理、讲的方法,不能落实在自己日常生活当中,不叫受持。平 常你每天念一部经、念两部经,只是读诵,没有受持。受持是自利,演说是利他,自行化他。我们不在这上做真 功夫,以为多念几声佛号、多念几部经给他回向,那是什么?小事情,鬼神求你帮忙,行,这办法行。这种大的 冤仇,你这是小恩小惠,人家不接受的,这个道理我们要懂得。所以遇到人家要堕胎要劝她,决定不造这个罪 业,这个罪业非常非常麻烦!(净空法师《学佛问答》     问:“关于曾经堕胎的人,知错之后,要怎样做才如法?”     答:这个问题在现前社会,无论是在外国、中国,都非常普遍。我们也曾经在讲席里头说过多次     最有效果的方法,是依照佛教导我们的方法修行,我们将修行真实的功德回向给他。单单念回向偈,没有什么多 大用处。你说“愿以此功德,庄严佛净土”,你的功德在哪里?你拿什么功德去庄严佛净土?你一定要修积功 德,将这个功德回向,那才管用。我们依照佛的教诲,认真修行,断恶修善,破迷开悟,这个功德回向给他就有 用处。     无论是报恩也好报怨也好,报怨是报仇的,你把他杀掉,仇恨更深,所谓是“冤家宜解不宜结”,我们跟这 些人要把冤解开,不能够再结。如果是讨债的,我们把他杀掉,债还是欠在那里,又加上命债,这个麻烦就大 了,不但欠钱,还欠他命。他是还债的倒还好,他是来还债的,但是你把他杀掉,又跟他欠上命债,这个事情一 定要知道。     我们修积一切功德,平常做一些修善事,都可以给他回向,而且把不可以堕胎、堕胎所遭的严重后果要告诉 别人,帮助别人千万不要犯这个过失,这是很大的功德。劝一个人把堕胎的念头打消,就是救人一命,佛家讲 “救人一命,胜造七级浮屠”,这功德很大,所以要多劝人,多把这个道理说给人听。冤冤相报这个事情麻烦, 不可以做这个事情。依照佛法修学,这就如法。(净空法师《学佛问答》21-90-55)     问:“我堕胎两次,流产一次,罪能消吗?”     答:这个罪很重很重!当然能消,要看你用什么样的方法,真心忏悔、断恶修善、改过自新,罪业才能消 除。否则的话很难,这是很重的罪,因为儿女到你家来投胎不是随便来的,多少人求儿求女,一生求不到,为什 么原因?过去生中跟这些众生没有缘;凡是到你家里来的,跟你的缘很厚。佛讲有四种缘,有报恩的,如果这个 小孩是来报你恩的,你堕胎把他杀掉了,恩就变成仇了,这很可怕!下一次再来的时候,不是报恩是来报仇的。 如果这个小孩是来报仇的,你把他杀掉,仇上再加仇恨,这怎么得了?冤冤相报没完没了,这个结怎么解开?自 己真正觉悟了,真正忏悔,断恶修善、积功累德,念念给他回向,希望把冤结解除。     现在这种事情,可以说在世界上任何一个地区,任何一个角落都非常普遍,这个道理世间人不知道,事实真 相更是无知,所以他造下这些罪业,跟众生结了深仇大恨,果报是没完没了,很可怕、很凄惨。所以自己决定要 念佛求生净土,把自己修行功德回向给他,给自己的冤亲债主。真诚心能感动鬼神,所谓是诚则灵;不诚就没有   办法了。依照佛法修学是会有效应的,一定要如理如法好好去修学。(

何谓超度??????
Posted On 24/05/2008

一般人却把超度两字,仅拿来当做超度亡灵之说,这种言说不很正确,超度的实际意义是超越生死,共度涅槃彼 岸,是名超度也。超度的对象有三点立场,何等为三?   一、现生中能令迷妄者,邪见者,导归正见(梵语samyag-drsti),由思想上的矫正,破迷启悟,是名超度, 是思想上的超度。   二、现生中能依正见而起修,因修而证悟,得入涅槃,因而解脱生死,远离六道轮回,是名现生超度。     三、死亡后,眷属以虔诚之心,邀请出家师父为亡者开示、念佛、诵经,做佛事等等,普令亡灵得以往生净 土,是名善后超度。(如本法师著《佛学问答》)     超度释义     《地藏经》称:初死的人如果生前多造恶业,死后又没人为他追荐,其神识就可能投生到饿鬼、地狱等恶道 中去。在死者“罪福未定”的七七四十九天内,以“善愿功德力”回向死者,使他不投生于地狱等恶道而转生人 天等“善趣”,俗谓之“超度”。超度之俗大约始于梁武帝所创的盂兰盆会。盂兰盆系梵语ullambana的音译, 意为救倒悬,即解救沦落地狱、饿鬼中的众生的倒悬之苦。唐时民间已盛行超度。如唐·张鷟《朝野佥载》卷四 载:“村人遂于陂中设斋超度。”超度的具体内容包括念佛、诵经、营斋、做道场等。超度又有超升、超生、超 拔、超幽等说法,举例如下:《黑籍冤魂》第二四回:“禁锢之于阿皮地狱,永永埋头,不使再有超生之日。” 又如《金瓶梅词话》第二八回:“叫贼淫妇阴山背后永世不得超生。”又如《廿载繁华梦》第十七回:“不如一 发请几名师傅和几位禅师,开坛讲经,超升作福。”今亦引申为救助、解脱等意。举二例:孙中山《行易知 难》:“本大总统看到北方学界,都是在这样的苦海之中,所以想要去超度他们。”又如《抗日歌谣·今年到了 新四军》:“今年到了新四军,百姓个个得超生。”(李明权)(《俗语佛源》中国佛教文化研究所 编)     众生遇难时,我代他念往生咒,他能生西吗?     见别人遇难,能够挽救就挽救,如果自己无法挽救,就念佛祈祷给以法施,这也是行菩萨道了。是否往生西 方,必须具备种种因缘,不是因一点点善根就能成功。但佛法如太阳,到处都能见到光明。所回向的人即使不生 西方,也能为他消罪。(李炳南原著《净土法门疑难问题解答》)     已故父母生前吃长素念佛,敬奉观音,享寿七十四岁,他们是否能够往生西方?如果想要超度,应该 用什么办法最好?     一定要深入净土法门,修其因,然后得其果。如果能够吃素念佛,但专为求福报,就只能得人天的果。如是 因得如是果啊!你想要超度先人,只能专修净土法门,如果令尊令堂果然在人天,就能依赖你的力量往生极乐, 如果已经往生极乐,也能依赖你的力量增加莲品等级。    问:“我们桂西市佛教居士林遵照老法师教导,每天念佛听经十二个小时以上,但有许多居士需要超荐 亡者,我们郑林长一日在念佛堂打坐回向之时,见有无数亡灵排成队伍跪在佛前,另有三位庄严相好的女 菩萨对郑居士说,‘超度还是需要的’,此境界是否可信?每日念佛堂回向时,是否可以代替其余法事, 是否可以接受信众钱财并设立牌位档次价钱?”     答:念佛堂里面可以附带超荐亡灵,不举行任何仪式,就是念佛回向。往年印光大师在苏州灵岩山寺,他老 人家就是这样作法,可以带牌位,但是最好不要收钱,收钱的毛病很多,尽可能的去避免。供养是随意,决定不 勉强,订出价钱不好,这是“裨贩如来”,不如法。居士林是居士道场,只要是正法道场,弘法利生是需要用金 钱的,道场里面可以放一个福田箱,(一般叫功德箱,那不是功德,叫福田箱),广种福田,大家到这里来是随 意,绝不带丝毫勉强。供养道场,帮助做弘法利生的事业,这个可以。(净空法师《学佛问答》21-90-86)     问:“我的父母兄弟姊妹,我作女儿来说,超度给他们三十多年了,水陆法会也超度给他们,一直没 有梦见他们,请师父开示。”     答:这个不必开示了。没有梦到他们,他们已经超度了,到好地方去了,常常梦到就麻烦了。(出处同上 21-90-66)     问:“若去世后把骨灰洒入海中,不设灵位,对超度亡者有影响吗?会成为孤魂吗?”     答:没有影响,超度对他是有好处的,他也不会变成孤魂野鬼,不会的。(出处同上 21-90-34)     问:这一位同修,他说他是大连的居士:“残疾不能自立,由同参道友代我请老法师开示。念佛五 年,刚念时,进入仙道两个月,已经附身。每天读经念佛,听老法师录音带,并忏悔回向给冤亲债主,到 寺院做超度,至今没有离身。念佛不得力,临终时又怕障碍,怎么办?”     答:这的确是很严重的问题。忏悔不得力,是我们的真诚心不够。儒佛都教导我们,至诚就能够感动。上, 可以感动诸佛菩萨;下,可以感动天地鬼神。你修忏悔,做超度佛事,都没有能感动你的冤亲债主,是你的诚意 不够,这确实是第一个因素。你要再忏悔,以真诚心求三宝加持。以真诚心,真诚心才能够修积功德,你的功德 让给冤亲债主共享,没有不受感动的。总而言之,这个真诚心不够。(出处同上 21-90-08)     问:这位同修问的问题,第一个,我从《地藏经》中,听师父讲如梦中梦到过世的众生,给他们念 《地藏经》,但是我看到有些道场诵《阿弥陀经》,我到底应该如何?     答:都可以,诵《地藏经》、诵《阿弥陀经》都可以。但是一般可以说是多半的众生,特别是没有学佛,没 有修净土法门的,念《地藏经》比较好。因为这些众生你能够梦到的,多半都在鬼道,所以念《地藏经》超度 他,对他们有好处。当然念《弥陀经》也可以,不必执着。(出处同上 21-90-05)     问:“超度已故的亡人及冤亲债主,以什么方法帮助他们最有利?寺里的法师做法事等等,是否有能 力真正超拔他们?”     答:这一桩事情,在清朝乾隆时候,彭际清居士是当时佛门的大德,他的著作也很多;还有一位高僧慈云灌 顶法师,在家出家的都是通宗通教。而灌顶法师在《观无量寿佛经批注》里面,这批注是他作的,他说世间极重 的罪业,佛法所有的经教、经忏佛事都没有办法超度的,最后还有一门能够超度,这一门是什么?念“阿弥陀 佛”给他回向,念佛功德不可思议,超出所有一切的法门,你去读这本书你就知道了。所以你问超度用什么方法 最有利,没有比“阿弥陀佛”更殊胜的。所以你要念经,你念《阿弥陀经》,或者是念《无量寿经》,不念经就 念这一句佛号给他回向,但是要真诚、要恳切,你要念多少,专为他念的。譬如说我念十万声佛号超度他,你一 定要念满十万声。你念一百万声佛号超度他,你在多少时间之内一定要把你的功课做圆满,这力量不可思议。 (出处同上 21-90-88)     问:“我们专修专念净土法门,是否需要在初一、十五念《地藏经》、念地藏佛号?算不算夹杂?”     答:这个看什么样情形。如果你是慈悲心为一切堕在恶道众生,念经帮助他、超度他,很好。如果自己专修 净土,那就没有这个必要。清朝乾隆时间,慈云灌顶法师在《观无量寿佛经》批注里面告诉我们,实际上消除业 障力量最殊胜的,就是恭恭敬敬持这一句佛号。他说得很好,业障重的时候,所有一切的经典、所有一切忏悔的 仪规都没有办法救的时候,最后还有这一句佛号能救。造五逆十恶之罪,只要他一口气不断,头脑很清楚,如果 得痴呆症就没办法,最怕的是这个,这是业障现前,头脑清楚、真正忏悔,这一句佛号也能往生。所以名号功德 不可思议,所有一切经忏都不能跟它相比,这个我们一定要认识清楚。(    

化解冤亲债主的方法 (2)
Posted On 24/05/2008

转贴于圣域佛教菩提社区   化解冤亲债主的方法:(家中争斗,家宅不安,眷属分离,冤家相遇等都属于冤家讨债)   一、要化解时的必要认知   许多人觉得我是好人,心地好,从来没害人之心,为何会有冤亲债主?其实,无量劫来,我们身、口、意三 业,造作了太多的贪瞋痴、杀盗淫等恶业,跟无量无边的众生结了不少怨仇。别的恶业暂且勿论,单是杀生吃 肉,就跟他们结下深厚的怨仇。   印光大师说:“凡属危险大病,多由宿世现生杀业而得。”一碗之肉,冤魂缠绕,一念杀心,罪债难逃。它 们被我们杀害时产生无量的痛苦,这个怨恨就像无形枷锁,把它们的痛苦牢牢的锁住,让它们无时无刻不在痛苦 的折磨中,而不得开解。它们痛苦如此之大,难怪今世遇到杀害它们的人,就迫不及待的要讨债──讨回一个公 道。我们看到人临终时的痛苦现象,看起来都不忍心。为什么会有那些现象?这都是他的冤亲债主来找他算帐。 他不懂这些道理,只知道跟众生结罪缘,不懂自己累劫来的冤亲债主,大部份都是被自己吃来的!   不仅是病苦,就连日常生活中许多不如意、不顺遂的事,也常常是受到冤亲债主干扰而不自知。《地藏经》 中提到:“阎浮提行善之人,临命终时,亦有百千恶道鬼神,或变作父母,乃至诸眷属,引接亡人,令落恶道, 何况本造恶者。”这些临命终时现身的恶道鬼神,也都是冤亲债主变现来诱骗我们前往三恶道受苦的。     因此,当我们遇到重大病苦或诸多不顺时,理应依照佛法的教导来正确面对,而非到处求神问卜,藉卜卦改 运来化解灾难,这种做法即使花再多的钱,终究也是徒然!印光大师说:“世人有病及危险灾难等,不知念佛修   善,妄欲祈求鬼神,遂致杀害生命,业上加业,实为可怜。人生世间,凡有境缘,多由宿业。既有病苦,念佛修 善,忏悔宿业,业消则病愈。彼鬼神自己尚在业海之中,何能令人消业?即有大威力之正神,其威力若比佛菩萨 之威力,直同萤火之比日光。佛弟子不向佛菩萨祈祷,向鬼神祈祷,即为邪见,即为违背佛教,不可不知。”     疾病的种类:     病有三种。第一种病是生理的疾病。饮食不当或寒暑不留意招惹的病,比如说感冒,发烧了,怎么办呢?赶 快上医院打针吃药,绝对不能耽误。因为身体发烧之后恐出现并发症,引起其它别的病变,耽误不得,赶快去打 针吃药,几天后也就好了。     第二种是业障病。凡是到医院能检查出来的病就叫业障病。你要肯真心念佛,就能消这个业障。大陆一位 居士的肺门上长了一个比鸡蛋还大的肿瘤,发病时大口地吐血。大夫一看没治了,发出死亡通知书。他母亲是学 佛人,学得相当好就告诉他:“儿子,咱们不治了,咱找个高明的大夫吧。”找谁呢?大医王。“儿子,你就念 佛吧,死呢,咱就死到阿弥陀佛那里去!”就这样他念佛求往生。念了两个月的佛,回家后就往外吐血、吐烂 肉,吐了四次不吐了,后来再到医院检查,肿瘤没有了。     这就是由自己业力所感得的业障病(例如癌症、糖尿病、脑血栓、冠心病等等这些病症较重、患者痛苦、不 易治愈的疾病都可以归纳到业障病之内,尤其是我们学佛修行之后,很多人业障现前反而得了重病,这些都是障 碍我们修学的业障病)。业障病怎么去除呢?自己的业力还得自己消。他没烧金元宝,也没烧黄纸钱,就是死心 塌地地念佛,最后肿瘤没有了。普贤菩萨在十大愿王中教给我们“忏悔业障”,诚心的忏悔才是消除修学路上众 多业障的主要方法。     业障病需要不需要吃药呢?也需要吃药。但要明白吃药是助缘,助你好得快,能治业障病的主因是清净心、 忏悔心,诵经念佛来祈求佛菩萨加持的恭敬心。心里没有贪、瞋、痴三毒,外边的毒素就不会感染,再用客观因 素的助缘吃点药,病就好得快。     第三种病不好治。什么病呢?冤亲债主的病。什么是冤亲债主的病?到医院检查不出来因,但是自我感觉身 体又确实有病。病源是什么?冤亲债主,所谓冤鬼附身。     医生没法医治,药物对他不起作用。这一类病如何治?佛法的超度诵经、解冤释结对这类病有效。超度,用 现代话来讲,就是调解、劝导。因为过去做错了事,希望求谅解。诵经、拜忏的目的就是调解,如果对方接受 了,他离开,病就会好起来。     现代人被冤亲债主附身的很多,神智失常、胡言乱语,严重的就送精神病院去治疗,结果愈治疗愈糟糕。     冤亲债主这个病最好找高僧大德从中调解化解。可到哪里去找高僧大德?高僧大德是可遇而不可求。找不到 怎么办?在佛前忏悔业障,自己去调解,要天天忏悔,这就需要诵《地藏经》,念地藏王菩萨,然后把功德回向 给这些冤亲债主。今天他不饶你,明天、后天还这样做,直到能够感动他们为止。为什么不念“阿弥陀佛”?因 为这句佛号功德不可思议,登地菩萨尚不能知其少分功德,何况是在六道轮回中的鬼神界众生!蕅益大师在《弥 陀要解》中提到:“一声阿弥陀佛,即释迦本师于五浊恶世,所得之阿耨多罗三藐三菩提法。今以此果觉,全体 授与浊恶众生,乃诸佛所行境界。唯佛与佛能究尽,非九界自力所能信解也。”印光大师也提到:“净土法门, 唯佛与佛乃能究尽。登地菩萨,不能知其少分。”     “法无高下,应机则妙;药无贵贱,对症则良”。在《地藏经》中,释迦牟尼佛将他灭度后、弥勒佛未出世 之前的娑婆世界众生,嘱咐地藏菩萨代为照顾与救度,换言之,佛不在世,地藏菩萨为代理佛。     不明理的人,不知道解冤释结要从化解冤亲债主内心的仇恨着手,反而利用“大鬼赶小鬼”的打压方式,仗 着他们所拜的鬼神或符咒,去驱赶冤亲债主,强迫他们离开。此举不但成效不彰,还会把冤亲债主给惹毛,虽然 可能暂时屈服于大鬼的势力,暂时离开不来讨债,但等到过阵子因缘又具足时,就会变本加厉来算这笔帐。犹如 欠债人对待讨债人,不但无还债之诚心,反而以强蛮手段对待讨债人,导致仇上加仇,所以冤冤相报,苦不堪 言。     明理的人,了解凡事皆有因缘,“欲知前世因,今生受者是;欲知来世果,今生作者是”。为彻底解冤释 结,帮助对方离苦得乐,理应以慈悲心、真诚心念佛诵经来回向给冤亲债主。藉由自己真诚忏悔的心力与佛菩萨 大慈大悲的法力,来化解冤亲债主内心的仇恨、解除他们身心的痛苦、并帮助他们超生善道或往生到极乐世界, 这样才能真正解开往昔纠缠不清、冤冤相报的恶缘。     二、每日固定的修行功课     要知道我们累劫的冤亲债主在恶道里没有能力解脱,完全靠我们以真诚心、清净心、慈悲心修行,来帮助他 们离苦得乐。但要化解冤亲债主心中的仇恨,不是短时间可以办到的事情,必须要发长远心为冤亲债主永脱恶道 来修行,来让冤亲债主感受到我们真诚忏悔的诚意。这些诚意如同心灵甘露,不但能清洗我们的贪瞋痴慢,也可 浇熄冤亲债主心中的怒火,化怨恨成宽容,再藉由佛力加持,来帮助他们离苦得乐。     为了解冤释结,我们要发愿在固定时间内专门为他读多少部经,数量要多。例如发愿念一百部经或一千部 经,而这一百部经或这一千部经,是专门为他而念的。这个有功德,而且力量很大。就像《地藏经》上所说的, 七分功德,念的人得六分,他得一分。但是这种为超度而诵经、念佛,一定要有期限。比如说在一年内念完一千 部经。不能说念一千部,遥遥无期,想到就念,没想到就不念,那是没用的。     1、昭告:每天做功课时,在问讯前,先净身口意,在佛前说明此次做功课的目的。     “南无大慈大悲阿弥陀佛、观世音菩萨、地藏王菩萨,弟子为代○○○及他的累劫冤亲债主忏悔所有的业 障,特持诵《地藏经》一卷、往生咒21遍、阿弥陀佛圣号一千声。企盼○○○与他累劫冤亲债主的业障能早日消 除,深信净土念佛法门,一心称念阿弥陀佛,求生西方极乐世界。”然后问讯、三拜。     2、诵《地藏经》,往生咒21遍,合掌念“阿弥陀佛”一千声。     3、诵经持咒念佛后,站起来代冤亲债主忏悔、皈依三宝与发愿。     ⑴.忏悔:     ○○○的累劫冤亲债主,您们多生以来因业障重,故轮回六道不得解脱。今天我代您们在佛前发露罪愆,您 们要志诚恳切,随我忏悔。     往昔所造诸恶业,皆由无始贪瞋痴,从身语意之所生,今对佛前求忏悔。(念一次拜一次,重复三次)     ⑵.皈依:     ○○○的累劫冤亲债主,您们累劫以来不闻三宝之名,不解皈依之义,所以受轮回之苦。我现在在佛前代您 们皈依三宝,我念一遍,您们跟着我念一遍(下列皈依词每段念一遍后,心中再默念一遍):     皈依佛、皈依法、皈依僧。     皈依佛两足尊,皈依法离欲尊,皈依僧众中尊。皈依佛竟,皈依法竟,皈依僧竟。(一拜)     皈依佛,皈依法,皈依僧。皈依佛,自今而后决不皈依外道天魔;皈依法,自今而后决不皈依外道邪说;皈 依僧,自今而后决不皈依外道徒众。     皈依佛竟,皈依法竟,皈依僧竟。(一拜)     皈依佛,皈依法,皈依僧。皈依佛,生生世世永不堕地狱;皈依法,生生世世永不堕饿鬼;皈依僧,生生世 世永不堕畜生。皈依佛竟,皈依法竟,皈依僧竟。(一拜)     ⑶.发愿:     ○○○的累劫冤亲债主,您们既然已经皈依三宝成为佛弟子,我现在再代您们在佛前发四弘誓愿,令您们听 闻来依愿修行,汝今谛听:     众生无边誓愿度,烦恼无尽誓愿断,法门无量誓愿学,佛道无上誓愿成。(念一次拜一次,重复三次。)     4、结束语:     ○○○的累劫冤亲债主,○○○长久劫来轮回生死,因为无明迷惑造业而伤害你们,致使你们在六道轮回中 遭受无量的痛苦与烦恼。○○○深深感到罪障深重,深感后悔,实在非常对不起您们。我刚才代你们读诵《地藏 经》一卷、往生咒21遍、阿弥陀佛圣号一千声,又代您们在佛前忏悔业障、皈依三宝及发四弘誓愿,这所有的功 德全部回向给你们,希望能藉由佛力加持,来化解您们心中的怨恨、解除您们身心的痛苦,并帮助您们离苦得 乐。也希望你们能够原谅○○○,给他一个改过自新的机会,不要来障碍他,赶快找个好地方好好修行,破迷开 悟,念佛往生西方极乐世界。我也代您们将此堂功课所有功德,回向给十法界一切众生,愿法界众生同生净土、 同圆种智。   5、回向偈:     愿以此功德,庄严佛净土,上报四重恩,下济三途苦,若有见闻者,悉发菩提心,尽此一报身,同生极乐 国。  

为什么梦到已故的人?
Posted On 22/05/2008

  你梦到已经过世的父母、家亲眷属,他找你干什么?求你帮助啊。醒来之后,你最好是诵经、念佛,给他回向,他是来求你帮忙的。世间不学佛的人,梦到的时候应该怎么办?给他烧一点纸钱,他需要????? hahaha~~ 你所能梦到的,多半是在鬼道;在畜生道他不会找你;他到人道也不会找你;地狱道他没有办法出来。如果梦到了,你就念一遍或三遍《地藏经》给他回向,或者地藏菩萨名号念一万声给他回向,定数给他回向。他来找你,你真帮忙,确确实实能够离苦。   你诵经、念佛给他回向,他得多少利益,就看你念的诚心。你念的心越虔诚越清净,他得的福就越大。如果你诵经、念佛里面还有夹杂,乱心所念,他得的利益就少。这时候越是恭敬,越是虔诚,他得福越大,我们自己修福也大。经上讲,我们得福七分之六,他得是七分之一。

补阙真言
Posted On 22/05/2008

  此真言可用于读诵完经文、咒语之后,怕有遗漏,可读诵此咒三遍。   真言原文:   南谟喝啰怛那,哆啰夜耶。   佉啰佉啰。俱住俱住。   摩啰摩啰。虎啰,吽。贺贺,   苏怛拏,吽。泼抹拏,娑婆诃。   补阙真言注音:   nā mó hē là dá nà,duō là yè yē。   qié là qié là。jù zhù jù zhù。   mó là mó là。hǔ là,hōng。hè hè,   sū dá ná,hōng。pō mò ná,suō pó hē。   发音注解:   南谟:也有的书写作“囊谟”。可读作“南无(nā mó)”,今人多读成南(ná拿)无(mó摩)。   啰:各地多读成(là辣),此字与喇通假,喇,古读(là辣)。也有的地区读本音(luō)。   怛:读音为(dá答)。   那:读为(nà纳)。此字读音(nā、ná、nà、nuó…),是常用的多音字,读法较为复杂。   佉:读(qié茄)为古音。另发音为(qiè切)。   吽:读音为(hōng轰)。   拏:读作(ná拿),“泼抹拏”中“拏”有的书中写做“挐”,其实“拏”和“挐”两字都是汉字“拿”的异体字,发音都为(ná拿),有的经书中甚至直接写成了“拿”字。也有的书里注音为(nú奴)。   功德介绍:   解说:此真言又称补缺真言。全名为“法华补阙真言”或“地藏菩萨补阙真言”,为梦授咒。——见《大正藏图像部》第四册页260下、276中。   此真言是蜀郡静泉寺僧道如,俗姓李,发愿读《法华经》一万遍。至元和初遍数满。邻房有一僧,死经七日却活来云:见地藏菩萨,有冥司与卒等俱时至,问僧云:汝与道如邻房住否?答曰:然也。地藏菩萨云:道如持经一万遍满毕,然以漏阙至多,冥官藏不能纳之。汝持此明与彼道如,每诵经一遍即诵此“明”(指此补缺真言)三遍,所遗阙文句即得圆满如法。冥官摄受云云。   在汉传佛教的补阙真言通常所用的是两个:   ⑴、补阙圆满真言——唵,呼嚧呼嚧,社曳穆契,娑诃。   ⑵、补阙真言——南谟喝啰怛那,哆啰夜耶。佉啰佉啰。俱住俱住。摩啰摩啰。虎啰,吽。贺贺,苏怛拏,吽。泼抹拏,娑婆诃。   一般出家人诵完经后常用的是第二个   净口业真言:这是清净(消灭)口业的咒。   唵,修利修利,摩诃修利,修修利,萨婆诃。   ōng,xiū lì xiū lì,mó hē xiū lì,xiū xiū lì,sà pó hē。   净身业真言:这是清净身业的咒。   唵,修多唎,修多唎,修摩唎,修摩唎,娑婆诃。   ōng,xiū duō lì,xiū duō lì,xiū mó lì,xiū mó lì,suō pó hē。   净意业真言:这是清净意业的咒。   唵,嚩日啰怛诃贺斛。   ōng,wá rì là dá hē hè hōng。   净三业真言:这是清净身口意三业的咒。   唵,娑嚩,婆嚩秫驮,娑嚩达摩娑嚩,婆嚩秫度憾。   ōng,suō wá,pó wá shú tuó,suō wá dá mó suō wá,pó wá shú duó hàn。   注音注解:   唵:读(ōng嗡)或读(ǎn俺)。(ōng嗡),是藏语系佛教的读法,汉字无此音,一般注近似音读作(wēng嗡)。汉语系佛教读(ǎn俺)。   斛:读音为(hōng轰)同“吽”,也有的地区读本音(hú胡)。   嚩:读(wá娃)。经考究:《密宗秘法》读(wá娃),也有的人读(wā蛙)。一般,“萨嚩诃”“莎嚩诃”等类似译音词中,我们才读作(pó婆)。   驮:读音为(tuó陀)。   婆嚩秫度憾:秫读作(shú熟);度:读作古音(duó夺);憾:读音(hàn汉)。   净业真言中,可以只选择其中的一个或几个来读,依照个人情况酌情来定。如果自己觉得口业重,则可多读诵净口业真言,身业重可多诵净身业真言,或者只读诵净三业真言亦无不可。一般在诵经念咒前诵读七遍净业真言,以示敬重。  

大轮金刚陀罗尼
Posted On 21/05/2008

http://www.56.com/w69/play_album-aid-3216785_vid-MTcyODc4MDE.html    

大轮金刚陀罗尼
 
陀罗尼原文如下:  南无·司得里牙。提维嘎难。   打他噶打难。嗡。维喇及·维喇及。   嘛哈·佳割喇。乏及里。洒打·洒打。   洒喇得·洒喇得。得喇夷·得喇夷。   维达嘛你。三盘戛你。得喇嘛底。   细达·搿里牙·得览。梭哈。   大轮金刚陀罗尼录音下载。(按照此录音发音即可,本站不再另外注音了。)   陀罗尼简易说明:   诵此真言时。先作是观念。尽虚空界生死六趣有情。速得入普集会大曼荼罗。等同圣者。   大轮金刚陀罗尼经云:“诵此咒二十一遍,能成一切咒法,善事速得成就。能成一切印法,一切坛法,当入曼荼罗大坛,不用事坛。”   陀罗尼经云:“诵此咒三七遍,即当入一切曼荼罗,所作皆成。诵咒有身印等种种印法。若作手印,诵诸咒法,易得成验。若未曾入灌顶坛者,不得辄作一切手印。若人诵此咒,即同入坛,作印行用,不成盗法也。”   大藏秘要云:“依教中说。一切真言手印。必从师受。若未入灌顶轮坛,辄结手印作法,得盗法罪。所作不成,若于如来像前,诵此咒二十一遍,即如见佛,即同入一切曼荼罗,所求诸法,皆得成就。”   详见《佛说大轮金刚总持陀罗尼经》。(曼荼罗:华译为轮转圆满具足、坛、道场等。向例在印度修法时,必须筑坛,坛中安置佛像以祭供,后来把修法时所筑的坛及佛像,绘成图案,也叫做曼荼罗。)

  http://buddha.goodweb.cn/music/musicdownload9/DLJGTLN01.wav

增上緣
Posted On 20/05/2008

  我們歷劫的冤親債主,常常想來找麻煩,念佛人有阿彌陀佛保佑,觀音、勢至擁護,魔怨沒有辦法障礙我們往生極樂世界,所以佛光普照,就是修行的增上緣。(節錄 淨空法師語錄)

MY 08 vesak…
Posted On 20/05/2008

  shack…after 3 days of continue temple vist, ritual and 3 steps 1 bow..my physcal body hv push to the limit..   during the green tara 息灾法, my whole body was shaking like a bull dozer…for the entire 1 and half hour..felt alot of intense energy..all thans to those who hv empower me with ur intention..gam sia… when green tara energy came..i suddenly heard alot of cries…and see lot of horrible scene of ppl sufferings, and out of control, while chanting the mantra, i burst in to tears….i never  cry b4 when doing ritual, this is really my 1st time and the sorrow feel came to me really horrible feel ,i just simply cant hold my tears….guess, mother green tara , is also badly shaken with the cries by those ppl who suffer…all the 6 glass candles i offer burst and crack at one go…when i start crying, my mother “break in” to my room..and was super horrified to see my crying like attending funeral..and saw the big fire in my small smoke puja “wok”…luckily my dad stop her from waking me up… i think abt 30 mins later after the puja ends… this the 2nd time i seriously prac green tara puja..1st time  at cemetry,this time in my room with green tara statue…i guess..both ways also gt short coming.. the 3rd 1 i will do it  in the open field with green tara statue…but i wonder will my crying attract police bo..hahaha…nowadys really difficult to get place to perform ritual….   This is my dun noe how many years of going3 step 1 bow in guan ming san…for the last few year..i always went with my girlfrend..but this yr due to lots of XXXXXX , i cant go with her but go with a group of nice ppl… tis was their 1st  3step 1 bow..as a lau jiao, what i can help them is by telling them simple precaution and meaning of this event.. during the queing, i not sure if my girlfrend will come, but wat i can do is to 观想 she is queing next to me..and also my parents and my elder brother ….. b4 the event starts, while sitting at the last qeueing point, i start to feel strong ling energy, jeff, sar,richard sitting alongside with me guess also feel it le, and 4 of us start to meditate, i know all my dharma protectors and 护生灵 came…and urge them to do it together… during the event, i 观想 buddha, is standing infront of me, my dad on my left, mother on my right and my brother and girl friend behind me…we walk and bow together…every step is our 忏悔, every bow is our 敬爱与无我心,…half way during the progressing, i dun feel and triedness or pain, i know my 护法is too kind to me liao, and i using my intention, ask them not to protect me..but allow me to suffer more physical torture…so i can feel the hate and anger of those karmic debtors who i hv let down or hurt… I dedicate my merits to those who is surfering from disaster and my girlfriend, parents and brother…      

《一切如来全身舍利咒》
Posted On 18/05/2008

此咒能灭生死重罪就净善功德,不为一切诸病盗贼仇咒诅恶鬼所伤功德无边富饶吉祥无边无可思议 此咒具大威力,能灭生死重罪,成就净善功德,至诚礼拜供奉佩带持诵,不为一切诸病及盗贼怨仇诅咒之所伤害,消障增福富饶吉祥,现生安乐后生净土,功德无边不可思议,幸勿污毁不敬至招愆尤至祈。           一切如来心秘密全身舍利宝箧印陀罗尼经

特进试鸿胪卿大兴善寺三藏沙门大广智不空奉 诏译    

  如是我闻。一时,佛在摩伽陀国,无垢园中宝光明池,与大菩萨及大声闻、天龙、药叉、犍闼婆、诃苏罗、迦楼罗、紧那罗、摩睺罗伽、人非人等,无量百千,前后围绕。   尔时,众中有一大婆罗门,名无垢妙光,多闻聪慧,人所乐见,常行十善,归信三宝,善心殷重,智慧微细,常恒欲令一切众生,圆满善利,大富丰饶。时婆罗门无垢妙光从座而起,往诣佛所,绕佛七匝,以众香华奉献世尊,无价妙衣、璎珞、珠鬘,持覆佛上,顶礼双足,却住一面,作是请言:“唯愿世尊与诸大众,明日晨朝,至我宅中,受我供养。”尔时世尊,默然许之。   时婆罗门知佛受请,遽还所住,即于夜间,广办肴膳,百味饮食,洒扫殿宇,张施幡盖。至明旦已,与诸眷属,持众香华及诸伎乐,至如来所,白言:“时至,愿垂降临。”   尔时,世尊软语安慰彼婆罗门无垢妙光,遍告大众宣言:“汝等皆应往彼婆罗门家摄受供养,为欲令彼获大利故。”于时世尊即从座起,才起座已,从佛身出种种光明,间错妙色,照触十方,悉皆警觉,然后趣道。时婆罗门以恭敬心,持妙香华,与诸眷属及天龙八部、释梵四王,先行治道,奉引如来。   尔时世尊前路不远,中至一园,名曰丰财。于彼园中有古朽塔,摧坏崩倒,荆棘掩庭,蔓草封户,瓦砾埋隐,状若土堆。尔时世尊迳往塔所,于时塔上放大光明,照耀炽盛,于土聚中出声赞言:“善哉!善哉!释迦牟尼,今日所行极善境界。又婆罗门,汝于今日获大善利。”   尔时世尊礼彼朽塔,右绕三匝,脱身上衣,用覆其上,泫然垂泪,涕血交流,泣已微笑。当尔之时,十方诸佛,皆同观视,亦皆流泪,各所放光来照是塔。于时大众惊愕变色,互欲决疑。尔时,金刚手菩萨等,亦皆流泪,威焰炽盛,执杵旋转,往诣佛所,白言:“世尊!此何因缘,现是光相?何如来眼流泪如是?亦彼十方诸佛大瑞光相现前?唯愿如来于此大众解释我疑。”   时薄伽梵告金刚手:“此大全身舍利积聚如来宝塔,一切如来无量俱胝心陀罗尼密印法要,今在其中。金刚手!有此法要在是中故,塔即变为重叠无隙,如胡麻子,俱胝百千如来之身;当知亦是,如胡麻子,百千俱胝如来全身舍利之聚,乃至八万四千法蕴亦在其中;九十九百千万俱胝如来顶相亦在其中;由是妙事,是塔所在之处,有大神验,殊胜威德,能满一切世间吉庆。”   尔时大众闻佛是说,远尘离垢,断诸烦恼,得法眼净。时众机异,利益亦别。须陀洹果、斯陀含果、阿那含果、阿罗汉果、辟支佛道,及菩萨道、阿鞞跋致、萨波若智,于如是事,各得其一;或有证得初地、二地,乃至十地;或有满足六波罗蜜。其婆罗门远尘离垢,得五神通。时金刚手见此奇特希有之事,白言:“世尊!妙哉奇异,但闻此事,尚获如是殊胜功德,况闻深理,至心起信,得几功德?”   佛言:“谛听!汝金刚手,后世若有信男、信女,及复我等四部弟子,发心书写此一经典,即准书写九十九百千万俱胝如来所说一切经典;即过于彼九十九百千万俱胝如来之前,久植善根;即亦彼诸一切如来,加持护念,犹如爱眼,亦如慈母,爱护幼子。若人读诵此一卷经,即为读诵过去、现在、未来诸佛所说经典。由如是故,九十九百千万俱胝一切如来、应、正等觉,侧塞无隙,犹如胡麻,重叠赴来,昼夜现身,加持其人。如是一切诸佛如来,无数恒沙,前聚未去,后群重来,须臾推迁,回转更赴,譬如细沙,在水旋急,不得停滞,回去复来。若有人以香华涂香、华鬘衣服,微妙严具,供养此经,即成于彼十方九十九百千万俱胝如来之前,以天香华,衣服严具,七宝所成,积如须弥,尽以供养,种植善根,亦复如是。”   尔时,天龙八部,人非人等,闻是说已,各怀希奇,互相谓言:“奇哉威德!是朽土聚,如来神力所加持故,有是神变。”   金刚手复白佛言:“世尊!何因缘故,是七宝塔现为土聚?”   佛告金刚手:“此非土聚,乃是殊妙大宝塔耳!由诸众生业果劣故,隐蔽不现。由塔隐故,如来全身非可毁坏,岂有如来金刚藏身而可坏哉!我若灭度,后世末法逼迫之时,若有众生习行非法,应堕地狱,不信三宝,不植善根,为是因缘,佛法当隐,然犹是塔坚固不灭,一切如来神力所持。无智众生惑障覆蔽,徒朽珍宝,不知采用,以是事故,我今流泪,彼诸如来,亦皆流泪。”   复次,佛告金刚手言:“若有众生书写此经置塔中者,是塔即为一切如来金刚藏窣都婆,亦为一切如来陀罗尼心秘密加持窣都婆,即为九十九百千万俱胝如来窣都婆,亦为一切如来佛顶佛眼窣都婆,即为一切如来神力所护。若佛像中、窣都婆中安置此经,其像即为七宝所成,灵验应心,无愿不满。其窣都婆,伞盖罗网,轮橖露盘,德字铃铎,楹础基阶,随力所办,或土或木,若石若砖,由经威力,自为七宝。一切如来于此经典加其威力,以诚实言不断加持。若有有情能于此塔,一香一华礼拜供养,八十亿劫生死重罪一时消灭,生免灾殃,死生佛家。若有应堕阿鼻地狱,若于此塔或一礼拜,或一右绕,塞地狱门,开菩提路。塔及形像所在之处,一切如来神力所护,其处不为暴风、雷电、霹雳所害,不为毒蛇、蚖蝮、毒虫、毒兽所伤;不为狮子、狂象、虎狼、野干、蜂虿之所伤害;亦无药叉、罗刹、部多那、毗舍遮、魑魅、魍魉、癫痫之怖;亦复不为一切寒热诸病,疬瘘、痈疽、疮疣、疥癞所染。若人暂见是塔,能除一切灾难。其处亦无人马六畜、童子童女疫疠之患,不为横死非命所夭,不为刀杖、水火所伤,不为盗贼怨仇所侵,亦无饥馑贫乏之忧。厌魅咒诅,不能得便。四大天王与诸眷属,昼夜卫护;二十八部大药叉将,日月五星,幢云彗星,昼夜护持。一切龙王加其精气,顺时降雨。一切诸天与忉利天,三时下来亦为供养。一切诸仙三时来集,赞咏旋绕,礼谢瞻仰。释提桓因与诸天女,昼夜三时来下供养。其处即为一切如来护念加持,由纳经故,塔即如是。若人作塔,以土石木、金银铜铅书此神咒安置其中,才安置已,其塔即为七宝所成;上下阶级、露盘、伞盖、铃铎、轮樘,纯为七宝。其塔四方如来形相,由法要故,一切如来坚住护持,昼夜不去。其七宝塔全身舍利之妙宝藏,以咒威力,擢竦高至阿迦尼吒天宫之中。塔所串峙,一切诸天,昼夜瞻仰,守卫供养。”   金刚手言:“何因缘故,此法如是殊胜功德?”   佛言:“当知以此宝箧印陀罗尼威神力故。”   金刚手言:“唯愿如来哀愍我等,说是陀罗尼。”   佛言:“谛听!思念莫忘!现在、未来一切如来分身光仪,过去诸佛全身舍利,皆在宝箧印陀罗尼。是诸如来所有三身,亦在是中。” 尔时世尊即说陀罗尼曰: 那莫悉怛哩野(四合)地尾(二合)迦南(一)萨婆怛他蘖多喃(二)唵(三)部尾婆嚩娜嚩唎(四)嚩者梨(五)嚩者[齒*來](智皆反六)祖噜祖噜驮啰驮啰(七)萨嚩怛他蘖多(八)驮(引)睹驮梨钵娜[牟*含](二合)婆嚩底(九)惹也嚩梨(十)亩怛梨(二合)萨磨(二合)啰(十一)怛他檗多达磨斫迦啰(十二)钵罗(二合)靺栗多(二合)娜嚩曰罗(二合梨音)冒地满拏(十三)楞迦啰(十四)楞讫哩(二合)谛萨嚩怛他(引)檗多地瑟耻(二合)谛(十六)冒驮野冒驮野(十七)冒地冒地(十八)没[亭*夜]没[亭*夜](十九)参冒驮儞参冒驮野(二十)者攞者攞(二十一)者懒都(二十二)萨嚩嚩啰拏儞(二十三)萨嚩播波尾檗谛(二十四)户噜户噜(二十五)萨嚩戍迦弭檗帝(二十六)萨嚩怛他檗多(二十七)讫哩(二合)娜野嚩日啰(二合)抳(二十八)三婆啰三婆啰(二十九)萨嚩怛他檗多(三十)虞[口*皿]野(二合)驮啰抳亩涅梨(二合三十一)啰没悌苏没悌(三十二)萨嚩怛他檗多(引)地瑟耻(二合)多(三十三)驮睹檗陛娑嚩(二合)贺(三十四)三摩耶(引)地瑟耻(二合)帝娑嚩(二合)诃(三十五)萨嚩怛他檗多讫哩(二合)娜野驮睹亩捺犁(二合)娑嚩(二合)诃(三十六)苏钵罗(二合)底瑟耻(二合)多萨睹(二合)闭怛他檗多地瑟耻(二合)帝户噜户噜吽吽娑嚩(二合)诃(三十七)唵萨嚩怛他檗多(三十八)坞瑟抳(二合)沙驮睹亩捺啰(二合)尼萨嚩怛他檗单娑驮睹尾部使多地瑟耻(二合)帝(三十九)吽吽娑嚩(二合)诃(引四十)   尔时,佛说是神咒已,诸佛如来自土聚中出声赞言:“善哉!善哉!释迦世尊,出浊恶世,为利无依无怙众生,演说深法。如是法要,久住世间,利益广多,安稳快乐。”   于时佛告金刚手言:“谛听!谛听!如是法要,神力无穷,利益无边,譬如幢上如意宝珠,常雨珍宝,满一切愿。我今略说万分之一,汝宜忆持,利益一切。若有恶人死堕地狱,受苦无间,免脱无期,有其子孙,称亡者名,诵上神咒,才至七遍,洋铜热铁忽然变为八功德池;莲生承足,宝盖驻顶,地狱门破,菩提道开,其莲如飞至极乐界,一切种智自然显发,乐说无穷,位在补处。复有众生重罪报故,百病集身,苦痛逼心,诵此神咒二十一遍,百病万恼一时消灭,寿命延长,福德无尽。若复有人悭贪业故,生贫穷家,衣不隐身,食不续命,[(禾*尤)/里]瘦衰蔽,人所恶贱;是人惭愧,入山折采无主搹华,若磨朽木,持以号香,往至塔前礼拜供养,旋绕七匝,流泪悔过;由神咒力及塔威德,灭贫穷报,富贵忽至,七宝如雨,无所缺乏;但当此时,弥饰佛法,施与贫乏,若有吝惜,财宝忽灭。若复有人为种善根,随分造塔,或泥或砖,随力所办,大如庵罗,高四指许,书写神咒,安置其中,持以香华,礼拜供养,以其咒力及信心故,自小塔中出大香云,香气云光周遍法界,薰馥晃曜,广作佛事,所得功德,如上所说;取要言之,无愿不满。若有末世四辈弟子、善男善女,为无上道,尽力造塔,安置神咒,所得功德,说不可尽。若人求福至其塔所,一华一香礼拜供养,右旋行道,由是功德,官位荣耀,不求自至;寿命富饶,不祈自增;怨家盗贼,不讨自败;怨念咒诅,不厌归本;疫疠邪气,不拔自避;善夫良妇,不求自得;贤男美女,不祷自生;一切所愿,任意满足。若有乌雀、鸱枭、鸠鸽、鸺鹠、狗狼、野干、蚊虻、蚁蝼之类,暂来塔影及踏场草,摧破惑障,觉悟无明,忽入佛家,恣领法财。况有众人,或见塔形,或闻铎声,或闻其名,或当其影,罪障悉灭,所求如意,现世安稳,后生极乐。或人随力,以一丸泥涂塔坏壁,运一拳石扶塔礩倾,由此功德,增福延寿,命终之后成转轮王。若我灭后,四部弟子,于是塔前济苦界故,供养香华,至心发愿,诵念神咒,文文句句放大光明,照触三途,苦具皆辟,众生脱苦,佛种牙萌,随意往生十方净土。若人往在高山峰上,至心诵咒,眼根所及,远近世界,山谷林野,江湖河海,其中所有毛羽鳞甲一切生类,碎破惑障,觉悟无明,显现本有三种佛性,毕竟安处大涅槃中。若与此人往过道路,或触衣风,或踏其迹,或唯见面,或暂交语,如是等人重罪咸灭,悉地圆满。”   尔时,佛告金刚手言:“今此秘密神咒经典付嘱汝等,尊重护持,流布世间,不令众生传受断绝。”   金刚手言:“我今幸蒙世尊付嘱,唯愿我等为报世尊深重恩德,昼夜护持,流布宣扬一切世间。若有众生书写受持、忆念不断,我等麾催释梵四王、龙神八部,昼夜守护,不暂舍离。”   佛言:“善哉!金刚手,汝为未来世一切众生大利益故,护持此法,令不断绝。” 尔时世尊,说此宝箧印陀罗尼,广作佛事,然后往彼婆罗门家,受诸供养,令时人天获大福利,却还所住。   尔时大众,比丘、比丘尼、优婆塞、优婆夷,天龙、夜叉、犍闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等,皆大欢喜,信受奉行。 一切如来心秘密全身舍利宝箧印陀罗尼经   宝箧印陀罗尼咒 参考读音 Namah sdeliya divi kanam 拿莫 悉地哩呀 地尾噶南 sarva tathagatanam 萨瓦 达他噶达南 om bhuvibha vadha vari vachari vachatai 奥母 部尾吧瓦达瓦利 瓦者利 瓦者泰 suru suru dhara dhara 苏鲁 苏鲁 达拉 达拉 sarva tathagata 萨瓦 达他噶达 dhatu dhari padma bhavati 达睹 达利 巴得吗 巴瓦地 jayavari 者呀瓦利 mudri smara 母得利 思吗拉 tathagata dharma chakra 达他噶达 达吗 扎卡拉 pravartana 波拉瓦达那 vajri bodhi bana 巴者利 包地 班那 rumkara 楞卡拉 rumkirti 楞给哩地 sarva tathagata dhistite 萨瓦 达他噶达 地思提地 bodhaya bodhaya 包达呀 包达呀 bodhi bodhi 包地 包地 buddhya buddhya 布达 布达 samboddhani samboddhaya 三布达你 三布达呀 chala chala 者拉 者拉 chalamtu 者懒都 sarva varanani 萨瓦 瓦拉那你 sarva papavigate 萨瓦 巴巴尾噶地 huru huru 户鲁 户鲁 sarva sukhavigati 萨瓦 戍迦尾噶地 sarva tathagata 萨瓦 达他噶达 hridaya vajrani 和利达呀 巴者拉你 sambhara sambhara 三巴拉 三巴拉 sarva tathagata 萨瓦 达他噶达 suhaya dharani mudri 苏哈呀 达拉你 母得利 buddhi subuddhi 布地 苏布地 sarva tathagata dhistita 萨瓦 达他噶达 地思提达 dhatu garbhe svaha 达睹 噶比 斯瓦哈 samaya dhistite svaha 三吗呀 地思提地 斯瓦哈 sarva tathagata hridaya dhatu mudri svaha 萨瓦 达他噶达 和利达呀 达睹 母得利 斯瓦哈 supra tisthita stubhe tathagata dhistite huru huru hum hum svaha 苏布拉 地思提达 思度比 达他噶达 地思提地 户鲁 户鲁 轰轰 斯瓦哈 om sarva tathagata 奥母 萨瓦 达他噶达 usnisa dhatu mudrani sarva tathagatam sadha tuvi bhusita dhistite 乌思你沙 达睹 母得拉你 萨瓦 达他噶单 萨达 睹尾部西达 地思提地 hum hum svaha 轰轰 斯瓦哈

修行编
Posted On 17/05/2008

  Read from some where this article…I find it rather meaningful..     修行是成佛道的必要一件事,在修行当中,大家也会遇到许多的障碍和困惑,我只是一个初学者,这编文章是希望 和大家分享我对这几年所见,所闻,所触,所悟,的心得,如有误解佛法之意,事先向各位自歉。在不同的宗教里都是注重修行,也重视行善,少做恶,修功德。我对其它宗教的了解不是很深也不知道它们是以什 么法门和修行尺度做于修行的标准。佛法无边,佛法的法门也无数,有些人修禅宗,有的净土,也有的修密宗,我 认为,不管修那个宗派,都有利于自己,能突破见性的境界。佛法基本就是四圣谛和八正道,结下来的就是不同宗 派的法门,但我觉得个个都在说明心见性,回到自性。 我也听很多人说放下看破这些词语,在我们现在家中的修行者有多少人能真正的放下呢,又有多少人能从红尘里找 到自性,又能明心见性。自古以来社会的变化也变化了人清净的心,现在的社会都充满了贪,嗔,痴,大家的心态 也很浮躁,也很嫉恨,也很迷惑,例如金钱上,有些人就会尝试用宗教的方面或风水学,得到金钱的利益,这也会 造成迷信,神棍也从中得到利益。 曾经看过一本书,说道,“如是一个善人,也不过是一个善人”,在修佛上我们不只是要做到一个善人,我们还要 有慈悲心和菩提心,如大乘法说的菩萨道。大家都有佛性,都能有开悟的机缘,这机缘的长久就在各人的修行上。 碰过一些佛教徒,他们都有傲慢心,因为在知识上胜于他人,就觉得显得自己在他人之上,即然大家都有佛性,又 还没开悟,那人人都是平等的,知识是死的,只有能运用它而造福他人那才是有用的。修行不分高下,不分老少, 关键就在谁能理心,能否能放下,能否得慧,能否净化他人。我相信有很多人苦读经书但对经书的真理也不知真意 。阅读经书是修行的必要,多多少少也需要看几本,理解经书的佛法真理,也从真理里如有所悟的一些道理,在从 中运用在我们每天的处事里。 我觉得学佛,先要学人道,就是说德品,就如处事,言谈举止上要有善意。有些修行者会批判别的宗教的好坏,说 是非等等。我们每天都有很多事要去处理,也会遇到不同的人,在这一窃的过程中,我们都会有不同的情绪,不同 的想法,不同的行事。这些就是修行的机会,天天修,时时修,慢慢的我们就会自然的从不良的品性修复回优良的 品德。有些修行者会受诫来帮助他们修行,这也是好的,能受多少诫就因人而异。 修行不是各人的事,也是你身边人的事,如有在修行上有了成就,这也会感染身边的人,也就这样大家才能结善缘 。我们在修行的当中也需要认识一些同修,互相的勉励对方,分享,谈论,这样我们才能更上一层。对于“我见” 要注意,因为在我们的修行过程中,我们会看到许多文章,看过,听闻视频或其他人的见解,这些咨询要特别的思 考,因为不理解或质询有偏差就会误导我们。我们应该有正见,正思维,不要被文字盲目的引导思想 。 在修行当中我们须了解自己这样我们才能制心。在很多时候我们都对自己做的事,尤其是不好的事,给自己很多借 口,这也浮现一种令自己接受的理由,也造成了一种恶习的习惯。我们都会去观察别人的一举一动,但我们也只能 看到表面,就猜测他们的心态而推理他们的心机。对于他人我们只能看到外层,但对我们自己我们看到的是我们自 己的心,从心理的想法,才会有下来的举动。我们须时时地观察我们的心,了解我们的心机,再三的思考为何我们 会有这样的恶念。不要为自己的过错给借口,我们还需要了解过错的因,而从因的应变所产生的不同恶行和思想, 一步一步地分析,这样我们才能更深的了解这恶念的原理,在改善。我相信只有自己才是最能了解自己的,因为我 们的心就在我们的身上,一些借口只是把本性收起来不让他人了解,如果自己也不能了解自己那我们的心就不是我 们的心了。 时时地观察自己,时时地思考,在多用脑的时候,其实这样也在练习我们的思维能力,尤其碰到生活上的问题,我 们会有多方面的想法,也会提升我们解决问题的能力,在加上佛学的思维,很多问题也不曾是个问题,只是我们把 问题变成了问题,我们的执著心在执著问题,这样想法的思考范围就很小,问题也难以解决。心的世界是很奥妙的 ,医学里就有心理学,人的性格是后天的启发,因为环境和人接触的原因所塑造出来的,既然是如此,我们也有能 力把性格给塑造成善良,慈悲的一面。在生活里,我们的行,都是从一个念头开始,就是因为有了念头,执著这念 头,行就出现了,念头就是我们的因的种子,行的后果就是我们的开花结果的果报,好坏就在这因是否是恶还是善 。在生活里妄语,贪念,邪淫,嫉妒和自我,都是常见的,在这些当中,都是一个念头的开始,后来才有了一连的 行和心灵的情绪。这些恶念,会给于我们很多方面的情绪变化,如压力,浮躁,悲痛,绝望,甚至到精神上的问题 。所以我们还要多多的修复这些念头,不要后悔莫及。 一个人能放下多少,就在他能制心多少。我们有太多恶念头和习惯,那么我们要从那里放下,从那里制心呢?我不 是什么高人,分享一些我的心得。首先我们应当了解自己在一天里所做的事物,在从中回想一天所发生的事,在用 一个旁观者来思考自己那时的行为,然后再分析是否自己做对了吗,错的话那是为了什么,这样想想,很快就能知 道是什么念头的开始,那这念头引发了什么行为?有一些问题要改过不是那么简单,是需要时间和他人的支持,但 是如果连改过的念头也没有,那恶习就会越来越深,只要一占上要清除就很难了。我也尝试念佛,待咒和静坐等, 但这些法门还是需要心的清静,所以有时后也可以尝试在吵杂的环境里练心的安定,就是说把心定下来想东西而不 会被吵杂的环境给影响。只要有一个平静的心,在思考能力上我们就会提升,想东西也会比较多方面。我也试着在 六根的敏感度下苦功,也从这敏感度里深一步地了解六识的产生。 修行是一个习惯,如果这习惯不能和生活和合在一起,修行的进展就会很慢,效果也不大。修行是一件很长远的事 ,不要抱着有特别的结果,只要用平常的心去修,成果是个人的,因为我们的烦恼会越来越少,清静的心会越来越 明亮,快乐就在清静中。这个世界的平静就在你的心念里,不去执著外物,我相信,只要坚持我们的修行,也会在 平常心里得到解脱。修行如乘坐电梯,从高楼的底层到高楼的顶楼,一层一层的上,但是如果开始有很多人和你做 这电梯,那这电梯就会很慢才到顶楼因为他们都会在不同的楼出去。这些人就如我们的杂念,越多我们就很慢才会 到顶楼,所以要等它们一个一个的离去,这就是我们的修行,修复自心,把心扫了又扫。如有幸的话我们也会和很 多人做这同样的电梯,但是它不会停,因为这些人是我们修行的机缘,帮助我们,让我们在修行上有进步,是障碍 还是机缘,那就要看我们的心。     以上制作了一个图片,是我对恶习的概念。一切恶习都是由一个念头开始,接着我们就会有了一些抽象的意念和理 解,然后就起了幻想性的执行,也分解执行的程序。这些也连着我见的想法和思考因为我们也不回头想念头的原理 和后果。经过这些分析,下列就是执行思想的形式,然后再分解事情的变化。如事情没障碍或阻力,这将会是恶习 的成长,慢慢将成为习惯,然后如果有障碍和阻力,我们往往会有我见的借口。或许就等果报的成熟,我们才会知 道错误。这些就是象因果联结性,一直周旋着,一直巡环着。要了解错误,需要了解回访这联结性的过程,因为在一个错误里,也有很多不同层次的错误,只不果我们都忽略了 ,因为这些错误也是非常值得我们去了解和明白。修行错误方面要能接受而不是多给自己借口和理由,因为这只是 把不好的一面给隐藏起来。人人都会犯错,但能从错误修复那才是修行的中心,能了解而学习,我相信这样我们的 人生才会有多方面的体验,修心也是如此。精神世界是心的推力,如一个人心情不好,做什么事都没力,何况是说 念佛,念经,但这精神世界也是唯心所造,这可真的是需要时间的磨练和个人的坚持。 在此也愿个善知识能在修行里得到戒定慧,造福众生。希望大家能把握人生的时光,能净化自身,也愿众生能早日 净化,早日开悟,脱离轮回之苦,这编文章如有冒犯,请多原谅。 南无阿弥陀佛 心无问题,就无须提, 心无担忧,就无忧愁, 心无分比,就无平等, 心无念头,就无生相, 心如能扫,恶习可戒, 心如能发,慈悲可持, 心如能静,清净可受, 心如能制,智慧可显, 心持念佛,心即是佛。 法明:普盛(菩提轩) 五月十二日二零零八年  

Green Tara 綠度母
Posted On 17/05/2008

 

 

Seed Syllable and Mantra Garland of Green Tara

 

This image is an aid for the meditation and visualization practice on Green Tara, the embodiment of all the Buddhas’ active compassion. She is worshipped and known as the ‘mother of all Buddhas.

 

 

Goddess Tara, a female Buddha and meditational deity, is arguably the most popular goddess in the Buddhist pantheon. She is considered to be the goddess of universal compassion who represents virtuous and enlightened activity. The word Tara itself is derived from the root ‘tri’ (to cross), hence the implied meaning:’ the one who enables living beings to cross the Ocean of Existence and Suffering’. Her compassion for living beings, her desire to save them from suffering, is said to be even stronger than a mother’s love for her children.

The story of Tara’s origin, according to the Tara Tantra, recounts that aeons ago she was born as a king’s daughter. A spiritual and compassionate princess, she regularly gave offerings and prayers to the ordained monks and nuns. She thus developed great merit, and the monks told her that, because of her spiritual attainments, they would pray that she be reborn as a man and spread Buddhist teachings. She responded that there was no male and no female, that nothing existed in reality, and that she wished to remain in female form to serve other beings until everyone reached enlightenment, hence implying the shortfall in the monk’s knowledge in presuming only male preachers for the Buddhist religion. Thus Tara might be considered one of the earliest feminists. Another legend of Tara is that she was born from the compassionate tears of Avalokiteshvara (The Buddha of compassion): Avalokiteshvara was looking down from his heaven on the world of suffering beings, and he wept to see that more and more of them were in pain. From the tears streaming down his face two Taras were born, a peaceful white one from the left and a fierce green one from the right. Tara is thus also often referred to as Avalokiteshvara’s consort. The most popular of all the known forms of Tara are the widely worshipped Green and White Taras. It is believed that the first artists modeled Green Tara on a young virgin, and the White Tara on a physically mature, voluptuous woman. Thus traditionally whereas the Green Tara is visualized as young girl having a mischievous and playful nature, the White Tara is represented as a mature woman, full-breasted and wise. This tradition survives to the present times. Green Tara Green Tara is Tara’s most dynamic manifestation. Her color symbolizes youthful vigor and activity. The Buddhist Lord of karma (action), Amoghasiddhi, is also associated with the green color, thus signifying that they belong to the same family. This is a further affirmation of the perception that Green Tara is a goddess of action. She is often depicted in a posture of ease with right leg extended, signifying her readiness to spring into action. The left leg is folded in the contemplative position on the lotus pedestal, the two together thus symbolizing the integration of wisdom and art. Her left hand, in the gesture of granting refuge holds the stem of a blue lotus that floats over her left shoulder as a symbol of purity and power. With her right hand she makes the boon-granting gesture.   

口业
Posted On 17/05/2008

  恶语伤人,转世为狗 佛经上释尊曾讲过这样一件真实因果。从前有一名叫君提的七岁男孩被僧人带到寺院修行,当他证到罗汉果位时,用天眼看自己的前世。在五百世以前也曾出家修行,在寺院内自以为自己嗓音清亮很会唱念,心生傲慢,轻视一位老比丘,说她唱念的声音好像狗叫。其实那位老比丘已经修成罗汉果位,君提因不识真相,恶语伤人,就因这一句恶语,转世为狗,并一直延续五百世为狗,一句恶语就得到了这么严重的果报。五百世后罪业已满,才得到舍利佛尊者的救度,转世为人,才有今天得成阿罗汉果。此真实因果,提醒教育众生 要心无分别,尊重众生,不说是非,不见人过,以免因一句 恶语造成难以挽回的后果。    妒人建塔,口业如山 佛经上又有一口业如山的果报实例。有一释尊弟子证到罗汉果位后,可用自己的五眼六神通中的宿命通看自己的过去宿世。他看到自己在很早以前曾转世为人,别人在修造佛塔的时候,他心生嫉妒,劝别人不要修造那么大的佛塔,建的小一点又省时省钱,也一样有功德。结果就此一句风凉话导致自己来世得了下地狱的果报。自己死后坠落地狱,遭受烦恼烈火的燃烧,天天呼救,痛苦难忍。后来自己知道这是因自己口业造出来的,忽然心生忏悔,忏悔自己过去的口业,得此一念悔过的善根,地狱的惨报才告结束。从地狱出来之后,转世为一个形态丑陋粗俗之人,经常受到人们的讥笑,从此生生世世都遭受如此的残酷果报,直至数万年。后来连这个丑陋的人身也失掉了,转世为一只受人厌恶的乌鸦。因为造口业之因,无论飞到哪里,都被人视为不祥之物,受人唾骂,被人驱赶。自己这时虽是一只乌鸦,但因自己以前在地狱中有一念忏悔的善报,还可以记得自己是因过去的口业才得到如此悲惨的果报。这时我在大树上看到众僧们在寺中修佛,我在大树上也随众听经,并且发心忏悔,求佛怜悯。以后我经常随在释尊身后哀鸣,请求释尊慈悲,准许我忏悔罪业,使我早日脱离恶道之苦。我致诚的忏悔,得到释尊的慈悲加持,不久就脱离了恶道。再次得到人身,而且能有缘跟随释尊学佛修道,后得到罗汉果。看到自己这些过去的口业果报,真实可怕,如果不是得到释尊的慈悲加持,何时才能脱离恶道痛苦呢? 这个真实的故事提醒我们,祸从口出,口业造下无边的罪业,提醒人 们不可轻言。但因有一念悔过的善根,真诚忏悔还可改变命 。又因发心学佛,最后脱离六道,证得阿罗汉果位  

1 《无量寿经》上教我们善护三业,把口业放在第一。   2 “善护口业,不讥他过”,这一句里面就包含不妄语、不两舌、不恶口、不绮语。   3 身、语、意,为什么《无量寿经》要把“语”摆在第一?一切众生最容易犯的是口业,造口业。   4 我们平常修积的功德,说老实话,都从口业里头丧失掉了,所以功德积不住,都流失了。   5 口最容易造罪业,多少很好的修行人,修行一生,积功累德,到后来功德都漏掉了。从哪里漏掉?从口里漏掉。   6 辛辛苦苦修了几十年,几句话的口业就漏光了。“口为祸福之门”,不可以不知道!   7 觉明妙行菩萨教人,“少说一句话,多念一声佛”。   8 你要开口说话想想,我这话不说行吗?如果不说可以,就不要说,多念一声佛号积功累德。   9 看到别人有过失,我自己要反省,我有没有?有则改之,无则加勉。你说别人的过失就造口业,你的功德就流掉、漏掉了。你修得再好,都完了。   10 六祖大师说得好,“若真修道人,不见他人过”。一天到晚看到别人的过失,你到底修什么?   11 你为什么会看到别人过失?自己心里有过失,才看到别人有过失。心清净没有过失,看一切众生都成佛,一点毛病也看不出来。   12 万法唯心,一切法唯心所变。所以佛看众生统统是佛,菩萨看众生统统是菩萨。凡夫看佛菩萨也是凡夫,这没有法子!   13 我们中国古人常讲“来说是非者,便是是非人”,这话很有道理。谁是是非人?说是非的那个人就是是非人;他说的那个是非人未必是是非人。   14 说是非的,决定是个是非人,现行犯,决定不错!“善护口业”,这是我们要知道的。   15 大家要知道,你不念佛,你就造口业,你就要受三途苦报。   16 一天到晚接触人,张家长李家短,都是讲的是非人我。你学佛,念经、拜佛、礼佛,修那一点点功德,都在你口里漏掉了。   17 喜欢说别人过失,你累积下来是罪业,无量无边的罪业!你要觉悟,你要明白,要赶快回头。   18 心里面忆佛、口里念佛,不夹杂、不间断,修无量无边的功德,你不去做,你要去造罪业,那就没法子了。   19 从前我们跟李老师学教,李老师常常讲:“你们每天所修的这些功德,都从口里流出去了。”   20 佛法讲有漏,这很大的一个漏洞。我们所修的那一点点功德,都是因为有意无意地造口业,从口里漏出去的。   21 喜欢批评人,喜欢说别人过失,这真的叫有漏,所有你所修积的功德,全都漏光了。   22 说别人过失,是最大的过失,最严重的过失。你想想为什么?从你自己本身来说,你的心不清净。   23 我们讲菩提心,真诚你没有,你心是虚伪的;清净你没有,你是染污的;平等你没有,你是高下,总觉得自己是对的,别人是不对的;正觉没有了,你愚痴;慈悲你没有,你自私自利。   24 从这个口业就知道,你完全用的是妄想分别执着,你与菩提心不相应。   25 与菩提心不相应,就是与整个大乘佛法不相应,大乘佛法任何一个法门,你都不会成就。   26 在世间法里面来说,口为祸福之门,喜欢批评人,有意无意跟人家结了冤仇,结这个怨迟早你会遭到报复,因果通三世。   27 你喜欢批评人,人家也批评你,果报如是,你怎么能免得掉。这是从你自己本身,破坏你自己的德行,破坏你自己修持的功夫。   28 夏莲居老居士在《净语》里头说了一句话,我印象非常深刻,他说:“我们净宗同学,如果三年不讲话,保证开悟。”这个话说得有道理,三年不说话,你口业清净。所以喜欢说话的人,你的功德都从这漏掉了,你不能不知道。   29 如果说对这个世间、对众生,特别是在现前这个时代,你造的业都是地狱罪业,为什么?今天这个社会诸位都晓得,动乱不安。将来在历史上,这是天下大乱的时代,这种动乱谁造成的?喜欢说话的人造成的。   30 你天天批评人,天天说这个不是,说那个不是。你在那里制造纠纷,你在那里制造矛盾,你在那里制造对立。你就是破坏社会安定,破坏世界和平。   31 你让全世界众生都在受苦受难,你天天说话批评这个,批评那个,你有罪过!你说他们大家都批评,没错。大家都批评,所以才有世界末日,这是共业所感。   32 你要真正觉悟了,我从今之后不再批评人了,那你就是修大功德。为什么?从此之后,我不会破坏社会安定,我不破坏世界和平,你这个功德多大!   33 虽然世间人没有人称赞你,为什么?世间人不知道。我知道,我称赞你。再跟你说,诸佛菩萨知道,天龙善神知道。   34 《无量寿经》一开端就教给我们“善护口业,不讥他过”,佛真的是慈悲到极处!   35 我们不但口不能说别人过失,心里头也不能够记,不能有这个念头,我们要养自己的清净心。   36 我们的心都装一切众生最善的、最美的,我们的心就善就美了。我们要是装一切众生最不善的、最坏的、最肮脏、最恶的,我们的心就变坏心了,这个道理不难懂。   37 我们时时刻刻自己要注意,看到一切不善的,绝对不放在心上,绝对不放在口上,修行从这个地方下手。   38 古大德教导我们,什么人能往生?心如佛心,愿如佛愿,言如佛言,行如佛行。我们学佛,佛在哪里?佛就在净土经典上。   39 我们好好地落实佛的教诲,经文字字句句我们要把它做到。我也常说,做到两成你就有把握往生,两成做不到不能往生。最重要的是口业,口业还不能够改过来,我在此地断言,你这一生不能往生,我的话说得很肯定。   40 口业不能再造,我们看到、听到别人造口业,生怜悯心,他不知道,他还愚痴。   41 别人造口业,我们回报他,就是一句阿弥陀佛。你千万不要批评:“你错了,你又造口业了。”你说这个话,你又造口业了。你们想一想这道理,要想通。   42 那我怎么样不造口业?“阿弥陀佛,阿弥陀佛”,不造口业。让他多听阿弥陀佛,他慢慢就会觉悟,一次、两次短时间听不懂,时间长了,他就明白了。他才晓得你真正是好意帮助他、提醒他。   43 决定不说他的过失,只有一句阿弥陀佛对待他,这就行。又何况阿弥陀佛还加持他。   44 一天到晚起心动念都是阿弥陀佛,除阿弥陀佛之外,没有一个杂念,这个人决定往生。   45 希望我们的同学,从今而后,不再说人家是非,不再张家长李家短,不再搞这个了。   46 有人跟我们说别人是非呢?阿弥陀佛!他要来说人家怎么不对,我就“阿弥陀佛、阿弥陀佛”。这样好!   47 我不听他的,我就阿弥陀佛,我也劝他赶紧念阿弥陀佛,不要再造业。   48 自己要做一个好样子,做个好榜样,这叫念佛人,这叫会念佛。这个样子,才真正是十方诸佛如来的弟子!

 
消灾免难
Posted On 17/05/2008

若复有人,忽得恶梦,见诸恶相,或怪鸟来集,或于住处,百怪出现。   睡觉时梦到怪梦。乡下有些人家门口会来一些怪鸟,北方怪兽很多,在荒山野岭特别多。   ‘或于住处,百怪出现’,或家里怪事出现,譬如有些人家门口、屋顶上有条虫掉下来,或丝丝挂下来,一定出问题,这是家里不平常的事,百怪出现。   此人若以众妙资具,恭敬供养彼世尊药师琉璃光如来者,恶梦恶相,诸不吉祥,皆悉隐没,不能为患。   家里碰到怪事出现或作恶梦,你心里不安的话,以众妙资具,供养药师佛,这些就不会有了。   譬如本省有些害人的,据我所知,乡下有画符、念个咒子,把女孩、男孩害了,本省乡下很多,现在还有。破除的方法,只要虔诚供养药师佛。   或有水火,刀毒悬险,恶象师子,虎狼熊罴,毒蛇恶蝎,蜈蚣蚰蜒,蚊虻等怖,若能至心忆念彼佛,恭敬供养,一切怖畏,皆得解脱。   尤其在山岭边远地区,庙子在山林中的,这些事情免不了,蝼虫蚂蚁非常多,困扰得厉害,普通庙子上念普庵咒,不过大丛林上不大念,除非不得已,初一、十五念一次。普庵咒一念,所有蚂蚁立刻消失,很怪的,咒一念很灵光。   最近有同学要作实验,来找我学普庵咒,我印了一份教他们念,一念之后,他们吓住了。我说不准念了,蚂蚁也是生命,一念,蚂蚁立刻搬家,都要逃。所以丛林上的庙子不随便念普庵咒。   普庵咒是宋代禅师传下来的,是真悟了道,开悟了,到八地破了重关境界,八地以上菩萨都能自说陀罗尼,自说咒语。普庵咒效果非常厉害,药师如来咒也是一样,住山的时候可以用。   若他国侵扰,盗贼反乱,忆念恭敬彼如来者,亦皆解脱。   我们政府在重庆与日本抗战时,虚云老和尚还在。国民政府主席是林森先生,总统府前面所立的就是他的铜像。他们都是虚云老和尚的皈依弟子,把虚云老和尚特别请到重庆修护国息灾法会,显明法师就是跟着虚云老和尚的首座,我跟他在重庆就认识,师兄弟就是这一段结的缘。密坛是贡噶活佛,还有根桑活佛好几位,密坛当时也念‘药师经’。不管这个法门如何,过了两三年就胜利了。   复次,曼殊室利,若有净信善男子善女人等,乃至尽形,不事余天,唯当一心,归佛法僧,受持禁戒。   就这一辈子,肉体到死的时候,一口气断了,叫‘尽形’。‘不事余天’,不乱拜,不迷信。‘唯当一心,归佛法僧,受持禁戒’,全心全意,皈依三宝,好好受持佛戒。   若五戒十戒,菩萨四百戒,苾刍二百五十戒,苾刍尼五百戒。于所受中,或有毁犯,怖堕恶趣。若能专念彼佛名号,恭敬供养者,必定不受三恶趣生。   就是说自己犯了戒,怕堕落,如果能够专念药师佛的名号,恭敬供养,必定不会堕落到三恶道。这是药师佛帮忙把一切破坏之戒,给你弥补过来。   或有女人,临当产时,受于极苦,若能至心称名礼赞,恭敬供养彼如来者,众苦皆除。   女性碰到难产时,现在医院很方便,但生产到底痛苦,如果当时至心念药师如来名号,不但众苦皆除,而且还有以下好处:   所生之子,身分具足,形色端正,见者欢喜,利根聪明,安隐少病,无有非人,夺其精气。   生下来的孩子不怕鬼怪。小孩子在两、三岁时最怕外力的侵夺,这种非人,不属于人,属于鬼,或属于看不见的一类,现在的细菌属于这一类。传染病是什么东西呢?属于饿鬼道的东西,最微小的细菌决不是肉眼所能看见,显微镜放大到最大倍数有些也看不见。所以这一类皆属非人,念药师咒、药师佛号有效果。

 

如何修药师法

 

长寿佛法,密宗不传之秘,现在我传给你们,出去不要冒充善知识乱说,知道就好。那么,要如何修呢?密宗的药师佛修法,把佛像供在坛场中间,坛场非常讲究,每天用酥油、牛奶供养;印度中东一带以牛油(西餐所吃的奶油)点灯;中国用青油灯。几千盏、几万盏的灯供养在坛场,真是庄严无比。还有供清水一千杯,每天光是换水的时间都不够;三白供养是芝麻、白糖、糯米做的鳗头,天天要换,随时要换,就像供养活佛一样恭敬。   十种供养:香、花、灯、水、果、茶、食、宝、珠、衣。香不一定要烧香,烧香污染空气,对呼吸系统不好,涂香、抹香都是香,地上涂满了香水,你做得到吗?用檀香水涂满这个楼上,一个晚上起码要五千元。   近几年台湾忽然出现好多的密宗,真正的坛场是什么样子都没有看过,坛场之庄严,令人肃然起敬,每天身体洗得干干净净,一进佛堂立即清净。香、花、灯、水、果、茶、食、宝、珠、衣,随时要换;你们帮我泡茶,一天也是换好几次嘛!佛的茶怎么可以只换一次,夜里发霉了你也不管,佛该喝发霉的茶呀?食是饮食,真正学佛的人,等于孝敬父母一样,吃东西以前先供养佛,然后自己才开动。   宝,一切珠宝。衣,乃至新衣服自己不敢穿,要先供养佛。佛像一年四季早晚要换衣服、洗澡。所供的水,这一杯是给你老人家洗澡的,这一杯是洗脸的,这一杯是给您老人家随缘布施众生用的。一杯一杯端上去,都要发愿说明,那像你们端水?嚷著「拿来!拿来!这里还要加点水啊!’不晓得干什么?香灯师注意啊!我到佛堂看到这种情形,转一圈只好下去了。你们到我的佛堂看,就说老师的佛堂好庄严,其实真正的庄严还谈不上,因为没个道场。   真正的密宗坛场,庄严富贵,修不起啊!一天供养下来要花多少钱啊!有人问老师为什么不修财神法,我说修不起啊!财神坐在坛场中间,天天要用牛奶、酥油、香水供养,每天要洗多少次澡,洗了还要香、花、灯、水、果、茶、食、宝、珠、衣供养,我有了这个本钱,做小生意慢慢积财,就不修他老人家啦!那一套供养要花多少钱,还要用金杯、银杯给他洗澡,那还得了,算了,不修了。第一我花不起这个本钱,第二我没有时间,一天到晚供养、洗澡,对不起!诸佛菩萨,我要读书,我还有很多事要做。招呼他老人家,我就没有时间招呼你们这些活菩萨啦!   学密宗要先拜佛,先磕满十万个头再说。头磕得都长出包包,佛像供在前面,拜了以后,头还得向前面的供桌碰一下,才算拜佛,代表你碰到佛的脚了,那里像我们拜佛还弄块棉花垫,还怕裤子弄脏。那样至诚的拜佛你们做不到,所以我也不传,你只要照着咒子诚心念、诚心观想也可以。   药师佛长寿佛手印,再教一次,平常打坐,把手印放在肚脐下面一寸三分,也可以放在胸前。有所请求的时候,两个大拇指头在勾召,等于在按无线电报。散手印要往头顶上散,不要随便散,手印最好不让没有学过的人看到。通常修法时,手印都用布盖住,各派不同,黄教用黄布盖,白教用白绸子,红教用红绸子,那不重要,没有关系。此法不要乱传乱请,除非对方很至诚。   时彼世尊,入三摩地,名曰‘除灭一切众生苦恼。’既入定已,于肉髻中,出大光明;光中演说大陀罗尼曰:那谟薄伽筏帝,鞞杀社窭噜,薛琉璃,钵刺婆,喝罗阇也,怛陀揭多耶,阿罗诃帝,三藐三勃陀耶。怛侄陀,唵,鞞杀逝,鞞杀逝,鞞杀社,三没揭帝娑诃。   三摩地是入正定境界,此境界是什么境界?灭除一切苦恼的境界。进入了这个三摩地,从头顶上出大光明,于光中演说大陀罗尼总持咒语。这是全咒,显教、密教所有关于药师咒语都集中全了。这个咒子平常至诚念满一百万遍,效力很大。用药或干净的净杯盛装蒸馏水,不能有空气、细菌,修好后盖好,保存好。医治病人,结药师   佛手印,配合大悲咒;拯救临命终人时,配合阿弥陀佛名号和往生咒,减少其临死时的痛苦,快快往生。   修满一百万遍的净水,倒出来加入开水,喝了就可以治病,但是要至诚去修。有要求饮食或茶水治病的,结此手印,然后以手印在上面印廿一遍,加上念药师咒,念多少遍,随你发愿。基本上,先念满一百万遍,都很灵验。   药或净水,使一切众生灭除苦恼,非常灵验。即使不用药、不用水,随意结手印一加持也灵验,灵验的道理是什么?至诚一心,不可说不可说,不要加理解,这时候绝对不要用任何推理,有一点解说推理就不灵了。而且,有一点最重要的要记住,要想此咒语灵应,必须记住传咒语的上师,现在就要记住我,记住我什么样子,平常的样子还不算数,而是现在的样子,现在穿这套衣服的样子,等到我换上西装或别的衣服,你再拿我的照片来想像,不灵了,原因是什么?不要问。这个时候是什么样子,什么姿态,什么样的讲话神情,什么环境,你千万要记住,这就是密法的道理。   那么,你在帮人家治病或自己急难的时候,你就这样一念,你的头顶上是上师,上师的头顶上是药师佛,没有理由,不要加解释,所有学问都要丢掉,很至诚的,为父母亲友而念,念多少遍随你发愿,但基本上要先念满一百万遍。   尔时光中,说此咒已,大地震动,放大光明,一切众生,病苦皆除,受安隐乐。

 

 

持咒禁忌

 

 

现在告诉大家,修药师法的人,为病人‘常清净澡漱’,就是说我们要为病人念药师咒,自己要洗澡,内外要干净。洗过澡,漱过口,最好吃素,不要吃荤,万一吃荤,最好不要吃大蒜、葱,不然咒语不灵,只有准提咒一切都不避讳,其他咒语都有避讳。   这是个戒条,‘常清净澡漱’,如果要加持一杯水,最好是蒸馏水,没有细菌。自来水勉强可以喝,但我发现有时不够干净,最好用蒸馏水。药师咒念一百零八遍,应该很灵,如果你懂得医药更好,用那个药给他吃,所以说‘若有所求,至心念诵,皆得如是’。   平常心里念,做事也好,开车也好,出门也好,随时念,无病延年,可以保健康。即使死了,因持药师咒,命终之后,往生东方药师琉璃世界,得不退转,乃至菩提,到那里再去留学进修,释迦牟尼佛说‘是故,曼殊室利,若有男子女人,于彼药师琉璃光如来,至心殷重,恭敬供养者,常持此咒,勿令废忘!’不要忘记。   复次,曼殊室利,若有净信男子女人,得闻药师琉璃光如来应正等觉所有名号,闻已诵持,晨嚼齿木,澡漱清净,以诸香花,烧香涂香,作众伎乐,供养形像。于此经典,若自书,若教人书,一心受持,听闻其义。

 

Lets revise some basic………..
Posted On 17/05/2008

 

The Five Precepts The Buddha’s teaching is not a system of salvation by faith but a path to enlightenment and liberation from suffering. The path unfolds in three main stages: moral discipline (sila), concentration (samadhi), and wisdom (pañña). These three divisions of the path rise up each in dependence upon its predecessor — concentration upon moral discipline and wisdom upon concentration. The foundation for the entire path, it can be seen, is the training in moral discipline. As the foundation for the path, moral virtue is internalized by observing precepts prescribed as guidelines to good conduct. The most basic ethical code found in the Buddha’s teaching is the Five Precepts (panchasila): (1) I undertake the training rule to abstain from taking life; (2) I undertake the training rule to abstain from taking what is not given; (3) I undertake the training rule to abstain from sexual misconduct; (4) I undertake the training rule to abstain from false speech; and (5) I undertake the training rule to abstain from liquors, wines, and other intoxicants, which are the basis for heedlessness. The Five Precepts function as the core of the training in moral discipline. They are intended to produce, through methodical practice, an inner purity of will and motivation that comes to expression in wholesome bodily and verbal conduct. Like the Three Refuges, the Five Precepts should also be renewed each day as part of one’s daily recitation. The Eight Precepts In Buddhist countries, on Buddhist holidays it is common for lay Buddhists to observe a more stringent code of discipline consisting of eight precepts. These are modeled upon the ethical code of a novice monk or nun, but are generally taken for only a 24-hour period. The first five of the Eight Precepts are identical with the regular Five Precepts (see above), except that the third is changed to read: “I accept the training rule to abstain from all sexual behavior.” This requires abstinence even from actions like hugging, kissing, holding hands, etc. The additional three are as follows: (6) “I accept the training rule to abstain from food at improper times.” This means that no solid food (including milk and milk products) should be consumed between twelve noon and dawn of the following day (roughly 6 am). After twelve noon, one may drink any beverage such as tea, coffee, cocoa, fruit juices, etc. A plain vegetable broth, without the pulp, is also permissible. Precept-holders should eat a more substantial lunch than usual (but without stuffing oneself!). With a little determination to resist the force of habit, one will find this suffices for the rest of the day. (7) “I accept the training rule (a) to abstain from dancing, singing, instrumental music, and shows, and (b) from the use of jewelry, cosmetics, and beauty lotions.” Part (a) means that one refrains both from participating in such activities and attending performances at which they take place. Part (b) excludes personal ornamentation. On a liberal interpretation, the precept should not prohibit women from wearing earrings permanently secured on their ears or, if they so wish, from wearing their wedding bands. It does exclude perfumes, makeup, and other toiletries, but not deodorant or skin lotion needed to counter a dry-skin condition. 8>  accept the training rule to abstain from the use of high and luxurious beds and seats.” During this day one should avoid sitting in especially soft, high, or luxurious seats. The typical American bed would not count as “high and luxurious,” but if one wishes to be extra scrupulous one might sleep in a sleeping bag, mat, or rug spread on the floor. The Eight Precepts, if undertaken, should be observed until the following dawn. At dawn, one verbally relinquishes them – either to oneself or to another person, preferably before a Buddha image – and then undertakes the usual Five Precepts.   Three of the body: 1. Abstaining from killing or taking life, oppression and harassment; possessing kindness, compassion and helpfulness. 2. Abstaining from filching, theft and exploitation; respecting the property rights of others. 3. Abstaining from misconduct and violation of others’ loved or cherished ones; not abusing them, disgracing or dishonoring their families. Four of speech: 4. Abstaining from false speech, lying and deception; speaking only the truth, not intentionally saying things that stray from the truth out of a desire for personal gain. 5. Abstaining from malicious speech inciting one person against another; speaking only words that are conciliatory and conducive to harmony. 6. Abstaining from coarse, vulgar or damaging speech; speaking only words that are polite and pleasant to the ear. 7. Abstaining from worthless or frivolous speech; speaking only words that are true, reasonable, useful and appropriate to the occasion. Three of the mind: 8. Not being greedy; not focusing only on taking; thinking of giving, of sacrifice; making the mind munificent. 9. Not thinking hateful and destructive thoughts or having a destructive attitude toward others; bearing good intentions toward others, spreading good will and aiming for the common good. 10. Cultivating Right View (sammaditthi); understanding the law of kamma, that good actions bring good results and bad actions bring bad results; having a thorough grasp of the truth of life and the world; seeing the faring of things according to causes and conditions.   All the Buddha’s teachings center around the Four Noble Truths, the formula into which he compressed the essence of his realization. The First Noble Truth teaches that life involves suffering. It is impossible to live without experiencing some kind of discomfort or stress. Possessing bodies, we have to endure sickness, injury, fatigue, old age, and death. In our minds we experience loneliness, frustration, fear, embarrassment, disappointment, and anger. We seek fulfillment in the pleasures of the senses, but always come away unsatisfied. The Second Noble Truth holds that all suffering is caused by selfish craving. Craving in turn is rooted in ignorance, a distorted understanding of ourselves and the world. The Third Noble Truth states that by eliminating ignorance and craving we can overcome suffering and thereby attain true happiness and peace. The Fourth Noble Truth is the path to freedom from suffering, namely, the Noble Eightfold Path.    
Benefits of Prayer Wheels
Posted On 16/05/2008

by Lama Zopa Rinpoche  

In Solu Kumbu all the old men and women turn prayer wheels every day. When they are at home in the morning and in the evening before they go to bed, they hold a mala in their left hand, a prayer wheel in their right, and recite OM MANI PADME HUNG. And when they walk around, they constantly turn the prayer wheel and recite OM MANI PADME HUNG.I often used to think, “How does turning of the prayer wheel become Dharma practice?” I had this question in my mind, simply because I was ignorant as to the benefits of the practice. I didn’t know what an important practice it is and how beneficial it is in terms of purification. Just touching and turning a prayer wheel brings incredible purification and accumulates unbelievable merit. At Lawudo I found many old manuscripts, handwritten texts by the Lawudo Lama. The previous Lawudo Lama was called Lama (Kunsang) Yeshe and some people think he has something to do with my life. The Lawudo Lama did not have a monastery, but lived in retreat in a cave. He put a lot of effort into copying texts of the practices of varies Vajrayana deities. At that time such texts were very rare, so he wrote many out by hand. Because they had been stored in the cave which was very humid, the texts were damp, and I used to dry them in the sun. If you don’t dry them, the texts grow fungus and are then destroyed by worms. The worms reincarnate among the texts and make some interesting holes in them. One day when I was laying the texts out in the sun, I saw one old text with the title “Mani Kabum.” It contains all the history of the evolution of the world, including how Dharma came into this world and how the sentient beings of Tibet, the Snow Land, became the particular objects to be subdued by the Compassion Buddha Avalokiteshvara. Amitabha and the Compassion Buddha are the same in essence and are very strongly linked. And for more than twenty years, the Compassion Buddha and Amitabha have guided not only Tibet and China, but also Western countries, especially by spreading Dharma. In Mani Kabum I saw a short explanation of the lineage of the prayer wheel practice and a few lines on how to visualize and meditate when you do the practice. In Tibet, and generally wherever there are the Mahayana teachings of Vajrayana, the practice of the prayer wheel has spread. Nagarjuna gave the practice to Lion-faced Dakini, who gave it to Padmasambhava, who then brought it to Tibet. After reading this, I developed faith that the practice was not nonsense, but had valid references and was valuable and meaningful. From this text, I got some idea of how powerful the prayer wheel practice is in purifying the mind and in accumulating extensive merits. In 1987, when I was at Chenrezig Institute in Australia, I noticed that the place had become incredibly peaceful. It felt so serene that you wanted to be there, to live there. Chenrezig Institute had not been like that before, and I wondered why it had changed. At that time, Geshe Lama Konchog was there. Geshe-la has done a lot of Dharma practice. After he escaped from Tibet, he spent many years in retreat in Milarepa’s caves in the Himalayas. He did 2000 Nyung-nays, the intensive two-day retreat on the Compassion Buddha, that involves taking the eight Mahayana Precepts and doing many prostrations and mantras. Geshe Lama Konchog has trained his mind well in the path, so I thought that the serenity of Chenrezig Institute might be due to his Bodhicitta. However, one day near the end of my stay there, the thought came into my mind, “Oh, the change might be due to the prayer wheel–it wasn’t there before.” The prayer wheel is much smaller than the one here at Land of Medicine Buddha, but it also contains many mantras on microfilm and is very nicely made. Some time later, when I was in Brazil at the invitation of a meditation center there, a student gave me a book written by one of Tarthang Tulku’s senior disciples about his experiences when he was in charge of building stupas and prayer wheels in Tarthang Tulku’s centers. In one section he mentioned that after a prayer wheel was built, the area was completely transformed, becoming so peaceful, pleasant, and conducive to the mind. This confirmed my belief, based on my own reasoning, that Chenrezig Institute had become so peaceful because of its new prayer wheel. Somebody else experiencing a similar effect from building the prayer wheel helped to stabilize my faith. There are earth, water, fire and wind prayer wheels. One of the benefits of the prayer wheel is that it embodies all the actions of the Buddhas and Bodhisattvas of the 10 directions. To benefit sentient beings, the Buddhas and Bodhisattvas manifest in the prayer wheel to purify all our negative karmas and obscurations, and to cause us to actualize the realizations of the path to enlightenment. All the beings (not only the people but also the insects), in the area where the prayer wheel is built are saved from rebirth in the lower realms; they receive a deva or human body, or are born in a pure land of Buddha. If you have a mani prayer wheel in your house, your house is the same as the Potala, the pure land of the Compassion Buddha. If you have a prayer wheel next to you when you die, you don’t need powa. Having the prayer wheel itself becomes a method to transfer your consciousness to a pure land. Simply thinking of a prayer wheel helps a dying person to shoot the consciousness up the central channel and out through the crown to reincarnate in the pure land of Amithaba or the Compassion Buddha. Simply touching a prayer wheel brings great purification of negative karmas and obscurations. Turning a prayer wheel containing 100 million OM MANI PADME HUNG mantras accumulates the same merit as having recited 100 million OM MANI PADME HUNGs. The prayer wheel here at Land of Medicine Buddha contains 11.8 billion mantras, so turning it one time is the same as having recited that many mantras. In that few seconds, you perform so much powerful purification and accumulate; so much merit. Turning the prayer wheel once is the same as having done many years of retreat. This is explained as one of the benefits of prayer wheels. With the water prayer wheel, the water that touches the wheel becomes blessed. When that water goes into an ocean or lake, it carries the power to purify all the billions of animals and insects there. I have had a wish, which has recently become stronger, to build a prayer wheel in the ocean. Because I have been requested to help with so many other Dharma projects, the idea of making a water prayer wheel had been postponed. However, when I was in the center in Taiwan recently, in a conversation about prayer wheels, I mentioned the idea. One of the benefactors, who has been running the family business for some years, was very happy to make a water prayer wheel because his father had started the business by buying fish. Since the family’s prosperity came from fishing, he felt his family owed a lot to the fish, and he already had in mind of doing something to repay or to benefit the fish. When I mentioned the idea of the water prayer wheel, he almost cried, and then he asked, “Why are you telling me to build this prayer wheel?” After I explained the reasons, he was very happy to build a water prayer wheel. I mentioned the idea of building it in the ocean near Taiwan, but he thought to build it in Hawaii where the water of the Pacific Ocean would touch the prayer wheel and bring great benefit. A fire prayer wheel is turned by the heat of either a candle or an electric light. The light that comes from the prayer wheel then purifies the negative karmas of the living beings it touches. It is similar with a prayer wheel turned by wind. The wind that touches the prayer wheel is blessed by the power of the prayer wheel and then has the power to purify the negative karmas and obscurations of any being it touches. Because prayer wheels are so powerful in purifying negative karmas, I think it is a very good idea to use them. After I explained the benefits of prayer wheel a few years ago at Kopan, Lorna and Terry voluntarily took it upon themselves to make prayer wheels available to other students who wanted to do the practice. They generously made many small prayer wheels and offered them to many students, including me. I then offered mine to the King of Nepal. When I mentioned to him that having a prayer wheel helps when one dies, he suddenly became distant. I think it’s not a subject commonly talked about to him. He asked, “Do I have to keep this?” So I said, “Yes.” It is also mentioned that prayer wheels stop harms from spirits and other beings and also stop disease, so one idea I have is use them for healing. Anyone with a disease such as AIDS or cancer, whether or not they have any understanding of Dharma, can use the prayer wheel for meditation and healing. For example, sick people could come here to Land of Medicine Buddha for several hours every day to turn the prayer wheel and do the visualizations. There are two visualizations. With the first, you visualize light beams coming from the mantras in the prayer wheel, illuminating you and purifying you of all your disease and the causes of disease, your negative thoughts and the imprints of these left on your mental continuum. You then visualize the light illuminating all sentient beings and purifying all their sufferings, as well as their negative karmas and obscurations. With the second visualization, beams are emitted from the mantras and, like a vacuum sucking up dust, they hook all the disease and spirit harms and, most importantly, the cause of disease, the negative karmas and obscurations. All these are absorbed or sucked into the prayer wheel. While reciting five or 10 malas of the mantra, you visualize purifying yourself in this way. At the end recite some malas while visualizing that the beams emitted from the prayer wheel purify all the sufferings and obscurations of the sentient beings of the six realms. These absorb into the prayer wheel and all sentient beings, including you, are then liberated, actualizing the whole path and becoming the Compassion Buddha. (You can also do circumambulations with the same visualizations.) If someone with AIDS, cancer or some other disease meditated like this and every day, for as many hours as possible, there would definitely be some effect. I know quite a few people who have completely recovered from terminal cancer through meditation. Even though the person might not know about Dharma, about reincarnation or karma; because they want to have peace of mind now and a peaceful death; because they care about having a healthy body and a healthy mind, they should use this extremely powerful and meaningful method of healing. I would like to emphasize that every large and small prayer wheel can be used by sick people for healing. This practice is very practical and very meaningful. Two years ago, I asked Jim McCann to build a prayer wheel here at Land of Medicine Buddha, not only for people to do the practice, but also to bless the land. It helps all the insects and animals as well as the human beings. Jim and his wife, Sandra, put a lot of time and effort into actualizing this extremely beautiful prayer wheel, though I’m sure many other people helped them. From the depth of my heart I would like to thank them very much for their achievement. A prayer wheel makes the place very holy and precious, like a pure land
Light Offerings
Posted On 16/05/2008

 

by Lama Zopa Rinpoche  

The Benefits of Making Light Offerings

It is said in the Ten Wheel Sutra of the Essence of Earth (Kshitigarbha): “All comfort, happiness and peace in this world are received by making offerings to the Rare Sublime Ones (the Triple Gem), therefore those who like to have comfort, happiness and peace always attempt to make offerings to the Rare Sublime Ones.”In general, all the collections of goodness of samsara and nirvana are the result of having made offerings to the Triple Gem. In particular, one receives different benefits by doing service with each of the various individual offerings. Buddha, the Fourth Guide, whose holy mind is enriched with the ten powers, announced in the “Tune of Brahma” Sutra Clarifying Karma that there are ten benefits of making light offerings:

  1. One becomes like the light in the world.
  2. One achieves the clairvoyance of the pure flesh eye [as a human].
  3. One achieves the devas’ eye.
  4. One receives the wisdom of knowing what is virtue and what is non-virtue.
  5. One is able to eliminate the darkness of ignorance, the concept of inherent existence.
  6. One receives the illumination of wisdom, even in samsara one never experiences darkness.
  7. One receives great enjoyment wealth.
  8. One is reborn in the deva or human realms.
  9. One quickly becomes liberated.
  10. One quickly attains enlightenment.

Those devas or humans who accumulate the merit of making one light offering, or just a handful of flowers, will see the fully enlightened Buddha Maitreya. It is said in the Sutra of Arya Maitreya: “Those who offer 1,000 lights, or 1,000 blue utpali flowers, or who make the pinnacle of a stupa, who make the holy form, will be reborn when Maitreya Buddha shows the deed of gaining enlightenment and receive his first Dharma Teaching.” It is also said that even those who offer one flower, or who rejoice at the merit of others who offer, will achieve this Buddhahood. This means that even if one doesn’t get enlightened during Shakyamuni’s teaching, then during Maitreya Buddha’s teaching one’s mind will get ripened and liberated.Offering light, in particular, is a special door of dependent arising to quickly complete the accumulation of merit and receive blessings. It is said in the Second Chapter of the Root Tantra of Chakrasamvara (who is the manifestation of Shakyamuni Buddha, “If you wish for sublime realization, offer hundreds of lights”.

If one wishes to know in detail the results of making offerings to the holy objects or doing service to the Buddha and the holy objects, one should study the Sutra of the Compassionate-Eye Looking One (Avalokiteshvara), or the Sutra of Sang Gyal (i.e., the Sutra in which Buddha gave instruction to King Sang Gyal), or Konchog Thala. It says in the text, Immortal Drum Sound Mantra: “If one devotes to the Inconceivable One, then the result is also inconceivable”. Similarly, it is said in the Sutra of the Compassionate-Eye Looking One: “Since the dharmas (i.e. qualities) of the Buddha Gone As It Is (Skt.Tathagatha) are limitless, making offering to the One Gone As It Is has limitless, infinite, inconceivable, incomparable, unimaginable and numberless benefits.”

It says in the Sutra, The Small Quotation (Tib. lung ten tsek): “It is possible for the moon and stars to fall down to the earth, for the mountains and forests to rise up into the sky, and for the water in the great oceans to completely dry up, but it is not possible for the Great Sage (i.e. Buddha) to tell a lie.” Keep this in your mind. Generate strong devotion and faith in the root of all happiness and goodness: actions and their results and the blessings of the Three Precious Rare Sublime Ones. Having this body and possessions, which are as though borrowed for a year, a month, or a few days, one should attend day and night, all the time, to the practice of taking the essence of this human life, which is of short duration like a lightning flash, by planting seeds as much as possible in the special Merit Field.

The actual practice: How to Make Light Offerings

Setting a good motivation before lighting the candles generate bodhicitta. Think:

    “The purpose of my life is not only to obtain happiness and solve problems for myself, but to free each being from problems and lead them to happiness, especially to the state of full enlightenment. Therefore, I must achieve complete enlightenment. To do this, I must complete the two accumulations, the merit of fortune (method) and the merit of wisdom. Therefore, I am going to make charity with the light offerings and make offering to the Merit Field.”

Also remember to motivate for the success of particular projects, for people who have passed away or who are sick, or for other particular purposes.

 

Reciting OM AH HUNG

As soon as you light the candles, or turn on the electricity, bless them by reciting om ah hung three times. If you don’t immediately bless them, the spirit possession called Tsu Peu Chikpa enters into the offering and then , if you offer that light, it becomes an obstacle, it causes mental damage. In this case, it causes you to fall asleep without control when doing listening, reflection and meditation practices on the holy dharma. One should understand that it is the same thing with all the rest of the offerings, if one doesn’t bless them there are different spirit possessions that enter into them and then the offering damages the mind and causes obstacles.

Making Charity to the Beings of the Six Realms

Think that these offerings have been received due to the kindness of sentient beings. Think, “These are not mine.”Make charity to all the hell beings, preta beings, animals, humans, suras and asuras. We make charity of the offerings in order to oppose the thought of the light offerings belonging to us. Think that we and all other beings are together going to make offerings to the Buddha. Generate happiness at having accumulated infinite merit by thinking in this way.

 

Blessing the Offerings

Now bless the offering substances by reciting the mantra that allows each Buddha to receive inconceivable offerings, and by expressing the Power of the Truth:

Offering Prayer

    I actually perform and mentally transform the offering substances of human beings and devas. May the whole sky be pervaded by Samanthabhadra clouds of offerings.

 

Power of the Truth

    By the power of the truth of the Three Rare Sublime Ones, the blessings of all the Buddhas and Bodhisattvas, the great richness of having completed the two merits, and the inconceivable pure sphere of existence (the emptiness of existence), may it become only like that.

 

Making the Offerings

We make offering to all the holy objects, by visualizing that they are manifestations of our own root guru who is one with all other virtuous friends. Since the virtuous friend is the most powerful object in the Merit Field, offering in this way one accumulates the most extensive merit. It is said by the Savior Nagarjuna in the text of the Five Stages:”Abandon making other offerings, purely attempt offering to the guru. By pleasing the guru, one will achieve the sublime wisdom omniscient mind.” It is said by Guru Vajradhara in the Root Tantra text Buddhaya: “One pore of the spiritual master is more sublime than all the merit accumulated by offering to all the Buddhas and Bodhisattvas of the ten directions.”

First, we offer to all the holy objects in our own room or temple by visualizing that these are manifestations of our own root guru who is one with all other virtuous friends.

Then, we make offering to all the holy objects in this country, thinking of them as manifestations of one’s own virtuous friends. Then, we make offering to all the holy objects in India: principally Bodh Gaya Stupa, where the Buddha showed the holy deed of enlightenment, then all the rest of the holy objects (by thinking of them as one’s own virtuous friend).

We make offering to all the holy objects in Tibet: in particular, the holy statue that Buddha himself blessed, then all the rest of the holy objects, by thinking of them as one’s own virtuous friend.

Then, we offer to all the holy objects in Nepal: principally the most holy precious object, the great holy stupa at Boudhnath, then all the rest of the holy objects by thinking of them as the virtuous friend. Then, we offer to all the holy objects in all the remaining Buddhist countries by thinking of them as one’s own virtuous friend.

We offer to all the Buddhas, Dharma and Sangha of the ten directions by thinking of them as one’s own virtuous friend.

We offer to all the holy objects of the ten directions: statues, stupas, scriptures, etc. by thinking of them as one’s own virtuous friend. There is also a special way of making light offerings according to highest secret mantra. In this way, great bliss is generated in all the holy minds.

 

The Actual Light Offering Prayer

Then recite the actual prayer of the light offerings five, 10 or 1,000 times, etc., depending on how many times one wishes to make the light offerings:

Light Offering Prayer

    These actually performed and mentally performed light offerings, the manifestations of one’s own innate awareness, Dharmakaya, these clouds of offerings equalling the infinite sky, I am offering to all the gurus and Three Sublime Ones, and to the statues, stupas and scriptures, which are the guru. We have accumulated infinite merit by having generated bodhicitta, by having made charity to the sentient beings, and by making the actual light offerings to the gurus, Triple Gem and holy objects of the ten directions.Due to this merit, may whoever I promised to pray for and whoever prays to me, whose name I have received to pray for–principally servants, benefactors and disciples, then all the remainder migrator beings living and dead–may the rays of the light of the five wisdoms completely purify all their degenerate vows of samaya right now.May all the sufferings of the evil gone realms be ceased right now. May all the three realms of samsara be empty right now. May all the impure minds and their obscurations be purified. May all impure appearances be purified. May the five holy bodies and wisdom spontaneously arise.

(Repeat as many times as you wish to offer the lights)

 

Dedication Prayers

    Due to these infinite merits, may whatever sufferings sentient beings have ripen on me now. May whatever happiness and virtue I have accumulated (including all the realizations of the path and the highest goal enlightenment) be received by each hell being, preta being, animal, human being, sura and asura right now.

By this dedication one has accumulated infinite merit, so rejoice:

    May the precious sublime thought of enlightenment, which is the source of all success and happiness for oneself and for all sentient beings, be generated without delaying for even a second. May whatever has been generated increase more and more without degeneration.Due to all the three times’ merits accumulated by me, by the Buddhas and Bodhisattvas and by sentient beings, which are empty from their own side, may the I, which is empty from its own side, achieve enlightenment, which is empty from its own side, and lead sentient beings, who are empty from their own side, to that Enlightenment by myself alone.Whatever white virtues we have thus created we dedicate as causes Enabling us to uphold the holy Dharma of scriptures and insights and to fulfil without exception the prayers and deeds of all the Buddhas and Bodhisattvas of the three times.By the force of this merit in all our lives May we never be parted from Mahayana’s four spheres And may we reach the end of our journey along the paths Of renunciation, Bodhicitta, the pure view and the two stages

 

Special Mantra to Increase the Merit One Hundred Thousand Times

om duru duru zaya mukhe soha (7x)

Final Dedication Prayers

    May all the important pure wishes be completed due to the blessings of the eminent Victors and their Children (Buddhas and Bodhisattvas), due to the truth that dependent-arising is unbetrayed, and due to the power of my pure spiritual attitude.May myself, family and all sentient beings in all lifetimes due to Lama Tsong Khapa being the direct guru, never be separated away, even for a second, from the pure complete path admired by the Victorious Ones.Due to the merits of myself and others, may the victorious teachings of Losang Dragpa flourish for a long time. May all the centers and projects of the FPMT receive all the necessary conditions to preserve and spread the teachings of Lama Tsong Khapa immediately. May all obstacles be pacified, may the general organization and the individual meditation centers, all the activities to preserve and spread the Dharma, particularly Lama Tsong Khapa’s teachings, cause the teachings to continue without degeneration and spread in the minds of all sentient beings. May all the necessary conditions be received immediately, without any obstacle, and the members who have sacrificed their life to benefit others throughout the organization have a long life, be healthy, may all their activities please the virtuous friend and in all their lives may they always be guided by a perfectly qualified Mahayana virtuous friend and all their wishes immediately succeed according to the Dharma.

 

 

 

The Meditation and Recitation of Four-Armed Chenresig
Posted On 15/05/2008

                                           

Preliminary Refuge

    From this moment until the heart of enlightenment is reached, I and all sentient beings as limitless as the sky, Go for refuge to all the splendid accomplished supreme Gurus. We go for refuge to all the yidams, the deities gathered in the mandala. We go for refuge to all Buddhas, the transcendent accomplished conquerors. We go for refuge to all the supreme Dharma. We go for refuge to the noble Sangha. We go for refuge to all the dakas, dakinis, protectors and defenders of the Dharma Who each have the eye of transcending awareness.

 

First Refuge and Raising Bodhicitta (three times)

    In the Buddha, Dharma and Sangha I take refuge until I reach enlightenment. By the merit of (this practice), generosity and so forth, May I achieve Buddhahood For the benefit of all sentient beings.

 

Visualization of the Deity

 On the crown of the head of myself and all beings, on a moon, on a lotus, is a HRI. Chenresig arises from this. He radiates bright, clear light of five colors. He gazes with compassionate eyes and lovely smile. He has four arms. The first two are folded in prayer. The lower two hold a crystal rosary and white lotus.

He is arrayed in silks and jewels. He wears an upper robe of doeskin. His head ornament is Amitabha, Buddha of boundless light. His two feet are in the vajra asana. A stainless moon is his back rest. He is the essence of all those in whom we take refuge.

 

Make the following prayer, thinking that all beings are making it with you as if in a single voice:

    Lord, not veiled by any fault, white in color Whose head a perfect Buddha crowns in light, Gazing compassionately at all beings, To you, Chenresig, all-seeing one, I prostrate.

 

Taking Refuge (three times)

    I take refuge in my Gurus. I take refuge in Buddha. I take refuge in the Dharma. I take refuge in the Sangha.

 

Prostration

    I prostrate before all the Buddhas who have come in the past, present and future; to the Dharma; and the highest Assembly, the Sangha, bowing down with bodies as numerous as all the atoms of the world.

 

Offering

    Just as Manjushri and other Bodhisattvas have made offerings to the Buddhas, so do I make offerings to the Buddhas and their protecting sons.

 

Declaration

    From beginningless samsara, in this and other lives, I have unwittingly committed many non-virtues or caused others to do the same. Bewildered by the confusion of my ignorance, I have rejoiced in my own and other’s non-virtue. Seeing these mistakes, I declare all this to you protectors from the depths of my heart.

 

Rejoicing

    With happiness, I rejoice in the ocean of virtues of developing the mind of enlightenment wishing to bring joy to all sentient beings and working for everyone’s benefit.

 

Requesting the Teaching

    With hands pressed together, I request the Buddhas of all directions to light the lamp of Dharma for those who are groping in the darkness of suffering.

 

Beseeching the Buddhas to Remain

    These beings, blinded by ignorance, have no one to guide them. O Buddhas, who might wish to pass beyond sorrow, I beseech you with hands pressed together: Please live for eons without number.

 

Dedication

    By the merit I have gathered from all these acts of virtue done in this way, May all the sufferings of every being disappear.

 

Offering to the Assembly of Buddhas

    By the virtue of offering to the assembly of Buddhas, Visualized before me, this Mandala, built on a ba, Resplendent with flowers, saffron water and incense, Adorned with Mount Meru and the Four Continents, As well as with the Sun and Moon, May all sentient beings share its effects.idam guru ratna mandala kam nirya tayami

 

Prayer to Chenresig

    I pray to you, my guru, Chenresig. I pray to you, my yidam, Chenresig. I pray to you, perfect noble one, Chenresig. I pray to you, lord protector, Chenresig. I pray to you, lord of love, Chenresig.Buddha of great compassion, hold me fast in your compassion. From time without beginning, beings have wandered in samsara, Undergoing unendurable suffering. They have no other protector than you. Please bless them that they may achieve the omniscient state of buddhahood.With the power of evil karma gathered from beginningless time, Sentient beings, through the force of anger, Are born as hell beings and experience the suffering of heat and cold. May they all be born in your presence, perfect deity. 

       om mani padme hum   

    With the power of evil karma gathered from beginningless time, Sentient beings, through the force of greed Are born in the realms of pretas and experience the suffering of hunger and thirst. May they all be reborn in your perfect realm, the Potala.  

       om mani padme hum   

    With the power of evil karma gathered from beginningless time, Sentient beings, through the force of stupidity Are born as animals and experience the suffering of dullness and stupidity. May they all be born in your presence, protector.  

       om mani padme hum   

    With the power of evil karma gathered from beginningless time, Sentient beings, through the force of jealousy Are born in the realm of titans and experience the suffering of fighting and quarreling. May they be born in your realm, the Potala.  

       om mani padme hum   

    With the power of evil karma gathered from beginningless time, Sentient beings, through the force of pride Are born in the realm of gods and experience the suffering of change and falling. May they be born in your realm, the Potala.  

       om mani padme hum   

    May I, myself, through all my existences, Act in the same manner as Chenresig. By this means, may all beings be liberated From the impure realms and May the most perfect sound of the six-syllable mantra Spread in the ten directions. By the power of this prayer to you, Most noble and perfect one, May all beings be trained by me, Take karma and its effects into account And practice skillful means diligently. May they take up the Dharma for the good of all.

By having prayed like this one pointedly, light shining from the holy form, removes all impure karma and bewilderment. The outer realm becomes the realm of bliss (dewachen). All knowledge, sound and appearances become inseparable from emptiness.

 

Meditate like this as you Recite the Mantra

 

                                                          

 

Recite the mantra as many times as you can. Finally, let the mind remain absorbed in its own essence, without making distinctions between subject, object and act.

 

Dedication

Everyone’s body, including my own, appears in the form of the Noble One’s body; all sound is the sound of his mantra; all that arises in the mind is the great expanse of wisdom. Through virtue of this practice, may I now quickly achieve the all-seeing one’s great state. And to this same state may I come to lead every being, not one left behind.

With all the merit of these thoughts and words, may I and every being to whom I am joined, when these imperfect forms are left behind, be born miraculously in the realm of bliss (dewachen). Crossing the ten stages directly after birth, may emanations fill the ten directions in service for the benefit of all.

Through this virtue, may all beings gather the accumulations of merit and awareness; may they attain the two supreme kayas which arise from merit and awareness.

 

    Bodhicitta is precious. May those who have not engendered it, engender it. May those who have engendered it, not destroy it.

 

THE BODHISATTVA KISHITIGARBHA VOW SUTRA > 地藏经
Posted On 15/05/2008

                                           

Poetry, metaphor and myth can often express the most profound ethical, psychological and spiritual insights and aspirations of a people or culture in a way that communicates to the imagination more immediately than a literal narrative may. The impact of these literary forms lies not only in the written word, but resonates also on some other more subtle wavelength. Perhaps they communicate more to the heart or the intuition than to the intellect. Whatever the reason, great works like the Vedas and the Upanishads, the Mahabharata and Bhagavad-Gita, the Greek myths and epic poems, the Tao Teh Ching, the Zen poems – earth-treasures such as these have all helped to shape the thinking of whole civilizations for hundreds or thousands of years, and thus have influenced the histories and the destinies of the peoples who inspired and absorbed them.

 

The Buddhist sutras belong to this class of inspired world literature, giving expression as they do to many noble truths, and with some, like the Heart Sutra, the Diamond Sutra and the Avatamsaka Sutra, revealing and making known in a few words ultimate Truth: ‘Form is Emptiness, Emptiness is Form’, ‘All that we see is a product of the Mind’, ‘Thou art the Buddha’. The Bodhisattva Kishitigarbha Vow Sutra is presented here, and whether viewed literally, mythically, or perhaps somewhere between the two, it can take its own unique place amongst the sutras – its ever-present underlying theme expressing the great universal truths of love, compassion and responsibility for all beings.

 

The Bodhisattva Kishitigarbha Vow Sutra

Was first translated from the Sanskrit into Chinese in the 7th century A.D. T’ang Dynasty. The English here has been faithfully translated directly from the original archaic Chinese. In China this sutra has for hundreds of years been one of the most well-known and popular Buddhist sutras, but compared to such Bodhisattvas as Avalokiteshvara and Manjushri, the name Kishitigarbha appears to be relatively unknown in the West. According to one Chinese authority on Kishitigarbha, the reason for this obscurity lies in an ancient prophecy foretelling that this sutra would not be known outside of China and Tibet for 2500 years after the time of Buddha – until the Dharma-Ending Age – our present age – which would be ready to receive and understand it. The sutra would then be revealed and spread to distant lands. Regardless of any mystique surrounding this explanation, the fact is that together with Avalokiteshvara, Manjushri and Samantabhadra, Kishitigarbha is one of the most revered and celebrated Bodhisattvas. Respectively they personify the four basic Mahayana qualities of Great Compassion, Great Wisdom, Great Meritorious Deeds, and in Kishitigarbha: the Great Vow – the vow to save all sentient beings, including the hungry ghosts and the hell beings.

 

The literal translation of the Bodhisattva’s Sanskrit name is “Earth-Store”. The name in one sense indicates that any undesirable or troublesome thoughts ‘stored’ or hidden deep in one’s mind or heart may be uncovered and released with the help of Kishitigarbha’s divine power – thereby freeing the person from their negative influence. A less literal translation, which more accurately communicates its complex significance to Western readers, could be to render it as “Earth-Treasure”. In this freer sense his name expresses the many marvellous aspects of the earth and his mysterious connection with it: the earth is vast, it supports all living beings, it is impartial, it receives the life-giving rain, it produces trees and crops, it holds all planted seeds which will ultimately ripen and come to fruition, it holds many treasures, it produces medicines for suffering humanity, it is not moved by storms. And the earth too, is in its own way a sentient being.

 

The Earth-Treasure Bodhisattva has a deep relationship with beings of the earth – humans, and especially with those ‘below’ it – the hungry ghosts and hell beings. Because these are the most difficult to raise into a more fortunate condition due to their previous unwholesome actions, and because of his past vow to save them all, Kishitigarbha has been known as the Teacher of the Dark Regions. “If I do not go to hell to help them, who else will go?” is the famous declaration popularly attributed to Kishitigarbha. No matter what the crime or the karma, he is willing to have a connection with any being, and to help free them from suffering.

 

The Sutra is fundamentally a teaching concerning karmic retribution, graphically describing the consequences one creates for oneself by committing undesirable actions. This is especially for the benefit of future beings in the Dharma-Ending Age in order to help these beings avoid making the mistakes that will cause them to be reborn in a low condition. With the motivation to help suffering beings always in mind, the sutra is a discourse given by the Buddha in praise of the Bodhisattva Kishitigarbha and his heroic Vow, and of the benefits one can receive from worshipping Kishitigarbha and by reading the sutra.

 

Presented in the form of a seemingly mythic dialogue between the Buddha and Kishitigarbha, the teaching takes place in a certain heaven called Trayastrimsa Heaven, in front of a vast multitude of Buddhas, Bodhisattvas, gods and ghosts. Immediately prior to his departure from this world, Buddha manifested in Trayastrimsa Heaven so that he might repay the kindness of his mother who dwelt there by speaking the Dharma on her behalf. So from another aspect the sutra deals with filial responsibility – not only that between oneself and one’s parents, but also in an ultimate sense of a universal code of duty or responsibility for all living beings, all of whom a Bodhisattva regards with the same kindness, consideration and respect that one should accord to one’s own parents. This, together with the practice of acts for the good of all, is the Bodhisattva’s vision.

 

The sutra closes as the Buddha is on the point of entering Nirvana. Throughout the sutra Buddha is concerned for the future beings of the Dharma-Ending Age, and trusts that through Kishitigarbha’s divine power, the Bodhisattva will be able to help these beings attain liberation even during this difficult Age – which is the reason his sutra is to be revealed at this time. The Buddha ends his discourse by praising Kishitigarbha before the assembly, entrusting all future beings in the heavens and the worlds to him – proclaiming that any future person who reads the Sutra or who worships Bodhisattva Kishitigarbha will earn extraordinary merits, and ultimately, Buddhahood.

 

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The Shurangama Mantra—–楞严咒
Posted On 15/05/2008

    Lectures by the Venerable Master Hsuan Hua Edited and Translated by the Editorial Committee of the Buddhist Text Translation Society In Memory of the First Anniversary of the Nirvana of Venerable Master Hsuan Hua and the Twentieth Anniversary of the City of Ten Thousand Buddhas. Burlingame, CA: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, 1996.


Now I am explaining the Shurangama Mantra for you and it is extremely difficult to encounter such a rare Dharma assembly as this. Billions of eons pass and no one explains the Shurangama Mantra even once. Nor is it easy to explain even once. When I am explaining, I know full well that no one understands what’s being said. Even if there are those who think they do, they don’t really understand. Some think they already understand and so they don’t pay attention, but that’s also failing to understood.   Among the Buddha’s teachings, the Shurangama Mantra is considered to be the king of mantras because it is the longest and most important. The flourish or demise of Buddhism rests entirely with the Shurangama Mantra. It is the efficacious phrases of the Shurangama Mantra that keep heaven and earth from being destroyed. It is the efficacious phrases of the Shurangama Mantra that keep the world from coming to an end. That is why I often tell you that as long as a single person can recite the Shurangama Mantra, the world cannot be destroyed, nor can Buddhism. But when there is no longer anyone who can recite the Shurangama Mantra, then very quickly the world will be destroyed, because the Proper Dharma no longer abides. Now there are even heavenly demons and externalists who claim that the Shurangama Sutra and the Shurangama Mantra are false. These heaven demons and externalists send their demon sons and grandsons to stir up rumors that cause people to not believe in the Shurangama Sutra and the Shurangama Mantra. This sutra and mantra are critically important to the preservation of the Proper Dharma. The Shurangama Sutra was spoken for the sake of the Shurangama Mantra. There’s no way to ever finish expressing the importance of the Shurangama Sutra and the Shurangama Mantra; to the ends of all time their merits, virtues, and wonderful functions could never be told–so absolutely inconceivable and ineffable are they! When all is said and done, the Shurangama Sutra is an ode to the Shurangama Mantra. As long as there is even one person who can recite the Shurangama Mantra, the demons, ghosts, and strange entities don’t dare show themselves in this world. They fear the mantra. But when not even one person can recite the Shurangama Mantra by heart, then those weird entities, those demons and ghosts will come out of hiding. Depraved and up to no good, they will not be recognized by most people. At this point in time, since there are still those who can recite the mantra from memory, those malevolent beings haven’t made their appearance yet. And so, if you want to keep the world from being destroyed, quickly learn the Shurangama Mantra and read the Shurangama Sutra to keep the Proper Dharma in the world. Today the explanation of the Shurangama Mantra is beginning. The word “Shurangama” translates as “Ultimately firm and strong.” The entire title of the Shurangama Mantra is “Great White Canopy of Light Dharani Mantra” (mo he sa dan tuo bo da la tuo lo ni zhou). It is also called “Brilliant Buddha’s Crown, Great White Canopy of Light, Unsurpassed Spiritual Mantra.” The Buddha’s Crown refers to the transformation Buddha atop the Buddha’s crown. There is no way to conceive the subtle wonder of the mantra. The content of the Shurangama Mantra subdues heavenly demons and controls externalists. Every line, from beginning to end, is the Buddhas’ mind-ground Dharma-door. Each line has its own function; each possesses its own esoteric wonder; and each is endowed with incredible power. The recitation of a single word, a single line, a single assembly, or the recitation of the entire mantra causes the heavens to vibrate and the earth to tremble; it’s said that heaven and earth are shocked, the ghosts and spirits wail, the demons keep a wide distance, and mountain and river sprites hide away. That brilliance at the Buddha’s crown represents the power of the mantra that can dispel every sort of darkness and that enables people to amass all kinds of merit and virtue. If you can accept and uphold the Shurangama Mantra, then you will definitely become a Buddha in the future. You will certainly attain the Unsurpassed Proper and Equal Right Enlightenment. If you continually recite the Shurangama Mantra, then you can get rid of your karmic obstacles from last life and all past lives. That’s the incredible function of the Shurangama Mantra!   Mo he is Sanskrit and means “Great.” The substance, appearance and function are all great. The substance is said to be great because it pervades the ten directions; the function fills up empty space and reaches throughout the Dharma Realm; and the appearance–well, there isn’t any appearance. You can say that it neither has any appearance nor lacks any appearance. The function also doesn’t really exist, yet there isn’t any place its function doesn’t reach in all of space and the Dharma Realm. That’s a great function, a great appearance, and a great substance. Pervading the ten directions, exhausting the limits of space, and filling the Dharma Realm is the meaning of “mo he.”   Sa dan tuo, also Sanskrit, means “white” and represents purity and lack of defilement. Pure white Dharma is devoid of filth. The Shurangama Mantra is pure white Dharma.   Bo da la is also Sanskrit and translates as “canopy.” Canopy is an analogy. This canopy provides shelter for those with myriad virtues. The function of this canopy is to protect those endowed with virtue and those practicing virtuous conduct, meaning anyone who encounters this mantra. Those lacking virtuous conduct won’t have an opportunity to meet with this Dharma. It’s said: The three lights universally illumine, permeating the three forces. In all this world of Jambudvipa you may not come upon it. Only those with great virtue and great goodness will attain it. Those lacking virtue and goodness just won’t understand it. The three lights universally illumine, permeating the three forces. Here, the three lights do not refer to the sun, moon, and stars. Rather, it means that when you recite the Shurangama Mantra, your body emits light, your mouth emits light, and your mind emits light. It is talking about the light of the three karmas. The three forces refer to heaven, earth, and people. In all this world of Jambudvipa you may not come upon it. Throughout our world, Jambudvipa, you may seek but not find it. You absolutely must uphold the Shurangama Mantra in order to attain this light. If you have amassed virtuous conduct and have magnanimous virtue, then you will be able to attain the Dharma-door. Those lacking virtue and goodness just won’t understand it. If you don’t have sufficient virtue and haven’t done enough good deeds, then even if you come face-to-face with it, you’ll miss your chance. Right within arms’ reach, you’ll lose it. Having come upon gold you’ll mistake it for copper; having found a diamond, you’ll think it’s a piece of glass. You’ll fail to recognize it. You’ll look upon the Shurangama Mantra as nothing at all out of the ordinary, and as a consequence won’t realize it’s the gem of gems, the wonder of wonders! You won’t have any concept of the Shurangama Mantra’s unfathomable merit and virtue. Besides the three lights emitted when the three karmas of body, mouth, and mind are pure, there is also a swirling red light. Recitation of the Shurangama Mantra generates a swirling red light. It’s described this way: A thousand petaled red lotus supports one’s body. As one sits firmly mounted on a black unicorn. Seeing this, the hordes of monsters go far away to hide. Dharma Master Ji, the Venerable, mastered these wonderful sounds. A thousand petaled red lotus supports one’s body. When you recite the first twenty-nine lines of the Shurangama Mantra a state occurs wherein a red lotus with a thousand petals manifests and emits red light. As one sits firmly mounted on a black unicorn. Upon reciting the Mantra, the person chanting finds himself sitting astride a unicorn. Seeing this, the hordes of monsters go far away to hide. No matter what kind of weird creature or demon or ghost it might be, they all flee, not daring to face such a magnificent and awesome manifestation. The Venerable Ji is a well-known High Master in Buddhism. His expert use of this passage of the mantra to subdue heavenly demons and control externalists was extremely efficacious. And so the last line says: Dharma Master Ji, the Venerable, mastered these wonderful sounds. This passage of the mantra instructs us to “take refuge with all the Buddhas, all the Bodhisattvas, all the Hearers and Condition-Enlightened Ones, and all the gods throughout empty space and the Dharma Realm.” It’s a passage that protects the Triple Jewel, and so when you recite it the demons flee and the ghosts don’t stop running until they’re ten miles away. Not just ten miles, they back off until there’s no more room to retreat. They don’t dare make trouble; they are forced to behave themselves. That’s a general description of what this passage of mantra is about; the details are even more wonderful.   Unendingly miraculous and mysterious, it’s extremely hard to fathom. This vajra secret language wells forth from your own nature. Inside the Shurangama Mantra is marvelous magic! Then come five eyes and six penetrations and the Way opens up. Unendingly miraculous and mysterious, it’s extremely hard to fathom. The Shurangama Mantra is quite esoteric and its changes and transformations are inexplicable; it’s not easy to figure out. This vajra secret language wells forth from your own nature. The Shurangama Mantra is the secret within the secret. That’s the vajras who come to protect the mantra. Your own nature–it is born from your own Buddha nature. Inside the Shurangama Mantra is marvelous magic! The Shurangama Mantra is called an efficacious language because of its spell-binding power. That’s what “marvelous magic” is referring to. Then come five eyes and six penetrations and the Way opens up. If you can continually uphold the Shurangama Mantra–single-mindedly without entertaining other thoughts–then you can attain the Five Eyes and Six Spiritual Penetrations. You will then experience the inconceivable, unfathomable changes and transformations that occur which ordinary people are totally unaware of. And that’s the reason why I hope everyone will learn to read the Shurangama Mantra and memorize it. Why is it that the demons, ghosts, and goblins don’t dare show themselves when you recite the Shurangama Mantra? It’s so powerful that there isn’t a place in all of space or the entirety of the Dharma Realm that isn’t flooded with auspicious light. Recitation of the Shurangama Mantra patches up the imperfections in the heavens and the earth. One person reciting the Shurangama Mantra creates power equivalent to one person. A hundred people reciting create power equivalent to a hundred people. And the weird beings here in this world become very well-behaved. So it’s better if more people recite. It’s an unsurpassed spiritual mantra. The negating prefix “un-” actually means “lofty to the utmost; brilliant to the extreme.” Peerless radiant illumination piercing the heights is the meaning of “un-“. And “surpassed”? Well, there’s nothing more esteemed, nothing more venerated. “Spiritual” is what is inconceivable and ineffable, what is awe-inspiring, efficacious and unfathomable. The power of mantras brings a response with the Way. When you recite mantras, something happens. “Brilliant Buddha’s Crown, Great White Canopy of Light, Unsurpassed Spiritual Mantra.” This means that the light at the crown of the Buddha’s head is like a great white canopy that comes to shelter and protect all of us who recite the mantra. No one understands this mantra, nor can they explain line by line and word by word. But if you want to understand it, I can try my best to explain it to you. The Shurangama Mantra can’t be explained in a year’s time, or three years’ time, or even ten years’ time. Now I will explain the general intent of this mantra. This mantra is composed of five assemblies which represent the five directions of east, west, south, north, and center. The east is the vajra division with Akshobhya Buddha as the teaching host. The south is the welling up of jewels division with Welling Up of Jewels Buddha as the teaching host. The center is the Buddha division with Shakyamuni Buddha as the teaching host. The west is the lotus division with Amitabha Buddha as the teaching host. The north is the karma division with Accomplishment Buddha as the teaching host. Altogether these five divisions watch over the five demonic armies that abide in this world. Because of these five demons, the Buddhas split up in five directions to repress these demons. Without the Buddhas, these demons would show themselves here in our world. And so, when you recite the Shurangama Mantra, the five demonic armies in the five directions submit and surrender. They behave themselves and don’t dare try to oppose the power of the Shurangama Mantra. The five divisions in the mantra are what make it so fine. But you shouldn’t be attached. Your becoming attached won’t be so fine.   Within the five assemblies of the Shurangama Mantra are more than thirty sections of Dharmas. Before, when I was in Manchuria, the reason I was able to cure people’s illnesses was all because of the power of the Shurangama Mantra. But the Shurangama Mantra cannot be used casually. If used, it’s not the entire thing that’s used, because within it are, in general, more than thirty different Dharmas. If looked at in detail there are over a hundred.   As to these Dharmas, there’s the Dharma of Accomplishment. That means by reciting the Shurangama Mantra, whatever method you are practicing will be perfected; whatever thing you want to do will get done. There’s also the Dharma of Increasing Benefits. That means, for example, if you don’t have enough resolve for the Way in your practice, by reciting the mantra you can increase your wisdom; increase your Bodhi mind; increase the power of your vows; everything will get better. When you recite the mantra, everything you hope increases will surely do so! It will increase for others, too. The Dharma of Quelling Disasters means that if a calamity is due, reciting the mantra will make it disappear. The disaster will be quelled. Suppose someone is due to drown in the ocean. Reciting the mantra can change the situation so that he doesn’t get drowned. Or you’re on a boat that’s supposed to sink. Recitation of the mantra can keep the boat from sinking. Or the airplane is supposed to crash, but you are reciting the mantra and so it doesn’t. Nonetheless, you have to take responsibility for dispelling the calamities in your own mind. What calamities are there in your mind? Well, if you merely rely on the mantra, but inside you are a bundle of false and malevolent thoughts, scattered and impure thoughts, lustful thoughts, then you certainly haven’t expelled the calamities in your own mind. In that case, no mantra is going to work. And so if you want to avoid disasters you must first purify your own mind. The purity of your mind is what really dispels calamities. If you are full of greed, hatred, and stupidity, no mantra is going to be efficacious. Our frame of mind is extremely important. We must be kindhearted and filled with goodness, wishing to help others. Our mind should be wholesome. The Dharma for Hooking and Summoning is for use when you meet up with heavenly demons and externalists and want to catch them. Just as law enforcement officers catch criminals, so too, the Hooking and Summoning Dharma catches weird creatures, demons, and ghosts. They do something here to harm others or do some bad thing that causes people to get sick and then they run away. But you want to catch them and so you recite the mantra, using the Hooking and Summoning Dharma. Well, no matter how far away from you they are, the Dharma-protecting good spirits, or members of the eightfold division, or some of the eighty-four thousand Vajra Treasury Bodhisattvas will immediately snatch them and bring those demonic beings back. Even then, sometimes they won’t give in and you have to use all kinds of expedients to teach and transform them. If you use brute force to subdue them, then that’s the lowest grade of dharma, it’s not a good method. The best methods don’t use any sort of power plays to oppress beings. Don’t oppress them and don’t contend with them. Don’t be like an asura–tough and looking for a fight. Even when you clearly have the power to do so, don’t use the dharmas to subdue them. You should use virtuous conduct to influence beings and then teach and transform them.   And finally, there is the Dharma of Subduing. Demons have spiritual penetrations and they also have mantras. You recite your mantra and they recite theirs. But when you use the Shurangama Mantra, you break through all their mantras and subdue them. You use the power to quell them and make them behave. I’ve told you all before that the Shurangama Mantra has within it a few lines of mantra that rends the nets of demons. Why was the mantra from the Brahma Heavens rendered useless? It was because of the Five Great Hearts Mantra. The Five Great Hearts Mantra destroys the mantras underlying the demons’ and externalists’ spells and incantations. It doesn’t matter what mantra they use, when you recite these lines, their spells are smashed and their mantras become ineffectual. If I wanted to market this Dharma, a million dollars wouldn’t even touch my asking price! But I can see that you have a bit of sincerity and so I am transmitting it to you absolutely free. To sum it up, no matter what Dharma you cultivate, you must have the unsurpassed resolve for Bodhi; you must have great kindness and compassion; you must practice great giving and great renunciation. You must not use the powers you gain in practicing the Way to oppress any other person or to squelch any demon, monster, goblin, or ghost. Furthermore, the Dharma of Auspiciousness enables things to go your way when you recite the mantra. Good fortune prevails. Now I’ve given you an explanation of these Dharmas.   I could talk for several years and never finish describing the good points of this mantra. All Buddhas of the ten directions come forth from the Shurangama Mantra. The Shurangama Mantra is the mother of all Buddhas. It was by means of the Shurangama Mantra that all Buddhas perfected Unsurpassed Proper and Pervasive Enlightened Knowledge. The ability of the Buddhas of the ten directions to create response bodies and go throughout the ten directions turning the Dharma wheel to teach and transform living beings; to rub the crowns of those beings and bestow predictions upon them; to rescue beings from their complex sufferings; to enable beings to escape both large disasters and small calamities–their ability to do all that comes from the power of the Shurangama Mantra Heart. If you want to attain the fruition of Arhatship, you absolutely must recite this mantra to keep demonic things from happening. During the Dharma-ending Age if people can memorize the Shurangama Mantra or encourage others to memorize it, well, fire cannot burn such people and water cannot drown them. No matter how potent a poison, it cannot harm them. For those who recite the Shurangama Mantra, poison turns to sweet dew as soon as it enters their mouths. People who recite the Shurangama Mantra will never get born in bad places, even if they want to. Why is that so? It’s because the Shurangama Mantra pulls you back and won’t allow you to go. Someone who recites the Shurangama Mantra may never have amassed any blessings or virtue, but, simply because he recites the mantra, the Thus Come Ones of the ten directions will bestow their own merit and virtue upon that person. Wouldn’t you call that a bargain? That happens based on the recitation of the Mantra alone. If you recite the Shurangama Mantra, you will continually get to be born at a time when a Buddha is in the world and will be able to immerse yourself in cultivation under that Buddha’s guidance.   If your mind is terribly scattered so that you can’t concentrate and don’t have any samadhi-power, but you think about the Shurangama Mantra and recite it with your lips, the Vajra Treasury King Bodhisattvas will very attentively watch for ways to invisibly help you gradually until your confusion has disappeared and you develop samadhi. They will imperceptibly help you open your wisdom and concentrate your mind to the point that you become crystal clear about all the events spanning the previous eighty-four thousand Ganges’ sands of eons.   If you can learn the Shurangama Mantra until you have memorized it fluently–so that you become one with the mantra–then you attain the mantra’s samadhi and your recitation will be like flowing water, welling up uninterrupted. If you can do that, then at the very least for seven lives to come you will be as wealthy as America’s richest oil magnates. And you say, “That’s great! I’m going to learn the mantra right away! I wouldn’t mind being a magnate of some kind!” Well, if you are that selfish, then don’t even bother learning the mantra. Seven lives pass in the blink of an eye anyway. What should those who learn the Shurangama Mantra be hoping for? You should hope for ultimate Buddhahood; hope to attain the Unsurpassed Proper and Equal Right Enlightenment. Don’t be so petty! Actually those who are really dedicated in reciting the Shurangama Mantra are transformation bodies of Buddhas. Not just any transformation bodies, but those atop the Buddha’s crown–transformation bodies of that transformation body! And so you see that the wonderful aspects of the Shurangama Mantra are difficult to express, difficult to conceptualize. Wherever someone is seriously reciting the Shurangama Mantra, a great white canopy will be there in the space above him. If your skill in reciting the mantra is high-level and far-reaching, then when you recite, the canopy will extend for thousands of miles, preventing any disasters or difficulties. If you only have a little skill, then the canopy will be right above your own head protecting you. If you have virtue in the Way, if you are a High Sanghan, then when you recite, the entire nation will be benefitted and no calamities will occur. Or if disasters are unavoidable, big ones will turn into little ones, and the little ones won’t even happen.   It doesn’t matter if it’s a nationwide famine, plague, war, or plunder, all those kinds of disasters will be alleviated. Suppose you were to write out the Shurangama spiritual mantra and place it at the main entrances to the city, or in its watchtowers or other lookout places; suppose you could inspire the nation’s inhabitants to show interest in the Shurangama Mantra, so that they bow to and revere it and single-mindedly make offerings to it as if they were offering to the Buddhas themselves; suppose you could get every single citizen to wear the mantra on their person or to keep it in their place of residence; well, if you could do that, all disasters would disappear. Whenever the Shurangama Mantra can be found in a place, the gods and dragons are delighted, and so that place will be free from devastating storms; the crops will produce in abundance; and the populace will be peaceful and happy. That is why I say that the merit and virtue of the Shurangama Mantra is inexpressible; it can’t be reckoned in the mind; it can’t be cognized in our thoughts. That’s the wonder of it!   Basically broken precepts cannot be mended. But if you recite the Shurangama Mantra, you can return to purity. But when I say recite, I don’t mean you can just do it casually. You have to attain the mantra-recitation samadhi. The recitation of the mantra must flow forth from your mind and the mantra must flow back into your mind. That’s called “the mantra is the mind and the mind is the mantra.” Your mind and the mantra become united. There isn’t any distinction. It reaches the point where you couldn’t forget it if you wanted to. That’s called even when not reciting, the recitation continues; when reciting there really isn’t any recitation. You recite until there aren’t any idle thoughts remaining. The only function of the mind is the recitation of the Shurangama Mantra. That’s called meshing with the mind. There are no second thoughts. The flow of the mantra’s recitation is like water that flows on in uninterrupted waves. At that point, everything expresses the Mahayana–the sounds of the breezes blowing and the water flowing are all the Shurangama Mantra’s Heart Mantra. If you can reach that level, then if you have broken precepts, you will be able to return to pure precepts. You will be endowed with the precepts without going through the formal transmission. If you are someone who doesn’t want to progress in your practice, who doesn’t want to investigate the Buddhadharma, but you recite the Shurangama Mantra for a period of time, quite naturally you will be inspired to be vigorous; those who lack wisdom can open their wisdom. If you are not pure in your cultivation so that you break your vegetarian practices and violate the precepts, but you have not forgotten the Shurangama Mantra, you will be able to quickly return to purity. If you violated precepts before you began upholding the mantra and prior to receiving the precepts, then once you start reciting the mantra you can completely wipe out all those former offenses, no matter how serious they were, including even the Four Parajikas, the Five Rebellious Acts, the Four or Eight Offenses warranting dismissal from the Sangha, which are basically unpardonable. Not even a hair’s breadth of an offense will remain. And so I say that the power of the Shurangama Mantra is beyond all conception or description!   Some people who learn how efficacious the Shurangama Mantra is decide to exclusively recite it and ignore all other aspects of cultivation. That’s going overboard. In cultivation, no matter what Dharma it is, you have to keep to the Middle Way. Don’t do too much and don’t fail to do enough. Although the mantra is definitely efficacious, still, you have to develop samadhi. The Shurangama Sutra describes how efficacious this mantra is, but it also explains the method of returning the hearing to listen to your own nature by cultivating perfect penetration of the ear organ. That’s also extremely important. While you are reciting the mantra you should be returning your hearing to listen to your own nature. You must reflect within. Didn’t I explain earlier how the mantra becomes the mind and the mind becomes the mantra? The mind and the mantra cannot be separated; they are non-dual. When you get there, then you can attain whatever you seek; everything will go the way you want it to; and you will have success in whatever you undertake. When the mind and the mantra merge into one, then you have actually attained the samadhi of Chan meditation and have acquired real samadhi-power. That is something you should know. Every line of the Shurangama Mantra contains infinite meanings as well as infinite functions. You should realize that the Shurangama Mantra is the most efficacious language in the world–the efficacious within the efficacious, the esoteric within the esoteric! It is an unsurpassed Dharma Treasure–the gem that can save living beings’ lives. It embraces all that exists. From the Buddhas of the ten directions to the Avichi Hell, all the four kinds of sages and six sorts of common realms pay homage to the Shurangama Mantra. None of the ten Dharma realms transcends its scope. All categories of ghosts, spirits, Dharma-protecting deities, Hearers, Condition-enlightened Ones, up to the Buddha Vehicle are contained within the Shurangama Mantra. The Shurangama Mantra contains the names of ghost and spirit kings. When the names of those leaders are recited, all the ghosts and spirits in their retinues become very obedient and behave themselves. They don’t dare to make trouble. Reciting the Shurangama Mantra every day can cause demonic beings and weird ghosts throughout the world to settle down and stop harming people. The substance and function of the Shurangama Mantra are all-encompassing. It can be said that within the mantra can be found the entirety of Buddhism’s teachings and meanings. If you can understand the Shurangama Mantra, then you have understood the essence of Buddhism’s esoteric teachings. All the inconceivable wonders and esoteric phenomena in the universe are contained in the Shurangama Mantra. If you master the Shurangama Mantra, then you don’t need to study the esoteric school’s white teaching, black teaching, yellow teaching, red teaching or any other teaching. This is the ultimate method of samadhi and the most esoteric Dharma. Unfortunately no one really understands this esoteric Dharma; no one even recognizes it. Most people study it but cannot absorb it; they can only recite it but don’t know its meanings. Basically it’s not necessary to know the meanings of mantras, you need only realize that they are an ineffable efficacious language. Being able to recite the Shurangama Mantra is a benefit to all beings. Not being able to recite it, you cannot offer that benefit to beings. Quickly learn it, memorize it, investigate and understand it! Then you will be doing what Buddhist disciples should do. The very best is for those who want to recite the Shurangama Mantra to do it for the sake of the entire world; transfer all the merit to the whole world. There isn’t anything more important in Buddhism than the Shurangama Mantra. The Shurangama Mantra is a sure sign of the Proper Dharma. The existence of the Shurangama Mantra ensures the existence of the Proper Dharma. When the Shurangama Mantra is gone, the Proper Dharma is gone. Those who cannot recite this mantra are not worthy of being Buddhist disciples. The Shurangama Mantra is nicknamed “six months’ stupor” because for most people it takes a half year of diligent recitation to get it memorized. Those of us who can recite the Shurangama Mantra have been planting and nurturing good roots for countless eons. Being able to memorize it perfectly and never forget it is evidence of those good roots. Without good roots, not only will you not be able to recite it, you will never even hear of the existence of the Shurangama Mantra; or if you hear of it you won’t understand it and won’t be able to recite it. Truly, then, those who can recite it by heart do have great good roots! The Shurangama Mantra is a Dharma-door difficult to encounter in billions of eons. For every line we learn and understand, we activate one part of its power. But, then, we must actually put it into practice. However it’s not that you try to make use of the mantra’s vast efficacy and tremendous power. If you use this Dharma but you don’t hold the precepts–like most people who aren’t clear about anything and casually kill, steal, are lustful, lie, and indulge in intoxicants, and who only recite the Five Great Hearts Mantra when some crisis happens–then you are defiling the Dharma and there is no merit in that. If you insist on trying to control the ghosts and order the Dharma protectors around, then you’re just going to be increasing your own karmic offenses. You will bring calamities down upon yourself. Therefore, the first criterion for people who want to cultivate a Dharma is to hold the precepts and place emphasis on developing virtuous conduct. You must not fight, be greedy, seek, be selfish, pursue your own advantages, or lie. If your virtue in the Way is insufficient but you pretend to be a sage who can transmit teachings, or pass yourself off as the leader of a nation, then your behavior is unacceptable. Nowadays everyone is interested in getting the most magic out of mantras, but they are not attentive to their own moral character. And so in fact their recitation will be ineffectual.   Therefore those who study the Shurangama Mantra Dharma must be proper in their behavior, proper in their intent; must not have defiled thoughts, and must not do impure deeds. They should be very attentive to cultivating purity. If on the one hand they cultivate the Shurangama Mantra and on the other hand they don’t follow the rules, then they will get themselves into deep trouble. Everyone should pay close attention to this point. If your intent is not proper and your conduct is not proper, then the Vajra Treasury Bodhisattvas will lose their respect for you and won’t protect you. The Buddhas and Bodhisattvas are compassionate and would not hurt any living being or harm beings out of anger. But their attendants–the Dharma-protectors, gods, dragons, ghosts, and spirits will become enraged. Those evil ghosts and evil spirits, upon seeing you cultivating the mantra while committing offenses, will bring disaster and harm down upon you; will make you feel very uncomfortable; will cause you to get in grave trouble; or make you have to undergo a series of misfortunes or a series of retributions. This is really no joking matter! Therefore you must eat vegetarian food and purify yourself. Most of all your mind must be pure. Don’t have defiled false thoughts. Maintain physical purity and don’t practice defiling dharmas. At all times guard your purity. Don’t commit even the slightest infractions of the rules. Reciting the Shurangama Mantra is more valuable than any amount of gold. Reciting the mantra once is equivalent to tons of gold! But your recitation shouldn’t be motivated by greed! If you hold the precepts, then you won’t be jealous or obstructive; you won’t be greedy or angry and your recitation of the mantra will generate pervasive responses and massive benefits. But if your behavior doesn’t accord with the rules, the Dharma protecting good spirits will stay far away from you and when something happens to you they won’t pay any attention. Therefore, those who recite the Shurangama Mantra shouldn’t be cunning or behave in ways that continually create offenses. At all times they should be open and public-spirited; they should strive to benefit others, not themselves; they should cherish the ideals of Bodhisattvas; and cultivate the practices of Bodhisattvas. The Shurangama Mantra is extremely efficacious, but it is not that easy to master. First of all you cannot be selfish; next you cannot be out to get your own private gains. You have to be magnanimous and devoid of selfish thoughts. You have to be impartial and not prejudiced. You have to be willing to sacrifice yourself for the sake of others. You have to have the resolve to universally save all living beings. If you can embody the above-listed qualities, then you will have swift success. Pay close attention: you must hold the five precepts and practice the ten good deeds. That’s the very least you should do. It won’t work to practice this Dharma if you are not following the rules. If you cultivate this Dharma but you don’t behave yourself; if you don’t guard the precepts or if you are always having defiled thoughts, then not only will there be no response, not only will you have no success, you will in fact bring disaster down upon yourself. And so when you are cultivating the Shurangama Mantra you must be very attentive to maintain purity with your body, your mouth, and your mind. That’s the only way you’re going to get a response. You cannot say things that cause schisms or make people in the Way-place uneasy. You must pay attention to all aspects of your behavior, whether walking, standing, sitting, or lying down. It’s not all right to always be “washing other peoples’ clothes” as it were. Take care of yourself. Look into yourself.   The Shurangama Mantra is an efficacious language. Every line has its own particular efficacy. But you don’t need to think: Why don’t I get any responses from holding the Shurangama Mantra. Don’t pay any attention to whether there are responses or not, just keep reciting it. It’s like practicing martial arts, every day you have to practice your punches, regardless of what your skill is like. Skill comes through training. It’s impossible to have skill without training. By the same principle, you should cultivate your Dharmas every day, no matter what happens, no matter how busy you are. Don’t slack off after you’ve been at it for a while, losing interest in the Shurangama Mantra. It’s certainly not the case that you will have some efficacious response as soon as you begin reciting it. Regardless of whether you perceive any response, you should continue reciting it every day. You must deepen your skill day by day. Success doesn’t happen overnight. For instance you have to study for ten, twenty, or even thirty years before you gain real scholarship. It’s the same with cultivation. You must keep your mind on your recitation of the mantra, continuing your recitation without ever letting it get cut off. It should be just as important as putting on clothes, eating food, and going to sleep; you shouldn’t be able to be without it for a single day. It doesn’t matter whether there’s any response, because by reciting every day you will gradually have a foundation and quite naturally the mantra will function. If you hope for its wonderful functions and inconceivable power, then you must not keep having false thoughts, always day-dreaming and fantasizing. If you cut off your recitation of the mantra, then you will not be able to attain samadhi. You must use your true mind and practice the Shurangama Mantra with sincerity. What’s a true mind? It means that for the sake of reciting the Shurangama Mantra you can forget all about time and even space disappears. You don’t know if it’s day or night; you don’t know if you’ve eaten or not; you don’t know if you’ve slept or not. You forget everything else. Everything disappears and one thought extends for infinite eons, while infinite eons is one thought. That’s the kind of spirit you should have–forgetting to eat and sleep for the sake of cultivating the Shurangama Mantra. In that way you certainly can attain the Shurangama Samadhi. If you cannot be that way, then you aren’t really cultivating the Shurangama Dharma-door. You should be that way not only in cultivating the Shurangama Mantra, but in the cultivation of any Dharma door–walking without realizing you are walking; sitting with being aware you are sitting; being unaware that you are thirsty or hungry. “Well,” you say, “isn’t that just turning into a stupid person?” That’s right. It’s said, When you learn to be a big idiot, then you start to have some skill; Studying until you are as if stupid is the beginning of real insight. If you can learn to be as if stupid, then no matter what Dharma door you cultivate you will attain samadhi and gain some realization. It’s just because you are unable to be stupid that you cannot properly enter into samadhi and don’t get any response from your cultivation. When you are developing your skill in reciting the Shurangama Mantra, you may dream of yourself bowing to the Buddhas; or in a dream see the Buddhas emitting light; or dream that you see the Buddha come as rub the crown of your head; or dream that the Buddhas speak Dharma for you; or dream that you see the Bodhisattvas, or Condition-enlightened Ones, or Hearers, or Sagely Sanghans or gods and heavenly generals; or in a dream see yourself ascending into space; or dream that you can fly. All of these are good experiences. Or you may be riding a horse or crossing a river and encounter all sorts of auspicious lights; or there may be other extremely rare appearances that manifest. If you do attain responses such as these, then you should be very careful. You should bring forth the resolve for Bodhi; guard the purity of the karma created by your body, mouth, and mind; and increase your efforts and tighten your skill in reciting the mantra. You should not tell others what kinds of responses you’ve had in order to get others to believe in you or to think highly of you. It’s enough for you yourself to know what responses you’ve had. If you keep advertising your own merits and selling your cultivation out on the streets, then you are wrong. If you act like that, you leave yourself open and the demons will attack. That’s like failing to put your jewels in a safebox. If you leave them at the doorway, then someone is certainly going to steal them. Therefore, we must be very careful in our cultivation of the Buddhadharma. Don’t let the heavenly demons and externalists have their way with you. But you can report your experiences to your fellow-cultivators if you are not doing it in order to get famous or rich or to make people respect and praise you.   The Shurangama Sutra says, “If you recite and uphold the Shurangama Mantra until you gain skill and can make it function, then eighty-four thousand Vajra Treasury Bodhisattvas and their retinue of followers will always stay near you and protect you, so that everything you hope for will come true.” But the demon kings never give up searching for a hole so they can give you more trouble than you can handle.   In the past, Great Master Hongren, the Fifth Patriarch, was cultivating in Hubei at East Mountain. He upheld the precepts strictly and cultivated with unusual intensity. Once when a group of bandits surrounded the city of Hubei, Great Mater Hongren could bear it no longer and decided to try to save the people in that city. He came down the mountain and walked into that city. As soon as the bandits saw Great Master Hongren coming, they were terrified, dropped their armor and weapons, and fled. Why? Because although Great Master Hongren came alone into the city, the bandits saw an army of heavenly generals and heavenly troops clad in golden armour. It was as if the gods themselves had come down to earth–all donning golden armour and carrying jeweled swords and other awesome weapons. That’s what caused the bandits to retreat in such haste. And so, without the use of a single knife, spear, or arrow, he routed the bandits. It was because Great Master Hongren recited the Shurangama Mantra that the bandits found him to be so terrifying. You could say that was a manifestation created by the Vajra Treasury Bodhisattvas or you could say it was the awesome virtue of Great Master Hongren that frightened them. That a cultivator was able to frighten the bandits into retreat without the use of a single soldier or weapon is verification of his genuine skill. How else could there have been such a response in the Way?   Shakyamuni Buddha proclaimed the Shurangama Mantra in order to protect of all of us who have brought forth the initial resolve to study the Way; to aid us in attaining samadhi; to help us be at peace in body and mind; and to keep us out of trouble. Therefore we should never forget this Dharma. We should recite and uphold the Shurangama Mantra with single-minded sincerity. By doing so we are helping to perpetuate the Buddhadharma, to keep the Proper Dharma long in the world.  

 

 

忏悔
Posted On 14/05/2008

Many times, when a layman tried to start xiu xing, there seems to be alot of obstacles and hinderance happen to him.. well…its becos their negative karmic energy is too saturated..and their karma debtors dun want them to start at all… so its important to do 忏悔, aka pleading guity towards karmic debtors…there are tonnes of 忏悔 methods..available… the easierst is to 发愿, AKA MAKING VOWS TO CREATE MERITS AND DEDICATE TO UR KARMIC DEBTORS   I will like to intro some VOWS here..   1> do 五体头地,大礼拜访 10,000 times with in 7 days infront of ur house altar or temple   2> chant 百字明长咒 OR 往生咒 10,000 times and dedicate it to ur karmic debtors within 49 days 3> make 1 statue of 地藏王菩萨 and pray to it , chant 南无大愿地藏王菩萨,1000 TIMES EVERYDAY FOR 49 DAYS 4> TAKE 100 DAYS OF VEGETERIAN, NO SEX, NO LIQUOR,  EVERYDAY CHANT OM MANI PAD MEH HUNG 108 TIMES 5> OFFER 10,000 OF LIGHTS TO ANY TEMPLE 6> CONTINUOSLY DO 施食 TO 鬼道 FOR 49 DAYS WITHOUT FAIL 7> PRINT ANY SUTRA 10,000 AND DISTURBUTE 8> TAKE A SERIOUS 修行 VOW 9> ENCOURAGE  MORE PEOPLE AROUND YOU TO DO MERITS LIKE CHANTING, RELEASE ANIMAL ETC ETC.. 10> 放生 1000 TIMES WITHIN 10 YEARS i personally think taking a serious vows and encouraging ppl around you to do merits is the easierst.. but very funny, many of my students and client , never bother to educate ppl around them to do merits..they merely quitely do themselves… i ask them y..they say pai say…/lazy to talk so much/ dun noe hw to say/ aiya..they dun understand 1 lah/ dun dare to BEOC scared wait ppl say them mi xin..   kakaka…full of craps…as a xiu xing ren..spreading dharma is 1 of the core responsibily.. beside that..you know what is good..and becos of ur own pride/ laziness/ selfishness ….. you din spread dharma to the close 1 next to you. love? care? fillial?….you can fullfill many physical aspect for ur loves 1..but its not a true concern.. hv u ever spare a tots for their karmic debt? many will say..aiya i will chant and dedicate to them loh.. well…fyi, chanting on behalf of another person..that person only recieve 1 /7 of the merits…   so guys…dun be lazy..lets turn the dharma wheel…

企业金刚经
Posted On 12/05/2008

http://www.fodizi.com/fofa/list/206.htm   I sincerely hope…all those that have been reading my blog, will patiently finish viewing this clip..   Thank you…

人不到伤痕累累,不懂得后悔
Posted On 11/05/2008

call up a few student today and check with their progress in cultivation.. super dissapointed..   only 1 word can describe…laziness…   came to me persude me to teach them..in the end ..when their crisis is over..cultivation is also over.. haiz….人不到伤痕累累,不懂得后悔….   will only beg for a chance and forgivness when hv problem.. but when they is no problem…cultivation???oh please…TV is more important, play game is more important…movies even more important.. I think its maybe my fault…I teach them to be high in ling energy cultivation, but i din teach them..dhamma wisdom..i din teach them to be pro active…i din open the book for them i din highlight to them the important verses..the worst part..i din memorize for them..kakakaka.. its ok…if im such a lousy teacher..i couldnt help them to become more dhamma wise..well i will quit.. those who i call up today …dun hv to look for me any more…I dun fit to be your teacher.. ……………………………………………………………………………………………………………………………………………..   Mt Tia had 3 daughters, J, Y and F… I had service Mr Tia for almost 3 years…all his family members ba zi/house fengshui was all consult by me.. he call me 2day..telling me F was in trouble…she lost her mind 2day and strip in her workplace..and  was in deep sleep for more than 14 hrs.. I was quite stunt upon hearing that..I ask Mr Tia to tell me more details..after much questioning.. he finally told me the truth…he invite a china geomacer recon by his relatives to re-adjust his house and his 3 daughters house fengshui… Begining of this yr when i was doing the yearly consultation, i warn F to be careful cos she fan 五鬼 this year..and her ba zi ji water , dun go near sea and must continue ti keep her bedroom pink.. however, the china geomancer told her otherwise..he said F was in her super good luck this year no ji at all..and if wana further enhance her luck..she must keep her room blue… what he said turn out to be something more pleasant to F than I do..and thus F took his advise.. but after 2 weeks plus ..this incident happen… Mr Tia want me to go over immediately… I hv this rule..if a person engage another consultant to alter my advise..I will not touch it again.. its a matter of trust…so i decline Mr Tia invite..I ask him to go look for the china master instead.. Mr Tia start to get irritated…he rise his voice, saying he will pay me double.. i laugh..i told him i will pay him 3 triple…i will foot his consultsant fees if the china master can settle his daughter case… very kindly..he slammed my phone.. many might think..im so snobbish..but to me trust is very important..if after 3 yrs of service..you still can go engage another master..then i guess there is no turst at all…y should I do it..?? Im not rich but im not a begger…I dun need to beg for customer.. many like to negotiate the ba zi price or fengshui price with me..for the fact…i think Im the cheapest around hahaha… I was wondering in my mind…I think many ppl hv a very wrong concept..they think when they engage me..they r doing me a favour..letting me earn money..but they dun understand..its another way round..im doing them a favour my helping to solve life problem…dun tell me ur life is soo cheap..only worth jus a few tens dollar…..still want discount..OMG…   if 2day u r really broke and badly in need of help, dun take payment i also do for you..but if u r ok financially…i dun see wat wrong am i doing in demanding a fees for helping u… cos the fees collected from u not only use for my own expenses..it will be also to use as a kind of donation to many charity act…..

大悲咒
Posted On 06/05/2008

  宣化上人开示 什么是大悲咒? 什么叫大悲心陀罗尼呢?我告诉你:「大慈悲心是!」大慈悲心,就是大悲心陀罗尼。慈能予乐,悲能拔苦;你若存着大慈悲心,这就是〈大悲咒〉。听见了吗?大悲心就是〈大悲咒〉,〈大悲咒〉就是大悲心。 你有大悲心,就是念〈大悲咒〉;你没有大悲心,就是没念〈大悲咒〉。你天天从早晨念到晚念〈大悲咒〉:「南无喝啰怛那哆啰夜耶……」,但你若没有大慈 悲心,那就不是念〈大悲咒〉;你就是没念〈大悲咒〉,但你尽存着大慈悲心,那也就是念〈大悲咒〉。明白了吗?所以念咒,若存慈悲心,才是真念咒呢! 什么是〈大悲咒〉?「平等心是!」最平等心,没有分别心。平等,就是无党无偏,这种心就是〈大悲咒〉。你念〈大悲咒〉,若尽存着一个私人结党的心: 「这个人是我的兄弟,我就和他近一点;那个人是我的朋友,我就和他亲一点;哦!那个人我不认识他,我就和他远一点。」这就不平等。 平等,兄弟也是平等,不是兄弟也是平等;朋友、兄弟、一切一切人,都是平等待遇,都一样的。我对我兄弟好,对一切人,也都当我兄弟这么看,这就是平等 心 。我对父母孝顺,对一切老人也都当父母那样看待,那样观想,都要对他们孝顺,这也就是平等心。这平等心,总而言之,就无党──没有个党派,无偏──不偏私 的平等心。你有了平等心,这就是念〈大悲咒〉;你没有平等心,就是没有念〈大悲咒〉。 什么是〈大悲咒〉?「无为心是!」无为什么?叫你无为那些邪事、邪念、邪知邪见;叫你不要做那些坏事,这叫无为心。你不要做坏事,就是念〈大悲咒〉;你要是一边念〈大悲咒〉,一边还做坏事,那就不是无为心,也是没有念〈大悲咒〉。 什么是〈大悲咒〉?「无染着心是!」无染着心,就是心清清净净,没有一点杂念、妄想、邪念、欲念,尤其是淫欲的念头。你没有淫欲的念头,就是无染着心;有淫欲的念头,就是有所染着。 大悲大咒通地天 〈大悲咒〉根本就没有法子讲的,因为它是密语。所以我把〈大悲咒〉总起来,用四句偈说一说它的意思: 大悲大咒通地天 一百一千十王欢 大悲大慈能祛病 孽镜一照匾高悬 大悲大咒通地天:这有大慈大悲的大咒﹣﹣咒中之王﹣﹣通地天。它通天彻地的,你一念〈大悲咒〉,天上的神,都要恭恭敬敬地来听你诵咒;一切鬼,也都要 合起掌来,跪那儿静听你诵〈大悲咒〉。为什么〈大悲咒〉能降伏天魔、制诸外道?就因为他们一听到〈大悲咒〉,就好像听到号令,都要依照这命令去做。所以你 念〈大悲咒〉,天上的天也震动了,地下的地也震动了,通天彻地。 一百一千十王欢:你每天能诵满一百零八遍,念一千天;或者你一天念一千遍,能念一千天,那更好。一年是三百六十五天,一千天就是三年。你念三年,每天 不间断;并且你每天什么时候念〈大悲咒〉,一定在什么时候念,怎样忙也念一百零八遍。念到三年的时候,地狱里头的十殿 阎 君──一殿阎罗王、二殿阎罗王,乃至十殿 阎 君──都生欢喜了,说:「若有一个人修大悲法,每天念〈大悲咒〉一百零八遍,再能修四十二手法,这是相得益彰,有双倍的功效,能有这两种的力量!」这叫一 百一千十王欢。 大悲大慈能祛病:〈大悲咒〉为什么叫〈大悲咒〉呢?因为「悲能拔苦」,它能把一切众生的苦难都拔出来;这是「拔苦予乐」,所以叫〈大悲咒〉。拔苦予 乐,主要的就是可以治病﹣﹣世界上有八万四千种病,无论有什么病痛,若诚心念〈大悲咒〉,病都会好。有的说:「我念〈大悲咒〉,怎么不好呢?」因为你没有 诚心;若有诚心,一定有感应的。 孽镜一照匾高悬:在你一天念一百零八遍,念了一千天,也就是三年的时候,十殿 阎 君欢喜了,什么病都可以治。这时你立了很多功;因为三年的时间,天天诵咒,而又不造业。 在地狱里头,就是十殿阎君那儿,有一个孽镜台。什么叫孽镜台?你一生所造的孽,在地狱这个地方都会显现出 来了。你所行所做,就像演电影,一幕一幕地在孽镜里现出来。你杀过人,在孽镜里就现出你杀人的情形;你偷人家东西,在孽镜里就现出你去偷东西;你放火,在 孽镜里就现出你放火;或者你尽好喝酒、尽打妄语,做不正当的事,也都现出来。总之,你造什么业就现出什么。如果你没有业了呢?这个镜也就没有任何的境界现 前。 所以你诵咒的这三年,若不饮酒、不吃肉、不吃五辛,孽镜一照,你的业障都空了;那么在地狱里,就给你挂上一块匾说:「某某人诵持〈大悲咒〉,已经把他 的罪业消了,所有地狱的一切鬼神,见到这个人都应该叩头礼拜,和恭敬尊重三世诸佛一样;也都应该保护这个人,如保护一切诸佛一样。也应该到处告诉其它的鬼 神,见到这个人,不可给他麻烦。」所以〈大悲咒〉这种力量,是不可思议的 大悲神咒,妙用难思 今天是大悲七开始。晚间洒净之后,开始诵持大悲神咒。这个大悲咒是过去九十九亿恒河沙数诸佛所说的神咒。观世音菩萨为怜悯你我他一切众生,发大悲心, 倒驾慈航,来娑婆世界,度你我他一切众生出离苦海,得到解脱。所谓「苦海无边,回头是岸」。只要虔诚诵持大悲咒,必有不可思议的感应。 观世音菩萨在无量劫以前,听到千光王静住如来为他演说大悲神咒之法,以金色手摩其顶。聆听之后,即超过第八地菩萨之位,心生大欢喜,立即发大愿心: 「我若能利益一切众生,令我实时生千手千眼。」发愿之后,忽然大地震动,十方诸佛之光,照射彼身,顿时生出千手千眼之庄严相。手有提拔之力,眼有照明之 用。千手千眼乃表示有千种神通和智慧。 大悲的意思:所谓「悲能拔苦」,无论有什么困苦艰难,若能诚心恳切的念大悲咒,都能得到平安,逢凶化吉。观世音菩萨对佛说:「如果众生诵持大悲咒,不能满愿,誓不成正觉,除非是不善或不至诚者。」 诵持大悲咒,不但能得到自在,而且所求皆能满愿。能离开苦难,而得到快乐。把危险度过,而得到平安。怎样能离苦难?就要诵大悲咒。怎样得脱危险?就要 诵持大悲咒。不要把大悲咒,看成简单平常。我告诉你们,如果在过去、现在,没有善根的话,你们连大悲咒的名字,也不会听见,何况诵持呢!现在不但听到大悲 咒的名字,而且还至诚的诵持大悲咒。这是百千劫难遭遇的机会,且又有善知识指导,如何诵持,如何受持,如何修持,可见这是值得你们重视的。总而言之,大悲 咒有意想不到的好处。 在这七天之内,必须诚心诚意、必恭必敬诵持大悲咒。诵到极点,心无妄想。此时,心地清净,或者有人见到光出现,或者有人见华出现,或者蒙观音菩萨摩 顶,加持开智慧,或者嗅到异香扑鼻的天香。但也许有人虽然恳切至诚诵大悲咒,可是没有遇着什么境界。你不要灰心,要再接再厉,继续的诵持。到时候,一定会 有感应道交的境界,降临在你的面前。 无论见到境界或没有见到境界,都要精进的诵持。见到瑞相的人,不要执着在瑞相上。没有见到瑞相的人,也不要生出自卑感:「啊!我没有善根,为什么我没 有见到菩萨?」善根有早熟与晚熟,如果感觉自己的善根尚未成熟,应该栽培善根,多做功德事。所谓「未种善根,令种善根。已种善根,令其增长。已增长者,令 其成熟。已成熟者,令其解脱。」 各位初次来金山禅寺,研究佛法,修习佛法,要拿出诚心来学习,不怕苦、不怕难。在这七天之内,要勇猛精进,不要打妄想。如果一面修行,一面打妄想,功 夫不会专一。不专一,便得不到感应。所谓「专一则灵,分歧则弊。」专一其心的念,就有灵感;若是杂念纷飞,就不会有感应。这一点,各位要特别注意! 诵持大悲咒所得到的好处,就是尽未来际也说不完。凡是诵持大悲咒的人,绝对不堕落三恶道。如堕落三恶道中,观世音菩萨他也誓不成佛。诵持大悲咒的人, 其一切愚痴,若不变为智慧,观世音菩萨他誓不成佛。大悲咒能治世间八万四千种疾病。如有疾病,甚至中西医生,束手无策,你若虔诚诵持大悲咒,一定不药而 愈。就有这样不可思议的神效。 在金山禅寺就有人得到这种的感应,最不容易医治的癌症,诵大悲咒,却把绝症念好了。大悲咒的神力,妙不可言,只看你们在这七天的功夫如何?谁有诚心谁 就有感应,得到好处。有病的人,病会痊愈。无病的人,能开智慧。求什么得什么。所以大悲咒是不可思议广大灵感无碍大悲心陀罗尼。陀罗尼译为总持,「总一切 法,持无量义。」也就是咒,或咱 u 言。总之,是极密之语。密咒有四义: 1. 咒中有鬼神王的名字,小鬼听到王的名字,不能撒野,都守规矩了。 2. 如军中的口令,相应无事,不相应则治罪。 3. 咒能秘密地把你的罪业消了,令人不知道。 4. 咒是诸佛秘密言语,只有佛才知其道理。 各位这次来参加大悲七法会,都是善根具足,祖上有德行,因缘成熟,才到金山禅寺来。希望各位既入宝山,不可空手而回。总要得到宝,才能受用无穷。什么宝贝?就是大悲咒。大悲咒可以治病,可以降魔,可以开智慧,可以保平安。换言之,求什么得什么,一定遂心满愿。 这次大悲七法会,是很特别的法会。在中国也是很少有念大悲咒,一连续念七天的记录。在其它的国家有没有念七天?我就不知道了。可是在美国,我相信是第一次。所以希望各位拿出真诚之心来诵持大悲咒,功德无量! 大悲咒能消灾难 在天气炎热中,大家能不畏热,也不怕山高路远地赶来参加打七,究竟有什么好处?真正的好处,是说不出来的,如人饮水,冷暖自知,唯有真心的人,才能自然而然地领会到其中的妙处。 怎么样才能获得好处呢?没有其它,正如方才所说,只要真心地念菩萨的名号。真心,换句话来说就是专心;所谓「专一则灵,分歧则蔽」,能够专一,就自然能够感应道交,这种感应道交的力量,是不可思议的,可是这却要自己用功,旁人无法代替你,更不是可以侥幸的。 就拿「说食数宝」作一个譬喻,譬如一个人,光是说吃饭怎么样有营养,可是始终都不去吃,那么,饭纵使真有营养,而说的人能得其营养吗?所谓: 终日数他宝,自无半分钱; 于法不修行,其过亦如是。 我们念菩萨,也是这个样子,不能只是知道,或谈论念菩萨的功德就算了,我们要能真正地念到一心不乱,甚至于,更进一步地连水流、风动,在我们的耳中听来,也无不是称诵菩萨洪名的声音,所谓: 有情无情,同演摩诃妙法。 如果不能做到这一地步,不能一心不乱的话,那么,各相杂陈,风吹就是呼呼声,水流就是淙淙声,就不能领略其中的妙处了。所以,我们应真实地念,而且在念的时候,不要掺入其它的妄念,这样才能够获得其中的法益。 其次,在打七时,应该重视打七的规矩,所谓:「无规矩不成方圆」,至于西乐园一向的规矩,就是不得喧哗吵闹,以免障碍他人的修行。 在这七天的期间,我们又念〈大悲咒〉。这个〈大悲咒〉的功德,是不可思议的,如果没有相当善根,就连「大悲咒」这三个字,也不能轻易听到,现在大家不 但能闻其名,而且更能受持读诵,足见各位具大善根,曾于诸佛时种诸善根了,既然有大善根,那么大家便不可轻易空过此生。 记得最初在西乐园打七,居士十有八九是不会念〈大悲咒〉的,可是,到了今天,十个里有八个以上都会念了,这就是众居士们显著的进步。 现在我说一段故事,来证明〈大悲咒〉的功德:在我们东北地方,有一个财主,他拥有很多田产,有一年的秋天,这个财主他亲自随着四、五辆大货车,满载着 高粱到市上去卖。因为乡间和城市的距离有一百五十多里路,所以,他在凌晨一时多,就赶车起程,可是在半途中不幸遇贼,那财主见前面有贼,就念起〈大悲 咒〉。说也奇怪,那帮土匪竟然像瞎子一样,看不见他的车,于是乎,他们便安全渡过难关,这是我所见闻〈大悲咒〉的灵感之一。 《大悲心陀罗尼经》上说:「诵持大悲咒者,能消诸难,遇火不焚,遇水不溺。」所以,我劝己经会念的居士,每日应最少诵持三遍,至于不会念的,也应赶快学。诵持〈大悲咒〉的功德,不但能退盗贼,更能消除百病,平诸魔难,所以我们应该诚心地诵持。 在这开始打七的今日,法会的气氛很好,很能郑重其事,希望各位再接再励,更图精进! 真正诵持陀罗尼 你要是单单记得〈大悲咒〉,单单学过〈大悲咒〉,而不诵不持,这是没有用的!你必须要诵。诵,就是离开书本来诵念〈大悲咒〉。持,不是今天诵念,明天 就不诵念,后天又诵念了;这个持,就是持续不断的意思。你今天念一百零八遍,明天也要念一百零八遍,后天也要念一百零八遍,天天这么继续不间断的,这叫诵 持;你要是间断,就谈不到诵持了! 说:「我记得了,我是心里也记得,我不念它。」那是没有用的,必须要「朝于斯,夕于斯」,早晨也是这样修行,晚间也是这样修行,不间断的,丝毫都没有懈怠心,没有懒惰心,这才是诵持陀罗尼。 这个陀罗尼,就是总持〈大悲咒〉。总持,总一切法,持无量义;也就是总持你的身、口、意三业不犯。你身不造杀、盗、淫,心不生贪、瞋、痴,口不起恶口、妄言、绮语、两舌;这叫身、口、意三业清净,这才是真正一个诵持陀罗尼者     南莫 阿来 单那都来呀也 南莫 哦哩也 泼露接地 苏佛来也 菩提洒豆坡也 磨合洒豆坡也 磨合加 露泥加也 安 洒坡来发嘿 书单那但写 南莫世界利多 一莫噢力也泼露接地 苏佛来 林托坡 南莫 那来矜持 蓄力磨合繁多沙弥 萨坡和他都 俗朋饿私欲 萨坡萨坡那么坡 萨坡那么坡借 模范特豆 但是他 安 哦泼陆续 露加地 加露滴 一蓄力 磨合菩提洒豆 洒坡洒坡 莫来莫来 默许默许 力托运 巨鹿巨鹿接梦 度路度路 发洒叶地默默 发洒叶地 都来都来 地里泥 苏佛来也 这来这来 默默乏莫来 莫地里 意许意许森那森那哦来森 佛来舍利 发沙发伸 佛来 舍也 葫芦葫芦莫来 葫芦葫芦蓄力 洒来洒来蓄力蓄力苏露苏露 菩提叶 菩提叶 普脱业 普脱业 米地里也那来矜持地利 色你那破业莫拿 洒坡喝 需脱业 洒坡喝 磨合需脱业洒坡喝 是脱寓意 是佛来也 洒坡喝 那来矜持 洒坡喝 莫来那来洒坡喝是来生 哦莫去也 洒坡喝 洒坡莫喝哦需脱业 洒坡喝 这几来哦需脱业 洒坡喝 普脱莫借是脱业 洒坡喝 那来矜持坡接来也 洒坡喝 莫坡力生节 来也 洒坡喝 南莫安来但那多来呀也 南莫 哦力也 泼露接地洒坡来也 洒坡喝 安 是 天都 慢多来 本脱业 洒坡喝

《地藏经》
Posted On 06/05/2008

  1、《地藏经》的功能分为二种:   1.1 《地藏经》是一部记载着万物众生其生、老、病、死的过程,及如何让人自己改变命运以起死回生的方法,并能够超拨过去世的冤亲债主,令其究竟解脱的因果经。人的生灭自无始劫以来皆轮回不已,福报的聚集和修行功德力的累积是他人无法替代的。所以读经能使我们明白关于业障的问题如何处理,以及如何修福修慧,广利有情众生。   1.2 《地藏经》融合了地藏菩萨的大悲愿和诸佛菩萨的见证,最可贵的是,整部经典皆以白话文来叙述佛陀深入浅出的慈心开示。对于深究佛法的修行者,可以印证因缘果报论的不可思议;而初发心者,也可以相应契入地藏王菩萨的教化悲愿。在所有经典中,佛理浅显易懂,又不需要他人来传授的,唯有此部《地藏菩萨本愿经》。   2、持诵经文注意事项:   2.1 持诵时必须发出声音,但无须大声朗诵,重以诚心诚意的恭敬心和忏悔心护念之。(注一)   2.2 持诵时,或跪、或立、或坐皆可。   2.3 24小时皆可持诵,但每部持诵过程以90分钟为最适当,速度宜不急不徐,切莫过快,否则诵经之功德力将会减少。若以速度取功德则是以贪执心修法,非正法;诵经重点贵于以虔诚恭敬之心相应之。(注二)   2.4 关于诵经立香案:家中若有佛堂者,需奉三柱香,口念:“恭请南无大慈大悲地藏王菩萨慈悲护持”(三称)。持诵经文之中,若间隔一小时以上需要重新恭请。(注三)   2.5 持诵的过程可能会有一些现象,例如:头晕目眩、流眼泪、字体模糊、身体酸软不适、心生疑惑、杂念纷至等,尤以刚开始持诵的第一个月内最为严重。遇此情况者,种种现象乃累生累世的冤亲债主作祟所致,应以最忏悔的心,祈求冤亲债主原谅,更要以最勇敢负责的心来圆满现前之因缘果报。   3、原理:   人的修行以消除业障、偿还因果债、忏悔恶业为始,之后方能无碍的修法。冤亲债主纠缠是阴阳皆苦的果报;运势不好、事业不顺、夫妻不和、子女乖违、甚至于修行的诸多障碍,几乎全部因为冤亲债主得不到超拨而欲索债所引起。“万法皆因缘所生”、“如是因、如是果”(过去世所造的诸恶业为因,今生冤亲讨债为果),若无法超拨冤亲债主,菩提道上必是难上加难,所以每个人应以至少持诵200部以上《地藏经》的功德力,回向因果,超拨个人累生累世的冤亲债主,得令往生净土,究竟解脱。(注四)   4、重在回向:   诵经有不可思议功德,而功德回向是很重要的。通常经书上回向十方一切众生的回向偈并非不好,但欲先消除自己的业障,忏悔宿业,还是应先回向给与自己关系密切的累生累世的冤亲债主,这些众生与你最有缘,最易障碍你、纠缠你。故应首先超拨他们。解决他们的问题之后,自己的业障消除了,修行道上畅通了,你再发心将功德普皆回向十方众生、求生净土。回向文如下:   回向文(每次做完功德后回向):   (合掌)弟子×××愿以此所诵《地藏经》×部(或念佛菩萨圣号)之功德,回向给弟子×××累生累世的冤亲债主。祈请南无大慈大悲地藏王菩萨慈悲做主,超拨他们,令业障消除,离苦得乐,往生净土。弟子×××真心求忏悔。(念三遍)   注:此回向文是专门指定回向给自己或亲友累生累世的冤亲债主,不用于做其它的回向。      注一:持诵《地藏经》时最易召感冤亲债主前来听经,这也正是《地藏经》的灵验和殊胜之处,持经发声,正起到为他们开示的作用。   注二:《地藏经》24小时都可以读诵,而净空法师更主张晚上读经,能为更多前来听经的冤亲债主开示,反而功德会更大。(提示:若以功德之心来修法亦非正法,功德不应贪著。)另外,如果读经感应过于强烈,而自己又胆怯,只白天读经亦无不可。读经感应强烈,正暗示着冤亲债主希望被超拔的强烈愿望,也是自己业障深重的表现,我们更应该勇敢精进。很多人因此而不再读《地藏经》,这是完全错误的。   注三:如果家里没有佛堂或其它原因,不燃香亦可。“恭请南无大慈大悲地藏王菩萨慈悲护持”(三称)仍然要念。   注四:如果发愿至少念诵200部《地藏经》来超拔自己累生累世的冤亲债主时(累世的父母也在其中,并且首先受益),最好规定出诵经期限,以尽孝道的心、忏悔的心、虔诚恭敬之心而勇猛精进,容易得到地藏菩萨的感应并种种加持。如果自己工作繁忙、时间不便,可联合家人一起诵经,然后回向给自己的冤亲债主。最忌发愿后不精进,迟迟不能完成,如果你是冤亲,也会怀疑诵经者的诚意了。所以,以尽孝道的勇猛心最易得到诵经的感应。      

地藏法门
Posted On 06/05/2008

一、皈依       皈依地藏菩萨摩诃萨     皈依地藏菩萨本愿经     皈依地藏法门传承师     (三反)       二、发心       愿一切众生圆具乐及乐因     愿一切众生永离苦及苦因     愿一切众生不离地藏行愿     愿一切众生速证地藏果德       三、观境      甲、观本来清净       万法无自性故,本来清净。     (三反)     观一切情器皆本无意识之分别取相,融合为无限之一体,而以圆   遍之无云晴空呈现。      乙、法界观     由空性中顿现地藏菩萨,由其无数分身环绕著。彼等上方有释迦   牟尼佛为首之十方三世诸佛,下方则为四方天王、阎罗王众、坚牢地   神等护法圣众。彼等皆安住行者面前虚空中。行者观想自身右方有其   父,左方有其母,前为冤亲,後为六道(依次为地狱众、饿鬼众、畜   生众、人类、阿修罗众及天众),皆面向圣众。以下修法皆观为一切   众生同修,而圣众皆欢喜,放光、洒甘露加持。       四、供养       在此轨开始修习前,先已点香灯,供净水、鲜花、鲜果等。於此   则念下偈,同时观想全法界一切上妙供品、资具,皆无限量供奉一一   圣众,而为彼等欢喜受用,并以光明及甘露回施一切众生。       华香申虔敬 幢幡添庄严 缯彩衣服衬慈颜     净水涤尘垢 璎珞散光明 珍宝玩具供怡情     斋食勤护净 舍宅充道场 伎乐歌咏愿承欢     钱财广布施 庄园建佛堂 燃灯涂香常显扬       五、礼拜(两种方式,自择其一。)      甲、礼敬地藏菩萨摩诃萨     南无地藏王菩萨(一称一拜,三十次。)      乙、礼敬地藏法门圣众(一称一拜,惟地藏菩藏三称三拜。)     敬礼 释迦牟尼佛     敬礼 师子奋迅具足万行如来     敬礼 觉华定自在王如来     敬礼 一切智成就如来     敬礼 清净莲华目如来     敬礼 无边身如来     敬礼 宝性如来     敬礼 波头摩胜如来     敬礼 师子吼如来     敬礼 拘留孙佛     敬礼 毗婆尸佛     敬礼 宝胜如来     敬礼 宝相如来     敬礼 袈裟幢如来     敬礼 大通山王如来     敬礼 净月佛     敬礼 山王佛     敬礼 智胜佛     敬礼 净名王佛     敬礼 智成就佛     敬礼 无上佛     敬礼 妙声佛     敬礼 满月佛     敬礼 月面佛     敬礼 地藏菩萨摩诃萨(三反)     敬礼 四方天王     敬礼 阎罗王众     敬礼 坚牢地神       六、赞颂       南无地藏王菩萨     恒沙誓愿 救拔群生 渡尽方证真     功德利益 不可思议 有缘咸蒙恩     亿万方便 不舍罪众 分身遍法界     大力威神 承佛咐嘱 救苦担重任     七、诵经       恭诵全经(一次诵完或依卷上、中、下,一座念一卷。)      地藏菩萨本愿经   唐于阗国三藏沙门实叉难陀译       八、持名(遍数自订)       南无地藏王菩萨       九、回向       至诚虔敬为众修     愿蒙地藏垂深恩     有情息苦得安稳     佛道精进速圆成       十、应化       观面前虚空中一切圣众化五色光(蓝、白、黄、红、绿)入地藏   菩萨。一切众生化白光入行者。地藏菩萨化黄光入行者。行者化蓝光   归於空性。定於一切归空之无云晴空。       由空性中顿然跃现感官所觉知之世界,外观虽与修此轨前无异,   但其内含已经空性净化,行者对之不再有「我」执,不著於相。行者   经地藏菩萨之加被,於日常生活中能随缘修习仿效地藏菩萨无尽慈悲   、不舍苦众之愿行。       吉祥圆满

大悲觀音求大悲水儀軌
Posted On 06/05/2008

  一)楊枝淨水讚     楊枝淨水 遍灑三千 性空八德利人天 福壽廣增延 滅罪消愆 火燄化紅蓮 南無清涼地菩薩摩訶薩(三稱)   (二)   淨口業真言   唵.修唎修唎.摩訶修唎.修修唎.薩婆訶.   淨身業真言   唵.修哆唎.修哆唎.修摩唎.修摩唎.娑婆訶.   淨意業真言   唵.縛日囉怛.訶架斛.   安土地真言   南無三滿哆.母馱喃.唵.度嚕度嚕地尾.娑婆訶.   普供養真言   唵.誐誐曩.三婆縛.韈日囉斛.   (三)大悲咒 (49遍以上)     南無喝囉怛那哆囉夜耶 南無阿唎耶 婆盧羯帝爍缽囉耶 菩提薩埵婆耶 摩訶薩埵婆耶 摩訶迦盧尼迦耶 唵 薩皤囉罰曳數怛那怛寫南無悉吉栗埵伊蒙阿唎耶 婆盧吉帝室佛囉愣馱婆 南無那囉謹墀 醯利摩訶皤哆沙咩 薩婆阿他豆輸朋 阿逝孕 薩婆薩哆那摩婆薩哆 那摩婆伽摩罰特豆怛姪他 唵 阿婆盧醯 盧迦帝 迦羅帝 夷醯唎 摩訶菩提薩埵 薩婆薩婆 摩囉摩囉 摩醯摩醯唎馱孕 俱盧 俱盧竭蒙 度盧度盧罰闍耶帝摩訶罰闍耶帝 陀囉陀囉 地唎尼 室佛囉耶 遮囉遮囉 摩麼罰摩囉 穆帝隸 伊醯伊醯 室那室那 阿囉參佛囉舍利 罰沙罰參佛囉舍耶 呼嚧呼嚧摩囉呼嚧呼嚧醯利 婆囉娑囉 悉唎悉唎 蘇嚧蘇嚧 菩提夜菩提夜 菩駛夜菩馱夜彌帝唎夜 那囉謹墀 地利瑟尼那 波夜摩那 娑婆訶 悉陀夜 娑婆訶摩訶悉陀夜 娑婆訶悉陀喻藝 室皤囉耶 娑婆訶 那囉謹墀 娑婆訶 摩囉那囉 娑婆訶 悉囉僧阿穆佉耶 娑婆訶 娑婆摩訶阿悉陀夜 娑婆訶者吉囉阿悉陀夜 娑婆訶 波陀摩羯悉陀夜 娑婆訶那囉謹墀皤伽囉耶 娑婆訶 摩婆利勝羯囉夜娑婆訶 南無喝囉但那哆囉夜耶 南無阿唎耶婆嚧吉帝爍皤囉夜 娑婆訶 唵悉殿都 漫多囉 跋陀耶娑婆訶     南無大悲觀世音菩薩 (十稱)     往生咒(七遍以上)   南無阿彌多婆夜 哆他伽多夜 哆地夜他 阿彌利都婆毗 阿彌利多 悉耽婆毗 阿彌利哆 毗迦蘭帝 阿彌利哆 毗伽蘭多 伽彌膩 伽伽那 枳多迦利 婆婆訶   (四)般若波羅蜜多心經 (一遍)   觀自在菩薩 行深般若波羅蜜多時 照見五蘊皆空 度一切苦厄 舍利子 色不異空 空不異色 色即是空 空即是色 受想行識 亦復如是 舍利子是諸法空相 不生不滅 不垢不淨 不增不減 是故空中無色 無受想行識 無眼耳鼻舌身意 無色聲香味觸法 無眼界乃至無意識界 無無明 亦無無明盡乃至無老死 亦無老死盡 無苦集滅道 無智亦無得 以無所得故 菩提薩埵 依般若波羅蜜多故 心無罣礙 無罣礙故 無有恐怖 遠離顛倒夢想 究竟涅槃三世諸佛 依般若波羅蜜多故 得阿耨多羅三藐三菩提 故知般若波羅蜜多 是大神咒 是大明咒 是無上咒 是無等等咒 能除一切苦 真實不虛故說般若波羅蜜多咒 即說咒曰 揭諦揭諦 波羅揭諦 波羅僧揭諦 菩提薩婆訶   (五)百字明咒 (七遍)     嗡。別炸薩埵沙媽耶。媽奴巴拉耶。別炸薩埵爹奴巴地叉。遮接咩巴娃。蘇多卡欲咩巴娃。蘇甫卡欲咩巴娃。晏奴拉埵咩巴娃。沙爾娃。司地。咩不拉也叉。沙爾娃。嘎嘛。蘇渣咪。即彈木。司哩任咕嚕吽。哈哈。哈哈。訶。邦嘎印。沙爾娃。打他嘎打。別渣媽咩門渣。別咭巴娃。嘛哈沙媽耶。薩埵啊。吽呸。   (六)淨土發願迴向文   弟子某某。一心歸命極樂世界阿彌陀佛,願以淨光照我,慈誓攝我,我今正念,稱如來名,經十念頃,為菩提道,求生淨土。佛昔本誓,若有眾生,欲生我國,至心信樂,乃至十念。若不生者,不取正覺。唯除五逆,誹謗正法,我今自憶,此生已來,不造逆罪,不謗大乘,願此十念,得入如來大誓海中,承佛慈力,眾罪消滅,淨因增長,若臨欲命終,自知時至。身不病苦,心無貪戀,亦不倒散,如入禪定,佛及聖眾,手持金臺,來迎接我,如一念頃,生極樂國,華開見佛,即聞佛乘,頓開佛慧,廣度眾生,滿菩提願。十方三世一切佛,一切菩薩摩訶薩,摩訶般若波羅蜜   南無西方極樂世界阿彌陀佛(三稱)   南無大慈大悲觀世音菩薩(一稱)   南無大勢至菩薩(一稱)   南無清淨大海眾菩薩(一稱)   南無龍天護法韋馱菩薩(一稱)   南無龍天護法伽藍菩薩(一稱)   自皈依佛,當願眾生,體解大道,發無上心。   自皈依法,當願眾生,深入經藏,智慧如海。   自皈依僧,當願眾生,統理大眾,一切無礙。   願以此功德  普及於一切 我等與眾生 皆共成佛道    迴向弟子 身體健康 病體速癒 業障消除 福慧增長   解冤釋結 常住安樂 吉祥圓滿    

《大悲咒修持法》
Posted On 06/05/2008

  南無千手千眼大慈大悲救苦救難廣大靈感觀世音菩薩摩訶薩(三稱)  稽首觀音大悲主,願力洪深相好身。  千臂莊嚴普護持,千眼光明遍觀照。  真實語中宣密語,無為心內起悲心。  速令滿足諸希求,永使滅除諸罪業。  龍天聖眾同慈護,百千三昧頓薰修。  受持身是光明幢,受持心是神通藏。  洗濯塵勞願濟海,超證菩提方便門。  我今稱誦誓歸依,所願從心悉圓滿。  南無大悲觀世音, 願我速知一切法。  南無大悲觀世音, 願我早得智慧眼。  南無大悲觀世音, 願我速度一切眾。  南無大悲觀世音, 願我早得善方便。  南無大悲觀世音, 願我速乘般若船。  南無大悲觀世音, 願我早得越苦海。  南無大悲觀世音, 願我速得戒定道。  南無大悲觀世音, 願我早登涅槃山。  南無大悲觀世音, 願我速會無為舍。  南無大悲觀世音, 願我早同法性身。  我若向刀山,刀山自摧折。我若向火湯,火湯自枯竭。  我若向地獄,地獄自消滅。我若向餓鬼,餓鬼自飽滿。  我若向修羅,惡心自調伏。我若向畜生,自得大智慧。  南無觀世音菩薩(十稱)  南無阿彌陀佛(十稱)  持誦大悲咒七遍  發願回向 

藥師琉璃光如來轉惡緣法
Posted On 06/05/2008

{凡是冤業現前,身心不安,或是遭逢惡緣,親友眷屬互相欺惱時,加修此法,可轉惡緣為善緣}    南無藥師琉璃光如來(三稱)  南無日光遍照菩薩(三稱)  南無月光遍照菩薩(三稱)  南無宮毗羅大將 南無伐折羅大將 南無迷企羅大將  南無安底羅大將 南無頞禰羅大將 南無珊底羅大將  南無因達羅大將 南無波夷羅大將 南無摩虎羅大將  南無真達羅大將 南無招杜羅大將 南無毗羯羅大將 (三遍)    祈請文:  弟子 ○○○至誠祈求大慈大悲藥師琉璃光如來及藥師海會諸大聖眾慈悲證明,弟子○○○因為過去生中不明因果,有殘害欺惱有情冤親 ◎◎◎等,今日至心在佛前向有情冤親◎◎◎等求哀懺悔。弟子○○○至誠祈求大慈大悲藥師琉璃光如來慈悲加被,令弟子○○○與有情冤親◎◎◎等能夠解冤釋結,轉惡緣為善緣。    南無藥師琉璃光如來(三稱)  南無日光遍照菩薩(三稱)  南無月光遍照菩薩(三稱)  南無宮毗羅大將 南無伐折羅大將 南無迷企羅大將  南無安底羅大將 南無頞禰羅大將 南無珊底羅大將  南無因達羅大將 南無波夷羅大將 南無摩虎羅大將  南無真達羅大將 南無招杜羅大將 南無毗羯羅大將 (三遍)    解冤咒(三百遍)  解結解結解冤結。解了多生冤和業。  洗心滌慮發虔誠。今對佛前求解結。  藥師佛。藥師佛。  消災延壽藥師佛。隨心滿願藥師佛。    回向:願以此功德 ,回向消災弟子◎◎◎及累世有情冤親等,業障消除,福慧增長,身心柔軟,清涼自在,遠離惡緣,具足善緣,皈依三寶,發菩提心,同生淨土,早日成佛。

 

 

 

甘露施食仪轨
Posted On 06/05/2008

 

一、若有比丘、比丘尼、优婆塞、优婆夷、童男、童女及诸人天,意欲受持此方便法者,应须召请尽十方界,一切六趣,诸饿鬼神众。当作是念:

 

南无佛陀耶、南无达摩耶、南无僧伽耶、

南无本尊释迦牟尼如来、

南无安住大地菩萨众、南无一切龙天善神,

愿以威神加哀护助。我今召请十方刹土,尽虚空界,一切六趣,饿鬼有情类,以三宝威神力故,悉至我所。

 

‘语毕,面向东方,即诵普召请真言七遍。’

 

二、普召请真言(三遍或七遍)

 

NAN MO BU BU DI LI QIE LI DUO LI  DA DUO YE DUO YE

 

三、解怨结真言(三遍)

OM SAN TUO LA

       QIE TUO        SO HA

 

 

 

四、开咽喉真言(三遍或七遍)

 

OM BU BU DI LI QIE DUO LI

DA DUO YE DUO YE

 

‘诵此陀罗尼神咒时,观想诸鬼等以此咒力,咽喉通息,猛火息灭,无复痛恼,身心泰然。如施甘露水行者用无明指沾水洒开,令鬼道有情咽喉自开。’

 

五、变食真言(三遍或七遍)

 

NAN MO SA WA DA TA YE DUO

WA LU ZHI DI

OM SAN BO LA HONG 

‘诵神咒七遍,泻著树下,观想此食充塞虚空,周遍法界,是时十方一切饿鬼,以陀罗尼威德力故,皆得食吃,亦不变化作脓血,亦无遮禁,自恣啖食,充足饱满,灭饥汤火,身体安乐,无诸痛恼。’

 

六、甘露水真言(三遍或七遍)

 

NAN MO SU LU PO YE

DA TA YE DUO YE

DA ZHI TA

OM SU LU SU LU

BO LUO SU LU

BO LUO SU LU

SO HA

 

‘观想此水咒力加持,清净湛然,周遍法界,令诸饿鬼咽喉自开,法界众生一时皆得甘露饮食,诸鬼神等充足饱满,欢喜无量。’

 

七、普供养真言(三遍)

 OM YE YE NANG 

SAN PO WA

FA RI LA HONG

八、施无遮真言 (默念偈语一遍,咒语七遍)

 

早上:法力不思议  慈悲无障碍

七粒遍十方  普施周沙界

 

OM DU LI YI SO HA

 

中午:大鹏金翅鸟  旷野鬼神众

罗刹鬼子母  甘露悉充满

 

OM MU DI SO HA

 

晚上:汝等鬼神众  我今施汝供

此食遍十方  一切鬼神共

 

OM MU LI LING SO HA

 

九、回向偈

 

愿生西方净土中  九品莲花为父母

花开见佛悟无生  不退菩萨为伴侣

 

You can click >>>>   http://www.fodizi.com/fofa/list/1179.htm

 

to see the full demo of the above 甘露施食仪轨

 

◎施食缘起

 

《瑜伽集要阿难罗尼焰口轨仪经》云:‘尔时,世尊在迦罗城尼俱律那僧伽蓝所,与众说法。尔时,阿难独居静处,念所受法。即于其夜三更已后,见一饿鬼名曰焰口,口吐火焰,顶发生烟;身形丑恶,肢节如破车之声;饥火交燃,咽喉如针锋之细;牙爪如剑,苦毒无量。问是人可名,答曰:“面然。”白阿难言:“汝即后三日命命终,生于饿鬼之中。”阿难闻此语已,心生惶怖,问饿鬼言:“大士!若我死后,生饿鬼者,我今行何方便,得免斯苦?”答:“若汝于来晨朝,布施百千那由他恒河沙数饿鬼饮食、若余鬼神等,并为我等供养三宝,汝得增寿,我得离苦。”晨朝,阿难尊者至所,白如是事,求救于佛。佛告阿难:“我念过去无量劫中,曾作婆罗门仙时,于观世音菩萨摩诃萨边,受得“无量威德自在光明如来陀罗尼法”(即变食真言),若持此咒七遍,能令一食变无量,食皆成甘露上妙之味,即能充足百千俱胝那由他恒河沙数一切饿鬼、婆罗门仙、异类鬼神。一一各得摩伽陀国所用之斛。此食此水,量同法界,食之无尽,皆获圣果,解脱苦身,或生净土,汝即益寿。”’

 

《佛说施饿鬼甘露味大陀罗尼经》云:‘佛告月爱:若有人天意乐受行我大悲法门者,彼人应当于白月八日或十五日,香汤沐浴,涂诸妙香,著白净衣,食三白食(谓乳酪、粳米食或云大麦)起悲伤心,于诸众生,愿誓安乐。于东方日出时,或夜月圆满时,于清净处,或月夜露地,当作三肘香水曼荼罗(云坛地也)以香泥涂地,除去恶硵。坛开四门(若用日初出肘,当作四方坛;若以月夜盛时,当作满月形)须四钵乳安其四角。又须四瓶盛满香水,亦著四门,以随时五色草木花安其瓶口。须五炉香四角布列一炉安中心,又以一灯,其灯用苏安著中座。

 

复取四钵盛花水及粳米饭,于坛中心作一莲花座,杂色綩綖敷其台上,安置佛形或观世音像,此门安置阎罗等,东门安置天主等。

 

以种种幡盖交映严饰,烧香唯得用阿迦噜香(沉水香)如法结已。行者向西门面向南,于座前置一火炉烧竖勒炭,先取苏酪蜜和著器中。

 

行者先请十方佛及住大地菩萨、金刚、天龙要鬼神已。系心不乱,想六趣众生种种苦恼,如向所说。既见此已,悲泣盛彻欲救护。复想己身乘宝花台飞到其所,调身按摩,流泪如雨,欲灭其火,陪复悲哽,痛彻骨髓(若心不相应者,当想一切饿鬼如己所爱父母妻子)如是作观十四遍已,即于定中得如来极爱一子之地。想了出观,面对东方,召请十方一切饿鬼,诵此召请咒满十四遍已,复想诸鬼遍满阎浮。

 

次为开咽令得解脱,即咒坛中香水、乳饭、香花等,用食咒还著本处。行者尔时即取一撮乳酪,诵施食咒。咒三遍一掷火中,如是满足千遍已。尔时此处有无量百千那由他十方饿鬼,一切集聚,间无空缺,欢喜饮食,即现其身与行者语,随行者意一切施与不违逆。行者即为示教利喜,令得解脱。当尔之时,十方刹土现在诸佛遥赞行者,复与遥授菩提之记,一切菩萨欢喜爱念,一切天龙各各将香花、璎珞,种种妓乐遥施行者。行者由行威神力故,不起于座,即得百千那由他陀罗尼门,百千俱胝三昧门。

 

善男子!举要而言,是人现身火不能烧、水不能溺、毒不能害、刀不能伤,转坐受身即十住,成如来地。佛告月爱言,是名施甘露味大坛场法。若欲速疾一子地三昧陀罗尼等及阿耨菩提者,要须入大曼荼罗,若为事弊不能成办者,但如上所说,依法受行。一切成验也。尔时世尊复告月爱菩萨言:善男子!当知此人说其功德不可穷尽,汝应忆念如法受持。何以故?我于处处经中,说世间出世间由遍说,悲田最为第一。

 

复次月爱,我于一时为诸比丘说,若人以深敬心施我饮食,未授我中间,回以施狗,我赞此人得福无量。是故月爱!虽施阿罗汉、辟支佛,现受其报,有限有量,但得五百劫人天果报。善施饿鬼一揣之食,是人福德即是菩提,菩提者不可限量,是故福寿不可限量。

 

汝今谛听,我复为汝说此陀罗尼功能所作之事,若复有重罪恶业累障,难可除断者,每日咒乳粥以施饿鬼,满足七日,一切罪障悉灭无余。若人遇大重病及诸鬼病等,当作面粥三器,咒之七遍,于旷野中施诸饿鬼,如是二七日,所遇病痛即得除愈。又复国土中恶业毒流行,人民疾疫,畜生夭横者,当作火炉,取萨利杀波子(白芥子)和苏蜜等,呼诸毕利哆等,然后取一撮一咒一投火中。如是日日各一百八遍,七日已恶鬼欢喜,收摄恶毒疾患除灭。

 

若人横遭口舌者,当作蜜浆,咒之七遍,洒著四方,一切口舌,自然殄灭。若有怨家仇心欲相谋害者,当于晨朝为诸鬼等设美饮食,称前怨名,是诸饿鬼便令彼人预遭衰祸。又复有法,若饥俭劫时,当咒五谷、乳酪等一百八遍,投著湫池中,即得国土民人丰乐。

 

又复有法,若欲使取种种财宝者,如上设食,咒满万遍,呼名语之,即得金银七宝来施行者。又复一法,取胡粳米、苏蜜等,指撮咒之一遍一烧,满一千八遍。必得大财物,一切所求皆得如意。

 

若欲满足檀那,行者每日施饿鬼饮食,满其百日即得具足。若欲求寿命延长者,如上作法满其百日,即得长寿。若欲现身色力、美感见者欢喜者,当施饿鬼满足百日,必得如意。

 

尔时世尊复告月爱菩萨摩诃萨言:此陀罗尼经不可思议,说其功德,若复一劫若减一劫。亦不能尽。若当来世能持此经。当知是人已为便摄二十种大福德聚。何谓二十?

 

一者,现在不为饥渴穷厄,疾病衰祸恼娆身心。

二者,人有所食啖,若美不皆成上味。

三者,其人所入野道,虫毒和合草药终不能伤。

四者,其人鬼神、罗刹、精魅、魍魉观之如佛。

五者,其人诸佛、菩萨、天仙、龙神护如眼睛。

六者,其人所有疫病,若业若魔不能近身。

七者,其人寿命增进,卧安觉妄,触事吉祥。

八者,其人隘矿野乏少水草,自然称适。

九者,其人头貌怡悦,肤体光泽,无有恶色。

十者,其人常逢善友,乃至菩萨为伴侣。

十一者,其人未来常生刹利王家。

十二者,其人具足色力,寿乐辞辩。

十三者,其人常生诸佛菩萨前。

十四者,其人所在之处伏藏自现。

十五者,其人恒得他人恭敬侍接。

十六者,其人所有财宝无能夺得。

十七者,其人意欲所愿,悉得称遂。

十八者,其人不随饥俭劫难生。

十九者,其人常生天上,受尊胜乐。

二十者,常以法喜,禅悦无饥渴。

 

放生仪轨
Posted On 05/05/2008

  1. 祈请十方法界,当成就,未成就之一切众生,     NAMO BUDDHA YE     NAMO DHAMMO YE    NAMO SHANGA YE    (3 TIMES)   2> 净法界真言  OM LAN SO HA (7 TIMES)   3> 普召请真言 NAN MO BU BU DI LI QIE LI DUO LI  DA DUO YE DUO YE (3 TIMES)   4> 解怨结真言  OM SAN TUO LA  QIE TUO   SO HA (3 TIMES)     4> 百字明短咒  OM BAN ZA SA TOH HONG ( 108 TIMES)     5>  护生咒 OM WA XI BO LUO MO NI SO HA (7 TIMES)   6> OM AH HONG SO HA ( 3 TIMES)   7> 补缺真言 OM DU LU DU LU ZHA YA MU KA HEI SO HA (7 TIMES)   8> RELEASE BIRDS/FISHES/TORTISE/CRABS/ PRAWNS/WORMS/ETC ETC (you can chant OM MA NI PEH MEH HONG when you doing the release…)    9> 回向   我(YOUR NAME) , 愿以此放生功德回向给我众冤亲债主, 解怨解结,    愿所修诸功德,回向众生得解脱,永离四苦三毒害.

我问心无愧!
Posted On 02/05/2008

    for the last of whole month..many ppl who i know were either dead/sick or met accident almost every week i need to go hospital visits and attend wake… the worst case is my father’s elder bro….heart failure causing brian dead… jus paid him another visit today… last few nights i was doing ritual for him and another “soulmate” of mine till almost 7am…and had less than 3 hrs of sleep…for almost a week i hv been doing ritual for that “soulmate… this morning i woke up at 10am rush through some thing and went hospital…my eyes were swollen and my head was spining.. went in to the icu room with my parents and that uncle’s wife… my uncle were surround with”wire” and machines… my dad quickly signal me to do healing for his bro.. i start summoning my ling and start doing healing..as the previous night i hv been doing “息灾”,”消业” ritual for him…my ling li was almost dry liao…so while doing…i near fainted..luckily my dad was next to me… we went out of the ICU, i lean at the windows trying to “balance” my qi… my mother tap me, i turn bk, she use a very sarcastic tone” oi..he is ur uncle leh, y u so heartless 1..din do a good healing for him? is it no body pay u money thats y u do abit then stop…?? ah boy ah.. we all as human cannnot so wu qing 1 u know? he is ur father brother, u must help u know or not??!!!” I really feel like giving her a slap ! kakaka… i do ritual for him till i nearly drop…and my nature mother was saying i heartless.. I really gt no energy…no energy to explain… my dad came to me…” how ah? can save bo? ” he only left with 1 third of his soul..wat i can do now is seal the remainding and do ritual to summon bk the other 2 third , but uncle karma not light and his physical mind is not too strong……….” “you tell me so much for wat? show me result can? “yes daddy….” cold…heart cold.. many times..i really wonder how my layman relatives, friends or soulmate…see me…did i portray a very heartless image or did i potray a money face image? usually when a person sick…wat a layman can do is go visit the patient…visiting a patient i believe is very important..it cant help much to the situation but at lease its heart warming to the patient.. but as cultivator/practitioner or wat ever u call it….we can acutally do more…ritual/distant healing/etc etc…but  such things cant be seen physically..only the doer know wat he hv done..so when a layman cant see anything physical, they will think u bo chap, not caring, and many many lah.. haiz..this is not the 1st time i exp such yuan wang case..its always happening..to me.. i sacrifise my sleeping hrs, i put in so much effort, jus becos i din tell or  wanted to claim any credits. I was victimise as heartless,秀手旁观,不重识,无动与中,不闻不问………. dun tell me..i must keep telling them wat i hv done lah wat i hv sacrifise lah, make big hoohaa..then i will be recon???? its ok lah..i will swallow it…they will only know wat i hv done for them when they hv lost their physical body and become a being in the neither world…. being a son, being a boy friend, being a relative being a mentor…我问心无愧! as i will never fail to use wat ever extra ability i hv to help them..

遗憾
Posted On 01/05/2008

    there are so many  无奈and 无知  around us… sometime such r things that beyond ur   control…   I tried very hard to fullfill all the responsibilites That i hv, as my mother son, as my girlfriend, boy friend, as my students, teacher , as my friends ,buddy and as my clients ,consultant….   some responsibilites might over lap each other…causing conflicts and disharmony   I wish to be perfect and fullfill all responsibilites well..but in this real world…my wish is not under my command… I know i hv choices..I can always make a new choice and make changes..Im jus waiting… waiting for the last straw….   many friends ask me..which area of my life hv never change ever since i xiu xing… to be very trueful… from wealth to health, everything change for me…but there is 1 part of my life that till 2day i still cant hv a good change.. > my mother…i can be soft spoken to any 1 except her…. i do 大悲忏 everyday trying hard to use its fa li to atone the sin i created by being unfriendly to my mom and also hoping its yuan li to lessen the grudges  between both of us so that i can change my attitude towards her……because the way i treat my mom is super wrong….. i read all sutras and promote many sutras..but i never dare to read 孝经 BECOS…I 不 孝………I believe..at the end of this life..i wouldnt b able to attain enlightenment…i sure need to go hell and suffer at lease 100yrs becos of the way i treat my mother…